[Advaita-l] Ramopakhyana of Mahabharata vs. the Uttara Kanda of Ramayana

[Kathirasan K]

Namaste Venkateshji,

While this approach to appreciating Ramayana may very well serve the needs
of those in Nivrtti Dharma where vairagya is a pre-requisite, it may not
help a community that wants advance its progress in terms of material
progress. I am referring to the majority of people who are in Pravrtti
Dharma here. I come from a place where hindus become very complacent with
suffering and difficulties in life so much that they feel that our
scriptures are strewn with adversities for even the gods. They quote Rama,
Sita, Yudhishtira etc as examples.

I am curious if the illustrious hindu kings of ancient and medieval India,
had such an outlook (that life is an ocean of unhappiness) towards life.
And if so, how did that contribute to an opulent society that they ruled
during those times?


*Kathirasan K*


On 4 May 2016 at 01:36, Venkatesh Murthy (वेङ्कटेशः सीतारामार्यपुत्रः) <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste
>
> There is one reason for Uttara Kanda. In original Ramayana the ending
> is happy. But that may mislead people to think this Samsaara is very
> nice and full of happiness like in Raama Raajya. It was ideal kingdom
> with people with ideal happiness.
>
> But as a matter of fact there is no happiness in this world
> permanently. If there is happiness it will end someday. Therefore true
> happiness cannot be outside but inside only. To show this they have
> made even Seeta driven to forest again and Raama is experiencing
> sorrow again.
>
> The moral of story is -  If even great people like Raama and Seeta
> could not be permanently happy how can we ordinary people be happy in
> this Samsaara. It is an ocean of unhappiness only.
>
> On Tue, May 3, 2016 at 10:39 PM, S Jayanarayanan via Advaita-l
> <advaita-l at lists.advaita-vedanta.org> wrote:
> > Thanks to Neelakantan (on advaitin list) for the note on Samkshepa
> Ramayana not containing any reference to the Uttara Kanda.
> >
> > One more reason that the original Valmiki Ramayana may not have any
> reference to the Uttara Kanda:
> > The Phalashruti at the end of the Yuddha Kanda, appears complete (
> http://www.valmikiramayan.net/utf8/yuddha/sarga128/yuddha_128_frame.htm )
> --
> >
> >   "By studying and listening to this epic, all the gods get appeased. By
> listening to this Ramayana, the forefathers forever get pleased.
> >   To those persons who transcribe with devotion this collection of poems
> depicting the story of Rama residence in heaven is assured.
> >   By listening to this highly meaningful and auspicious poetical
> composition, a person gets family-prosperity, augmentation in money and
> grain, superior women, exquisite happiness and all the acquisition of
> wealth on this earth.
> >   This narrative is to be listened invariably by good people, seeking
> for wisdom, longevity, health, fame, fraternity, intelligence, welfare and
> brilliance."
> >
> > There are now three points against the Uttara Kanda being a part of the
> original Ramayana:
> >
> > (1) Ramopakhyana ends with the Yuddha Kanda, no mention of any events of
> Uttara Kanda whatsoever.
> > (2) Samkshepa Ramayana at the beginning of the Valmiki Ramayana has no
> reference to the Uttara Kanda.
> > (3) The full Phalashruti appears at the end of the Yuddha Kanda.
> >
> > There is now only one point in favor of the Uttara Kanda being a part of
> the original text:
> >
> > The Gayatri Mantra that is supposed to be strung in the Ramayana, as the
> first letter of every thousand shlokas, may not be perfect. (Needs
> confirmation)
> >
> > S Jayanarayanan wrote:
> >
> >> It has debated whether or not the Uttara Kanda constitutes a part of
> the original Valmiki Ramayana, or is a later addition to the text.
> >>
> >> Here is the reason why I believe the Uttara Kanda may not have been a
> part of the original Valmiki Ramayana:
> >> The Mahabharata actually contains the "Story of Rama, the Son of
> Dasaratha", known as "Ramopakhyana". After talking about Rama and Lakshmana
> going to the forest, Sita's captivity, Hanuman setting fire to Lanka, war
> with Kumbhakarna, death of Ravana, freeing Sita etc., it ends with:
> >> "And then assisted by the celestial Rishi (Vasishtha), Rama performed
> on the banks of the Gomati ten horse sacrifices without obstruction of any
> kind and with treble presents unto Brahmanas."
> >>
> >> Surprising that the "Ramopakhyana" as narrated in the Mahabharata ends
> exactly at the same place as the Yuddha Kanda of the Valmiki Ramayana (i.e.
> the beginning of Rama Rajyam), with no mention of the later events of the
> Uttara Kanda!
> >
> >
> > _______________________________________________
> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > http://blog.gmane.org/gmane.culture.religion.advaita
> >
> > To unsubscribe or change your options:
> > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >
> > For assistance, contact:
> > listmaster at advaita-vedanta.org
>
>
>
> --
> Regards
>
> -Venkatesh
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>