A Note : The Tilaka commentary of Nāgeśa Bhaṭṭa on Ayodhya-kāṇḍa, Sarga 56 (50 in CE), Verse 1, clarifies that the popular notion is not supported by Vālmīki Rāmāyaṇa, but the legend is so beautiful and underrated.
It starts with "Laughter of Lakshmana" !
The Laughter of Lakshmana:
After defeating Ravana, Rama returns to Ayodhya, along with his wife and brother Lakshmana. Later, Rama was crowned in the presence of all the Gods, sages and others.
At the time of coronation, Lakshmana, at one stage laughs which creates a stir among those present. Each one of them including Siva thinks that Lakshmana laughs at him only and hence feels offended. Rama too mistakes the laughter and gets wild against his brother.
He, at once, draws his sword from the scabbard and demands of him the reason for his laughter. Then, Lakshmana falls at his feet and explains as follows:
"While we were staying in a hut in the forest, one night, you (Rama) were fast asleep....
...As usual, armed with bow and arrow, I was on the watch. All the creatures in the forest were also in deep sleep. Then I found to my great surprise Nidra devi (goddess of sleep) weeping....
I approached her and enquired the reasons to which she replied that though the entire world was sleeping, he (Lakshmana) was awake.
Then I told her that I was in the service of my brother and sister-in-law and so I should not sleep.
Further, I requested her to haunt my wife, Urmila, so that she would sleep all through the day and night. Then she left. And again, Nidra devi has come and haunted me today. So, I laughed.
So saying Lakshmana goes to sleep....
On hearing the story, Rama repents and compliments his brother for his selfless service and spotless love for him. He feels ashamed of his haste and desires to put an end to his own life with the same sword he has taken out from the scabbard. But, he is prevented from doing so...
Now coming to Urmiladevi's Sleep :
Urmila, the wife of Lakshmana, is one of the minor characters in the Ramayana. It is a pity that she has not received due recognition from both the old and modern poets.
Even Valmiki does not say much about her, probably because she is not closely connected with the main story. But her sacrifice and silent suffering have captured at least one Telugu folk-author who has composed a long and moving song in appreciation of Urmila.
It is very popular and sung by the women folk in our villages. Here is outline of story and poet.
On seeing her husband going to the forests, Urmila becomes anxious to follow him and urges him to take her too.
But, Lakshmana is unwilling to do so and advised her to stay back, then as a devoted wife, she obeys her husband. From the day he retires to the forests to the day he returns to Ayodhya, that is, for 14 long years, she remains in her bed unconscious, thinking of her husband only.
After the stipulated period of fourteen years, Lakshmana returns to Ayodhya along with his brother and sister-in-law. But, unfortunately, he does not care to see his devoted wife and as usual is engrossed in the service of Rama.
It is only Sita, being a woman, who sympathises with Urmila. She urges her husband to relieve Lakshmana from the service so that he may go and meet his wife. As suggested by Rama, Lakshmana then goes to the apartment of Urmila.
Having been in sleep for a long period, she at first, fails to recognise her husband. She is hardly able to open her eyes fully. Yet she has been aware of Sita's abduction by Ravana as well as the consequences. So she says as attached in image, and lakshmana's reply in next tweet
I am Rama's brother
who else is like him
in the whole creation?
& am I not the son-in-law
of King Janaka ...
Putting Ravana to death
We brought our Sita back
If I wrongly raised my hand,
O moon-faced woman,
I'd myself become infamous,
If you won't get up, my love,
I won't live.
With tears rolling in his eyes, Lakshmana again says:
I'll kill myself.
Urmila immediately gets up with a shock. Convinced of Lakshmana's identity, the lotus-eyed Urmila then kneels at her husband's feet.
Her joy knows no bounds when she recognises Lakshmana as her husband.
As Urmila stops speaking, Lakshmana, overwhelmed with sorrow, asks:
O, why still feel sorry?
He begins in a soothing tone:
"In some previous birth, my love
we might have separated some pious
husband and wife that if several
ages pass, we can't resist the law of Karma"
Then Lakshmana explains to her in detail Sita's abduction by Ravana.
Thus the whole story from the beginning to the end has been so well composed that the reader gets a glimpse of the pure and tender heart of a devoted Hindu wife.
Owing to the fact that these two stories are closely related to each other, they may be called twin stories. The reason for Urmila's long sleep can be found in the story of Lakshmana's laughter.
The folk-poets thus cleverly account for her long sleep.
In first picture : Marriage of Urmila and her Three sister, Creative commons licence.
Lakṣmaṇa is said to remain awake throughout the fourteen-year period in the Telugu Dvipada Rāmāyaṇa of Raṅganātha, sung in Andhra Pradesh. Link is below.
Nalopakhyanam - A Katha one should hear to get rid of effects of Kali Purusha 🙏🏼🍀
There lived a king called Bhima who ruled a kingdom called Vidarbha. He was a great ruler. He had no santaan and wished to serve a great Rishi called DAMANUDU along with his wife in forests.
With the blessings of Rishi, king and queen were blessed with 3 sons and 1 daughter. Daughter was named Damayanti. She was very beautiful and graceful that even gods also wanted to have her as their Devi. In another kingdom called Nishadha, King veerasena has a son Nala Maharaja
Nala had a graceful body and he was Ajaanubaha like Shree Rama. He was a great chakravarti, gunvaan, and a great warrior who was an expert in Ashwavidhya. One day Nala catches a swan. The swan prays maharaja to leave it free and it will sing the glory of him to Damayanti
Gyan Yoga (Sundar/Beautiful): Once a person conquers the Rajo-guna and identifies himself with absolute, all his past deeds are freed, be it good or bad. Would merge within the supreme without any Karma lingering BG 6.27
Karma Yoga : The true Sanyasi is the one who lets go the fruits of Karma, because a person cannot get rid of doing (good/ugly) Karma due to material nature influence. But those who have renounced the fruits of action are unaffected and would get Moksha; others get mixed fruits.
Without knowing who we are or the self before death arrives is like living a dream.
And in a dream we never know we are in a dream first, and where we will wake up after the dream second.
Calling enlightenment destiny creates an illusionary thought, that it will happen automatically, eventually since its a destiny, destiny means it will happen for sure.
But it is not like that, to attain enlightenment one has to seek it, practice it.
Every human has two options, to live the life with nature like any other animals do OR to rise above the nature, this possibility is true for humans only. So, its not a matter of time its a matter of doing it.
यमलोक सब ओर से छियासी हज़ार योजन विस्तृत है । वहां नाना प्रकार के भयानक रूपधारण करने वाले यमदूत रहते हैं और उन्हीं के कारण वह पूरी बड़ी भयङ्कर प्रतीत होती है दुष्टात्मा, क्रूर एवं पापी पुरुषों के लिए यमपुरी दूर होने पर भी निकट सी ही प्रतीत होती है ।
वे तीखे काँटों से युक्त, कंकड़ पत्थरों से विभूषित, छुरे की धारों से आच्छादित और तीक्ष्ण पत्थरों से निर्मित मार्ग से यात्रा करते हैं ।
निकृष्ट मार्ग से यमराज के नगर में गए हुए पापी जीव आज्ञा मिलने पर दूतों द्वारा यमराज के सम्मुख पहुंचाए जाते हैं ।
वहां चित्रगुप्त उन पापियों को धर्मोपदेश करते हुए उनके पापों का स्मरण करते हैं । तब उन्हें पाप से शुद्ध करने के लिए यमदूत नरक के समुद्र में डाल देते हैं ।
नरकों की अट्ठाइस श्रेणियां हैं, जो सातवें पाताल के अन्त घोर अन्धकार के भीतर स्थित है -
The Bhagavad Gita portions are in fact a live running commentary by Sanjaya to Dhritarashtra. The author Sri Vyasa in Mahabharata gives Bhagavad Gita to us through Sanjaya only.
One (Arjuna) listened Srimad Bhagavad Gita directly in front of Lord Krishna. One with divine vision (and ear, both given by Vedav Vyasa) at the Hastinapura palace also listened (Sanjaya). One more heard the running voice commentary through Sanjaya (the king Dhritarashtra).
Morning Satsang : Vanquishing Pride is True Sacrifice
Can we describe the colour of water? God is, likewise, indescribable. His appearance is like what you imagine Him. We see Him according to the magnitudes and proportions of our various passions.
The more mitigated one’s passions, the nearer one is to the true perception of Him. It is unwise to ask how a single Rama can be perceptible to many at the same time, for He is omnipresent, subtly inherent in all creation.
The Ultimate Reality is neither born nor dies; it exists everywhere, timelessly. Why, then, some may ask, celebrate His birthday? It is like this: some children were rollicking in the hall of the house, unaware that grandpa was at home and in the adjoining room;.....