As Gayatri attained Brahmaloka by means of meditating on Brahma, we can reach it by contemplating on the greatness and glory of Rama who descended on this earth gracefully as an avatar (Leelavatar).
One cannot reject the study of Ramayana on the ground that ‘one should abandon poetic recitation’ (kavyalapa). This work is not the composition of a non-sage (anrushih) as its theme is acquisition of the objectives of life. All the three classes of people are entitled to study this epic. Even women and sudras are authorized to listen to this epic as it expounds the principle laid down in Gayatri.
In order to possess the required intellectual capacity to compose the divine work and to choose the kind of theme suitable for his epic, Valmiki attained extraordinary merit (paramapunyacaya) by means of intense meditation (cashtasamadhih) and later met Narada, the heavenly sage. Having worshipped Narada, he asked him, ‘who indeed in this world---’and so on. Narada was pleased to recall the story of Rama (Ramakathamuditamanah) and described it briefly, following (anusrutya) the traditional way and went back to heaven. Then Valmiki understood the secrets of the story of Rama by the grace of the divine sage. The epic indeed is intended to remove the three-fold afflictions of the people of all the four classes of men.
Valmiki, born of the spark of Brahman, the son of Pracetas, taught Lava and Kusa the Ramayana which contained the supreme Brahmavidya in the form of Gayatri having 24 syllables and twentyfour thousand verses. In the first sarga of the primordial kavya, the Ramayana, Narada instructs Valmiki in response to his question that ‘one should not say anything unless asked’.
First Sloka 1.1.1
Tapah svadhyaya niratam
What is studied with fervour is called Svadhyaya. It is stated in the ‘Apastamba – sutras’ that a fervent study is the befitting quality of a brahmin. By the word svadhyaya is meant, ‘a study of one’s own branch of knowledge, disciplining oneself and avoiding the time and place forbidden for the study until the realization of the meaning’. ‘Engaged in’ (tasminniratah) means ‘engaged in the practice of’ which implies ‘engaged in penance and also self-study’.
What is tapah? It means practising vows and religious discipline which provide clarity of mind or, as per the scriptures, ‘tapas is the knowledge of Him’, that is the knowledge of Brahman. Kataka feels both the contentions are wrong. The word tapah refers to a great sage rich in penance and a well-known person who is specially characterized by the practice of penance (tapovisistapumvisesah). Otherwise if the sage is referred to only as one engaged in penance then the risk of omitting ‘engaged in his studies’ (svadhyaya) will arise. Therefore, by the word tapas is construed the knowledge of Brahman born as a consequence of constant meditation.
Munipungavam is ‘self-knowing’ sage, originating from meditation. It relates to sage Narada.
Vagvidam varam: ‘The foremost among those who are skilled in speech’. This implies they are knowers of the essence of Brahman blessed with skill in speech, which, in its composition and meaning, is construed by great grammarians like Panini and Patanjali
‘Narada’ means ‘destroyer of the darkness of ignorance’. The word has two parts ‘Nara’ and ‘da’. Narameans human beings and the ignorant. 'Da’ means ‘destroyer’. Naradiyapurana says that singing the glory of Narayana removes the fear of sin. Narada moves along destroying the darkness of men’s ignorance.
Valmiki’s Query 1.1.2
The query of sage Valmiki who is the knower of the secrets of dharma relates to the present, and is implied in kah dharmaj nah. A krtajna is ‘one who ignores ingratitude but remembers gratefully even a single deed of help done to him.’ A satyavak is he who speaks out what he saw or heard under all conditions. A dharmavrata is one who does not give up one’s vow even in distress, a person endowed with character. He, who is benevolent to all, including the harmful, is hitah. A spiritual person who knows the self and non-self in reality is vidvan. A samartha is ‘he who has the wisdom and skill in protecting the people.’ A priyadarsana has a pleasing appearance. Jitakrodhah is one who has conquered his base instincts. Valmiki concludes saying, ‘I am curious to hear from you about him who has all these qualities of a perfect man.’
Introduction
As Gayatri attained Brahmaloka by means of meditating on Brahma, we can reach it by contemplating on the greatness and glory of Rama who descended on this earth gracefully as an avatar (Leelavatar).
One cannot reject the study of Ramayana on the ground that ‘one should abandon poetic recitation’ (kavyalapa). This work is not the composition of a non-sage (anrushih) as its theme is acquisition of the objectives of life. All the three classes of people are entitled to study this epic. Even women and sudras are authorized to listen to this epic as it expounds the principle laid down in Gayatri.
In order to possess the required intellectual capacity to compose the divine work and to choose the kind of theme suitable for his epic, Valmiki attained extraordinary merit (paramapunyacaya) by means of intense meditation (cashtasamadhih) and later met Narada, the heavenly sage. Having worshipped Narada, he asked him, ‘who indeed in this world---’and so on. Narada was pleased to recall the story of Rama (Ramakathamuditamanah) and described it briefly, following (anusrutya) the traditional way and went back to heaven. Then Valmiki understood the secrets of the story of Rama by the grace of the divine sage. The epic indeed is intended to remove the three-fold afflictions of the people of all the four classes of men.
Valmiki, born of the spark of Brahman, the son of Pracetas, taught Lava and Kusa the Ramayana which contained the supreme Brahmavidya in the form of Gayatri having 24 syllables and twentyfour thousand verses. In the first sarga of the primordial kavya, the Ramayana, Narada instructs Valmiki in response to his question that ‘one should not say anything unless asked’.
First Sloka 1.1.1
Tapah svadhyaya niratam
What is studied with fervour is called Svadhyaya. It is stated in the ‘Apastamba – sutras’ that a fervent study is the befitting quality of a brahmin. By the word svadhyaya is meant, ‘a study of one’s own branch of knowledge, disciplining oneself and avoiding the time and place forbidden for the study until the realization of the meaning’. ‘Engaged in’ (tasminniratah) means ‘engaged in the practice of’ which implies ‘engaged in penance and also self-study’.
What is tapah? It means practising vows and religious discipline which provide clarity of mind or, as per the scriptures, ‘tapas is the knowledge of Him’, that is the knowledge of Brahman. Kataka feels both the contentions are wrong. The word tapah refers to a great sage rich in penance and a well-known person who is specially characterized by the practice of penance (tapovisistapumvisesah). Otherwise if the sage is referred to only as one engaged in penance then the risk of omitting ‘engaged in his studies’ (svadhyaya) will arise. Therefore, by the word tapas is construed the knowledge of Brahman born as a consequence of constant meditation.
Munipungavam is ‘self-knowing’ sage, originating from meditation. It relates to sage Narada.
Vagvidam varam: ‘The foremost among those who are skilled in speech’. This implies they are knowers of the essence of Brahman blessed with skill in speech, which, in its composition and meaning, is construed by great grammarians like Panini and Patanjali
‘Narada’ means ‘destroyer of the darkness of ignorance’. The word has two parts ‘Nara’ and ‘da’. Narameans human beings and the ignorant. 'Da’ means ‘destroyer’. Naradiyapurana says that singing the glory of Narayana removes the fear of sin. Narada moves along destroying the darkness of men’s ignorance.
Valmiki’s Query 1.1.2
The query of sage Valmiki who is the knower of the secrets of dharma relates to the present, and is implied in kah dharmaj nah. A krtajna is ‘one who ignores ingratitude but remembers gratefully even a single deed of help done to him.’ A satyavak is he who speaks out what he saw or heard under all conditions. A dharmavrata is one who does not give up one’s vow even in distress, a person endowed with character. He, who is benevolent to all, including the harmful, is hitah. A spiritual person who knows the self and non-self in reality is vidvan. A samartha is ‘he who has the wisdom and skill in protecting the people.’ A priyadarsana has a pleasing appearance. Jitakrodhah is one who has conquered his base instincts. Valmiki concludes saying, ‘I am curious to hear from you about him who has all these qualities of a perfect man.’