SrI rAmAyaNa thani SlOkam – 4 – bAla kANdam 19.14 – aham vEdhmi – Part 3

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:

aham vEdhmi mahAthmAnam rAmam sathyaparAkramam |
vasishtOpi mahAthEjA yE chEmE thapasi sthithA: ||

Sage viSwAmithra visits king dhaSaratha and asks for his help to protect his yAgam by sending SrI rAma and lakshmaNa with him. King dhaSaratha regrets the thought of being away from them. He is also deeply saddened at the thought of involving his young children (who have never been exposed to such things) in combat. At that time, sage viSwAmithra says the above SlOkam. He tells king dhaSaratha that he, along with sage vasishta and the other rishis, are all aware of SrI rAma’s true identity except him (dhaSaratha). He begins to explain SrI rAma’s greatness as being the parabrahmam who has incarnated with an attractive form and great valour.

In the previous articles, so far, aham vEdhmi mahAthmAnam rAmam – were discussed; let us briefly look at the summary of what was previously discussed.

aham vEdhmi- sage viSwAmithra says, “I am aware that SrI rAma is the paramAthmA”. He says that he is aware about this – because, being a sage – who is always with dharbhai grass [sacred grass] and matted hair (not crowned like the king), subservient and serving and learning from AchAryas, always in yOgam with interest in mOksham (not engaged in bhOgam like a king) – he is able to see with his inner eyes, SrI rAma’s true identity.
AthmA is explained with the following meanings in the context of – mahAthmAnam by periyavAchchAn piLLai – jIvan, firmness/steadiness, body, nature of self (svabhAvam), paramAthmA, one with zeal, sun, agni (fire), mind, and vAyu (air).
‘aham vEdhmi mahAthmAnam rAmam sathyaparAkramam‘, is an explanation (upabrahmaNam) to purusha sUktham “vEdhAhamEdham purusham mahAntham”.
The Supreme One who is described as ‘mahAthmAnam’ is none other than SrI rAma, son of king dhaSaratha.

Notes from periyavAchAn piLLai’s vyAkhyAnam

King dhaSaratha, after hearing sage viSwAmithra’s request, responds by saying that SrI rAma, being very young,may not have all the abilities to fight. He further adds by saying, “ ‘rAmam’ means gentle, sweet/delightful, one who has not lost his youthfulness; so his body is not accustomed to fighting in war.”

sathya parAkramam – (parAkramam – prowess) means bhagavAn’s form and prowess are always present with him, and do not change with age or time.
emperumAn can take many forms and by his desire, can change them as per his will. But unlike his form, emperumAn’s dispositions are always present with him – they are eternal.
Through the following pramANams [authentic texts], we can further understand about his form and kalyANa guNams [auspicious qualities].
- SrIvishNu purANam 1-2-1 “sadhaikarUparUpAya” (Having eternal form and true nature)
- chAndhOgya upanishath 8-3-1 “tha imE sathyA: kAmA:” (bhagavAn’s kalyANa guNam (auspicious qualities) are always likeable and attractive to everyone at all times)
- vishNu purANam 6-5-84 “ichchAgruhIthAbhi mathOrudhEha:” (bhagavAn takes many forms (mathsya, kUrma, varAha) by his desire)
- vishNu purANam 6-5-85 “thEjObhalaiSvarya mahAvabhOdha suvIrya SakthyAdhi guNaikarASi:” (He is a conglomerate of many kalyANa guNams such as thEjas, balam, aiSwaryam, gyAnam, vIryam, and Sakthi. These qualities are always present with emperumAn.)
Sage viSwAmithra says all of the above to explain that SrI rAma has great prowess and valour, and therefore should not be thought of as a mere young child.
sathya parAkramam – always victorious. SrI rAmAyaNam sundhara kANdam 37-53 “avyavasthau hi dhruSyEthE yudhdhE jayaparAjayau” (In worldly affairs it is known that victory and defeat are not constant, but that is not true for SrI rAma; he is always victorious).
In SrI rAmAyaNam ayOdhyA kANdam 2-37 “nAvijithya nivarthathE”, it is said that SrI rAma having made his decision to fight, will not return without destroying them.
sathya parAkramam – He (emperumAn) does not wait for his opponents to approach him and then defend, instead, he will march to the enemies’ forts and attack them in their forts – SrI rAmAyaNam ayOdhya kANdam 1-29 “abhiyAthA praharthA cha”.
- This is also explained by thirumazhisaippirAn in thiruchchandha viruththam pAsuram 56 “senRu konRu venRi koNda vIranE” (Oh, the warrior, who goes to the enemy’s place, destroyed him and became victorious!)
- SrI rAma is the victorious one, who along with his army, built a dam across the ocean, went to lankA and killed that rAvaNa

Further explanation for sathyaparAkrama using pramANam from muNdaka upanishath 2-2-9 “thasmin dhrushtE parAvarE”. To the one who has dharSan of the parabrahmam (Supreme being) – all the knots of his heart are removed; all the doubts in his mind will be crushed to many pieces, all his karmas will be destroyed.
- Thus it can be understood that just the (dharSan) sight of parabrahmam will destroy all the sins; therefore it is needless to say that enemies, who encounter bhagavAn in the battle face-to-face, will be destroyed.
- Such a parabrahmam is worshipped by all including Siva, brahma, and indhira, as said in thiruvAsiriyam 1 “sivan ayan indhiran ivar mudhal anaiththOr dheyvak kuzhAngaL kaithozhak kidandha”
- SrI rAma, who is this parabrahmam can make even Siva, brahma, and indhira leave their pride and worship him, so it is not a surprise that rAkshasas will be destroyed.
- Thus it can be understood that just the (dharSan) sight of parabrahmam will destroy all the sins; therefore it is needless to say that enemies, who encounter bhagavAn in the battle face-to-face, will be destroyed.
- Such a parabrahmam is worshipped by all including Siva, brahma, and indhira, as said in thiruvAsiriyam 1 “sivan ayan indhiran ivar mudhal anaiththOr dheyvak kuzhAngaL kaithozhak kidandha”
- SrI rAma, who is this parabrahmam can make even Siva, brahma, and indhira leave their pride and worship him, so it is not a surprise that rAkshasas will be destroyed.

sathya parAkramam – such a parabrahmam with great prowess is merciful and compassionate, gives sufficient time for a person to realise and mend his ways. He makes a decision to destroy only after giving sufficient opportunity.
Because of being bound in this material world, one may show animosity towards emperumAn. The following pramANams show his forbearance and forgiveness.
- SrI rAmAyaNam yudhdha kANdam 18-34 “yadhi vA rAvaNa: svayam” (SrI rAma says to sugrIva, “Even if rAvaNa himself has come to surrender, don’t hesitate to bring him to me”)
- SrI rAmAyaNam yudhdha kANdam 59-143 “gachchAnujAnAmi” (SrI rAma tells rAvaNa to go away from the battlefield and return the next day; hoping that rAvaNa may change his intentions and surrender).
- SrI narasimha tore open hiraNya kaSipu’s heart to see if there was even an iota of kindness/ good faith within him. But since he didn’t find any, he ultimately destroyed him. This can be seen from periyAzhwAr thirumozhi 1-7-9 “vAlugirch chingavuruvAy uLanthottu iraNiyan oNmArvagalam piLandhitta”.

rAmam sathyaparAkramam –

SrI rAma’s actions are consistent with his words; he will fight with honesty. Unlike in thrivikrama avathAram, where he approached mahAbali as vAmana but measured the entire universe as thrivikrama, SrI rAma’s words are not deceptive.
rAmam sathyaparAkramam – there is no necessity for SrI rAma to use his weapons to win the battle when he can win with his beauty. – SrI rAmAyaNam AraNya kAndam 26-36 “hathAnyEkEna rAmENa”
sathyaparAkramam – SrI rAma’s valour is such that he displays his intentions to fight only until the time one surrenders. Even though SrI rAma’s beauty is such that it captivates everyone, yet, rAvaNa fought with him in the battlefield with his bow and arrows. SrI rAma continued to fight till the time when rAvaNa suffered in pain and let down his bow. SrI rAmAyaNam yudhdha kANdam 59-139 “rAmabhAnAbhihathO bhruSArthaS chachAla chApancha mumOcha vIra:”
sathyaparAkramam – SrI rAma can win over anyone who comes face-to-face with him; even while he is sleeping he conquers them by his beauty. This is said in, SrI rAmAyaNam sundhara kANdam 38-25 “SrImAn sukhasuptha: paranthapa:” SrimAn- one who is beautiful, sukhasuptha: – even while in sleep, paranthapa: – one who conquers. Even while sleeping he conquers the people who face him, by his beauty.

vasishtOpi – vasishta maharishi (also) – vasishta bhagavAn also is aware of these qualities of SrI rAma. The following pramANams accentuate the glories of vasishta bhagavAn and his significance in ikshvAku dynasty.

Sage viSwAmithra continues further and states that these praises (such as sathyaparAkramam) were not spoken merely to entice king dhaSaratha to send SrI rAma to the forest. He adds, vasishta bhagavAn who is the kula guru and well-wisher for ikshvAku dynasty would also agree with him (viSwAmithra) regarding this. vasishta bhagavAn is the kula guru for ikshvAku dynasty – could be seen in the following SlOkam where vasishta bhagavAn says to SrI rAma, in SrI rAmAyaNam ayOdhyA kAndam 111-4 “sa thEham pithurAchArya:” (I am AchAryan not only for you but also to your father”)
The glories of vasishta bhagavAn are also shown by murAri kavi in his – anargarAghavam (SrI rAmAyaNam in samskrutham).
- anargarAghavam 2-60 “kulagururbhagavAn vasishta:” (vasishta, the teacher for the entire clan)
- anargarAghavam 1-20 “idham vO yAjyAnAm” describes that vasishta bhagavAn, being the kula guru for the three worlds, is the reason for the various yAgams performed by ikshvAku dynasty, the prosperity of ikshvAku dynasty, and also the noble deeds carried out by sagara mahArAja and bhagIratha mahArAja.

vasishtOpi – vasishta bhagavAn’s agreement with sage viSwAmithra in this matter is explained with the context of king kaushika also being from raghu dynasty and who has previous animosity with vasishta bhagavAn. Sage viSwAmithra was king kaushika before becoming a sage. Sage viSwAmithra clarifies that vasishta endorsing his words is not out of bias because of him (viSwAmithra) being from the same dynasty. Sage viSwAmithra says that in fact, vasishta bhagavAn may not do any favors to him considering the long history of animosity between them in the past. Stating all of the above, sage viSwAmithra tries to convince king dhaSaratha to trust vasishta bhagavAn’s words.
vasishtOpi – ‘api’, here, means ‘also’, i.e., not only sage viSwAmithra, vasishta bhagavAn also is aware of SrI rAma’s glories. It can also be understood as – vasishta who was in disagreement with viSwAmithra in the past is also aware.

mahAthEjA: – resplendent one

Following meanings are provided by periyavAchchAn piLLai for mahAthEjA:

vasishta bhagavAn is more esteemed and distinguished than the other sages because of his lineage, (being brahma’s son) and also because of his immense penance.
Since even the lord of the universe bows down to him in respect, becomes his Sishya and learns from him.
Even king kaushika (sage viSwAmithra) who is said to be a treasure/repository of fame “kauSikO yaSasAm nidhi:” (holds vasishta bhagavAn in high esteem). This can be understood from SrI rAmAyaNam bAla kANdam 65-23 “vasishtO mAmEvam vadhathu”, SrI rAmAyaNam bAla kANdam 65-25 “sathyam chakAra brahmarshirEvamasthvithi chAbravIth” (where sage viSwAmithra seeks acceptance and acknowledgement from vasishta bhagavAn to attain his brahmarishi status and finally gets the recognition from vasishta bhagavAn.)
Apasthambar sUtram 2-13-8 “thEshAm thEjOviSEshENa prathyavAyO na vidhyathE” (people with a lot of penance can have the sins removed just by the strength of their penance). So, a question arises here – whether vasishta bhagavAn falsely accepted (knowing it to be a sin) sage viSwAmithra’s words.
In response, sage viSwAmithra reiterates that vasishta bhagavAn is mahAthEjA:, hence would not do such a thing. This is confirmed by the following pramANams.
- As said in SrI rAmAyaNam ayOdhyA kANdam 2-29 “sathyadharmaparAyaNa:”, sathyam and dharma are his (vasishta bhagavAn’s) highest goals.
- As said in vEdham “sathyam vadha | dharmamchara”, vasishta bhagavAn always speaks the truth and follows the path of dharma [righteousness] and makes others follow dharma by his preachings. Hence, he will not approve of any falsity.
- Also, as said in SrI rAmAyaNa bAla kANdam 56-23 “dhigbalam kshathriyabalam brahmathEjAbalam balam” (brahmathEjas is the real strength, and as such vasishta bhagavAn is rightly called as mahAthEjA:)

vyAkhyAnam for the remaining SlOkam to be continued in the next article.

Source – ‘SrI rAmAyaNa thani SlOkam’ – 4- bAla kANdam- aham vEdhmi 19.14 part 3 Audio Video

adiyEn chithrA rAmAnuja dhasi

Proofreading / Curating done by – kOsalEndhra rAmAnuja dhAsan, krishNa rAmAnuja dhAsan

Leave a Comment Cancel reply