Ram Navami – Rama Navami – Sri Rama’s Birthday Celebrated Friday April 3rd 2009

Lord Rama

Lord Rama

Ram Navami – Rama Navami – Sri Rama’s Birthday Celebrated Friday April 3rd 2009

Sathya Sai Baba Quotes About Lord Ramachandra:

Sathya Sai Baba: Thousands of years have passed since the advent of the Treta Yuga. Yet, even now, everyone, right from children to elderly people, remember the name of Rama. The glory of Rama’s name is such that it has not diminished even a bit with the passage of time. This truth should be recognised by all. Rama is the name given to a form, but the name Rama is not limited to a form. Atma is Rama, and its true name is Atmarama. Therefore, wherever and whenever you remember the name Rama, Rama is there with you, in you, around you.

Rama Navami

Rama Navami

Sathya Sai Baba: Rama is one, whether you identify it with the Atma or with the form installed in your heart. Every year comes the festival of Sri Rama Navami. But we have not so far understood its true significance. You identify Rama with a form. But Rama is not limited to any particular form. It is the name that is latent in your heart. Many changes and variations keep occurring in the world, but the name of Rama is immutable, is eternal, unsullied, and everlasting. Rama was not an ordinary individual. He was verily God, who incarnated on earth for the welfare of mankind. People call God by many names like Rama, Krishna, Easwara, and Mahadeva. They are all the names of one God. You should recognise the glory of this name. Sage Vasishtha said, “Ramo Vigrahavan dharma (Rama is the personification of dharma (righteousness).” Dharma itself incarnated in the form of Rama.

Rama Hanuman

Rama Hanuman

Sathya Sai Baba: Aeons have passed, yet the name of Rama has not been forgotten. Rama is not separate from you. You are not separate from Rama. You may call a person by their name, but it is Rama who is present in them. You may call them Sai Rama, Sita Rama, or Ayodhya Rama or any other name, but do remember Rama forever.

Sri Ram Jai Ram

Sri Ram Jai Ram

Wikipedia: Ram Navami (IAST Rāma-navamī) is a Hindu Vaishnava holiday which falls on the ninth day of the Hindu lunar year (thus named Chaitra Masa Suklapaksha Navami). Ram Navami is the celebration of the birthday of Rama, a divine figure in Hinduism.

Hindu History
In the Ramayana, Dasarath, then king of Ayodhya, is believed to have had three wives named Kaushalya, Sumithra and Kaikeyi. Their greatest worry was that they had no male children, and so they had no heir to the throne. Rishi Vasistha suggests him to perform Puthra Kamesti Yagna, through which he can have a desired child. He also tells him to bring Maharshi Rushya Shrunga to perform this Yagna for him. Immediately King Dasharath gives his consent, and heads to Maharshi Rushya Shrunga’s ashram, to get him. Maharshi agrees and will accompany Dasharath to Ayodhya (Capital of Avadha) and performs the yagna. As the result of yagna, Yagneshwar appears and hands Dasarath a bowl of Payasam and asks him to give it to his wives. Dasharath gives one half of the payasam to his elder wife Kausalya, and another half to his younger wife Kaikeyi. They both give half of their portions to Sumithra. After few days all three Queens conceive. On the ninth day (Navami) of Chaithra Masa (first month in Hindu calendar), at noon Kaushlya gives birth to Lord Sri Ram, Kaikeyi gives birth to Bharath, and Sumithra to twin boys, Lakshman and Shatrughan.

Lord Ram is the seventh incarnation of Lord Vishnu, who takes birth on earth when Adharma over rules Dharma. He protects all his devotees by vanquishing the roots of Adharma. Lord Ram was born on earth to destroy the demon named Ravan.

Natal chart of Rama
“On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of Chaitra month [April-May,] when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is Punarvasu (Nakshatra), the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama.”

Ramrajya (the reign of Rama) has become synonymous with a period of peace and prosperity. Mahatma Gandhi also used this term to describe how, according to him, India should be after Independence.

Rama Navami occurs in the months of March and April. Celebrations begin with a prayer to the Sun early in the morning. At midday, when Lord Rama is supposed to have been born, a special prayer is performed. In northern India especially, an event that draws popular participation is the Rama Navami procession. The main attraction in this procession is a gaily decorated chariot in which four persons are dressed up as Rama, his brother Laxman, his queen Sita and his disciple Hanuman. The chariot is accompanied by several other persons dressed up in ancient costumes as work by Rama’s solders. The procession is a gusty affair with the participants shouting praises echoing the happy days of Rama’s reign.

On the face of it Sri-Ramnavmi appears to be just a festival commemorating the reign of a king who was later deified. But even behind present-day traditions there are clues which unmistakably point to the origin of Ramnavmi as lying beyond the Ramayana story.

Sri Rama Navami occurs at the beginning of summer when the sun has started moving nearer to the northern hemisphere. The Sun is considered to be the progenitor of Rama’s dynasty which is called the Sun dynasty. This dynasty is famous for great kings like King Dileep, King Raghu and many others. In all King Raghu was noted to stand for his word. Following the foot prints of his great ancestor King Raghu, Lord Rama too went to jungles to keep the promises made by his father Dasarath to his step mother Kaikeyi. Hence Rama came to be known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord’s birth is that when the sun is overhead and is at its maximum brilliance. In some Hindu sects, prayers on Rama Navami day start not with an invocation to Rama but to Surya (sun). Again the syllable Ra is used in the word to describe the sun and brilliance in many languages. In Sanskrit, Ravi and Ravindra mean Sun.

Significantly, the ancient Egyptians termed the Sun as Amon Ra or simply as “Ra.” In Latin the syllable Ra is used to connote light. For example, we have Radiance which emission of light, or Radium which means any substance emitting light or brilliance. The common element is the syllable Ra which in many languages is used to derive words for describing Sun or light.

The occurrence of this syllable in most names used for Rama along with other clues is strongly suggestive that the festival Rama Navami antedates the Ramayana and it must have originated much before the Ramayana, as a ‘Sun-festival’ for invoking the Sun who was recognized as the source of light and heat even in ancient times. Many royal dynasties portrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama’s dynasty considered themselves to have descended from the Sun. This could have led to the tagging on, of Rama’s birthday to a festival devoted to the Sun.

Wikipedia Reference

Also see:
The Sweet Story Of Rama’s Glory By Sathya Sai Baba

Rama Shiva

Rama Shiva

Religions beyond ‘isms’



Religions beyond ‘isms’
By Upinder Singh

In the realms of religious doctrines and practices, the period c. 200 BCE to 300 CE reflects several continuities with the earlier centuries, but also some striking new developments.

One of the most important of these was the beginning of new devotional practices within Buddhism and Jainism and the emergence of early Hinduism. New forms of worship were accompanied by new liturgies and mythologies. Religious teachers, saints, gods, and goddesses were worshipped or venerated in the form of images within the context of religious shrines.

The history of religions is usually constructed on the basis of frameworks provided by religious texts, which are not always accurately reflective of popular practice. Apart from their elite authorship and normative nature, some of them are difficult to date.

The beliefs and practices they mention often have earlier beginnings. Further, dominant religious traditions usually try to marginalize or ignore other traditions and therefore often give a distorted idea of their significance. An example is the case of the Ajivika sect, which, notwithstanding all the criticism of its ideas and leaders in Buddhist and Jaina texts, was clearly influential in many parts of the subcontinent across many centuries.

Further, religious texts do not always clearly reflect regional or local variations in practices, and there are some widely prevalent practices that they do not mention at all.

For all these reasons, although texts are extremely valuable sources for the history of religions, they have to be looked at along with evidence from archaeology, inscriptions, and coins.

When studying the history of different religions or sects separately, little attention is often paid to their contemporaneity and interaction. Studies of pilgrimage sites in India contain innumerable examples of places that are considered sacred for different reasons by different religious communities.

The interconnections and interactions between and among different religious traditions at the ground level also emerge clearly when we look at the archaeological evidence from specific sites, areas, and regions.

The sculptural motifs associated with ancient religious establishments reveal the existence of a shared pool of auspicious symbols. Their shrines reflect shared architectural styles that cut across sectarian differences. All this is not surprising, as these traditions and their adherents shared a common cultural space.

We will also see that there are several religious practices that were not specifically associated with a specific religious tradition but were an enduring feature of popular religion over many centuries. At the same time, the relationship between different religions or cults could also take the form of competition and conflict.

Yakshas, nagas, and goddesses
The evidence of literature and sculpture graphically illustrates the metamorphosis of the yaksha from a benevolent, powerful deity who was the focus of exclusive worship to a terrifying, demonic creature, reduced to the position of a subsidiary attendant figure associated more with fertility than with wealth. Yakshis or yakshinis were originally benign deities connected with fertility. Their worship was eventually absorbed into and marginalized by the dominant religious traditions, but the frequent references to them shows just how popular and widespread this worship once was.

The worship of serpents—nagas and nagis (or naginis)—was another important aspect of religious worship that cut across religious boundaries. The nagas and nagis were associated with water and fertility. Like the yakshas and yakshis, they too were originally the focus of exclusive worship, but were in course of time absorbed into the dominant religions. Colossal naga figures belonging to the early centuries CE have been found in many places. Their imposing nature and the technical finesse of their carving make it amply clear that they do not represent a simple folk or village cult.

Female terracotta images have been found at various from prehistoric times onwards. Whether or not these had a cultic or religious significance involves subjective judgement.

The worship of goddesses during c. 200 BCE–300 CE is evident from archaeological evidence from many sites. Female figurines are sometimes associated with terracotta artefacts that are referred to in archaeological literature as votive tanks and shrines. These occur many sites in the subcontinent, from 3rd century BCE levels right up to medieval levels, showing that such objects were part of the paraphernalia of domestic rituals for over 1,000 years.

Puranic Hinduism
The English word ‘Hinduism’ is a fairly recent one and was first used by Raja Ram Mohun Roy in 1816–17. The word ‘Hindu’ is older and is derived from the Sindhu (Indus) river. It was originally a geographical term, used in ancient Persian inscriptions to refer to the lands beyond the Sindhu river. In the course of the medieval period, the term came to acquire a religious–cultural meaning. Modern-day Hinduism differs from other major world religions in many important respects, in that it has no founder, no fixed canon which embodies its major beliefs and practices, and no organized priesthood. It is also marked by a great variety in beliefs, practices, sects, and traditions. Some scholars argue that Hinduism is not so much a religion as a set of socio-cultural practices; others argue that it is inextricably linked to the existence of caste, and still others hold that we should talk of Hindu religions in the plural rather than the singular. The relative newness of the word, the problems of definition, and the existence of much internal diversity, are not sufficient reasons to avoid the use of the term Hinduism.

During the period c. 200 BCE–300 CE, there is evidence from a variety of sources of certain devotional practices that can be associated with Hinduism. This was the formative phase in the evolution of early Hindu pantheons. Some of the deities who became the foci of worship in this period are known from Vedic literature. However, during these centuries, they emerged as powerful supreme deities, whose images were installed and worshipped in temples and homes. The most influential of the newly emerging cults were associated with the worship of the gods Shiva and Vishnu and the goddess Durga.

The beginning of the theistic trends that came to the fore in this period can be traced to the later Upanishads. However, the process is more clearly visible in the Mahabharata and Ramayana. The new religiosity of devotion is also reflected in the Bhagavad Gita and the Puranas. Apart from textual sources, archaeological sites, sculptures, coins, and inscriptions give important data, which in some cases indicates earlier beginnings than suggested by texts.

The earliest inscriptional references to and archaeological remains of Hindu temples belong to c. 200 BCE–300 CE. Reference was made earlier to the Besnagar pillar inscription of Heliodorus, which records the installation of a pillar associated with a Vishnu templeand the remains of the foundations of a temple nearby. A 2nd century Nagari inscription mentions a temple of Samkarshana and Vasudeva. The remains of a temple dedicated to the Matrikas (the Seven Mothers) at Sonkh, a Lakshmi temple at Atranjikhera, a Shaiva temple at Gudimallam, and temples dedicated to Vishnu and Shiva at Nagarjunakonda can be considered to be among the earliest vestiges of Hindu temples in the subcontinent.

Although the period c. 200 BCE–300 CE witnessed the development of sectarian cults that considered a particular god or goddess as a supreme deity, there was also a parallel process which visualized the Hindu gods as closely related and performing complementary functions. This is evident, for instance, in the idea of the triad of Brahma, Vishnu, and Shiva, present in the Mahabharata and more clearly developed in the Puranas. In this triad, Brahma is associated with the creation of the world, Vishnu with its preservation, and Shiva its destruction. The three gods are also associated with different principles, from which arises their division of labour—Brahma is associated with rajas (the creative, active principle), Vishnu with sattva (the unattached, passive principle), and Shiva with tamas (the dark, fierce principle). In some places in the Puranas, the gods operate in their respective spheres according to this division of labour, in others they are described as manifestations of the same divine being.

The acknowledgement of other gods and their being considered worthy of respect is also evident from the fact that shrines dedicated to one deity often have sculptural representations of other deities as well. Polytheism simply refers to a belief in many gods, but monolatory means the belief in a supreme god without denying the existence of other gods. It is the latter term that best describes emergent Hinduism.

Extracted with permission from A History of Ancient and Early Medieval India: from the Stone Age to the 12th century by Upinder Singh. Pearson Longman. Pages 704.

Religion Symbols

Religion Symbols