P s abm.

इन दिनों अयोध्या में बन रहे राम मंदिर के उद्घाटन और उसमें राम लला की मुर्ती की चर्चा हर तरफ हो रही है. इस बीच सोशल मीडिया पर अभि मुंडे (Psycho Shayar) (अभिजीत बालकृष्ण मुंडे) की एक कविता “राम” वायरल हो गई है. अयोध्या के राम मंदिर में होने जा रहे है राम मंदिर प्राण प्रतिष्ठा कार्यक्रम से पहले आइ इस कविता ने रातों-रात सभी का ध्यान अपनी ओर आकर्षित किया है और इसे लोग अयोध्या का बुलावा भी बता रहे हैं. क्योंकि खुद कवि अंत में कहते हैं कि, “… चलिए तो फिर मिलते हैं हमें भी अयोध्या आना है.”

तो आइए आपको भी छोड़ चलते हैं साइको शायर की “राम” कविता के साथ. आप भी सुनिए और पढ़िए और बताइए क्या कवि ने राम के चरित्र के साथ न्याय किया है और क्या राम के चरित्र को सही ढंग से बतला पाएं हैं.

राम साइको शायर की वायरल कविता – Ram Psycho Shayar Abhi Munde Viral Poem on Ram

हाथ काट कर रख दूंगा 

ये नाम समझ आ जाए तो

कितनी दिक्कत होगी पता है

राम समझ आ जाए तो

राम राम तो कह लोगे पर

राम सा दुख भी सहना होगा 

पहली चुनौती ये होगी के 

मर्यादा में रहना होगा

और मर्यादा में रहना मतलब कुछ खास नहीं कर जाना है..

बस.. 

बस त्याग को गले लगाना है और

अहंकार जलाना है

अब अपने रामलला के खातिर इतना ना कर पाओगे

अरे शबरी का जूठा खाओगे तो पुरुषोत्तम कहलाओगे

काम क्रोध के भीतर रहकर तुमको शीतल बनाना होगा

बुद्ध भी जिसकी छांव में बैठे वैसा पीपल बनाना होगा

बनना होगा ये सब कुछ और वो भी शून्य में रहकर प्यारे

तब ही तुमको पता चलेगा..

थे कितने अद्भुत राम हमारे

सोच रहे हो कौन हूं मै,?

चलो.. बता ही देता हूं

तुमने ही तो नाम दिया था

मैं.. 

पागल कहलाता हूं

नया नया हूं यहां पे तो ना पहले किसी को देखा है 

वैसे तो हूं त्रेता से.. मुझे कृ..

किसने कलयुग भेजा है

भई बात वहां तक फैल गई है

की यहां कुछ तो मंगल होने को है

के भरत से भारत हुए राज में 

सुना है राम जी आने को हैं

बड़े भाग्यशाली हो तुम सब

नहीं, वहां पे सब यहीं कहते है

के हम तो रामराज में रहते थे..

पर इन सब में राम रहते है

यानी.. 

तुम सब में राम का अंश छुपा है.?

नहीं मतलब वो.. 

तुम में आते है रहने?

सच है या फिर गलत खबर?

गर सच ही है तो क्या कहने

तो सब को राम पता ही होगा

घर के बड़ों ने बताया होगा..

तो बताओ..

बताओ फिर कि क्या है राम

बताओ फिर कि क्या है राम..

बताओ…

अरे पता है तुमको क्या है राम..?

या बस हाथ धनुष तर्कश में बाण..

या बन में जिन्होंने किया गुजारा

या फिर कैसे रावण मारा

लक्ष्मण जिनको कहते भैया

जिनकी पत्नी सीता मैया

फिर ये तो हो गई वो ही कहानी 

एक था राजा एक थी रानी

क्या सच में तुमको राम पता है

या वो भी आकर हम बताएं?

बड़े दिनों से हूं यहां पर..

सबकुछ देख रहा हूं कबसे

प्रभु से मिलने आया था मै..

उन्हें छोड़ कर मिला हूं सब से

एक बात कहूं गर बुरा ना मानो 

नहीं तुम तुरंत ही क्रोधित हो जाते हो

पूरी बात तो सुनते भी नहीं..

सीधे घर पर आ जाते हो

ये तुम लोगों के.. 

नाम जपो में..

पहले सा आराम नहीं

ये तुम लोगों के.. नाम जपो में..पहले सा आराम नहीं

इस जबरदस्ती के जय श्री राम में सब कुछ है..

बस राम नहीं!

ये राजनीति का दाया बायां जितना मर्ज़ी खेलो तुम

( दाया बायां.. अरे दाया बायां..?

ये तुम्हारी वर्तमान प्रादेशिक भाषा में क्या कहते है उसे..?

हां..

वो.. 

लेफ्ट एंड राइट)

ये राजनीति का दाया बायां जितना मर्ज़ी खेलो तुम

चेतावनी को लेकिन मेरी अपने जहन में डालो तुम

निजी स्वार्थ के खातिर गर कोई राम नाम को गाता हो

तो खबरदार गर जुर्रत की.. 

और मेरे राम को बांटा तो

भारत भू का कवि हूं मैं..

तभी निडर हो कहता हूं

राम है मेरी हर रचना में

मै बजरंग में रहता हूं

भारत की नीव है कविताएं

और सत्य हमारी बातों में 

तभी कलम हमारी तीखी और..

साहित्य..

हमारे हाथों में!

तो सोच समझ कर राम कहो तुम

ये बस आतिश का नारा नहीं 

जब तक राम हृदय में नहीं..

तुम ने राम पुकारा नहीं

राम- कृष्ण की प्रतिभा पर पहले भी खड़े सवाल हुए

ये लंका और ये कुरुक्षेत्र..

यूं ही नहीं थे लाल हुए

अरे प्रसन्न हंसना भी है और पल पल रोना भी है राम

सब कुछ पाना भी है और सब पा कर खोना भी है राम

ब्रम्हा जी के कुल से होकर जो जंगल में सोए हो 

जो अपनी जीत का हर्ष छोड़ रावण की मौत पे रोए हो

शिव जी जिनकी सेवा खातिर मारूत रूप में आ जाए

शेषनाग खुद लक्ष्मण बनकर जिनके रक्षक हो जाए

और तुम लोभ क्रोध अहंकार छल कपट

सीने से लगा कर सो जाओगे?

तो कैसे भक्त बनोगे उनके?

कैसे राम समझ पाओगे?

अघोर क्या है पता नहीं और शिव जी का वरदान चाहिए

ब्रम्हचर्य का इल्म नहीं.. इन्हे भक्त स्वरूप हनुमान चाहिए

भगवा क्या है क्या ही पता लहराना सब को होता है 

पर भगवा क्या है वो जाने 

जो भगवा ओढ़ के सोता है

राम से मिलना..

राम से मिलना..

राम से मिलना है ना तुमको..?

निश्चित मंदिर जाना होगा!

पर उस से पहले भीतर जा संग अपने राम को लाना होगा

जय सिया राम

और हां..

अवधपुरी का उत्सव है

कोई कसर नहीं..

सब खूब मनाना

मेरे प्रभु है आने वाले

रथ को उनके 

खूब सजाना

वो..

द्वापर में कोई राह तके है

मुझे उनको लेने जाना है

चलिए तो फिर मिलते है,

हमें भी अयोध्या आना है.

5th decad.

One of the 12 Azhwars, Sri Kulasekara, is suffixed with the title Perumal and called Kulasekara Perumal. His work Thirumozhi is called Perumal Thirumozhi. Sri Bharathan Swamy said in discourse that the Azhwar emphasised that God alone is the ultimate refuge.

In all verses in the Vth decad, he expressed his helplessness and said he had no other recourse for succour than Lord Narayana.

The alwar says:

I have no other go if you fail to wipe out my sorrows. Even if a mother pushes her child for disobedience he will still hold her fees. So do I. Like citizens expect their king to save them as their protector. So too I look upon you. Like a patient who likes his surgeon for curing 9his illness even if the surgeon causes him pain by piercing with sharp instruments causing him pain.

Like the rivers confluence in the ocean you are my final destination.

DECAD 5 : In this, he addresses the Lord of TiruVittuvakkodu saying that even

if the Lord were to forsake him, he will never ever leave him and he has no

other refuge. This he expresses  drawing different parallels:- 

"Like a child that clings on to the feet of the mother even when she spurns

it indignantly; 

Like a Pativrata who holds on to her husband steadfastly even if he is of a

despicable character;

Like the fish that stays even at the risk of death when the waters in the

tank gets dried up  (having nowhere to go); 

Like a patient who loves the surgeon even though he cuts and 

burns his flesh (during surgery); 

Like the seagull that perches on the mast of a ship flies all over in the mid

ocean  only to return to rest on it (having no other go);

Like the lotus flower that does not blossom by the heat of even fire but

blosssoms only to Sunshine: 

Like the fields that though parched always look up to the rain bearing clouds

for succour;

Like the torrential  flowing rivers  that ultimately merge only in the Ocean

 and nowhere else and

Like fortune that favours only that person who is not after it - I will

forever resort ONLY to your feet"

Kulasekara Azhwar took avatharam in Thiruvanchikallam in Kerala in a royal household as the son of king Dridavritha. He was the incarnation of Sriman Narayana’s Kousthubham. He took avatharam in the Tamil month of Masi under the constellation Punarvasu. Punarvasu is the nakshatram Sri Rama chose for his avatharam as the son of Dasaratha. Kulasekara was a trusty devotee of Sri Rama. Like Sri Rama he worshiped Sri Ranganatha and had attachment to Srirangam and the devotees of Rangan. Everyday he went on a yatra to Srirangam mentally. After placing his son on the throne Kulasekara Azhwar moved to Srirangam. His outpourings seeped in devotion are known as Perumal Thirumozhi.

KulasEkarAzhwar was born as a prince to ChEra king Dhidavradhan and nAdhanAyagi during 8 th century(?) in the month of mAsi and the nakshatram of punarpoosam(same as that of Lord Rama). The child looked divine and made everyone who saw it happier and cheerful. The entire kingdom was in a jubilant mood. The kid was named kulasEkaran and when he grew he was taught all sAstrAs, epics, arts, Tamil and Sanskrit and was also given training on fighting, Horse riding, Elephant riding, etc. In each endeavour, he excelled and came out in flying colours. When Dhidavradhan became old, kulasEkaram ascended the throne and since then he was ruling like Lord Sri Rama and brought in RamaRajyam to his kingdom. People were very happy and there was rich harvest throughout the year; there were regular rains and there was only subheeksham. Hence the citizens had great amiount of love and respect for their king kulasEkarA.

Once without knowing kulasEkarA’s strengths, the neighbouring kings (Chola and pAndyA) came to fight and during the battle kulasEkaran won with no difficulty. Impressed PandyA king gave his daughter to kulasEkarA for marrying her. kulasEkarA was blessed with a son (whom he named dhidavradhan) and a daughter ILai.

One night, The Lord wished to divert kulasEkarA’s attention to Him and he appeared as Lord Tirupati Venkatachalapathi in the king’s dream and blessed him. The king was overwhelmed with the Lord’s love and became silent and was only thinking of the Lord at all times. He became totally like water in Lotus leaf (Water never wets the Lotus leaf) and was ruling the kingdom without any attachment; He was spending his time more and more on Thiru vArAdhnam and Bhajans and listening to stories of Rama and KrishNa. He even started disliking the battles since he did not like to see more loss of lives in the battle. He started singing in Tamil and sanskrit with full of love and Bhakti in praise of the Lord. He spent his most of the time only on religious activities and attending discourses. Once when the UpanyAsakar was narrating Rama RavaNa yuddham where the battle was giong on for a long time and RavaNa was giving a tough fight, kulasEkara was so much attached to the story and it the discourse he ordered his Army General to immediately organise to send the soldiers, elephants and horses and the king was also making himself ready for the battle to give a helping hand to Sri Rama. The upanyAsakar and all others were totally perplexed and could not say anything. The upanyAsaker at last came to the king and said” O, mighty king, We need not go. The Lord Rama has already killed ravaNa and is on his way back to AyOdhyA for his pattAbhishEkam”. That made the king silent and he came to normal; Such was kulasEkarA’s bhakti for Rama. It is told Lord Rama appeared in his dream that night and said” kulasEkarA, I am deeply moved by your readiness to offer me help in the battle. I Sice you are having blind affection and live for me , you did not realise my Strength and parAkramam. We can win asurAs with no effort; You are acting just like LakshmaNA, who is also attached to me deeply. From today you will be called kulasEkara perumAL like ILayaperumAL LakshmaNA. Even today he is reverred as kulasEkara perumAL. The pAsurams he sang were compiled under “perumAL thirumozhi”. One can see his feeling of deep regret for not being born during RamA’s time in his pAsurams.

As he was getting more and more involved in Bhagavadh Bhakti and Bhagavadha Bhakti and was spending all his time in such activities, the ministers were not clear as to how to bring the king back to his administration. The king had even consecrated a Golden statute of Sri Rama in the palace where he was spending most of the time with other pundits and upanyAsakALs. Once during a Ramanavami day (the birthday of Sri Rama), the king was astonished to see a big nice Navaratna mAlai which had adorned Sri Rama missing. He was confused as to how somoen can come inside the palace with so much security and so many people around. The ministers were asked; One of them (may be the chief minister) hesitantly stammered to say” May be ..O .king……..one of upanyAsakALs, or pundits…could……….have…..take….” He did not even finish his statment. The king was shivering and was literally shocked to hear that statement as if he has stepped on a Red hot burnt iron; He could not believe his ears as to how these minister can even think of these GREAT BHAKTAAS as ones who could have flicked; “What are you saying? Are you talking about these adiyArs of Sriman NARAYANA. Are you not ashamed to say that? Is your tougue still alive? How dare you think them as thieves when their love is only for th Lord and they consider the Gold and dust the same; Those UTTHAMARGAL – Do you think they have stolen the MAALAI? . He did not stop with that. He called somone to bring a pot wherein he had arranged to place a poisonous snake; Bewildered ministers obeyed. He showed them the pot with the snake inside. He said and prayed to the Lord” If the mAlai has been taken by one of the BhaktALs, let the snake bite me; If not, I will come out unscathed.”. He put his hand inside the pot. The snake NEVER TOUCHED his hand. The minister came out openly saying “we are very sorry and we beg your pardon. We are the ones who removed the MALAI and put the blame on BhaktA so that you will start disliking them and will concentrate on administrative matters. Please forgive us for this irresponsible act.” KulasEkarA thought silently after listening to all this and understood the underlining concern of his ministers for the kingdom and the rule. He immediately decided to bring his son into the pictute and trained him for some time before he started off his kshEtrAdanam throughout India singing Lord’s Glories and GuNAs.

He visited almost all the temples and he lost his heart for Sri Rama. He has sung lullabies for Sri Rama as “RaghavanE ThAlElO!”. He has even sung pAsurams on Devaki’s misfortune of not able to enjoy kaNNan’s leelA’s and ” thollai inbam” which yasOdhA was blessed with. One can greatly be moved by his pAsurams where in he longs for being born as a step in Tirupathi Lord’s temple or a fish in the Holy pushkaraNi or a seNbhaga tree in Tirupathi(standing in front of the temple) or a Big stone which can not be removed so easily; He even wished to be born as a servant holding the Golden Bowl in front of Sriman nArAyaNan to spit the water after washing, girgling and cleaning His mouth in the morning. Such was his desire to serve the Lord ceaslessly and that too from a king!.( One can imagine our plight with so little(or no) material possessions and for that we walk with so much pride with even a very little achievement(which too is possible only with His grace)).

A sample pAsuram to taste the sweetness and longing deaire of AzhwAr before we conclude this post.

AnAtha selvatthu arambaiyargaL thaRsoozha

vAnALum selvamum; maNNarasum yAn vENdEn |

thEnAr poonchOlai thiruvEngadatthu chunaiyil

meenAi piRakkum vidhiyudaiyOnAvEnE ||

Such an “ARPUTHAMAANA” pAsuram. He says” I do not want to be a king even if it is to rule this earth and the “vAn lOkam” where there is great wealth, and where there are beautiful damsels dancing around; I do not wish that; All that I want is to be born as a fish in the pond (PushkaraNi) in Thirupathi (as mentioned earlier, or a tree standing in front of Thirupathi or a big rock.

Those who recite the 5th decad will not go yo hell, will not have rebirth and will derive his blessings.

The proud art of Hindu art  wealth and superstition.

 

Divyam

 Human beings are born in this world, which is not permanent, but the magnum opus of Acharyas is considered as ‘Aprakrutham’ or ‘Divyam’ or permanent. How can it be? Velukkudi Sri Krishnan Swamy said in a discourse that the divine works of Acharyas show us the way to eternal bliss, which is permanent; hence, they are called ‘Aprakrutham’.

 Sri Koorathazhwan, an ardent disciple of Sri Ramanuja, in his work ‘Athi Manusha Sthavam’, praises the superhuman deeds of God.

 God is the custodian of the entire universe. How could He beg King Mahabali for just three feet of space?

 Sri Rama says ‘Aatmaanam Maanusham Manye Ramam Dasarathathmajam‘ — ‘I am the son of Dasaratha’. But His deeds were not so.

While everyone in the forest knew Ravana abducting Sri Sita, how did Rama not know and was in search of Her? The bird Jatayu didn’t know karma, jnana or bhakti yoga. How did the Lord grant moksha to Jatayu? When Rama’s arrow can pierce through seven trees and hit Vali, would it take seven days for Rama to fight with Ravana? Will anyone let his arch-rival go off granting a chance? Why did Rama ask Ravana to come the next day?

 As a young child, Sri Krishna feigned to be tied up by the rope tethered with a mortar by Yasodha. How could a seven-year-old boy lift the Govardhana hills?

Sri Koorathazhwan says whatever God undertakes will be unique, and the Acharya prays and pays his obeisance.

tree.

 Advaita Vedanta states that we only suffer in life because we are bound by sansar. By being caught in the transmigration of karmas, we remain ignorant of God as our True Self within. How is it possible that we experience a life of limitations and sorrow when in truth we are God?

In verse 145 of Vivekachudamani, Adi Shankaracharya describes how sansar comes to exist by asking us to imagine a tree: “Ignorance is the seed for the tree of sansar. Body-identification is the sprout, desires are its tender leaves, work its water, body its trunk, pranas are its branches, the sense organs its twigs, the sense objects its flowers, different miseries born out of the varieties of actions are the fruits, and the individual jiva is the bird perched on top of it.”

Any tree manifests itself through a seed and it is this seed of ignorance that causes sansar. But ignorance of what exactly? Of forgetting that we are God and there is only Brahmn. We then become identified with the Anatman as everything which is not God: a physical body which creates our waking state, a subtle body that as the mind plays itself out in dreams and the causal body that exists due to vasanas. Such sprouts produce desires within us. Why? Because the body needs food to survive, the mind plays out its impressions in the waking and dream states and finally, the causal body needs to fulfil previous karmas.

Just as any tree, the physical body grows into adulthood giving the tree of sansar its deep grounding in Avidya. Its branches are made up of the five pranas that control its physiological functions. In order to become a fully egocentric agent in the world of Maya as pluralistic matter, the body starts transacting within duality through the sense organs and their respective objects. For example, the eyes perceive a world outside oneself, which is taken to be the only reality, “i see this world and in order to live, i need and want this.” We then run after sense objects seeking happiness in them, forgetting that in reality they don’t exist but are a construct of the mind.

However, it is already at this point that the fall into sansar cannot be stopped: By comparing the flux of our actions with water, Adi Shankara places the main culprit within sansar on selfish actions and their endless, unfulfilling results. We have become bound by the fruits of our doership and enjoyership.

The fall from Brahmn as the Supreme Reality into a separate jiva in life is complete. Through his tree simile, Adi Shankara shows us that while we live in this world of relativity, we cannot stop Maya and sansar being a part of our individuality. But where we can gain control is by going within – by taking the standpoint of the eternal sakshi as the Inner Witness to all – by affirming “I am God, never these thoughts and experiences.”

We suffer in life because we identify with an external world which is only relatively real. Therefore, cut down the tree of sansar by taking the position of the Observer and you will have gained an independent, inner freedom which defies words.

visiting avadh.ayodhya

We got the call blessed indeed. 

Gupta ghat where Sri Ram took the jal samadhi.

Early morning srinagar aarthy.

 

48th and final day of mandala pooja  after pran prathista to have had the darshan is really a blessing bulava from Sri Rama. 

Had a wonderful darshan today the last day of mandala pooja after pran pratishta. 9th Msrch 2024 of Ram lala. Very close. Great feeling. Last night too had darshan of hanuman at Hanuman Gadhi very lucky at the nip of time crowd cleared and could see Hanumanji. Evening going for Lazer show and sarayu aarthy. 

Though there is a crazy crowd. The small town is doing its best to accommodate everyone,.feels like kumbh mela crowd has descended here. We just happened to be lucky and took the right decisions. Everything is free from darshan to footwear stand there s also a free locker system available for one to keep their bags and belongings which they dont want to carry into the temple.all free. we hadalovely time in spite of the great crowds. lotas of positive vibes all through the trip. 

Gupta everything. This town seems charged with devotion. People who have experienced his presence are ecstatic in displaying their multifold love for the lord. A special vibration is felt even as one nears the palace of Ramlala. The satisfaction one receives no one is turned away. Everyone gets an opportunity to have his darshan.

The lives of the folk of this town has miraculously experieced a change for the better everyone e is happy and at one's best behaviour.

It's rewarding to just watch the common  man who has benefited. Hope India too awakens to this magic.

https://youtu.be/8ls3rDdyZBU?si=O-GcGGm4Fgyvp7fC.

Athma jag gayi  truly. 

Ayodhya Ram Mandir: What Is 'Mandal Puja'? Know About This 48-Day Ceremony

The consecration ceremony of the Ram temple in Ayodhya will take place on the Dwadashi Tithi of the Shukla Paksha of the month of Poush, i.e., January 22, 2024.

Ayodhya Ram Mandir: The grand temple of Ram Lalla in Ayodhya is now ready. Meanwhile, preparations for the temple's inauguration, the consecration of Ram Lalla, and the life installation are in full swing. The consecration ceremony of the Ram temple in Ayodhya will take place on the Dwadashi Tithi of the Shukla Paksha of the month of Poush, i.e., January 22, 2024, in the presence of seven thousand special guests and four thousand saints. Approximately 20,000 people from 50 countries worldwide and all states will be present at this historic occasion. The distribution of consecrated rice for the life installation ceremony will commence from December 20.

Following the life installation, there will be a 48-day Mandala Puja. Starting from January 23, 2024, the general public will also be able to have darshan of the deity. While this puja may not be well known in North India, it is prevalent in South India. The Mandala Puja will be conducted for 48 days under the guidance of Swami Jagadguru Madhvacharya, the Peethadhipati of the Pejawar Math in Tirtha Kshetra, with daily abhishekam (ritual bathing) of Ram Lalla's idol with the dravya (consecrated liquid) from silver kalashas. Additionally, scholars and acharyas will recite the Chaturvedas and divine scriptures during the puja.

Mandala Kalam:

It is worth mentioning that the Mandala Puja is a significant ritual more prevalent in South India, lasting for 41 to 48 days. The Sabarimala Ayyappa Temple in Kerala observes a 41-day Mandala Kalam, which signifies the completion of a prolonged penance. The Mandala Puja involves adhering to various rules and regulations. The puja begins with the invocation of Lord Ganesha. It is believed that regular and ritualistic worship during Mandala Puja pleases Lord Shrihari, and since Lord Ram is considered an avatar of Shrihari, it has been decided to conduct the Mandala Puja at the grand Ram temple in Ayodhya.

 

 

https://photos.app.goo.gl/zx877m1ahPS7juGL8