Sri Budha Kousika Rishi presents the source of the Sri Ram Raksha Stotra, and reaffirms – Adhishtavaana yathaa swapne, - As told earlier (= Aadhi), in his dreams, - Ramarakshaam mimaam hara, - Shiva (= Hara), recounted the Sri Ram Raksha Stotra, and, - Tatha likhita vaana prathahaa – was written as told, exactly, by the sage, in the early dawn (= prathahaa), - prabhudhdho budha kousika – in homage to the lord, by Budha Kousika.
It is thus written that Sri Budha Kousika Rishi dreamt of Shiva reciting the entire series of verses, and later, at dawn, the sage wrote the entire Sri Ram Raksha Stotra. Why would Shiva recite the stotra to present aspects of Ram that would help people seek succour and support in times of distress? What were the aspects of Ram that Shiva needed to inform people about that were not already specified in the Ramayana?
The beginning is, of course, at the beginning. Shiva, Vishnu and Brahma are the trinity. Different Puranas present the importance, sequence and relevance of the three deities in different ways. The Shiva Purana depicts Shiva as foremost, and similarly, the Vishnu Purana presents Vishnu as the earliest. Once we are past the beginning of the beginning, the unity of Hari and Hara is depicted through various stories in several Puranas and Itihaasas, including the Ramayana, Mahabharata and Skanda Purana, among others. The aspect of Ardhanaarishwara, the half-man and half-woman, when Shiva and Shakti came together to present themselves as one individual, is most certainly an entirely fascinating story, but is to be retold elsewhere.
Later, i.e., after the beginning, is the Adhyaatma Ramayana, supposed to have been composed through the manner of telling the story of Rama by Shiva to Parvati. The recounting is datelined to be hundreds or thousands of years before the Valmiki Ramayana. The story of composing the Adhyaatma Ramayana needs to be told here, in brief, to help us understand the clear visualization that Shiva developed about Rama. At one point, Shiva says that there cannot be Hari without Hara, or Maheshwara.
Later, after the recounting of the story, it is said that Parvati was extremely enamoured with the characters of Rama, Sita and Hanuman, and she desired that Shiva would cause for the events to happen. She also wished that the story be written in specific verse, while the characters would be alive. Thereby, does Shiva recount the story to the wandering sage Narada and cause him to meet the sage-poet Valmiki and create the situation for the Ramayana to be known, through his pen, through the Anushtup Chanda, the 32-syllable metre.
We will not explore the various schools of thought that would believe or disbelieve, ascribe or not allow it to be accepted that Shiva conjured up the story, through the Adhyaatma Ramayana, and then caused for the tale to actually take place. This is indeed fascinating, extremely fascinating. But, it does help us understand that it could only have been someone as complex as Shiva, who could bring together the tremendous aspects of Rama, and cause it to be written, through the Sri Ram Raksha Stotra.
The Bhaktamala, and the Bhakti Premakara, are illustrations of Shiva’s bhakti, devotion, to Rama. There is a situation during the actual course of events of the Ramayana, when Rama is in exile, with Sita and Lakshmana that needs to be discussed here in perspective of the triangulation of Shiva, Parvati and Rama. Some stories ascribe the triangulation to begin with Sati, while some ascribe it to Parvati.
Sati or Parvati, has this niggling doubt, ascribed by the Bhaktamala, to almost sacrilege, for she dared to doubt the actuality and purpose of the Rama Avatara, or, perhaps, that she could have been in delusion. The Bhaktamala supposes Shiva’s consort, during these interactions, to be Sati, and therefore, much earlier than Parvati. Let others debate it.
She wondered about the aspect that, if Rama was indeed an Avatar of Vishnu, and was all that was supreme in the Universe, why would he accept his father’s orders, and go ahead to live out fourteen years in exile in the forests? Shiva warned Sati to avoid deliberating such thoughts, but then, that gave rise to rebellion. Sati left Kailasa to test Rama by herself, to determine, if indeed he was the supreme manu, as Shiva accepted him to be, and drowned himself in devotion, reciting ‘Rama, Rama, Rama’.
Shiva cautioned Sati against testing Rama and the aspects of his divinity. Sati went ahead to the forest where Rama was in exile, and took upon herself the appearance of Sita. For Rama, however, the aspect of Sati or Parvati, as Shiva’s consort, was very obvious, and he could recognize her. He did not speak to her, and Sati, disappointed, returned to Kailasa. Shiva is described as a saddened spouse, in the fact that Sati did not believe him about the divinity of Rama, and the aspect of him being absolute supreme.
It is said, that in modern day Kangra, ages ago, Shiva and Parvati, traveled through, seated on Nandi, their great white bull, their vaahana. At one particular location, Shiva alighted and presented his prayers. On being questioned by Parvati, he said that this was a place where there dwelt a bhakta, devotee, of Rama, and there would be none other like him for another 10,000 years. And since, Parvati’s appreciation of the bhaktas of Rama has always increased.
Much later, Shiva explains to Parvati the tremendous scope of the divinity of Rama. Tulsidas writes that, in similar manner of that of Sri Krishna declaring that he would always descend to save the world from disaster, so does Shiva explain the responsibility of Rama in saving his bhaktas and destroying evil. Tulsidas writes, in the Ramcharitmanas, through these amazing lines in verse –
Hari guna naam apara,
Katharupa aganita amita,
Main nija mati anusara,
Kahaum Uma sadara sunahu.
Shiva explains to Parvati, that the names of Rama (= Hari) are without number, and the stories and avatars or manifestations cannot be counted. Shiva says that he would try, to the best of his ability, to tell the story of Rama, to Parvati, or Uma. And, he requests her to listen, with respect to the divinity. It is believed that this emphasis to Parvati, asking her to pay attention to the narration with respect, is to ensure that Sati’s mistake in doubting Rama is not to be repeated. These micr0-nuances are amazing.
There is the paradox of the devotion of Rama or Vishnu to Shiva that is also most delightful and tremendous in its depiction at various moments of the Ramayana. Who can ever forget the moment when Rama offers prayers to the Shiva Linga, at Rameswaram, prior to construction of the pathway across the sea to Lanka? The place is now recognized as one of the twelve jyotirlingas of Shiva.
Once, Narada approaches Vishnu, and requests his guidance to ward off a curse that had been placed on the mendicant-sage. Vishnu advises Narada to meditate upon Shiva and is thus written –
Japau Jai Sankara Sata Nama
Hoyhi Hridayam Turata Bisrama
“Recite through chanting, the hundred names of Sankara, or Shiva, and obtain bliss in your mind.”
Narada questions, as to why would Vishnu want him to chant Shiva’s name, and is advised that there is none dearer to Vishnu, than Shiva. Vishnu also emphasizes that he will not bless the one who is not blessed by Shiva. Tulsidas explains this significantly in the Ramacharitamanas –
Siva seva kara phala suta soi,
Abirala bhagati Rama pada hoi.
“Only those who pray or serve Shiva will have answers to their prayers to Rama. Further, since Rama himself is extremely devoted to Shiva, there is no need to explain further.”
The Ram Raksha Stotra has, in various verses, presented the devotion of Shiva to Rama, and of his understanding that reciting the word of ‘Rama’ is equal to several recitations of the different words of ‘Narayana’ or ‘Vishnu’.
There is another fascinating story of the manner in which the Ramayana was retold, and once again, Parvati questioned this aspect. Shiva informs Parvati that the Sage Kakabhushundi, also told the story of Ramayana to Vishnu’s vaahana, Garuda. The sage had the body of a crow, and therefore, his name, ‘Kakabhushundi’. Parvati wondered about the fact that Garuda was extremely close to Vishnu, and was also an erudite scholar. Why did Garuda not know of the Ramayana from Vishnu?
Cursed by Shiva, the sage Kakabhushundi explained to Garuda that he could escape the damages by reciting the name of Rama, and that he had lived through twenty-seven kalpas, time-eras, chanting the name of Rama.
Shiva, as told to Budha Kousika Rishi, affirms that Rama is very dear to him, and more. Ram is his mother (Maata Ramo), maternal grandfather (Matpita), deity (Swami Ramo) and friend (Mats). He says that he is all forgiving (Sarvasvam, Dayalu), and he (Shiva) does not recognize any other deity or being, and has never done so, at any moment (Rnaanyam jaane, naiva jaane na jaane).
At Rama’s paadukas
- Dr. Bharat Bhushan
Email - bharatbhushan@yahoo.com
29 October 2010
