Ahalyakruta Shree Rama Stotram Adhyaatma Ramayanam
Source: http://www.google.com/imgres?imgurl=http://cdn2.all-art.org/Visual_History/ramayana/Untitled6.jpg&imgrefurl=http://www.allart.org/Visual_History/23.htm&h=600&w=469&sz=121&tbnid=rKehEe7z3LA9M:&tbnh=93&tbnw=73&prev=/search%3Fq%3Dahalya%2Bramayana%2Bpictures%26tbm%3Disch%26t bo%3Du&zoom=1&q=ahalya+ramayana+pictures&docid=bNaSLfk4xnzAvM&hl=en&sa=X&ei=1gt1T9awB KPg2AXU7_SWDQ&sqi=2&ved=0CEYQ9QEwCA&dur=1597
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Anantarama Deekshitar
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The following links can be consulted for Sanskrit texts of various Rama Stotrams. http://sanskritdocuments.org/doc_raama/doc_raama.html rAma stotra ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmAyaNe bAlakANDa ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmAyaNe ayodhyAkANDa ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmAyaNe araNyakANDa ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmayaNe kiShkindhAkANDa ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmayaNe sundarakANDa ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmayaNe yuddhakANDa ITX | PS | PDF | XDVNG | GIF - adhyAtmarAmAyaNe uttarakANDa ITX | PS | PDF | XDVNG | GIF - chaturviMshatinAma pratipAdaka chUrNikA ITX | PS | PDF | XDVNG | GIF - ekashlokI rAmAyaNa ITX | PS | PDF | XDVNG | GIF - bhagavadrAmAnuja virachite sharaNAgati gadya ITX | PS | PDF | XDVNG | GIF - raghuvIra gadya ITX | PS | PDF | XDVNG | GIF - karuNAShTake, marAThI rAmadAsa svAmI ITX | PS | PDF | XDVNG | GIF - tvameva brUhi stotra
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Dear All: As mentioned in a recent email, the following hymn by Ahalya appears in the Bala Kandam of Adhyatma Ramayanam (composed by Veda Vyasa). Ahalya, the wife of the sage Gautama, was exceptionally beautiful and was coveted by Indra. Indra was also afraid that Gautama would claim Indra's throne by the power of his austerities. So, Indra daringly seduced Ahalya. In a fit of anger, she was then cursed by her own husband, to turn into a stone, for committing adultery. (Indra seduced her by faking himself to be the sage when the latter was away for his early morning bath. Ahalya recognized him to be Indra but willingly consented, in a moment of weakness and delusion, according to Valmiki's narration. The sage also cursed Indra and his body developed a thousand incisions, shaped like a female's privates, to carry the shame forever. After being relieved of the curse, these incisions turned into eye-like form and Indra is therefore known as Sahasraaksha - one with a thousand eyes. This is one version of the story. In another version the sage cursed Indra and he lost his manhood and his testicles. He then received a testicle transplant by appealing to the Gods, Agni, and other celestials. The humiliating curse placed on Indra is often forgotten while narrating this story.) Ahalya instantly became a stone and regained her human female form when Shri Rama came to the ashrama with Vishwamitra, on their way to Mithila (for Sita swayamvaram and the breaking of the mighty bow of Shiva). According to the Adhyatma Ramayanam, Ahalya was transformed into a human when Rama's foot touched the stone into which Ahalya was transformed. She then burst into the following devotional hymn and was rejoined with her husband who forgave her for her transgression. http://en.wikipedia.org/w http://en.wikip edia.org/wiki/Ahalya iki/Ahalya The story of Ahalya, and even the meaning of the name Ahalya, is one of the most fascinating parts of the Ramayana (besides the turmoils of Sita, Her abduction and the fire-test that She had to endure after the killing of Ravana, who abducted Her). The word Ahalya is derived from “hala”, which means a plough. Haladhara is one of the names of Balarama, who had the Page 7 of 35 of 35
plough as his weapon. Ahalya therefore means "unploughed". Readers can draw their own conclusions about the significance of this name and why Ahalya was seduced. It should also be mentioned that the word “halya” also mea ns one ugly, deformed, etc. and therefore Ahalya denotes the opposite and so can translated as one who is without blemish – or blemishless. Both these interpretations of the name Ahalya have been advanced.
Why is Ahalya without blemish if she fell prey to temptation and let herself be seduced? This may be the wrong question to ask. Ahalya became blemishless once Shri Raama’s feet touched her – or the moment she got a glance of Rama, or the Supreme (even without direct foot contact, as noted in Valmiki Ramayanam). AHALYA
After a day's stay in the City of Visaala, Viswaamitra and his party left for Mithila. On the way, not far from Mithila, they saw a beautiful aashrama which seemed desolate and unoccupied. Raama asked Viswaamitra: "Whose aashrama is this with all these ancient trees? Why does such a beautiful abode stand deserted?" Viswaamitra replied: "This aashrama is subject to a curse. Sage Gautama lived here with his wife Ahalya, spending his days in peace and holy meditation. One day during the sage's absence from the aashrama, Indra, filled with unholy desire for the beautiful Ahalya, entered it disguised as the sage himself and approached the lady with urgent solicitation. She was not deceived by the impersonation, but vain of her beauty and proud that it had won her the love of the lord of the celestials, she lost her judgment and yielded to his desire. Source: Internet … the URL is too long to reproduce.
See also http://en.w http://en.wikipedia.org/wiki/A ikipedia.org/wiki/Ahalya halya
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Regardless of the many chilling implications of the story, the hymn being reproduced below has great spiritual significance. It is stated that a daily and devout recital of this hymn will destroy ALL sins committed by us including the Five Great Sins (Panca Mahapatakas or Panca mahapaapams). It will also fulfill all our desires and ultimately yield moksha. These are stated in the final Phalashruti verses and also mentioned by Sri Anantarama Deekshitar in his Jaya Mangala Stotram (Hymn no. 91, Part 1, page 260, Ahalyakruta Rama Stotram, 2011 edition). Ultimately, it is meaningless to talk about the soul, the atma, jivaatma and Paramaatma, if we cannot get over our bodily conceptions, especially our maleness and femaleness, and continue to interpret and/or understand the scriptures based on such deluded perceptions. As noted earlier, in the Adhyaatma Ramayanam (AR), unlike the Valmiki Ramayanam (VR), Shri Rama is Paramaatma Himself and He is fully aware of His divinity and grants moksha to all those who come in intimate contact with Him. There are many important and deep philosophical differences between the stories as told by Valmiki and Veda Vyasa. The entire Adhyaatma Ramayanam has only 3643 verses, as opposed to 24,000 verses in Valmiki's version. The Sundara Kandam from this Ramayanam is equally eloquent, but brief, and the recitation can be completed in just about three hours. Those interested in performing this parayanam can refer to the following link. http://sanskritdocuments.org/all_pdf/adhyaatmaRamsundara.pdf
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Sanskrit text only. The following document includes Ahalya’s hymn
(slokas 43 to 65 of sarga 5, in Bala kandam). http://sanskritdocuments.org/all_pdf/adhyaatmaRamBal.pdf
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Ahalya uvaca AhO krutaarthaasmi Jagan-nivaasa te paadaabja samlagna rajah kaNaat aham l Sprushaami yat Padmaja Shankaraadibhir vimrugyate randhita maanasair sadaa ll 1 ll O Raama, who is the indweller of the whole universe (as antaryaami). I am now so blessed and purified that I am able to touch the dust clinging to your lotus feet. These lotus feet are totally inaccessible and are at best objects of extreme concentrated meditation by celestials like Brahma and Shiva. (That is, even such celestials cannot get close to these lotus feet, yet Ahalya was actually able to touch them.)
AhO vicitram tava Raama ceshttitam manushya bhaavena vimohitam jagat l Calasyajastram caraNaadi-varjitah sampoorNa anandamayO-timaayikahaa ll 2 ll O Raama, wonderous indeed are all of your actions - victiram tava Raama ceshttitam. You are filling with rapture and deluding the whole universe with us human form. You are seen to be walking around (calasi) yet are unborn (aja, as in the Bhagavad Gita, ajOpi san avyaatmaa bhootaanam eeshwarOpi san, where Krishna describes how He incarnates Himself, chapter 4, verse 6). You are divine with no hands or feet or other limbs (caraNaadi varjitah), yet You are deluding us with this human form. You are Page 10 of 35 of 35
indeed the Complete Bliss permeating all and filling this whole universe with your Maayaa (Daivee eshaa gunamayee Ma-ma Maayaa duratyayaa, chapter 7, verse 14 of Gita, Maam eva ye prapadyante Maayaam etaam tartanti te... only those who worship can overcome this Maya, says Krishna).
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There are 23 verses in the entire hymn. Let us enjoy them a few at a time and may we all be blessed to complete this undertaking. The Adhyaatma Ramayanam, Ramayanam, with the original Sanskrit text and English translation translat ion by Swami Tapasyananda, is published by Ramakrishna Mutt, Mylapore Chennai. I am consulting the 2009 edition.
Very sincerely V. Laxmanan March 29, 2012 **************************** ******************************************* ***************************** *********************** *********
Dear All: We continue now with our study of Ahalya's hymn from Adhyatma Ramayanam (AR). Valmiki does not specifically mention the touching of the stone-form of Ahalya by Rama's feet. When they arrive at Siddhaashrama, where Ahalya lived with Gautama (and which was now desolate and completely abandoned), Vishwamitra tells Rama and Lakshmana the story and asks Rama to come forward to see her. Rama then sees Ahalya in stone-form. With Rama's glance, Ahalya became visible gain and perceptible to all the worlds. Adhyaatma Ramayanam (AR), on the other hand, specifically mentions the touching of the stone-form by Rama's feet. More importantly, in both Ramayanams it is clearly stated that Rama (and also Lakshmana) grasped Ahalya's feet in reverence. RaghavOhalyaam In AR, Rama introduces Himself to Ahalya - Nanaama RaghavOhalyaam RaamOham iti abraveet (Bala Kandam, sarga 5, verse 37). In VR, both Rama and Lakshmana grasp her feet with great joy - Raghavau tu tasyaah paadau jagrahatur mudaa (Bala Kandam, sarga 14, verse 17). AR states that Ahalya saw Rama in His four-armed form, as the Supreme, with all His weapons, shanka, chakra, gada, pankaja, with His bow and Page 12 of 35 of 35
arrow, radiating His effulgence through the ten directions, along with Lakshmana by His side.
Yatpaada-pankaja-paraaga-pavitra gaatraa Yatpaada-pankaja-paraaga-pavitra Bhaageerathee Bhava-virinci mukhaan punaati l Saakshaat sa eva ma-ma drig-vishayO drig- vishayO yadaaste kim varNyate ma-ma puraakruta bhaagadheyam ll 3 ll
O, He stands before me and is the subject of the perception of my eyes - He, the dust of whose lotus feet have purified the body (gaatra) of Bhageerathee (the Holy Ganga) and that have made her (Ganga) capable of purifying even such great celestials headed by (mukhaan) Brahma and Shiva (i.e., the list of celestials so purified is a long one with only Brahma and Shiva, at the top of the list being mentioned here). If that be so, how Page 13 of 35 of 35
can I even attempt to describe now some past meritorious deeds that I must performed (to deserve this). It is indeed my great good fortune.
Martyaavataare manujaakrutim Harim Raamaabhidheyam ramaNeeya dehinam l Dhanurdharam Padma-vishaala-locana Padma- vishaala-locanam m Bhajaami nityam na paraan bhajishye ll 4 ll I worship (bhajaami) the Lord Hari and no one else (na paraan bhajishye), bhajishye), in His human form (manujaakrutim). He has appeared in His incarnation as a mere mortal (martyaavataare), (martyaavataare), in the beautiful and enchanting (ramaNeeya) bodily form (dehinam) that we contemplate as Shree Rama (Raamaabhidheyam), clasping His bow in hand (dhanurdharam), and seen so enchantingly (Harim) with His wide lotus-like eyes (padma vishaala locanam), i.e., He takes us all away and abducts our consciousness with His enchanting presence (harati iti Harih).
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See also http://www.scribd.com/d http://www.scribd.com/doc/87281848 oc/87281848/Ahalyakru /Ahalyakruta-Shree-Ramata-Shree-RamaStotram
Very sincerely V. Laxmanan March 30, 2012 **************************** ******************************************* ***************************** *********************** *********
Dear All: As noted in earlier emails, Adhyatma Ramayanam Ramayanam (AR) specifically mentions the touching of the rock-form (shilaa) of Ahalya by Rama's feet, while Valmiki Ramayanam (VR) only mentions that Rama glanced at her. In fact, Valmiki does not use the word shilaa (stone) to describe Ahalya's transformation after she was cursed by her husband. In VR, the sage Gautama simply says, "You will stay here for many thousands of years, without food or drink and remain lying on ashes filled with remorse and perform austerities. You will live here and become invisible to all beings. Finally, when, Rama, the son of Dasharatha, arrives here at this dreadful forest, you will become absolved of your sin and become purified and come back to me." Thus, the commonly held view that Ahalya became a rock or stone is actually derived from the AR, as are many other commonly held ideas about Ramayana, although we are not aware of it. Various subtle concepts from AR were actually adopted by other poets who composed Ramayana in various Indian languages, notably Kamban (Tamil) and Tulasidas (Hindi, actually Avadhee, a dialect of Hindi). The sage Gautama is also seen to curse Indra in AR to develop a thousand incisions on his body, in the form of female genitals, since he had become so fond of them (yoni lampata dushtaatman - BK 5.26, AR) and so came to seduce his wife Ahalya.
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Darshayaam-aasa Darshayaam-aasa ca-ahalyaam ugreNa tapasaa sthitaam sthit aam l Raamah shilaam padaa sprushtvaa taam caapashyat tapodhanaam ll BK 5.36, 5.36, AR Vishwaamitra vacah shrutvaa Raaghavah saha-lakshmaNahaa l Vishwaamitram puraskrutya aashramam pravivesha pravivesha ha ll BK 51.12, VR TrayaaNaam api lokaanaam yaavat Raamasya darshanam l Shaapasya-antam upaagamya upaagamya teshaam darshanam aagataa ll BK, 51.16, VR
Gautama curses Indra who took the form of the sage himself to seduce Ahalya
We now continue with Ahalya's hymn.
Yatpaada-pankaja-rajah shrutibhir vimrugyam yannaabhi-pankaja-bhavah yannaabhi-pankaja-bhav ah kamalaasanash ca l Page 16 of 35 of 35
Yannama-saara-rasiko Bhagavan-puraaris tam Ramacandram anisham hrudi bhaavayaami ll 5 ll In my heart, I am always contemplating on that Sri Ramachandra, the dust of whose lotus-feet are worthy of being sought in all the Shrutis (Vedas, also can interpreted as all the devas, or all the celestials), from whose navel sprung the lotus on which is seated Brahma and the nectar and essence of whose names are always relished by the Lord Shiva (one who burned the three cities - also refers to the three subtle bodies born by the atma).
Yasyaavataara caritaani virinci-loke gaayanti Naarada-mukhaa Bhava-padmajaadyaah l Anandajaashru parishikta kucaagra-seemaa Vaageeshvaree ca tamaham sharaNam prapadye ll 6 ll I take refuge (sharaNam prapadye) of Him, the glories of whose purifying deeds in various incarnations are always being sung abode of Lord Brahma (virinci-loke) by Brahma (padmaja), Shiva (bhava) and the sages headed by Narada, and whose glories are also being sung by the Goddess of speech, Saraswati with tears of joy (anandaja ashru) continuously continuously streaming down her eyes to wet the tips (agra) of her breasts (kuca).
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Very sincerely V. Laxmanan March 31, 2012 **************************** ******************************************* ***************************** *********************** *********
Dear All: On their way to Mithila, Rama and Lakshmana arrived at Siddhashrama, with Vishwamitra. Rama was wonderstruck by the ancient forest dwelling, which was now uninhabited and extremely desolate and appeared dreadful. Vishwamitra then told them the story of the sage Gautama and Ahalya. In days past, the hermitage was highly honored even by the gods, who came to worship here. The sage practiced penances for thousands of years and pleased by his penances, Brahma offered his own daughter Ahalya to the sage. She was an exceptionally beautiful woman and virtuous in every way and served her husband with great devotion. In Valmiki Ramayanam, Vishwamitra repeatedly refers to Ahalya as Mahabhaga, the great and blessed soul, and asks Rama to step into the ashrama and dispell Ahalya ’s curse. In the Adhyatma Ramayanam, Vishwamitra mentions to Rama that Ahalya has been performing great austerities in this ashrama, following her curse, invisible to all, with only the air (pavana) being her only food (ashana) or sustenance (pavana ashana, sarga 5, verse 34) and desires the touch of the dust from Rama's lotus feet for the curse to be dispelled tvadpaada rajah sparsham kaankshate pavanaashanaa. Page 18 of 35 of 35
Then Vishwamitra asks Rama to purify Ahalya, the great sage's wife and the daughter of Brahma - paavayasva muner bhaaryaam Ahalyaam BrahmaNah sutaam (verse 35). Vishwamitraa holds Rama's hand and points out Ahalya. Rama touched her with His feet, and bowed to her and RaghavOhalyaam RaamOham iti introduced Himself - nanaama RaghavOhalyaam abraveet. abraveet. In both AR and VR, Rama's meeting with Ahalya, following her redemption, is very touching and filled with reverence.
Ahalya’s hymn continues as follows.
SOyam Paratmaa purushah puraaNah Esha swayam jyothirananta aadhyah l Maayaatanum loka-vimohaneeyaam Dhaatte paraanugraha esha (eva) Raamah ll 7 ll This Rama is none other than the Supreme Himself. He is the eternal, all pervading Being. He is the Self luminous consciousness consciousness by whom everything is revealed. He is the beginning. He is without any end. He is the first cause of all. And, it is He who has assumed this extremely beautiful and ravishing human form – a magical body that enchants all – in order to bless the world.
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Ayam vishwodbhava samyamaanaam Ekah swa-maayaa-guna-bimbito-yah l Virinci VishNveeshwara naama-bhedaan Datte swatantrah paripoorNa aatmaa ll 8 ll This (Ayam) Rama alone is the one (ekah) who is the cause of creation of the universe, it sustenance and dissolution. He is One and also assumes the different names of Brahma (Virinci, used here often, means Brahma), Vishnu, and Eshwara (Shiva) when He reflects the power of His own maya and the three gunas (i.e., the three Brahma,Vishnu and Shiva, are the manifestations of the swa-maayaa of the Supreme). He is the Supreme and the most complete unparalleled soul.
NamOstu-te Raama tavaanghri-pankajam Shriyaa dhrutam vakshasi laalitam priyaat l Aakrantam ekena jagat trayam puraa Dhyeyam muneendraih abhimaana varjitaih ll 9 ll O Rama, I bow to thee. My obeisances to you. Your lotus feet have been held by the Goddess Sri (Mahalakshmi) and pressed lovingly to Her breasts. With just one foot You were able to measure and cross all the three worlds (earlier as Vamana or Trivikrama). These lotus feet are worthy
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of constant meditations by the great rishis and sages, s ages, who are free of all delusions of their own glories (abhimaana varijitaih muneendraih).
Jagataam aadibhootas-tvam jagat-tvam jagadaashrayahaa l Sarva-bhooteshuv-asamyukta ekO bhaati Bhavaan-parah ll 10 ll Sarva-bhooteshuv-asambandho ekO bhaati Bhavaan-parah ll 10 ll Alternate version
You are the first (or original) being of this universe. You are the universe itself. You are the refuge for the whole universe. Yet you are unattached (or unrelated) to all of the beings and the wholly resplendent and one and only Self.
See also scribd document which I am periodically updating as we add more slokas. This has the compilation of all of the discussion here. Page 21 of 35 of 35
http://www.scribd.com/doc http://www.scribd.com/doc/87281848/ /87281848/Ahalyakruta-Shre Ahalyakruta-Shree-Rama-Stot e-Rama-Stotram ram Very sincerely V. Laxmanan April 1, 2012 **************************** ******************************************* ***************************** *********************** *********
Dear All: taamraakshah, exactly In his fit of rage, with eyes glowing red hot ( krodha taamraakshah, taamraakshah, are also used by Valmiki to the same words, rosha taamraakshah, describe Ravana when Hanuman is brought before him by Indrajit, after Hanuman was bound by Brahmaastram), upon discovering the atrocity committed by Indra and Ahalya's acquiescence, the sage Gautama first duraatman) and then he cursed Indra (deriding him as yoni lampata duraatman) cursed Ahalya. "O evil one! you shall become a rock and be here in this ashrama of mine. You will be without any food or drink and shall be here performing austerities, austerities, day and night, thinking about Raama at all times, with a concentrated mind, with Him situated in your heart. This ashrama will become completely desolate and devoid of any beings. Thousands of years shall pass and then Shri Rama, the son Dasharatha, will one day enter this ashrama. Upon the touch of His feet, you shall become purified of your sin. You will bow to Him and worship Him and then return to me." This is the curse, as laid out in Adhyatma Ramayanam (AR). Notice that even as he curses, Gautama is blessing Ahalya with having a concentrated mind and a heart filled with only the thoughts of Rama. Ahalya and Gautama had a son, named Shataananda (who became the family guru for King Janaka, Sita’s father) and a daughter named Anjana (who was married to the vanara Kesari, and the mother of Hanuman, who was also therefore known as Aanjaneyaa). When Rama and Lakshmana arrive in Mithila, with Vishwamitra, according to VR, Shataananda enquries
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about his mother and wants to know about how Rama absolved Ahalya of her curse, see http://www.jayahanumanji.com/the-eternal-hanuman/ Now we continue the hymn of Ahalya. Verse 11 is practically totally incomprehensible. Only the Indian/Hindu mind can comprehend this verse which is so full of esoteric thoughts. I will do my best to explain at least the words leaving the interpretation to the readers. Also given is the verbatim translation provided by Swami Tapasyananda and Sriman Anantarama Deeksihitar.
Omkaara vaacyastvam Raama vaacaama vishayah pumaan l Vaacya vaacaka bhedena bhaaveneva jaganmayah ll 11 ll
In the first quarter (padam) of this verse, we encounter “vaacyas tvam”. Compare this to the words jnanam and jneyam. Jnanam refers to knowledge and jneyam to what is worthy of knowing (the subjects treated in chapter 13 of Bhagavad Gita). Similarly, we must distinguish between vaak or vaacaa, which means speech or what is spoken, and vaacyam, which means what is worthy of being spoken. Everything we speak is NOT worthy of being spoken. If it were, there never would be any reason to issue any apologies (which we now get routinely in this political campaign season). Ahalya says, says, “Omkaara vaacyas vaacyas tvam Raama” which which means “O Rama, You You are worthy of being sounded by that holy utterance “Om”. The sound vibration “Om” or “Omkaara” is considered to be one of the most profound sound vibrations that can be uttered – according to our Hindu traditions. It has profound significances and one can go on and on talking about it. Try uttering the sound “Om” and pay close attention to what happens to the lips. You will realize that the lips open wide as you say “O” and then close as yo u finish with “m”. In other words, everything that can Page 23 of 35 of 35
be uttered or spoken (vaak, vaaca) is covered with “Om” since it includes the opening and the closing of the lips.
What is worthy of being spoken? That is what we must understand. Only holy words should be uttered. If we all did that, we would instantly become Gods. Ahalya goes a step further and confers upon this holiest of sounds “Om” with the meaning of “Raama”. The second padam quarter begins with the verb “vaacaama” which means we speak. What do we speak about? She says “vishayah” which means all those things that give pleasure to our sensory organs. Pumaan means humans. We humans are always speaking about things that bring pleasure to our senses. This is what Ahalya says in the second padam of this sloka.
The third quarter is vaacya vaacaka bhedena. Of this vaacya has been explained. Vaacaka means one doing the speaking. Bheda means difference and bhedena means by the instrument of such difference. One can distinguish between a speaker and the words spoken. The same words can be spoken by different speakers and will mean different things to us. When our parents say something, we might not pay attention, but if the boss says the same thing, we might. If the husband or wife says it, it might be overlooked, but if a dear friend says the same, we might pay more attention. The speaker and the spoken are distinct and can be distinguished. The message and the messenger – as we say in the world of politics – or even religion. The last quarter (padam) continues with bhaavena jaganmayah. Bhavena means with the instrument, or agency, of bhaava. Bhaava means emotions, or feelings, what makes us understand that we are indeed present or exist. The word bhaava is derived from the verb “bhava” which gives bhavati, which means “to be”, “to exist”. Bhaava thus means existence or emotions and feelings. Jagan-mayah means one who has filled up the whole universe. We can connect jagan- mayah with Raama. So, Ahalya is saying “O Rama, You are filling this whole Universe”. How is Raama filling? This is what the rest of the verse is talking about. Page 24 of 35 of 35
Now, the reader can put all of this together and read and reflect on the translations provided below by the two notable authorities cited. Swami Tapasyananda: O Rama, Thou art denoted by the sound symbol OM, but Thou art also the all-pervading Being transcending the scope of any verbal description. Thou who dost comprehend the totality of existence in Thyself, art both object and the idea.
Deekshitar: Omkaara sabdhath thiruku arthamaanavar NeerE! Vaakkirku vishamaagaata purushanum NeerE! Sapthangal arththankal endra peththathaal (bhedhaththaal) NeerE ulagaththin uruvamaaka (maaga) irukkiReer!
Kaarya kaaraNa kartrutva phalasaadana bhedatahaa l Eko vibhaasi Raama tvam maayayaa bahuroopayaa ll 12 ll Swamiji Eko vibhaasi Raama tvam na maayayaa bahuroopayaa ll 12 ll Deekshitar (with "na")
Anantarama Deekshitar (with "na" in 2nd line)
The following document document (sloka 54 of sarga 5, in Bala kandam) also does NOT have “na”.
http://sanskritdocuments.org/all_pdf/adhyaatmaRamBal.pdf
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Tvanmaayaa mohita dhiyah tvaam na jaananti tatvatahaa l Maanusham tvaam abhimanyante maayinam Parameshwaram Parameshwaram ll 13 ll ll
Aakaashavat-tvam sarvatra bahir-antar-gatOmalahaa l Asango hyacalO nityah shuddhO buddhah sadaavyayahaa ll 14 ll
We will discuss the remaining slokas, 12 to 14, reproduced above in subsequent emails.
Very sincerely V. Laxmanan April 2, 2012
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Dear All: In the context of our recent discussion of Sri Ahalya’s devotional hymn from Adhyatma Ramayanam, it is worth recalling here the following sloka by Kuresa, one of the foremost disciples of Ramanujacarya. Here he lists six great personalities as examples of why we must always seek the Lord’s refuge. Ahalya is the fifth in this list. A more detailed discussion may be found at the link given below, which also included a brief narration about each of the devotees who received the Lord's Grace. http://www.krishnamurthys.com http://www.krishnamurthys.com/profvk/gohitvip/4 /profvk/gohitvip/42.html 2.html
vAtsalyad-abhaya-pradAna-samayAd-ArtArti-nirvApaNAt audAryAd-agha-SoshaNAd-aghaNita-SreyaH-padaH-prApaNat / sevyaH SrIpatir-eka-eva jagatAm ete ca shaT sAkshiNaH prahlAdaSca vibhIshaNaSca karirAT pAncAly-ahalyA dhruvaH // universe, it is Sri Hari (VishNu) (VishNu) that is to be worshipped worshipped Meaning: In Meaning: In the entire universe, as the Ultimate Resort. Resort. Six colossal figures figures stand testimony testimony to this: Prahlada, Prahlada, Vibhishana, Gajendra the elephant-king, Panchali, Ahalya and Dhruva. They are the blessed ones who have received , respectively, superlative affection affection (vAtsalyam), supreme refuge (abhaya pradAnam), undisputable protection (ArtArti nirvApanam), infinite compassion (audAryam), total absolution (agha SoshaNam) and apex of benefaction (aghaNita SreyaH padam), from the Lord . Lord .
One is also reminded here of Bheeshma’s answer to the questions posed by Yuddhishttira in the opening verses of Vishnu Sahasranamam. Yuddhishttira uvaca Kim ekam daivatam loke kim vaapyekam parayaNam l Stuvantah kam kam archantah praapnuyuh manavaah shubham ll Ko dharmah sarva dharmaaNaam bhavatah paramO matahaa l Kim japan mucyate jantuhu janma samsara bandhanaat ll Bheeshma uvaca Jagat prabhum deva devam anantam purushottamam l Page 27 of 35 of 35
Stuvan naama sahasrena purushah satatOtthitahaa ll Yuddhishttira’s Yuddhishttira’s questions appear in the two slokas quoted above. The questions posed by him are: (see Anantarama Deekshitar’s Jaya Mangala stotram, vol 1 and also the link given below. http://www.ibiblio.org/sadag http://www .ibiblio.org/sadagopan/ahobil opan/ahobilavalli/vishnu_sa avalli/vishnu_sahasra_nam hasra_namam_vol1 am_vol1 .pdf )
1. Who is the One (Supreme) Deity? Kim ekam daivatam loke 2. What is the highest goal of life? Kim vaapyekam parayaNam 3. By praising which Deity's auspicious qualities will human beings attain prosperity in this world as well as bliss in the next? Stuvantah kam…. 4. By meditating on which Deity will human beings attain prosperity in this world as well as bliss in the next? Kam arcantah…. 5. By reciting which mantra will man be released from the bondage of the cycle of birth and death? Kim japan mucyate …. 6. Of the three means referred to above (i.e., recitation, praise or archana, and meditation), which is the best means for attaining the grace of the Supreme Deity based on your vast experience and knowledge? Ko dharmah sarva dharmaaNaam…. Bheeshma's response, of which only the first verse is reproduced above, follow in the next several stanzas. In his considered opinion, a person tides over all the sorrows in this world by reciting with undiluted devotion the Thousand Names of the Eternal Person, worshiping Him always with devotion, meditating upon Him, glorifying Him, saluting Him by prostrating before Him, and adoring Him (dhyaayan, stuvan,namasyamsca, yajamanas tameva ca). Very sincerely V. Laxmanan April 3, 2012
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Dear All: The following is a further discussion and revision of earlier discussion, about the meaning of Ahalya. This is incorporated also in the public document available at http://www.scribd.com http://www.scribd.com/doc http://www .scribd.com/doc/87281848/ /87281848/Ahalyakruta-Shre Ahalyakruta-Shree-Rama-Stot e-Rama-Stotram ram As mentioned earlier, the story of Ahalya, and even the meaning of the name Ahalya, is one of the most fascinating parts of the Ramayana (besides the turmoils of Sita, Her abduction and the fire-test that She had to endure after the killing of Ravana, who abducted Her). The word Ahalya is derived from “hala”, which means a plough. Haladhara is one of the names of Balarama, who had the plough as his weapon. Ahalya therefore means "unploughed". Readers can draw their own conclusions about the significance of this name and why Ahalya was seduced (see discussion at http://en.wikipedia.org/w http://en.wikip edia.org/wiki/Ahalya iki/Ahalya ). It should also be mentioned that the word “halya” also means ugly, deformed, etc. and therefore Ahalya denotes the opposite and so can translated as one who is without blemish – or blemishless. Both these interpretations of the name Ahalya have been advanced.
Why then is Ahalya without blemish if she fell prey pr ey to temptation and let herself be seduced? This may be the wrong question to ask. Ahalya became blemishless once Shri Raama’s feet touched her (as noted in the Adhyaatma Ramayanam), or the moment she got a glance of Rama, or the Supreme Being (even without direct foot contact, as noted in Valmiki Ramayanam). Although, I was aware of both these meanings, I only emphasized the first in the earlier email. As I continued with the study of the stotram, it finally dawned on me why she is Ahalya - the blemishless.
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What matters is not where we came from but where we are going - our ultimate destination and our ultimate transformation. There is a saying in Tamil about "Rishi moolam, nadhee moolam" It is said that one should not enquire about the past of a rishi (saint, every saint has a past and every sinner a future) or try to seek the source of a mighty river. One is bound to be disappointed. disappointed. We have to enjoy the river in all of its glory - like the Ganga in Prayag, or Kashi (Varanasi), or the Mississsippi at St. Louis. And, we have to revel in the rishis for what they are after they become seers - like Valmiki who is supposed to have been a dacoit before he became the immortal sage and poet. The past is past and really does not matter.
Very sincerely V. Laxmanan April 3, 2012
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Other Sources http://www.hindupedia.com http://www .hindupedia.com/en/Ahalya_ /en/Ahalya_Krutha_Rama_ Krutha_Rama_Stotram Stotram http://www.indiadivine.org/audarya/spir http://www.indiadivine.org/au darya/spiritual-discussion itual-discussions/452566-aha s/452566-ahalyalyakrutha-rama-stotram.html http://stotrasamhita.net http://stotra samhita.net/wiki/Ahalyakr /wiki/Ahalyakrta_Rama_Sto ta_Rama_Stotram tram http://ramayanainfo.blogspot.com/2010/01/three-gunas-in-form-of-threewomen.html Taken from above. Tataka – met first by Rama was of Tamasik quality, Ahalya – met next of Raajasik quality and Sita – met next of Saatvik quality. http://www.boloji.com/index http://www .boloji.com/index.cfm?md=C .cfm?md=Content&sd=Arti ontent&sd=Articles&ArticleID cles&ArticleID=1987 =1987 Panca Kanyas of Indian epics.
http://www.boloji.com/index http://www .boloji.com/index.cfm?md=C .cfm?md=Content&sd=Arti ontent&sd=Articles&ArticleID cles&ArticleID=1539 =1539 Panchkanya : Women of Substance by Pradip Bhattacharya
A traditional Sanskrit exhortation runs thus: Ahalya Draupadi Kunti Kunti Tara Mandodari Mandodari tatha panchakanya svaranityam svaranityam mahapataka mahapataka nashakam
“Remembering ever the virgins five – Ahalya, Draupadi, Kunti, Tara and Mandodari destroys the greatest sins.” Page 31 of 35 of 35
http://stotraratna.awardspace.com/stotra/Rama/r2.pdf English transliteration of the verses along with translation in verse form by P. R. Ramachander. http://stotrasamhita.net/wiki/Main_Page http://stotrasamhita.net/w http://stotra samhita.net/wiki/Ahalyakrta iki/Ahalyakrta_Rama_Stotra _Rama_Stotram m English transliteration (see below) without any comment/translation.
ahalyākta-rāmastōtram ahalyā uvāca
ah ktrthsmi agannivsa t pdasallagnaraa pdasallagnaraa kadaham spmi yatpadmaaakardihi yatpadmaaakardihi vimgyat randhitamnasai sad ah vicitra tava rma citam manuyahvna vimhita agat calasyaasra caradivarita sampra nandamaytimyika nandamaytimyika yatpdapakaapargapavitragtr hgīrathī havaviriñcimukhn havaviriñcimukhn punti punti sktsa va mama dgviay yadst ki varyat mama purktahgadhyam purktahgadhyam martyvatr manuktim hari rmhidhya ramaīyadhinam ramaīyadhinam dhanurdhara padmavilalcanam hami nitya na parn haiy haiy yatpdapakaaraa yatpdapakaaraa rutihirvimgyam rutihirvimgyam yannhipakaahava hipakaahava kamalsanaca kamalsanaca yannmasrarasik yannmasrarasik hagavnpurri ta rmacandramania hdi hvaymi hvaymi Page 32 of 35 of 35
yasyvatracaritni yasyvatracaritni viriñcilk gyanti nradamukh havapadmadm havapadmadm nandarupariiktakucgrasīm vgīvarī ca tamaha araa prapady6 sya partm purua pura a svaya ytirananta dya mytanu lkavimhanīym dhatt parnugraha a rma aya hi vivdhavasayamnm vivdhavasayamnm ka svamyguaimit ya viriñcivivīvaranmahdn dhatt svatantra paripra tm namstu t rma tavghripakaam riy dhta vakasi llita priyt krntamkna agattraya pur dhyya munīndrairahimnavaritai munīndrairahimnavaritai agatmdihtastva agatmdihtastva agattva agadraya sarvahtvasayukta sarvahtvasayukta k hti havn para kravcyastva rma vcmaviaya pumn vcyavcakahdna havnva aganmaya kryakraakarttvaphalasdhanahdata k vihsi rma tva myay ahurpay tvanmymhitadhiyastv tvanmymhitadhiyastv na nanti tatvata mnua tvhimanyant myina paramvaram paramvaram kavattva sarvatra ahirantargatmala ahirantargatmala asag hyacal nitya uddh uddha sadavyaya yinmhhamañt yinmhhamañt tatva n katha vih tasmtt ata rma namaskurymananyadhī namaskurymananyadhī dva m yatrakutrpi sthity api sarvad tvatpdakamal sakt haktirva sadstu m6
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namast purudhyaka namast haktavatsala namaststu hīka nryaa namstu t havahayaharamka havahayaharamka hnukiprakam hnukiprakam karadhtaaracpa karadhtaaracpa klamghvahsam klamghvahsam kanakaruciravastra kanakaruciravastra ratnavatkualhyam ratnavatkualhyam kamalaviadantra kamalaviadantra snua rmamī stutvaiva purua skdrghava purata sthitam parikramya praamyu snuñt snuñt yayau patim patim ahalyay kta sttra ya pahdhaktisayuta pahdhaktisayuta sa mucyatkhilai mucyatkhilai ppai para rahmdhigacchati putrdyarth pahdhakty pahdhakty rma rma hdi nidhya nidhya ca savatsara lahat vandhy api suputrakam suputrakam sarvn kmnavpnti rmacandraprasdata rmacandraprasdata rahmaghn gurutalpagpi gurutalpagpi purua purua styī surppi surppi v mthrtvihisakpi mthrtvihisakpi satata hgaikaaddhdara hgaikaaddhdara nitya sttramida apan raghupati hak ty ty hdistha smaran dhyyan muktimupaiti ki punarasau svcrayukt nara iti rīmadadhytmarmya ahalyviracita rīrmacandrasttra sampram
http://www.indiadivine.org/audarya/hare-krishna-forum/484077-guruvayurguruvayoor-sri-rama-stotram-ahalya.html See discussion in above – the opening query is pasted below.
Thanks for sharing this. Though I have always wondered about Ahalya because I have read/heard different interpretations of her life. One version I think is the most common: Ahalya was the cursed wife of Sage Gautama and after Indra tricked her and they were found by Gautama, she was turned into a stone by his curse and lay there waiting for Rama to come and free her from that curse just by his touch. And it is interesting, because in this version when Rama sees her after she is freed of the curse, He bows to her; which to me is Page 34 of 35 of 35
very touching. Because Ahalya is such a pitiable woman--she was not only tricked, she also suffered severely for it and she has spent ages waiting for Shree Rama and the first thing he does is pay obeisance to her! How come such a pitiable woman becomes worthy of such honor? In another version, Ahalya turning into a stone is only symbolic:actually she still retains her human form but spends her life totally ignored by Gautama, unloved and unwanted. The question is: which is true and further was Ahalya just the extremely beautiful and noble wife of a great sage? In which case why did she suffer that fate? Or was she a heavenly being just used as a ruse by the Devas because they were shaken by the intensity of Sage Gautama's penances?Om Namo Narayanaya. "PS, Vinod K (GE Infra, Energy)" wrote: !! Sri Rama Jayam !! Dear All, Please find the attached pdf version of Ahalya's 'Sri Rama Stotram' in Malayalam. Hare Krishna Hare Rama <> Yahoo! Mail goes everywhere you do. Get it on your phone. http://www.krishnamurthys.com/profvk/gohitvip/42.html vAtsalyad-abhaya-pradAna-samayAd-ArtArti-nirvApaNAt vAtsalyad-abhaya-pradAna-samayAd-A rtArti-nirvApaNAt audAryAd-agha-SoshaNAd-aghaNita-S audAryAd-agha-So shaNAd-aghaNita-SreyaH-padaH-prA reyaH-padaH-prApaNat paNat / sevyaH SrIpatir-eka-eva jagatAm ete ca shaT sAkshiNaH sAkshiNaH prahlAdaSca vibhIshaNaSca vibhIshaNaSca karirAT pAncAly-ahalyA pAncAly-ahalyA dhruvaH // // universe,, it is Sri Hari (VishNu) (VishNu) that is to be worshipped worshipped as the the Meaning: In the entire universe Ultimate Resort. Six colossal figures stand testimony to this: Prahlada, Vibhishana, Gajendra the elephant-king, elephant-king, Panchali, Panchali, Ahalya Ahalya and Dhruva. Dhruva. They are the blessed blessed ones who who have received,, respectively, received respectively, superlative superlative affection, affection, supreme supreme refuge, undisputabl undisputablee protection, protection, infinite compassion,, total absolution compassion absolution and apex apex of benefaction, benefaction, from from the Lord Lord .
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