Update Ram and Rabindranath Tagore

👥 Ramnavami and Ramkatha 

 Ram exists not only in the Ram temple and Ram Mandir but the Ramayana stress on the character of Lord Rama.Hinduism is not only merely a faith but to follow a simple practice in every day life  to transform yourself to a Godly like.

Santan Dharma(Orthodox tradition) had long-constituted Rams   Kulla dharam(family tradition); indeed, the Basista lineage had served as their family priests for generations. Yet at a very young age, Ram Chandra chose to follow Vishwamitra, the very figure who opposed Vasistha. Dasaratha did not consent to the path Ram chose.

 

Rama ideal character 

His objection, however, ultimately proved powerless against the formidable influence of Vishwamitra. Later historical narratives, having reduced this grand saga to a mere domestic drama within a royal household, came to attribute the entire episode solely to the peculiar uxoriousness of a frail, ageing king.

On the other hand, who was Sita? What, precisely, was her identity? 

According to Rabindranath, Sita was no ordinary Princess. She was, in essence, the presiding deity of agriculture, King Janaka, while simultaneously engaging in the practice of Brahma Vidya (spiritual wisdom), also personally wielded the plough with his own hands. From this, we glean that the expansion of the Aryan civilisation through the propagation of agriculture was regarded as a sacred vow among the Kshatriya warrior class. In this context, a pivotal question arose within Aryan society: who would be the one to break Shiva's mighty bow? It was decreed that the man who could successfully neutralise the influence of Shaivaite worship and thereby carry the alien tradition of agriculture and spiritual wisdom into the southern region would be deemed worthy of marrying the spiritual daughter of King Janaka, the infant embodiment of the Kahstriya ideal.

Rama 

Hey !Vishwamitra and Ram Chandra, to undertake the arduous trial of breaking the bow of Shiva.  It was only when Ram decided the erosion's demon ferocious warrior within the forest that he passed the test of breaking the bow at the very moment he became worthy of bearing it, that is to say, the very line of destiny itself. In those days, a great multitude of suitors had gathered, eager to win the hand of Sita. However, about failing to break the bow of Shiba, they returned home deprived of the glory of attaining the daughter of the royal, sage Janaka. Yet the Kahstriya ascetics did not cease their quest to discover a formidable warrior who would prove worthy of fulfilling this formidable bow. The quest ultimately found its fulfilment in Ramchandra.

In his work Bhasha o Chandda( language and rhythm in poetry), Rabindranath writes: ' from the heavens, the divine sage  Narada descended to the land and spoke to Valmiki: Brahma residing in the realm being of the Supreme has heard this poetic meter of yours. He instructed me to go to the banks of the Tamas, a river and ask Valmiki which deity he intends to extol using this meter.

Valmiky shook his head and replied I shall not compose hymns of praise for any deity. I shall not return to the heavens that have descended from the heavens. Through my verse, I shall elevate man to the stature of a God. Tell me "0 !All Seer-Divine, His sacred name ."

 Narada replied softly, Ram, the lord of the Raghus of Ayodya. 

 In his essay "Sahityer Pathe" (On the path of literature), Rabindranath writes ", The Rama we have encountered is not merely the embodiment of a single individual. Rather, he represents crystallisation within the poet's mind of those exceptional virtues, glimpses of which have been intermittently mute and play experienced across the ages within the leaves of countless people. Thus, Rama has emerged not merely as a historical figure but as the Man of our minds- the ideal human being.

Writing in the journal "Balak" in the year 1292 BS (1885 AD Ravindranath states, "If surrendering oneself to a transcendent ideal is to be termed madness, then, at one time, we possessed that very madness in abundance.  This indeed constitutes the true heroism. It is an act of illness that Rama, compelled by the call of duty, renounced his kingship to depart for the forest, and that Shita and Luaxmwan choose to follow him. It is an act of heroism that Bharat set out to bring Ram back. It is heroism that Hanuman served Rama with every ounce of his being. Our poetry and scripture consistently affirm this truth that forgiveness is a great direct of heroism than vengeance and that renunciation is a greater act of heroism than acquisition. In our land, the act of self-preservation at any cost was never regarded as the highest form of wisdom. It is for this very reason that Valmiki Rama ultimately forgives Ravana: between the act of striking with an arrow and the act of granting forgiveness, it is the latter victory that stands as the supreme triumph.

Rabindranath Tagore symbol Hindu civilization 

Please play "Raktakarbi", he writes that Ratnakar was initially a bandit: subsequently, having abandoned his predatory vocation it became a devotee of Ram, meaning that only when he transcended the influence of the art of plunder and was initiated into the art of cultivation did his Veena( musical instrument) truly begin to sing, blessed by the spirit of beauty. When the buried man was once abandoned transformed into a poet the message of the defeat of gold ornament at the hands of the forest dwellers resonated in his bias with such intensity that one might suddenly be led to believe the Ramayana itself is an allegory .This impression is particularly strong when one observes the contrasting meaning embedded in the names of Ram and Ravan: Ravana signifies clamour and unrest and Rama signifies repose and peace.

Regarding the trajectory of Indian history the poet writes that India has yet to fully articulate this truth; that Rama was the companion of the Chandala( outcast) the deity of Banabasi( monkey) and the friend of Vibishana, His true glory lies not in having vanquished his enemies but in having drawn them close to his own heart heat ascended the provision of ritualistic custom and the barriers of social prejudice thereby constructing a bridge of affection between the Aryan and non non aryan peoples.

Hanumanji 

Later generations of Guardian of society have attempted to co opt the example of Ramas character to serve their own hands by attributing to him the offense of sentencing a Shudra ascetic to date yet consider Sita the woman whom Rama had protected throw both joy and sorrow and whom he had rescued from the clutches of his enemies  at the peril of his own life; ultimately compelled by the demand of his duty towards society he was forced to abandon her without her having committed any offense whatsoever

Though the creation of this narrative within the Uttarakhand it becomes abundantly clear that at a certain juncture, a deliberate effort emerged to portray the life of Ramo who is revered as the supreme hero on idol figure of the Aryian race in a manner that would serve to uphold and validate existing social customs for quite often , the preservation of society is perceived as a inextricably linked to the preservation of ritualistic tradition was for the sake of society that Ram sacrificed his personal love, affection other frailties with his characteristic of ordinary humanity. He was no mere mortal; he was "Mhamanav" ( Great Man)of a great soul. The poet of the Ramayana completed the epic spanning 6 "Kandas" (Chapters) "Juddha"( Chapter of War )by extolling Ramachandra's many virtues his filial piety, adherence to truth, fraternal love, conjugal devotion, affectionate solicitude towards his devotees. Yet despite this, it became necessary to compose the "Uttarakhand" a new. His personal and familial virtues alone proved insufficient it was his unwavering dedication to his duty toward the general public that truly grounded the nobility of his character. ( From the essay" Swadeshi Samaj")

From the appendix,   Ram Chandra did not win over the "Banabashi )(Forest Dwellers Monkeys)  through political manoeuvring but rather through the power of" Bhakti Dharma"- the religion of devotion of Hanumana. In this manner, by earning the devotion of Hanuman, he ascended to the stature of a deity.  Throughout the world, it is observed that any great figure who succeeds in opening the religion of devotion, as opposed to more external rituals, invariably comes to be worshipped as a divine being himself. Ramachandra conquered the non-Aryan peoples solely through the power of "Dharma"; he did not expand his kingdom through brute force or military might. In the south, he propagated an agrarian, devotional, monotheistic civilisation. 

The seeds he showed continued to bear fruit for India for many centuries to come. Overtime this culture of the South evolved into various forms of Shaibism and Bhakti Dharma, eventually from this very reason of the South, two mighty streams, one of devotional fervour and the other of Advaita non-ritualistic wisdom, surged for the inundated entirety of India.

 The original poet of the Ramayana portrayed Ram as the very embodiment -the Avatar of all the religious and ethical principles that govern a Hindu society centred on domestic life. Whether as a son, a brother, a husband, a friend and a protector of the "Brahmin Dharma" or ultimately as a king, Valmiki's Ram demonstrated his worthiness of public veneration at every turn. He personally slew -an act undertaken solely to rescue his lawful wife -it ultimately renounced that very wife for the sake of pleasing his subjects. By subjecting all his natural human instincts to the rigorous discipline prescribed by the ":Shastra:" (scripture), he set forth the supreme ideal for the preservation of society. In a society like ours, founded upon the enduring truth of stability and order, the virtues of self-sacrifice, forgiveness and self-restraint are required at every step. It is precisely this virtue shining forth in the character of Rama that has elevated the Ramayana to its status as the quintessential epic of the Hindu society. Ravindra observes that the greatest virtue of the Ramayana lies in the fact that this epic elevates the affairs of the domestic sphere to a position of supreme significance.  Typically, the subject matter of an epic revolves around wars between kings and the tragic aftermath of such conflicts human mortality, the jubilation of the victor, and the lamentation of the vanquished.  However, the Ramayana stands apart from all epics, for its true grandeur does not reside in the war between Rama and Ravana. That war serves merely as a backdrop, an occasion to illuminate the resplendence of the conjugal love shared between Rama and Sita. The Ramayana demonstrates the extraordinary lengths to his son's obedience to his father, a brother's self-sacrifice for his sibling, the mutual devotion between husband and wife and king's duty toward his subjects can extend.,

Through Rabindranath's pen Rama and Rama is brought to life, rendered not merely as a static icon but as a living presence by interpreting the life of this noble figure; he represents Rama to us as one of our own - a beloved member of the household.In the writings of Rabindranath, it is as if India herself is speaking, articulating the ideals she has cherished for thousands of years.

Universal Ram 2024 universal Ram

Ramnavami 2 times and Rammanduand Ram temple

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