[Advaita-l] Bhagavan Rama

[Kaushik Chevendra]

Namaste Raghav ji.
I am afraid all the sampradayas accept the Uttarakhand. The
Shankaracharya's admit it, (at least the puri peetham), all the shri
Vaishnavas admit it, the madwas admit it too. All the major sampradayas
including ours admit the Uttara khanda.
However yes, in the Mahabharata Rama shows his Vishwaroopam to Parashurama
and there are numerous cases in Ramayana where Rama is declared as the
supreme lord. Infact the Yudha khanda has both Brahma and Lord shiva
praising Rama to be the Supreme Lord.
And regarding "reminding his divinity", this cannot be the case. In the
Geeta commentary acharya clearly says that when lord takes a human birth he
doesn't  forget his nature as sarva-butha mahesvara.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृति स्वामधिष्ठाय
संभवाम्यात्ममायया ॥६॥ 6. Though unborn and though the immutable Self and
138 Bhagavad Gītā Bhāsyam [Ch. IV the Lord of all living beings, resorting
to My power of becoming, through My Māyā, I take birth. 6.1. अजोऽपि इति ।।
अजः अपि जन्मरहितः अपि सन्, तथा अव्ययात्मा अक्षीणज्ञानशक्तिस्वभावः अपि सन्,
तथा भूतानां ब्रह्मादिस्तम्बपर्यन्तानां ईश्वरः ईशनशीलः अपि सन् प्रकृति स्वां
मम वैष्णवीं मायां त्रिगुणात्मिकां, यस्याः वशे सर्व [इदं] जगत् वर्तते, यया
मोहितं जगत् सत् स्वं अरत्मानं वासुदेवं न जानाति. तां प्रकृति स्वां अधिष्ठाय
वशीकृत्य संभवामि देहवान् इव भवामि जातः इव आत्ममायया आत्मनः मायया, न
परमार्थतः लोकवत् ।। 6.1. Though I am the unborn and immutable Self, i.e.,
though My cognitive power never wanes and I am the master of all beings
from Brahmā down to a tuft of grass, resorting to, i.e. mastering, My
'power of becoming', I take birth or appear to become embodied. My power of
becoming is all-pervasive; it consists of the three constituents. The
entire world is subject to it. Deluded by it, the world does not know its
own Self, Vasudeva. Thus am I born, as it were, by virtue of My power of
becoming and not in fact, as is the case with the world.


On Thu, 10 Oct 2024 at 13:51, Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Kaushik
> I understand the uttara khANDda is not part of the original Valmiki
> Ramayana.
>
> The current scholarship even amongst the astikas indicates it may have been
> later composition not by Valmiki.
>
> In other words the original Valmiki Ramayana employs the vipralambha rasa
> (of separation). The story starts with the death of one of the two cranes
> who were a loving couple. Then there is the separation of shravanakumara
> from his parents. And Dasharatha from Rama and finally mother Sita from
> Rama. The Valmiki Ramayana ends with the coronation of Rama.
>
> Now, a later author, a few thousands of years after Valmiki Maharshi, it
> would appear used the same rasa of vipra-lambha to write the famous uttara
> khANDa grantha in which mother Sita is against separated from Rama and then
> successively all the brothers and Hanuman are also separated from Rama one
> by one.
>
> But there are enough references within Valmiki Ramayana attesting to the
> divinity of Rama particularly at the end when the Rishis remind Rama of his
> divinity.
>
> I was hoping these older original references are collated at some place.
>
>
> Om
> Raghav
>
>
>
>
>
> On Thu, 10 Oct, 2024, 5:38 pm Kaushik Chevendra via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > On Thu, 10 Oct 2024 at 4:50 PM, Kaushik Chevendra <
> > chevendrakaushik at gmail.com> wrote:
> >
> > > Namaste.
> > > In recent times many have started to claim that Ramachandramurthy was
> > only
> > > a human in the Valmiki Ramayana and was later extolled as god. Even
> > popular
> > > preachers in telugu have started this nonsense. But upon
> > > visiting the Ramayana one can see that these claims hold no water.
> > > Here is a discussion between lord rama and death-
> > > Valmiki Ramayana 67.104
> > >
> >
> > Sorry please read the above as 7.104
> >
> > >
> >
> >
> > >
> > >
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