सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

Very great question !!

See, Brahma Sūtra & Vedās are in highly coded form as God himslef loves what is described in esoteric terms (परोक्ष=गुप्त रूप). Because according to Maha-Purusha-s these Scriptures are very illusionary as they contains everything and they themselves don't want that people come out from this illusion. जैसे गंगा में प्रत्येक प्रकार का पानी बहता है जैसे नगर का, घर का, किसी राज्य का, किसी नाले का, ठीक उसी प्रकार शास्त्रों में सब मिलता है। That's why learned people always attain that supreme personality only by surrendering to Acharya. Because an Acharya will tell you what you mean to study, how much you have to study. To put it plainly, he will give you nectar from that endless ocean 🌊🌊 after drinking which you will become Ānand Swarōop i.e. eternal blissful.

Before starting further I want to say just one thing;

वेद पुराण भी पढ़ कर यदि हरि नहीं मिले तो पूरे जीवन भी शास्त्रों के अध्ययन का कोई लाभ नहीं है।

See, forget “ अ “, Even if the Brahma Sutras and the Vedas were to begin with any letter, they would still refer to the Supreme Purusha, Shri Rām. As said by Vedās themselves;

अकारादिक्षकारान्तवर्णजातकलेवरम् ।
विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥

Whose divine form is accumulation of the words starting from “A-kār" (अ से प्रारंभ) to “Cha-kār” (क्ष तक). (यानी अ से लेकर क्ष तक जितने शब्द हैं वह सारे शब्द रघुराई को ही संबोधित करते हैं) Whose form is devoid of “Maya” (चिदानंदमय देह तुम्हारी। बिगत बिकार जान अधिकारी॥) Who is Moksha Swaroop, I worship that supreme purusha Sri Rām's lotus feet.

(Rigveda Shākha Akshamalika Upanishad 1.1)

So the very first Shlokā of Vedās, i.e.;

अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम् ॥

(Rigveda 1.1.1)

Donotes Śrī Rām in esoteric terms (गुप्त रूप) because supreme purusha loves what is in esoteric terms as said by Vedas ITSELF;

परोक्षप्रिया इव हि देवाः

(Brihadaranyaka Upanishad 4.2.2)

Bhagavan Shri Rām likes to be referred and described in esoteric terms.

One very interesting thing is that that word Agni (अग्नि) himself denotes Śrī Rām. As said by lord Shiva himself in Skandh Purān, Nirvān Khand, Chapter 32;

रेफोऽग्निरहमेवोक्तो विष्णुः सोमो म उच्यते । आवयोर्मध्यगो ब्रह्मा रविराकार उच्यते ॥

The letter “R” or “ र ” of the name Ram signifies fire, that fire is me. The 'm' in the name of Rama stands for the soma 'Vishnu', and the “A” (रा और म के बीच आ की मात्रा) in the middle of the two means Brahma the same denotes the sun also.

So it is clear from here that the word Agni in the starting of Rig Veda refers to the letter “ R ” of the name Shri Ram denoting Śrī Rām alone in the scriptures. As said in Scriptures “ अ ” ITSELF refers to vasudev.

न वै स आत्मात्मवतां सुहृत्तम: सक्तस्त्रिलोक्यां भगवान् वासुदेव: ।
न स्त्रीकृतं कश्मलमश्नुवीत न लक्ष्मणं चापि विहातुमर्हति ॥

(Śrīmad Bhāgwatam 5.19.6)

Since Lord Śrī Rāmacandra is himself Supreme Personality of Godhead, Vāsudeva, He is not attached to anything in this material world. He is the most beloved Supersoul of all self-realized souls, and He is their very intimate friend. He is full of all opulences (षडगुण पूर्ण ऐश्वर्या). Therefore He could not possibly have suffered because of separation from His wife, nor could He have given up His wife and Lakṣmaṇa, His younger brother. To give up either would have been absolutely impossible.

रामराममहाबाहोनवेद्मित्वांसनातनम्
जानाम्यद्यैवकाकुत्स्थतववीर्य्यगुणादिभिः ।।

त्वमादिपुरुषः साक्षात्परब्रह्मपरोऽव्ययः त्वमनंतोमहाविष्णुर्वासुदेवःपरात्परः ।।

Śrī Parshuram to Śrī Rām; O Rām you are Adipurush, certainly Par-Brahma Parmatma, you are Maha-Vishnü & Paratpār Vāsudev. (Paratpār denotes Swāyam Bhagwān)

(Padma Purana/Vol. 6 (Uttar Khand)/Chapter 242, Verses 169/170)

Let us understand “Agni” with another example;

बंदउँ नाम राम रघुबर को। हेतु कृसानु भानु हिमकर को॥
बिधि हरि हरमय बेद प्रान सो। अगुन अनूपम गुन निधान सो॥

मैं रघुनाथ के नाम 'राम' की वंदना करता हूँ, जो कृशानु (अग्नि), भानु (सूर्य) और हिमकर (चंद्रमा) का हेतु अर्थात् 'र' 'आ' और 'म' रूप से बीज है। वह 'राम' नाम ब्रह्मा, विष्णु और शिवरूप है। वह वेदों का प्राण है, हीन गुणों से परे, उपमा रहित और गुणों का भंडार है।

Here;

रा = Fire (अग्नि)

आ = Sun (सूर्य)

म = Moon (चंद्रमा)

(RāmCharit Manas, Balkānd, Doha 19.1)

Actually this chaupai was direct translation of Skand Purān Nirvān Khand.

It clearly denotes that from the letter “R” of the RAMA the whole Vedas are manifested.

That's why the first word of Rigveda Agni is referring to Shri Rām only. One thing to be noted here that when I say Rama I am basically referring to the all Vishnu tattva as Shri Rām and his other forms has no difference.

Vedas be like:~ Maa Kasam Bro, to be very honest every single Phylosophy in Vedas will take you to the Śrī Rām alone.

समस्तवेदान्तसारसिद्धान्तार्थकलेवरम् ।
विकलेवरकैवल्यं रामचन्द्रपदं भजे ॥

Every single Phylosophy (Sidhhant) of Veda & Vedānt denotes the form of Śrī Rām. Whose form is devoid of Māya, who is Moksha Swarōop, I worship that lotus feet of Śrī Rām.

(Krishna Yajurvedā Shākhāyam Sarvsaar Upanishad 1.1)

So it is crystal clear that why Rigved starts from “Agni” as it has to refer his Mater Śrī Rām. As his lord, Śrī Rāghav loves esoteric terms as again said by the lord himself in Śrīmad Bhāgwatam 11.21.35;

वेदा ब्रह्मात्मविषयास्‍त्रिकाण्डविषया इमे ।
परोक्षवादा ऋषय: परोक्षं मम च प्रियम् ॥

The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions.

Now moving forward to Brahma Sūtra;

As Brahma Sūtra's very first Sutra ITSELF denotes Śrī Rām as it starts with, “अथातो ब्रह्म जिज्ञासा"

Here again “ अ ” is Referring to Awadh Dulare Sri Raghurāi. And although it's commentry already has been done by Vedās ITSELF, they have cleared that to whome this Brahma Sūtra refers;

श्रीरामसान्निध्यवशाज्जगदानन्दकारिणी । उत्पत्तिस्थितिसंहारकारिणी सर्वदेहिनाम् सीता भगवती ज्ञेया मूलप्रकृतिसंज्ञिता प्रणवत्वात्प्रकृरिति वदन्ति ब्रह्मवादिन इति अथातो ब्रह्मजिज्ञासेति च ॥

Śrī Sītā has the constant company of Lord Śrī Rāma, because of which she is the benefactor of the world. They are the origin, condition and destruction of all living beings. Bhagwati Sita should be known as the original form of nature. because of their promiscuous nature Brahmoists call them ‘Prakriti'. In the Brahmā Sütrā, “Athatö Brahmā Jīggyasā”, her form has been depicted.

(Atharvavedā Shākhāyam Sita Upanishad 1.7–8)

That's our Janak Ladli Kishori Ju to whome this Brahma Sutra refers. Śrī Ladli Ju is Swayam Paratpār Par-Brahmā from whome every single power manifests;

सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति

Śrī Sītā threefold manifests through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi, Bhudevi, Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.

(Atharvavedā Shākhāyam Sita Upanishad 1.11–12)

Same is said by Brahmānd Purān,

सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।
श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥
नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।

In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani Sarkār who is worshipped in all Lokas.

(Quoted from Śrī Rām Paratva by Śrī Ramcharan Das Karunā Sindhu in 1750)

That's why in Śrīmad Vālmiki Rāmayan which is itself Incarnation of Vedās clearly says that Śrī Sītā is even Śrī of Bhagwāti Śrī.

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ।।

(Valmiki Ramayan 6.111.24)

जेहि महुँ आदि मध्य अवसाना। प्रभु प्रतिपाद्य राम भगवाना।।

It's Śrī SītāRām who are being denoted in Beginning, Middle and at the end of Scriptures

एतेचांशकलाभूताः शक्तिवीर्यबलान्विताः ।
रामचन्द्रांघ्रिसंजाता रामस्तुभगवान् स्वयम् ॥

(Maha-Ramayana, Canto-48, Shlok-37)

शक्ति, वीर्य, बल से युक्त ये उक्त अवतार सब अंश कलाभूत श्रीरामचन्द्र जी के चरण से उत्पन्न होते हैं और श्रीरघुनाथजी स्वयं पूर्ण भगवान हैं।

Śrī Rām and Śrimati Sītā Maharani are one as said in Śrīmad Rāmcharit Mānas;

गिरा अरथ जल बीचि सम कहिअत भिन्न न भिन्न।

Who are separate in saying, like speech and its meaning and water and the wave of water, but are actually integral (one).

So anything that applies on Shri Ram will automatically apply on Awadh Dulari Shri Kishori Ju.

Please Chant SitaRam SitaRam SitaRam

Glory to Śrīmad Goswami Tulsidas Ji

Glory to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya Ji

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

This chaupāai of Śrīmad Rāmāyaṇa has a very depth meaning in it, let's see how!!

बंदउँ कौसल्या दिसि प्राची। कीरति जासु सकल जग माची।।

प्रगटेउ जहँ रघुपति ससि चारू। बिस्व सुखद खल कमल तुसारू।।

I bow before mother Kaushalya who symbolizes the eastern horizon (पूर्व दिशा). Her fame and good name has spread over the whole world (as the mother of Lord Ram). For she gave birth to Lord Ram who is like the beautiful full moon that gives peace, comfort, joy and happiness to the world at large, and also causes the lotus representing the evil and the wicked to shrivel up and close its petals as if bitten by frost.

This chaupāai was directly translated from;

श्रीकोशलेन्द्रदयिता राममाता यशस्विनी प्राध्या सा वन्दनीया मे कीर्त्तिर्यस्यास्ति विश्रुता रामचन्द्रमसं चारु प्रादुर्भूतं सनातनम्।
खलाब्जे हिमवद्धाति साधूनां सुखदायकम् कौशल्यायै नमस्यामि यथा पूर्वा दिगुत्तमा। प्रादुर्भावो बभौ रामः शीतांशुः सर्वसौख्यदः ॥

(Shiv Samhitā, 4.5.23–24 & Sri Ascharya Rāmāyaṇa)

Kausalyā Disi Prāchi (कौसल्या दिसि प्राची) :~

Moon's dwitiya ( द्वितीय) is very auspicious, it is worshiped by all; But this moon is phase less (कलाहीन), rises in the west (पश्चिम) and is dependent on others.

By saying the east direction in the chaupāai, Śrī Tulsidas ji informed about the full moon which rises with its complete sixteen Kala, similarly Shri Ram Ji Maharāj is also complete with 16 Kala, Shodash Kalā Avatār.

Similarly, in Shrimad Bhagwat, the birth of Shri Krishna has been told from the east direction symbolising mother Devaki.

देवक्यां देवरूपिण्यां विष्णु: सर्वगुहाशय: ।
आविरासीद् यथा प्राच्यां दिशीन्दुरिव पुष्कल: ॥

ŚB 10.3.7-8

Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone’s heart, appeared from the womb of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon.

That is, as the full moon appears in the east, in the same way, Śrī Hari Vishnu appeared from the womb of Devaki Ji.

Goswami Ji in chaupāai says that the appearance of 'Raghupathi Sasi' explains that the one whose name is 'Raghunath' has appeared himself. Not like in Sri Krishna Avatār where Śrī Hari Vishnu appeared first as Vishnu than he took up Śrī Krishna form. Rather here the lord HIMSELF appeared in his original form as Śrī Rām is not an incarnation of lord Vishnu according to Rāmayan and Vedās.

As according to Rāmāyana;

ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् । रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥

(Śrī Vālmiki Rāmāyaṇa 7.104.9)

"After my prayers in the begining of the creation, Oh Rāma ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many i.e. the eternal two armed Śrī Rāma form) and assumed the form of Vīshnu for the sake of protection and sustenance of all the beings."

नेति नेति जेहि बेद निरूपा। निजानंद निरुपाधि अनूपा॥
संभु बिरंचि बिष्नु भगवाना। उपजहिं जासु अंस तें नाना॥

(ŚrīRāmacaritamānasa 1.143.3)

Meaning :- Whom the Vedas describe by saying 'neti-neti' (not this, not this also). Who is blissful, titleless and unique and from whose part many Lord Shiva, Brahma and Vishnu appear (He is Sri Rām).

According to Nārad Panchrātra;

वासुदेवादि मुर्तिनाम् चतुर्नाम् कारणं परम्।
चतुर्विंशति मुर्तिनाम् आश्रय श्रीरामः शरणं मम।।

(Brihād Brahmā Samhitā 2.7.8)

Śrī Hari Nārāyan says to Brahmā, The supreme cause of the four vyuhas, such as Vāsudeva etc. Śrī Rāma, the shelter of the twenty-four avtars, is my refuge.

परान्नारायणाच्चापि कृष्णात्परतरादपि।
यो वै परतमः श्रीमान् रामो दाशरथिः स्वराट् ॥

(Vashistha Samhita, Chapter 26, verse 17)

The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath's son Raghavā.

नारायण सहस्राणि कृष्णाद्याः शत कोटयः ।
कोटि कोटयवताराश्च जाता रामांघ्रि पंकजात् ॥

(Shiv Samhita, Patala 5, chap. 2, verse 39)

The incarnations of thousands of Narayans and hundreds of crores of Shri Krishna etc. continue to take place by the lines of the feet of Shri Raghunandan.

According to Vedās;

वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वासुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।

(Yajurvedā Shäkhayam RāmRahāshyopanishād 1.7½)

I myself (Sri Hanuman Ji), Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hari Narayan, Lord Narasimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. All are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also parts of Lord Śrī Rāma.

यस्यांशेन एव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च । स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥

(Atharvavedā Shakha Vedsaropanishad, Uttarkhand)

From whose Portions (Ansh) Brahma, Visnu and Mahesvara are manifested, Whose divine Guna is Mahavisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha. (Approx same shloka is also found in Vashisht Samhita Ch. 26 and Samved Sudarshan Samhita 1–5.)

Same like that in Valmiki Ramayan Śrī Rām has appeared in his original form not as an Avatār of Sri Hari Vishnu;

प्रोद्यमाने जगन्नाथं सर्वलोकनमस्कृतम्।कौसल्याऽजनयद्रामं सर्वलक्षणसंयुतम्।।

(Sri Vālmīki Rāmayan 1.18.10)

Kausalya gave birth to Rām (here one should not that Lord Rama appeared with two arms not with four arms as in the case of Krishna avatar), who is the Lord of the entire universe (जगन्नाथ) who received obeisance from all the worlds and was adorned with all auspicious signs.

In that chaupāai प्रगटेउ जहँ रघुपति ससि चारू। Sri Tulsidās Ji has cleared that original form of godhead Śrī Rām appeared himself not anyone's incarnation. But yes! Sri Vishnu takes Sri Ram avatār to teach the character of Shri Ram to the worldly people, this story is famous in Purana not in Ramayan and Vedās.

Please Chant SitaRam SitaRam SitaRam

Glory to Śrīmad Goswami Tulsidas Ji

Glory to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

According to Vedas relationship between Śrīmati Sītā Maharāni & Śrīmati Lakṣmī Ji is of Ansh & Anshi (original form and his manifestation). Śrimati Lakṣmī Ji is manifestation of Śrīmati Sītā Maharāni Ju.

सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति

Śrī Sītā threefold manifests through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi (wife of Lord Vishnu), Bhudevi and Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.

(Atharvavedā Shākhāyam Sita Upanishad 1.11–12)

Bhagavati Sita is a Vedic-deity in Rig-Veda, and Atharva-Veda. Para-Shakti in her ultimate form is Bhagavati Sita who is the consort of Paratpar Purusha Śrī Rāma, the cause of all causes. From that ParaShakti, Innumerable Lakshmi-s are manifested.

(ॐ) अ॒र्वाची॑ सुभगे भव॒ सीते॒ वन्दा॑महे त्वा यथा॑ नः सु॒भगास॑सि॒ यथा॑ नः सु॒फलास॑सि ॥

(Rig vēda 4.57.6)

O' auspicious Bhagvati Sita! Please come near us. We bow down to You and greet You! O supreme deity endowed with the supreme fortune and auspiciousness! Please be kindly disposed towards us in such a manner that You be compassionate-hearted towards us and as a result You be a bestower of beautiful charming fruits for us!!

As it has been cleared by Vedas that the Param Purusha has 2 wives ;

श्रीश्च ते लक्ष्मीश्च पत्नयावहोरात्रे

That Param Purusha (Sri Ram) has two wives, Śrī Devi (Sita Devi) & Lakshmï Devi.

(Shukla Yajurvedā 31.22)

According to the Vedas incarnation also Śrīmati Sītā Maharani is Goddess of all;

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ॥

“Bhagavati Sita is the earth of the earth ( it means Goddess of Bhu-Devi), and the Śrī of Bhagavati Śrī (i.e. original Śrī-devi; śriyaḥ śrīṃ : meaning Sītā is none, but the original divinity herself, the origin of all the goddesses who can be called as Śrī such as Bhagavati Lakshmi, Bhagavati Radha etc and her innumerable manifestations).”

(vālmīki rāmāyaṇa 6.111.24)

सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः ॥

“O' Raghava! Your consort Sita's (manifestion) is Lakshmi, and Your (incarnation) are Vishnu and Krishna and You are the Prajapati (the supreme guardian of all living beings).”

(vālmīki rāmāyaṇa 6.117.28)

दध्रे च्छत्रं हनूमान् स्रवदमुतमयं पूर्णचन्द्रायुताभ सीता सैवाखिलाक्ष्णां विषयमुपगता श्रीरिति ह्रीरथैका । द्वेधा भूत्वा दधार व्यजनमुभयतः पूर्णचन्द्रांशुगौरं ।

Śrī Sita Maharani, who is the personification of all auspicious attributes, and who shines like the brilliance of the rising Sun, had appeared in front of everyone's eyes decked with ornaments; Śrī Sītā had assumed (incarnated as) the two forms as Śrī (Lakṣmī) and Hrī (Bhū).

(Sripād Madhavāchārya in his Mahabharat Tatparya Nirnay Chapter No. 9)

His holy statement was according to Śrīmad Vālmīkī Rāmayana;

पृथिव्या सह वैदेह्या श्रिया च पुरुषर्षभः।
क्षिप्रं तिसृभिरेताभि स्सह रामोऽभिषेक्ष्यते।।

(Vālmīki Rāmayan 2.44.17)

Śrī Rāma, (the Param Purusha), the Purushottam will soon be coronated with these three namely the Sītā (Śrī of Śrī), Bhu (Prithivi) and Śrī (Lakṣmī).

As this has been said in Valmiki Ramayan that Śrīmati Sītā Maharāni Ju is Goddess of Lakshmi Devi.

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।

Śrīmati Sītā is Goddess of Bhu-Devi (earth) and Śrī of Bhagwatï Śrī means Goddess of Lakṣmī Devi.

(vālmīki rāmāyaṇa 6.111.24)

Another place Śrīmad Vālmīkī Rāmayana confirms that;

सूर्यस्यापि भवेत्सूर्यो ह्यग्नेरग्नि प्रभोः प्रभुः।
श्रियः श्रीश्च भवेदग्र्या कीर्तिः कीर्त्याः क्षमाक्षमा।।
दैवतं दैवतानां च भूतानां भूतसत्तमः ।

(Vālmīki Rāmayan 2.44.15)

O Devi ! Rāma is the Sun of the Sun (means he is the one who shines in the middle of sun), fire of the fire (means the God of Agni), Prabhu of Prabhu (means Lord of Vishnu), (his wife is) Goddess of Bhagwatï Śrī ( Śrī of Śrī), the fame of the famous, forbearance of the forbearing, Devata of the Devatas and supreme among all beings.

This is too confirmed by Śrīmad Rāmcharit Mānas;

जासु अंस उपजहिं गुनखानी। अगनित लच्छि उमा ब्रह्मानी॥
भृकुटि बिलास जासु जग होई। राम बाम दिसि सीता सोई॥

जिनके अंश से गुणों की खान अगणित लक्ष्मी, पार्वती और ब्रह्माणी (त्रिदेवों की शक्तियाँ) उत्पन्न होती हैं तथा जिनकी भौंह के इशारे से ही जगत् की रचना हो जाती है, वही (भगवान की स्वरूपा-शक्ति) सीता राम की बाईं ओर स्थित हैं।

Same is said by Brahmānd Purān,

सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।
श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥
नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।

In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani Sarkār who is worshipped in all Lokas.

(Quoted from Śrī Rām Paratva by Śrī Ramcharan Das Karunā Sindhu in 1750)

Śrī Sītā Ji- The Ishta Devi of all the worlds

सीतां पद्मपलाशाक्षीं मन्मथस्य रतिं यथा इष्टां सर्वस्य जगतः पूर्णचंद्र प्रभामिव ॥

(Śrī Vālmiki Rāmāyaṇa 5.13.30)

"Śrī Sītā Jī with eyes like full-blooming-lotuses, in her beauty, elegance and charm, she is like Rati, the consort of cupid - the love-god (As Śrī Sītā Jī has no match, therefore to tell about her beauty, Śrī Sītā Ji can be utmost given similitude of another devi most renowned for beauty, charm and elegance). Just as the radiance of the full moon is dear to whole world, Śrī Sītā Jī is the Ishta-devi (the tutelary deity, the dearest worshipable goddess) of all the worlds."

That's our Rajdulari Śrī Kishōri Ju ❤️

Please Chant SitaRam SitaRam SitaRam

Glory to Śrīmad Goswami Tulsidas Ji

Glory to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya Ji

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

Śrī Sampradaya is one of the four religious communities of the Vaishnavas that form the crux of the Hindu religion. It is a Vedic evidences that it was born with the consent of Śrī Rām and Śrimati Sītā Maharani.

In this community, the word Śrī has been used; which is normally prefixed for Sri Devi i.e. Śrī Sita Devi.

श्रीश्च ते लक्ष्मीश्च पत्नयावहोरात्रे

Shukla-Yajurveda 31/22 says:

"O' Paratpar Purusa (Rama), You have two wives: Śrī-Devi (Bhagavati Sita), and Lakshmi-Devi.

There are some differences between Śrī-Devi and Lakshmi-devi. Śrī-Devi (Bhagavati Sita) is the original ParaShakti and eternal consort of Paratpar Purusa Śrī Rāma in Saket Loka, while Lakshmi-devi is expansion of that Śrī-Devi (Maa Sita). Lakshmi-Devi, Bhu-devi, Neela-devi are manifestations of Śrī-devi, so they are not separate entity from Śrī-devi. Hence, these all expansions are also wives of Paratpar Purusa Śrī Rāma in original form of ParaShakti Bhagvati Sita.

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ॥

“Bhagavati Sita is the earth of the earth ( it means Goddess of Bhu-Devi), and the Śrī of Bhagavati Śrī (i.e. original Śrī-devi; śriyaḥ śrīṃ : meaning Sītā is none, but the original divinity herself, the origin of all the goddesses who can be called as Śrī such as Bhagavati Lakshmi, Bhagavati Radha etc and her innumerable manifestations).”

(vālmīki rāmāyaṇa 6.111.24)

Sri devi is the mediator between Lord Rām and human beings. Rama's beloved Sita binds together the devotee, Almighty Lord and the Guru in complete unison of Devotion. She is instrumental in bringing the devotee under The Almighty's refuge thus liberating him from all the three kinds of miseries.

(ॐ) अ॒र्वाची॑ सुभगे भव॒ सीते॒ वन्दा॑महे त्वा यथा॑ नः सु॒भगास॑सि॒ यथा॑ नः सु॒फलास॑सि ॥

(Rig vēda 4.57.6)

O' auspicious Bhagvati Sita! Please come near us. We bow down to You and greet You! O supreme deity endowed with the supreme fortune and auspiciousness! Please be kindly disposed towards us in such a manner that You be compassionate-hearted towards us and as a result You be a bestower of beautiful charming fruits for us!!

In this tradition, Lord Rām is considered supreme. He reincarnates in various forms in order to destroy evil, for the protection of people and establishment of dharma; and in this way he sustains and preserves the universe.

“जब जब होइ धरम कै हानी। बाढहिं असुर अधम अभिमानी।।
तब तब प्रभु धरि बिबिध सरीरा। हरहि कृपानिधि सज्जन पीरा।।”

Śrī Rāma is the Supreme Lord and Omnipotent God. The commentator of Sri Sampradāya is known by the name of Lord Rāmānandā. Other people call this as the sect of Rāmānandā. All the controversies regarding monism, dualism, dual-monism and pure-monism etc. find a peaceful end when they converge in Vishisht-advait belief or Rāmānandā's belief.

Jagadguru Bhagavad Śrī Rāmānandāchārya declared it emphatically:

सर्वे प्रपत्तेरधिकारिणो मताः शक्ता अशक्ता पदयोर्जगत्पतेः।
अपेक्षते तत्र कुलं बलञ्च नो न चापि कालो न विशुद्धताऽपि वा॥

“Oh, Śrī Rāma, the king of all the worlds! Irrespective of one's age, gender, caste, (social) status, physique, purity etc, in my opinion Everyone is rightfully eligible for the Prapatti [Sharanagati - to take refuge] in your lotus feet! Whether a Jiva is competent or incompetent, strong or weak, rich or poor, of higher or lower class, pure or impure, in all states, he is rightfully eligible to take Sharanagati [refuge] in your lotus feet. Nothing is expected from Jivas in Prapatti [surrendering into lotus feet of Lord Rama].” (- Sri Vaishnava Matabuj Bhaskar, Jagadguru Aadya Ramanandacharya).

Infact Śrī Saṁpradāya Gurü Parampara has been mentioned in Vedās;

इममेव मनुं पूर्व साकेतपतिर्मामवोचत् अहं हनुमते मम प्रियाय प्रियतराय । स वेद वेदिने ब्रह्मणे स वशिष्ठाय स पराशराय । स व्यासाय । स शुकाय इत्येषोपनिषत् । इत्येषाग्रह्मविद्या ।

(Atharvavedā Shākhāyam Maithili Maha-Upanishad)

Here Śrimati Sītā Maharani is telling that she got Mantra from SaketPati Sri Rama after than she passed it to his beloved bhakt Śrī Hanuman after that Sri Hanuman ji passed it to Brahmā ji from Brahmā ji to Parāshara to Vyäsa to Shukacharya.

(Excerpted from Mārtand Bhāshya invocation by Śrīmad Raghavananadacharya in CE 1240)

In fact, all these controversies resolve peacefully in Vishishta-advait-mat. Philosophy of Sri Rāmānandācārya is being indicated here. In visistädvaita philosophy there are three tattvas- prakṛti, jiva and Brahman, jiva being conscious is called cita, jivātmā, pratyagatma and that is nitya (eternal), niranjana (untainted by illusion) and many. He is the devotee of Bhagavana Rāma, prakti (nature) is called acita. Both of these, jiva and jagat (cit-acit) being body of the isvara (i.e. Bhagavan Rama), are always attributes of the iśvara. "jagat sarvaṁ śarīraṁ te -vā. rã. 6-117-27" (The entire cosmos is Your body); "yasya ātmā sarīraṁ ya ātmānamantaro yamayati (sa. pa. bra. 14.6.6.5.30)" etc. are proofs to this fact. pratyakṣa, anumana and sabda, these three, are sources of valid knowledge. Brahman is provableness and jiva is proving authority. Prapatti only is our yoga, višistâdvaita is our proposition, şaḍakṣara Ramamantra, dvādaśākṣara SitäRama-mantra and carama (ultimate) mantra (a sacred formula, spell) is essentially to be known. SriSitäRamaji only is fit for meditation. jiva is subtle and many. We accept satkaryavada and avikṛta pariņāmavāda, jagat (cosmos) is the transformation of the Brahman itself but without any change and not as vivarta since the author of brahmasutra says 'pariņāmät (brahmasutra- 1.4.27). The transformation is observed in the prakṛti, the body of lord Rama. jivātmā, paramātmā and the relation between them is knowable for us. All these are eternal. arthapañcaka (svasvarûpa, parasvarapa, upayasvarupa, phalasvarupa and virodhisvarupa these five knowable terminologies) are understood with reference to these three itself.

As stated above, only SriSitaRamaji is fit for our meditation. Here śriSitaji and SriRamaji is inseparable. Factually speaking that paramātmā only is our Brother, our Father and Begetter- "sa no bandhurjanita sa vidhätä (yaju. -32.10)". Atharvaveda also proclaims the same - "sa naḥ pita janita sa uta bandhuḥ (2.1.3) which is established also by rgveda - " tvam hi naḥ pita vaso tvaṁ mātā śatakrato babhuvavitha.... .8.98.11." (i.e. O Lord! You are our Father and Mother, You are the only refuge of all, as You are the bestower of everything for our survival, we bow our heads to seek Your blessings.) indicating that in the form of Rama You are our Father and in the form of Sita You are our mother. Atharva śruti clearly accepts the inseparableness of both-" Ramaḥ Sitä Jänaki Ramacandro nityakhando ye ca pasyanti dhirah. (atharva. Sruti)" i.e, ŚrīRāma only is śrīsītā and śriSita only is ŚrīRama, there is no separableness between them. They cannot be thought off separated. Bhagavan SriRamaji is saccidānanda and śriSitāji is samvidānanda. Both of them are mutually inseparable. In SriRamastavarājastotram- "Suryamandala madhyastham Rāmaṁ Rāmaṁ Sitāsamanvitam-50." SriRamaji is said to have been continually completely possessed of janakanaṁdini mām śriSità. In support of this the sloka of sadasiva Samhita may also be pondered-"RāmasSītā Janaki Ramacandraḥ nanurbhedo hyetayoriti kascit. Samto matva tattvametaddhi buddhava päram jätäḥ samsṛtermṛtykälät."

One is Suklatejo'vacchinna Brahman and the Other is syamatejo'vacchinna Brahman. For this reason śrīsītāji also is accepted as višiṣṭa tattva,

parabrahman tattva. Vṛhad Viṣṇupurana also sanctifies this-

dvau canityamdvidhärupam tattvato nityamekatā. Ramamantre sthita Sītā Sītāmantre raghuttamaḥ.

or, as per brahma Rāmāyaṇa- SriSita Ramanämnastu sadaikyam nästi samsayaḥ Iti jäävä japedyastu sa dhanyo bhāvinām narah..

Difference by svarupa and non-difference (similarity) by sambandha is accepted in our philosophy of Jagadguru śrimadadya Rāmānandācārya which is clearly spelt out in Mundakopanisad, trtiya mundaka1.1- dva suparna sayujā sakhäyä samanam vṛkşam parişasvajate. tayoranyaḥ pippalam svadvattyanaśnannanyo abhicākasiti..

Meaning, two birds of pleasing plumage (jīvātmā and paramātmā) living together, each the friend of the other, perch upon the same tree (this world). Of these two, one (jivātmā) eats the sweet pippal fruit (of the tree), but the other (paramätma) simply looks on without eating,

In this mantra (a sacred formula, spell), the difference by svarapa and non-difference (similarity) by sambandha is very clearly expressed. Both having pleasing plumage, living together on the same tree and their friendship are similarities but the differences are that jîvātmā is many and paramatma one only, jivätma is subtle and paramātmā all pervading, jivātmā is ignorant and paramatma omniscient, jivātmā is having faults and paramätmä infalliable, jivätmä is sinful and paramatma resplendent, jivätma is bounded and paramatma boundless, jivātmā is insignificant and paramātmā sovereign, jīvātmā is mundane and paramātmā heavenly, jīvātmā is having organ of sense and paramatma without that, jivātmā has unrestrained infatuation and paramatma beyond infatuation, jivätma is subservient and paramātmā beyond absolutely free, jivätma is fallen into maya and paramatma lord of maya. Wherever non-difference between jiva and Brahman is felt, the same should be understood as the relation between jiva (the finite self) and the Brahman, but never with svarûpa.

In the visiṣṭadvaita traditional doctrine Brahman is of two types- karyabrahman and karaṇabrahman, kāraṇabrahman is present in paramavyoma (also called saketaloka as ŚrīsītāRāmaji and karyabrahman is pervaded in this world becoming its shelter. Both these Brahman (kāraṇa and karya), by nature, are distinguished from cita and acita. Unification of these two is said as visiṣṭadvaita. Therefore acarya, while pronouncing visistädvaita, says "visiṣṭam ca višiṣṭam ca višişte tayoradvaitar visiṣṭādvaitam tad vadati vyavasthapayati iti visiṣṭādvaitavādaḥ." Only three relations have been established between Brahman and jiva viz. father-son, lord-subservient and friend from various veda-mantra-s(a sacred formula, spell from veda). Some of them, very famous, are 'amptasya te putrah', 'brahmadasa brahma dāsābrahma me kitavaḥ, araṁdāsonamiḍhuṣe karāṣyahaṁ devaya bhūrṇaye'nāgāḥ.. (rg. 7.86.7), dva suparṇā sayujā sakhāyā..." (rg. 1.164.20, atharva. 9.9.20), 'marutyantam sakhyāya havamahe' (rg. 1.101.5), maripyate tvataḥ sakha. (rg. 1.916.8), etc. Since jivātmā is subtle, always under the control of paramātmā, ignorant and with limited knowledge this always treats himself as suvservient and paramātmā as his master and that is proper also. Various texts, as quoted below, support this view-'atmadasyaṁ hareḥsvämyamsvabhavam casadasmara." (harita) 'sevaka sevya bhava binu bhava na tariyauragări (ma.-7.119) ("I am the servant and the Lord Rama my master" without this relationship it is not possible to cross the ocean of birth and death.) baranata barana priti bilagati.

brahma jiva sama sahaja samhghati... (ma.1.20.4) (When they are described, devotion separates them, but they are as naturally bound together as Brahman and the individual soul.)

sunahu nätha kaha mudita bidehu. brahma jiva iva sahaja sanehu.. (ma.1.217.4) ("Listen to me, my Lord" said Janaka pleasantly, "it is like the natural union between Brahman and the individual soul".)

Brahman is further divided as para (saguna) and apara (nirguna). Here a question may arise as to why para is called saguna and apara as nirguna? Because 'anoraṇiyan mahato mahiyan. How can the poor maya, which is full of faults, cover all over the master of maya itself. For this reason, the possessor of all auspicious qualities , the saguna Brahman is para because of its easiness of attainment by aspirant (hermits), nirguņa Brahman hides its auspicious qualities and hence becomes difficult to be propitiated and attained. Because of this, śruti addressed nirguna Brahman as apara. The ultimate proof in this regard can be cited from bha. gi. where Arjuna addresses saguna sākāra Lord kṛṣṇa as parabrahman-

parabrahman paramadhäma pavitram paramam bhavan..(10.12) One more aspect should clearly be undersood in this śrīRāmānanda-sampradaya that in the paramparãofŚrīRāma-mantra śriHanumanji is the third acarya (the First being śrīrāghavendra sarakara Himself, who initiated SriRama-mantra to śriSitaji and the second śriSitaji who initiated Hanumanji.). Näradabhaktisutra proclaims acarya of bhakti to śriHanumanji-

"ityevam vadanti janajalpanirbhaya ekamatāḥkumāravyāsaśukaśāṇḍilya garga Vişnukaundinya seṣoddhavāruṇibalihanumadvibhiṣaṇādayobhak tyācāryaḥ.." (83)

According to MahāśivaSamhitā also—

acaryam hanumantam tyaktvä hyanyamupäsate. kliśyanti caiva te mugdha mulahāḥ pallavāśritāḥ .. Hanumatparamācāryaṁ vinā"caryo na ko'pi ca. Iti paddhatinirņitam purvoktam ca mayoditam..

It is, therefore, not only necessity but also unavoidable to worship Hanumanji. That too, in accordance with sampradaya, śriHanumanji only accepts the prasada of SriRamaji (the food presented to SriRamaji). For this reason, only the items offered to SriRamaji is used in worshipping śriHanumanji

SriRamasya prasado hi bhunkte śrīmārutātmajaḥ. Ataḥ kapisapājāyāri harerarpitamarpayeta.

As per Śrī sampradaya śriHanumanji is not born but he is an attendant emancipated for ever of Bhagavan SriRamaji - Nityakädäcitkabhedänmuktadvaividhyamucyate Nityaḥ kadäcittatrapi siddhaḥ supuruşa varah..

Garbhajanmadiduḥkham ye'nanubhūya sthitaḥ sadā.

SitäRamapriyaḥ sasvatte hanumanmukhā matāḥ..

(śrī Vaiṣṇavamatābjabhaskaraḥ 140-141) i.e., mukta (liberated) (jiva) (individual souls) are of two types due to the difference of eternal and occasional. Out of them, those who never lie in the womb, and without experiencing any pain of birth etc., who are always dear to SriSitäRāmaji, divine, most auspicious, splendid persons like Hanumanji etc. are called eternally liberated. After attaining Brahman, jīvātmā as well attains several (but not all) qualities of Brahman because competitors definitely differ. No similarity can be seen in indifference. The statement, face like the moon' definitely signifies face and the moon differently. Only the face has imbibed delightness of the moon. In the same way, the liberated jivätmä is manifested with only eight auspicious qualities- apahatapāpmatva (becomes free from sin), vijaratva(free from growing old), vimṛtitva (free from death), visokatva (free from sorrow), avijighasatva (free from hunger), apipäsatva (free from thirst), satyakamatva (the power of realising all desire), and satyasankalpatva (the power of realising will). But jīvātmā can never attain the śrīvatsalanchana of paramatma as because this is His exceptional attribute. Jivātmā do not have the power of creation, protection and destruction of the worlds and its beings.

On being asked by Shri Agardas ji, Shri Krishnadas Payahari ji said about the Guru Parampara of Sri Sampradaya:~

परधारिन स्थितो रामः पुंडरीकायतेक्षणः ।
सेवया परया जुष्टो जानक्यै तारकं ददौ ॥
श्रियः श्रीरपि लोकानां दुःखोद्धरणहेतवे।
हनूमते ददौ मंत्रं सदा रामाङ्किसेविने ॥
ततस्तु ब्रह्मणा प्राप्तो मुह्यमानेन मायया ।
कल्पान्तरे तु रामो वै ब्रह्मणे दत्तवानिमम् ॥
मंत्रराजजपं कृत्वा धाता निर्मातृतां गतः ।
त्रयीसारमिमं धातुर्वशिष्ठो लब्धवान्परम् ॥
पराशरो वशिष्ठाच्च मुद्रासंस्कारसंयुतम् ।
मंत्रराजं पदं लब्ध्वा कृतकृत्यो बभूव ह ॥
पराशरस्य सत्पुत्रो व्यासः सत्यवतीसुतः ।
पितुः पडक्षरं लब्ध्वा चक्रे वेदोपबृंहणम् ॥
व्यासोपि बहुशिष्येषु मन्वानः शुभयोग्यताम् ।
परमहंसवर्याय शुकदेवाय दत्तवान् ॥
शुकदेवकृपापात्रो ब्रह्मचर्यव्रते स्थितः ।
नरोत्तमस्तु तच्छिष्यो निर्वाणपदवीं गतः ॥
स चापि परमाचार्यो गंगाधराय सूरये ।
मन्त्राणां परमं तत्त्वं राममन्त्रं प्रदत्तवान् ॥
गंगाधरात्सदाचार्य स्ततो रामेश्वरो यतिः ।
द्वारानन्दस्ततो लब्ध्वा परब्रह्मरतोऽभवत् ॥
देवानन्दस्तु तच्छिष्यः श्यामानन्दस्ततोऽग्रहीत् ।
तत्सेवया श्रुतानन्दश्चिदानन्दस्ततोऽभवत् ॥
पूर्णानन्दस्ततो लब्ध्वा श्रियानन्दाय दत्तवान् ।
हर्यानन्दो महायोगी श्रियानन्दाङ्गिसेवकः ।।
हर्यानन्दस्य शिष्यो हि राघवानन्द इत्यसौ ।
तस्य वै शिष्यतां प्राप्तो रामानन्दः स्वयं हरिः।।

To know each and every single phylosophy Please Chant SitaRam SitaRam SitaRam

Glory to Śrīmad Goswami Tulsidas Ji

Glory to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya Ji

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

Get clear view of Shlokā;

आत्मानं मानुषं मन्ये रामं दशरथात्मजम् || (६-११७-११)

Many of us some times get easily confused with this shlokā, as we think the word maanuSham here means human. But this is not true, earlier I have already explained it and you guys have given a very good response in that but this time let's see same Shlokā with a quite different meaning.

The actual meaning of Manushya is successors of Manu (one who has appeared in Manu Dynasty= मनु के वंश में प्रकट हैं इसीलिए मनुष्य कहे जाते हैं)

And he is the same Manu who has established Ayodhyā on earth as said in Vedāvatāar Śrīmad Vālmiki Rāmayan 1.5.6;

अयोध्या नाम नगरी तत्रऽऽसीत् लोकविश्रुता।
मनुना मानवेन्द्रेण या पुरी निर्मिता स्वयम्॥

A world-renowned city is there in that kingdom, which is personally built by Manu, the foremost ruler of mankind.

And Lord Śrī Rām has appeared in same Manu Dynasty. So actually Shri Ram in aatmaanam maanuSham manye raamam dasharathaatmajam (6.117.21) is saying that, “In dynasty of Manu (मनुवंश= मनुष्य) I recognise myself as a son of Dasarātha".

Again repeating, Śrī Ram has never said he is Manushya rather he has siad, I recognise myself as a son of Dasarātha in the dynasty of Manu. (मनु वंश में मैं दशरथ नंदन राम हूं)

Matlb Śrī Brahmā ji is saying to Shri Ram लोकानामादिकर्ता स्वयं प्रभुः two Times in that same sarg (117) which means You are alone Swāyam Bhagwān (free from everyone, nobody is above you) as this also confirms the Vedās saying;

प्रतियोगिविनिर्मुक्तब्रह्मविद्यैकगोचरम् ।
अखण्डनिर्विकल्पं तद्रामचन्द्रपदं भजे ॥

I worship the lotus feet of Lord Śrī Rāmachandrā, who has no alternative, i e. he is Nirvikālp, when Brahmavidya is said, then only he is visible. And who is free from all kinds of competition (because no one can stand along him).

(Krishna Yajurveda Sarasvati-rahasya Upanishad 1.1)

So kindly do not fall in the trap of these modern intellectuals who are ready to prove their demonic mindset. And please read that sarg (117) of Yuddha Kand. So that no may beguile you in this context. Lord of Sāket Śrī Rām is not an avatar of anyone he is swayam Paratpār Par-Brahmā as confirmed by Vedās ITSELF;

एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् ।
राम एव परं ब्रह्म राम एव परं तपः ।।
राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।
वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।
वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।

(Yajurvedā Shäkhayam RāmRahāshyopanishād 1.6/7½)

In all the scriptures like Vedās, the supreme principle is 'Tāraka Rāma' in the form of Brāhman. Śrī Rāma is alnoe Supreme Brāhman. Śrī Rāma is alone highest Tapa. Śrī Rāma is alone highest Tattva. Śrī Rāma is alone Taraka Brahma. Hanumān Ji preached to the devotee of Śrī Hāri Vīshnu and other Rishis "I myself, Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hāri Nāräyana, Lord Naräsimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. all are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also mere parts of Lord Śrī Rāma.

Again from Vedās ITSELF;

ब्रह्मादिपञ्चब्रह्माणो यत्र विश्रान्तिमाप्नुयुः ।
तदखण्डसुखाकारं रामचन्द्रपदं भजे ॥

(Krishna Yajurvedā Shäkhayam Pānch Brahmõpanishād 1.1)

I worship the lotus feet of Lord Śrī Rāmachandrā, the cause of eternal bliss, where the five Brahmas (Shri Shiva, Shri Hāri Vīshnu, Shri Ganesha, Bhagwati Durga and Shri Surya) along with Brahma etc. always find rest (ashraya).

And above all Vedsaar Śrīmad Rāmcharit Mānas says;

रामु काम सत कोटि सुभग तन । दुर्गा कोटि अमित अरि मर्दन ॥
सक्र कोटि सत सरिस बिलासा । नभ सत कोटि अमित अवकासा ॥

सारद कोटि अमित चतुराई । बिधि सत कोटि सृष्टि निपुनाई ॥
बिष्नु कोटि सम पालन कर्ता । रुद्र कोटि सत सम संहर्ता ॥

(ŚrīRāmacaritamānasa 7.92.3/5)

Śrī Rāma's body possesses the charm of a myriad Cupids. He is as inexorable in crushing the enemy as countless millions of Durgās. He enjoys the luxury of a myriad Indra-s and is immeasurable in expanse as a myriad firmaments. He is as sharp as countless millions of Saraswatis-s and possesses the creative skill of a myriad Brahmā-s. Again, He is as good a preserver as billions of Vishṇu-s and as thorough a destroyer as billions of Rudra-s.

Please Chant SitaRam SitaRam SitaRam

Hail to Nityä Rasēshwar Rasēshwari ❤️

Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

Śrī Sītānavamī

॥ ॐ श्रीं सीतायै नमः ॥

उद्भवस्थितिसंहारकारिणीं क्लेशहारिणीम्‌।
सर्वश्रेयस्करीं सीतां नतोऽहं रामवल्लभाम्‌॥

(Ved Saar Śrīmad Rāmcharit Manas, Balkānd 5th Shlokā)

udbhava-sthiti-saṃhāra-kāriṇīṃ klēśa-hāriṇīm‌ ।
sarva-śrēyaskarīṃ sītāṃ natō'haṃ rāma-vallabhām ‌॥

“I bow to Sita, the beloved consort of Shri Rama, who is responsible for the creation, sustenance and dissolution (of the universe), removes afflictions and begets all blessings.”

Śrī Dulari Sītā Maharani is alone for whome Brahma Sutra has been depicted as said by Vedās ITSELF in Atharvavedā Shäkhayam Sitopanishad 1.7/8

श्रीरामसान्निध्यवशाज्जगदानन्दकारिणी । उत्पत्तिस्थितिसंहारकारिणी सर्वदेहिनाम् सीता भगवती ज्ञेया मूलप्रकृतिसंज्ञिता प्रणवत्वात्प्रकृरिति वदन्ति ब्रह्मवादिन इति अथातो ब्रह्मजिज्ञासेति च ॥

Śrī Sītā has the constant company of Lord Śrī Rāma, because of which she is the benefactor of the world. They are the origin, condition and destruction of all living beings. Bhagwati Sita should be known as the original form of nature. because of their promiscuous nature Brahmoists call them ‘Prakriti'. In the Brahmā Sütrā, “Athatö Brahmā Jīggyasā”, her form has been depicted.

Srímati Sitā Maharani is Par-Brahmā whose menifestation are other Shakti's as said in Vedas and other scriptures;

जासु अंस उपजहिं गुनखानी। अगनित लच्छि उमा ब्रह्मानी॥
भृकुटि बिलास जासु जग होई। राम बाम दिसि सीता सोई॥

(Ved Sāar Śrīmad Rāmcharit Mānas, Balkānd 148.2)

From whose Portions (अंशों से) the innumerable mines of virtues Lakshmi, Parvati and Brahmani are menifested and from whose brow the world is created, that Śrī Sītā Ji is situated on the left side of Śrī Rāmachandrā.

Śrī Sītā has been depicted as the Original form of all Shakti in Vedās as shown below,

सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति

Athârvavedā Shäkhayam Sītōpänīshad 1.11/12

Śrī Sītā is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi, Bhudevi, Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.

That's why in Śrīmad Vālmiki Rāmayan which is itself Incarnation of Vedās clearly says that Śrī Sītā is even Śrī of Bhagwāti Śrī.

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ।।

(Valmiki Ramayan 6.111.24)

Same is said by Brahmānd Purān,

सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।
श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥
नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।

In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani.

Vedās called Śrimati Sītā Maharani alone Mool-Prakriti !!

चरण-वन्दना

caraṇa-vandanā

(propitiating the lotus feet of Sita Ji)

वन्दे विदेहतनया पद पुण्डरीकं कैशोर-सौरभ-समाहृत-योगि-चित्तम् ।
हन्तुं त्रितापमनिशं मुनि-हंस-सेव्यं सन्मानसालि परिपीत-पराग-पुञ्जम्॥

vandē vidēhatanayā pada puṇḍarīkaṃ kaiśōra-saurabha-samāhṛta-yōgi-cittaṃ ।
hantuṃ tritāpamaniśaṃ muni-haṃsa-sēvyaṃ sanmānasāli paripīta-parāga-puñjam॥

“I propitiate and adore Bhagwati Śrī Sītā Jī, the divine fragrance of whose lotus-feet encaptures the minds of even great Yogis; whom, a great many divine sages forever continually serve, to eliminate their three-way sorrows of the worldly ocean and who is like a golden yellowish nectar for the hearts of noble persons; I adore that Sītā , the daughter of King Videha, who is forever youthful.”

अथ ध्यानम्

atha dhyānam (now meditate upon Śrī Sita)

सकलकुशलदात्रीं भुक्तिमुक्तिप्रदात्रीं
त्रिभुवनजनयित्रीं दुष्टधीनाशयित्रीम्।
जनकधरणिपुत्रीं दर्पिदर्पप्रह‌र्त्रीम्
हरिहरविधिक‌त्रीं नौमि सद्भक्तभ‌र्त्रीम्॥

sakala-kuśala-dātrīṃ bhukti-mukti-pradātrīṃ
tribhuvana-janayitrīṃ duṣṭadhī-nāśayitrīm।
janaka-dharaṇi-putrīṃ darpi-darpa-praha‌rtrīm
hari-hara-vidhi-ka‌trīṃ naumi sadbhakta-bha‌rtrīm ॥

“Who does all well-beings, and gives all prosperity, pleasures, and liberation (Mukti);
Who is the creator (origin) of all the three worlds;
Who is the destroyer of the intelligence of wickeds and the ego of egoists;
Who is the daughter of King Janak and the mother earth;
Who is the origin (cause) of Brahma-Vishnu-Shiva;
Who ensures safety and well-being of devotees;
I bow to that Sita (the daughter of Janaka and earth).”

Śrī Sītānavamī represents the appearance day anniversary of Sita Ji, the consort of Supreme Purusa Lord Rāma, in this Vibhuti-Loka. On this day in Treta Yuga, the Parashakti Sita herself appeared directly from the earth to accompany his consort Lord Rama and help him in establishing the Dharma. Śrī Sītānavamī falls in the Vaishakh Shukla Paksha on the Navami, the ninth day in the bright half of the month of Vaishakh in the Hindu calendar. It is also known as Janaki Navami. Since divine mother of universe, Maa Sita directly appears from earth, not from anyone's womb, therefore she is called Ayonija (non-uterine birthed).

Here Sita Ji herself tells Anusuya that She is Ayonija, not born from anyone's womb:-

अयोनिजां हि मां ज्ञात्वा नाध्यगच्छद्विचिन्तयन् ।
सदृशं चानुरूपं च महीपालः पतिं मम ॥
(श्री वाल्मीकि रामायण २.११८.३७)

ayōnijāṃ hi māṃ jñātvā na ādhyagacchad-vicintayan।
sadṛṡaṃ ca ānurūpaṃ ca mahīpālaḥ patiṃ mama ॥
(Śrī Vālmīki Rāmāyaṇa 2.118.37)

“Knowing me to be the one not emerged from a mother's womb i.e. Ayonija (अयोनिजाम्), the king Janaka after a deep reflection, was unable to find a suitable and worthy husband for me.”

(Shri Rama broke the Shiva's bow and accepted her as wife.)

How did King Janaka accept Sita as his own child?

When Maharaj Janaka was doing Som-Yajna, and he was furrowing a territory of land, holding a plough in his hand, then Sita came forth, splitting up the land, as a daughter of that king. [VR 2.118.28]

स मां दृष्ट्वा नरपतिः मुष्टिविक्षेपतत्परः ।
पांसुगुण्ठितसर्वाङ्गीं जनको विस्मितोऽभवत् ॥
(श्री वाल्मीकि रामायण २.११८.२९)

sa māṃ dṛṣṭvā narapatiḥ muṣṭi-vikṣēpa-tatparaḥ ।
pāṃsu-guṇṭhita-sarvāṅgīṃ janakō vismitō'bhavat ॥
(Śrī Vālmīki Rāmāyaṇa 2.118.29)

Sita Ji tells Anusuya : “That king of men, Janaka, who was then set to scatter a fistful of seed was was surprised to see me (emerging from earth), well formed with all limbs, covered in dust.”

अनपत्येन च स्नेहात् अङ्कमारोप्य च स्वयम् ।
ममेयं तनयेत्युक्त्वा स्नेहो मयि निपातितः ॥
(श्री वाल्मीकि रामायण २.११८.३०)

anapatyēna ca snēhāt aṅkamārōpya ca svayam ।
mamēyaṃ tanayētyuktvā snēhō mayi nipātitaḥ ॥
(Śrī Vālmīki Rāmāyaṇa 2.118.30)

“Being childless, King Janak took me personally on his lap, impelled by love saying "this is my daughter", his all whole heart fall in love for me.”

अन्तरिक्षे च वागुक्ता अप्रतिमाऽमानुषी किल ।
एवमेतन्नरपते धर्मेण तनया तव ॥
(श्री वाल्मीकि रामायण २.११८.३१)

antarikṣē ca vāguktā apratimā'mānuṣī kila ।
ēvamētannarapatē dharmēṇa tanayā tava ॥
(Śrī Vālmīki Rāmāyaṇa 2.118.31)

“Thereupon, a voice from the skies said: "As you said, O, King! Let it be so. This divine (amānuṣī) child without a match (apratimā) is a legitimate daughter to you, rightly.”

Thus the divine Sita who has no match in whole universe became the legitimate daughter of King Janaka and princess of Videha.

Since then Janaka became a great fond of Sita Ji.

(Śrī Sītā-Rāma on throne)

Śrī Sītānavamī is one the most important festival for all Hindus and especially Vaishnavas, and also for Shakta tradition in Sanatan Dharma. It has one of the most important status in Vaishnava celebration as on this day, the Parashakti who is Sita in her ultimate original form, herself appears on Navami the ninth (9th) day. It is also evident as "9" number is the most sacred number in Sanatan Dharma and it is largest one digit number. It is the number which represents the perfectness. So Navmi is the day chosen by the perfect personality, the best one among women, the absolute and ultimate reality to manifest itself for creating bliss in heart of devotees . Only the most superior, the supreme personality appears on Navmi for example Janaki Navami and Ram-Navami.

Any devotee who will observe fast on Sita-Navami (Śrī Sītānavamī) with full devotion and without any attachment towards the worldly fruits then S/he gets the eternal abode of Sita Ji i.e. Sita-Vaikuntha (which is within Saket Loka, and most su region full of mellow .

Śrī Sītā Ji - The Ishta Devi of all the worlds

सीतां पद्मपलाशाक्षीं मन्मथस्य रतिं यथा ।
इष्टां सर्वस्य जगतः पूर्णचंद्र प्रभामिव॥
(श्री वाल्मीकि रामायण ५.१३.३०)

sītāṃ padmapalāśākṣīṃ manmathasya ratiṃ yathā ।
iṣṭāṃ sarvasya jagataḥ pūrṇacaṃdra prabhāmiva ॥
(Śrī Vālmīki Rāmāyaṇa 5.13.30)

“Śrī Sītā Jī with eyes like full-blooming-lotuses, in her beauty, elegance and charm, she is like Rati, the consort of cupid - the love-god (As Śrī Sītā Jī has no match, therefore to tell about her beauty, Śrī Sītā Jī can be utmost given similitude of another devi most renowned for beauty, charm and elegance). Just as the radiance of the full moon is dear to whole world, Śrī Sītā Jī is the Ishta-devi (the tutelary deity, the dearest worshipable goddess) of all the worlds.”

Therefore, it is duty of everyone to observe Shri Sitanavami Vrata, for men and women alike, even gods in heaven celebrate the appearance of Sita Ji and observe vrata on this day.

Shri Sitanavami Vrat Nirupan

On which day and how should a Vaishnava observe Shri Sitanavami Vrata?

पुष्यान्वितायां तु कुजे नवम्यां
श्रीमाधवे मासि सिते हलेन ।
कृष्टा क्षितिः श्रीजनकेन तस्याः
सीताविरासीद् व्रतमत्र कुर्यात् ॥

(श्रीवैष्णव-मताब्ज-भास्कर ४.२४)

puṣyānvitāyāṃ tu kujē navamyāṃ
śrīmādhavē māsi sitē halēna ।
kṛṣṭā kṣitiḥ śrījanakēna tasyāḥ
sītāvirāsīd vratamatra kuryāt ॥

(Śrī Vaiṣṇava-Matābja-Bhāskara 4.24)

“In the month of Mādhava (i.e. Vaishakha), in Shukla-Paksha (i.e. bright half of the month), on the Navami (i.e. 9th day), in Pushya-Nakshatra, on Tuesday, Śrī Sītā Jī appeared from the furrow in the earth by Shri Janak Maharaj while He was tilling the earth. On this day (Vaishakh Shukl Navami), one should observe the Vrata (fast).”

Vaishakh Shukla Navami with Navami present during mid-day is celebrated as the aappearance day of Shri Janaki, Sitanavami is also known as Shri Janakinavami. If Navami is present during two consecutive days during afternoon, then a Vaishnava should leave the first day and celebrare and keep fast on the second day.

Sitanavami bestows the eternal world of Shri Rama

वैशाखे शुक्लनवम्यामुत्पन्ना साऽवनीसुता ।
सीतामुखात् सा सञ्जाता पालिता जनकेन च ॥
रामपत्नी महाभागा सीता नामेति विश्रुता ।
तस्मिन् दिने रामभक्ताः श्रद्धाभक्तिसमन्विताः ॥
महोत्सवपराः सर्वे वित्तशाठ्यविवर्जिताः ।
गीतवादित्रनृत्याद्यै राम्भक्तिपरायणाः ॥
वैशाखसितनवम्यां पुराणपठनं तथा ।
लक्ष्मीसूक्तं पठंस्तत्र याति राम सनातनम् ॥
सौभाग्यं धनधान्यञ्च पुत्रसन्ततिविस्तृतम् ।
रामप्रसादाल्लभते मुच्यते सर्वपातकात् ॥

(महासुन्दरी-तन्त्र)

vaiśākhē śukla-navamyām-utpannā sā'vanī-sutā।
sītā-mukhāt sā sañjātā pālitā janakēna ca॥
rāma-patnī mahābhāgā sītā nāmēti viśrutā।
tasmin dinē rāma-bhaktāḥ śraddhā-bhakti-samanvitāḥ॥
mahōtsavaparāḥ sarvē vitta-śāṭhya-vivarjitāḥ।
gīta-vāditra-nṛtyādyai rām-bhakti-parāyaṇāḥ॥
vaiśākha-sita-navamyāṃ purāṇa-paṭhanaṃ tathā।
lakṣmī-sūktaṃ paṭhaṃstatra yāti rāma sanātanam॥
saubhāgyaṃ dhana-dhānyañca putra-santati-vistṛtam।
rāma-prasādā-llabhatē mucyatē sarvapātakāt॥
(mahāsundarī-tantra)

“On the ninth (9th) day of the bright half of the Vaishakh month, Sita - the daughter of earth appeared from the earth when the tip of the plough split up the earth while King Janak was furrowing (for Som Yajna). She was then accepted by King Janaka as his daughter. That Sita - the most fortunate and auspicious one became the wife of Shri Rama. She became renowned by the name 'Sita' in the world (due to appearance from the plough's tip). On this day (the ninth day of the bright half of the Vaishakh month), people with Shraddha (reverence) and Bhakti (devotion) should generously celebrate the great festival of the appearance of Sita, discarding all avariances. One should sing, play musical instruments, dance in the devotion of SitaRama. On the Sitanavami, one should recite Ramayana (purāṇa-paṭhanaṃ) and Sri-Sukta (Vedic hymns in praise of Sri Sita and Lakshmi devi), etc. Whoever celebrates the Sitanavami in this way achieves the eternal Rama (in his eternal Saket loka). And also by grace of Shri Rama, one gets great fortune, wealth & prosperity, and children etc and becomes freed of all sins.”

How to observe Sitanavami Vrata?

Sage Markandeya, in Bhavishya Purana, narrates the glory of Sitanavami Vrata, and there he tells how to observe it.

त्रेतायुगे उत्तराशां गते कमलिनीपतौ ।
सर्व्वर्त्तुनिकरश्रेष्ठ ऋतौ तु कुसुमाकरे ॥
मासि पुण्यतमे विप्र माधवे माधवप्रिये ।
नवम्यां शुक्लपक्षे च वासरे मङ्गले शुभे ॥
सार्प्य ऋक्षे च मध्याह्ने जानकी जनकालये ।
आविर्भूता स्वयं देवी योगेषु गतिरुत्तमा ॥
एतद्योगे कृतञ्चैतद्व्रतं प्रोक्तमनन्तकम् ॥

(श्रीभविष्य महापुराण)

trētāyugē uttarāśāṃ gatē kamalinīpatau ।
sarvvarttunikaraśrēṣṭha ṛtau tu kusumākarē ॥
māsi puṇyatamē vipra mādhavē mādhavapriyē ।
navamyāṃ śuklapakṣē ca vāsarē maṅgalē śubhē ॥
sārpya ṛkṣē ca madhyāhnē jānakī janakālayē ।
āvirbhūtā svayaṃ dēvī yōgēṣu gatiruttamā ॥
ētadyōgē kṛtañcaitadvrataṃ prōktamanantakam ॥
(śrībhaviṣya mahāpurāṇa)

“In the last quarter of Treta Yuga, in the best of all seasons - Spring season, when the earth is full of flowers and fruits, in the most auspicious and holy month - Maadhava maas (Vaishaakha month) which is very dear to Lord Maadhava (Shri Rama), on the ninth day of Shukla-paksha (bright half of the month), on the most auspicious day of Tuesday, in Sarpya lunar mansion in pushya Nakshatra, in the afternoon time, when there such best Yoga of everything, then Janaki, the goddess herself appeared in the abode of King Janaka. Observing Vrata on this day in such Yoga gives infinite fruits.”

Markandeya Rishi further says in Bhavishya Purana says the person who wants to observe fast on Sitanavami should prepare self one day before Vaishakh Shukla Navami (Sitanavami) i.e. Vaishakh Shukla Ashatami. On the Vaishakh Shukla Ashtami, devotee should take bath early in the morning and pray to Sita and Rama, should restrain senses from Ashtami, and eagerly wait for the Navami to celebrate the appearance day of Sita Ji. Sage Markandeya says Sitanavami is best among all Vratas, and everyone should observe Vrata on Sitanavami, It is for one and all, from gods in heaven to humans, Gandharva, Yaksha, Naaga, all celebrate Sitanavami and keep fast on that day to get the mercy of Jaanaki and Raghunandan.

अष्टम्यां यदि विद्धा स्यान्नवमी माधवे सिते ।
कुर्य्यान्नेदं व्रतं तस्यां कृतञ्चेन्न्युनता भवेत् ॥
मध्याह्नव्यापिनी ग्राह्या व्रतेऽस्मिन्नवमी तिथिः ।
दिनद्वयगतायान्तु तस्यां कार्य्या परा नरैः ॥
एतैर्योगैर्विनापि स्यात् तद्दिनं पापनाशनम् ।
व्रतानां नित्यमाम्नातं कर्त्तव्यं व्रतमुत्तमम् ॥

(श्रीभविष्य पुराण)

aṣṭamyāṃ yadi viddhā syānnavamī mādhavē sitē ।
kuryyānnēdaṃ vrataṃ tasyāṃ kṛtañcēnnyunatā bhavēt ॥
madhyāhnavyāpinī grāhyā vratē'sminnavamī tithiḥ ।
dinadvayagatāyāntu tasyāṃ kāryyā parā naraiḥ ॥
ētairyōgairvināpi syāt taddinaṃ pāpanāśanam ।
vratānāṃ nityamāmnātaṃ karttavyaṃ vratamuttamam ॥
(śrībhaviṣya purāṇa)

“If Ashtami (8th day) has presence of Navami (9th) day of Shukla paksha, one, then that navami should be discarded as it destroys the fruits (as it is taken 8th day only, not Navami (9th) day. One should celebrate Sitanavami on the next day in which navami (9th) day is present during afternoon time if ninth (9th) date is present during two days (as Sita Ji appeared during afternoon time). And if such Yoga (occurrence having ninth day presence during afternoon time) is not present the next day which is free of 8th day, still that day should be celebrated as Sitanavami, that day destroys all sins of the person. Sitanavami is the Nitya Vrata means should be done by all and every year without any miss, It is best among all Vratas.”

यस्तु नो कुरुते मोहात् जानकीजन्मसम्भवम् ।
व्रतं स पच्यते घोरे नरके नात्र संशयः ॥
तस्मिन्नहनि मूढात्मा भुक्त्वाप्यन्नन्तु यो नरः ।
मुने स कृमिसङ्घातं सपूयं खादति स्फुटम् ॥
न करोति हि यः श्रुत्वा व्रतानामुत्तमं व्रतम् ।
स महापातकी ज्ञेयः सर्व्वधर्म्मबहिष्कृतः ॥

(श्रीभविष्य पुराण)

yastu nō kurutē mōhāt jānakījanmasambhavam।
vrataṃ sa pacyatē ghōrē narakē nātra saṃśayaḥ॥
tasminnahani mūḍhātmā bhuktvāpyannantu yō naraḥ।
munē sa kṛmisaṅghātaṃ sapūyaṃ khādati sphuṭam॥
na karōti hi yaḥ śrutvā vratānāmuttamaṃ vratam।
sa mahāpātakī jñēyaḥ sarvvadharmmabahiṣkṛtaḥ॥
(śrībhaviṣya purāṇa)

“However, one who does not observe vrata on the appearance day of Shri Jānakī, due to intentional moha or arrogance, then one falls in Naraka (lower world). A foolish person who eats grains on the appearance day of Shri Jānakī (Jānakīnavamī), he is like clearly eating the groups of worms. They who, even after listening about it, do not keep Vrata on Sitanavami - the best Vrata among all Vratas, they are known as the great fallen ones, and they are ousted of all dharmas.”

कुरुते यो व्रतं सोऽपि पृथ्वीदानफलं लभेत्।
महाषोडशदानानां यज्ञानां मुनिपुङ्गव ! ॥
प्राप्नोति सर्व्वतीर्थानां प्राप्नुयात् सकलं फलम्।
सर्व्वभूतदयां कृत्वा फलमाप्नोति यज्जनः॥
तत्प्राप्नोति व्रतादस्मात् नात्र कार्य्या विचारणा।

(श्रीभविष्य पुराण)

kurutē yō vrataṃ sō'pi pṛthvīdānaphalaṃ labhēt।
mahāṣōḍaśadānānāṃ yajñānāṃ munipuṅgava ! ॥
prāpnōti sarvvatīrthānāṃ prāpnuyāt sakalaṃ phalam।
sarvvabhūtadayāṃ kṛtvā phalamāpnōti yajjanaḥ॥
tatprāpnōti vratādasmāt nātra kāryyā vicāraṇā।
(śrībhaviṣya purāṇa)

“They who observe Sitanavami Vrata, they get the fruits of donating entire earth, and the fruits of sixteen types of great donation Yajnas, Oh great sage ! One gets the fruits of visiting all sacred regions. By doing Vrata on Sitanavami, One gets all fruits which are desired, One gets the fruits which are received after showing the benevolence, grace and mercy to all Jivas, there is no doubt in this.”

Definitely, one would get all desired fruits and even without desiring, Yet the main motive behind Sitanavami Vrata should be to please Janaki and Raghunandan, to get their devotional-service.

वैशाखशुक्लपक्षे त्वष्टम्यां संयमनं कुरु ।
परेद्युर्विकुरुष्वै तज्जानकीजन्मनो व्रतम् ॥
सन्तुष्टा जानकी तेन भविष्यति न संशयः ।
एतद् व्रतं ममाप्यस्ति कर्त्तव्यं श्वो द्विजोत्तमः ॥
माहात्म्यं तस्य गदितुं नास्ति मे निश्चलं मनः ।

(श्रीभविष्य पुराण)

vaiśākhaśuklapakṣē tvaṣṭamyāṃ saṃyamanaṃ kuru।
parēdyurvikuruṣvai tajjānakījanmanō vratam॥
santuṣṭā jānakī tēna bhaviṣyati na saṃśayaḥ।
ētad vrataṃ mamāpyasti karttavyaṃ śvō dvijōttamaḥ॥
māhātmyaṃ tasya gadituṃ nāsti mē niścalaṃ manaḥ।
(śrībhaviṣya purāṇa)

Lord Shiva says to Gautama Muni “A day before Sitanavami i.e. on ashtami (8th day) of Shukla Paksha (bright half of month of Vaishakha), one should restrain the senses (to keep self pure) to do Janakinavami vrata the next day. By Janakinavami (Sitanavami) Vrata, Janaki becomes definitely satisfied, there is no doubt in it. Oh wise sage ! It is Kartavya (duty) for me (Shiva) also to observe Sitanavami Vrata. I (Shiva) can not speak entirely the glory (māhātmyaṃ) of Sitanavami, such is my firm understanding about its great glory.”

On the early morning of Sitanavami, devotee should take the Sankalpa (a pious vow in heart) that Oh' Sita, to get devotion in your lotus feet and Your consort Lord Shri Rama, I shall observe fast for whole day today (Śrī Sitanavami).

Sankalp-Mantra

Here is the Sankalpa-mantra customised for taking resolution on Shri Sita-Navami (2023) to observe Vrat for pleasing Bhagavan Shri Rama:

श्रीसीताराम । ॐ विष्णुर्विष्णुर्विष्णुः श्रीमद्-भगवतो महापुरुषस्य विष्णोराज्ञया प्रवर्तमानस्य ब्रह्मणो द्वितीयपरार्धे श्रीश्वेतवाराहकल्पे वैवस्वतमन्वन्तरे अष्टाविंशतितमे कलियुगे कलिप्रथमचरणे “0. जम्बूद्वीपे भारतवर्षे भरतखण्डे आर्यावर्तैकदेशे” “1. पाटलिपुत्र” नगरे (/ग्रामे) “2. गङ्गातीरे” “3. श्रीसंवत् द्विसहस्राशीतिः (२०८०)” वैक्रमाब्दे वर्तमाने “4. नल” नामसंवत्सरे श्रीसूर्ये “5. उत्तरायणे” “6. वसन्त” ऋतोः महामांगल्यप्रदे “7. माधव (वैशाख)”-मासे शुभे “8. शुक्ल” पक्षे “9. नवम्यां” तिथौ “10. भौमवासरे ” “11.कश्यप” गोत्रोत्पन्नो “12....नामोऽहं” “13. श्रीसीतारामप्रीत्यर्थं” “14.श्रीसीतानवमीव्रतं” करिष्ये । ॐ तत्सत्।

(change according to your requirement)

śrīsītārāma । oṃ viṣṇur-viṣṇur-viṣṇuḥ śrīmad-bhagavatō mahā-puruṣasya viṣṇōrājñayā pravartamānasya brahmaṇō dvitīya-parārdhē śrī-śvēta-vārāha-kalpē vaivasvata-manvantarē aṣṭāviṃśatitamē kaliyugē kali-prathama-caraṇē “0. jambū-dvīpē bhārata-varṣē bharata-khaṇḍē āryāvartaika-dēśē” “1. pāṭaliputra”-nagarē (/grāmē) “2. gaṅgātīrē” “3. śrīsaṃvat Dwishasrashiti (2080) ” vaikramābdē vartamānē “4. nala-” nāma-saṃvatsarē śrīsūryē “5. uttarāyaṇē” “6. vasanta”-ṛtōḥ mahā-māṃgalya-pradē “7. mādhav”-māsē śubhē “8. śukla”-pakṣē “9. navamyāṃ”-tithau “10. bhaumavārē” “11.kaśyapa”-gōtrōtpannō “12 tell Your (Vaishnava) name ...nāmō'haṃ” “13. śrī-sītārāmacandra-prītyarthaṃ” “14.śrī-sītānavamī-vrataṃ” kariṣyē । oṃ tatsat।

Sankalpa is done by taking some water, some grains of rice and flowers in the palm of right hand, and then one should utter the Sankalpa mantra (keeping the meaning in heart). After reading the Sankalp mantra, one should leave the water (with rice-grains, and flowers) of the right palm in front of self. A Vaidic Sankalpa comprises person's identification along with his lineage, particular geo location, purpose, (wish/desire and determination), target (Deity). Therefore, it needs to be customized by the person as per one's Vaidic identification, time, place and the wish and the determination. For Rama-navami-Vrata, the Sankalpa-mantra is provided above. Those devotee who are not living in Bharat-Varsha (India), they should say the name of country in place of 0. जम्बूद्वीपे भारतवर्षे आर्यावर्तैकदेशे - jambūdvīpē bhāratavarṣē āryāvartaikadēśē' e.g. america-dēśē or russia-dēśē etc.

Similary say at
1. the name of Your city or village in which one is living presently;

2. if one is living on the bank of some river, then utter the name of river in plance of Ganga;

3. the century of Vikram-Samvat as given for this year;

4. the name of Samvatsara i.e. nala;

5. the name of summer-solastice or winter solastice (Uttarayana or Dakshinayana), currently Uttarayana on Shri Sitanavami day;

6. the name of season i.e. Vasanta. ( Six seasons are Vasant - Spring; Grishma - Summer; Varsha - Monsoon; Sharad - Autumn; Hemant - Prewinter; Shishir - Winter);

7. the month i.e. Maadhav or Vaishaakh (as per the month of Vrata, learn the name of 12 months);

8. the phase (Paksha) of month i.e. Shukla-Pakshe or sitē-pakṣē here (there are two phases [Paksha] in month Shukla-Pakhsa or Sitē-pakṣa - bright-half; krishna-paksha - dark-phase);

9. Tithi [date] i.e. navamyAm for Sitanavami; (ekAdashyAm for ekAdashai; learn the dates);

10. the day of Vrat i.e. Bhauma-vaar (Tuesday) here for Sitanavami day in India;

11. One's gotra ;

12. One's name (tell the Vaidic name given by gurudeva);

13. The purpose of doing Vrata i.e. here śrī-sītārāmacaṃdra-prītyarthaṃ - means for pleasing Bhagavan Shri SītāRāma (one can always tell the same for all Vratas and sacred observations or while doing pious activities that I am observing Vrata for pleasing Bhagavan Shri SītāRāma.);

14. the name of Vrata i.e. Shri-SitaNavami-vratam or Shri-JanakiNavami-vratam.

If one wants to get some fruits from observing fast on Sitanavami, one should take vow (Sankalpa) in this way

"मम भगवत्प्रीतिकामनया ( वामुकफलप्राप्तिकामनया ) सीताजन्मोत्सवव्रतमहं करिष्ये "

That I am going to fast on

सीता नवमी

Sita-Navami Vratam for ------- tell your desire). After doing Sankalpa in this way one should abstain self from anger, lust, greed and desire, etc on that day.

In the morning of dashami (i.e. the next day of Sitanavami), one should worship Bhagavan Shri SitaRama with devotion, and donate something to some Rama-devotee and feed them etc, as per one's financial capability (vittānusārataḥ). And thereafter, one should open the vrata.

Sitanavami Vrat bestows the supreme abode of Shri Rama, as well as fulfills all desires on the earth even without asking, if done properly with the Shraddha (reverence) and Bhakti (love and devotion).

What to do on Shri Sitanavami?

On Sitanavami, a devotee should observe fast, and do worship of SitaRama in morning, afternoon and evening. The main Puja of Sitanavami is in afternoon. In afternoon, one should do especial shodashopachar worship of Sita Ji, her consort Shri Rama and her father Shri Janak Maharaj, her mother Sunayana and mother earth and Guru Shatananda, etc. In the morning, a devotee should establish the Idols or image of Sita (or SitaRama) in center, and her father King Janaka, her mother Sunayana and Bhu Devi, and her Kulguru priest Sage Shatananda on the four corners, and in afternoon one should worship all. One should do shodashopachar Puja of Sita and Rama in afternoon, for step by step Shodashopachar Puja, one can refer the Ramanavami Vrat Page here. One should worship her in various ways, offer her bath, sandalwood paste, new clothes, ornaments, fragrance, flowers, fruits, Naivedyam (sweets), light of ghee etc.

Throughout the day, One should chant the mantra received from one's gurudeva as much as possible, more particularly Yugal-mantra of Shri Shri SitaRama, recite Janaki-Stavraja, Sita-Sahasranaam, and do swadhyay of Sitaayanam, Janaki-Charitamrit etc, and sing and dance in night to please Shri Shri SitaRama. One should meditate upon the lotus feet of Sita and Shri Rama at intervals throught the day on Sitanavami.

Study of scriptures like Sitayanam, Janaki-Charitamrit, Ramacharitmanas, Ramayana etc can be done regularly from the 1st day of Vaishakh Shukla-Pakhsa and should be concluded on either Janakinavami or Vaishakha-Purnima as there are the appearance days of Sarveshvari Shri Chandrakala Sakhi and Sarveshvari Sri Charusheela Sakhi of Sita Ji on Vaishakh-Trayodashi and Vaishakha-Purnima respectively. Sarveshvari Shri Chandrakala Sakhi is the head of the groups of Sakhis on Sita's side and Sarveshvari Sri Charusheela Sakhi is the head of the groups of Sakhis on Shri Rama'side.

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Avahan and Pranaam Mantras to Sita Ji

After establishing the deity or image of SitaJi and her relatives, devotee should do Avahan and give them Asanas (seats), and waters for Paadyam (washing feet), Arghyam (washing hands), Achamanam (washing mouth) and then one should give them bath.

Vedic Avahan-Mantra and eulogy to Sita Ji:-

(ॐ) अ॒र्वाची॑ सुभगे भव॒ सीते॒ वन्दा॑महे त्वा ।
यथा॑ नः सु॒भगास॑सि॒ यथा॑ नः सु॒फलास॑सि॥
(ऋग्वेद४.५७.६)

oṃ) arvācī subhage bhava Sīte vandāmahe tvā ।
yathā naḥ subhagāsasi yathā naḥ suphalāsasi ॥
(ṛgvēda4.57.6)

O' auspicious Bhagvati Sita! Please come near us. We bow down to You and greet You! O supreme deity endowed with the supreme fortune and auspiciousness! Please be kindly disposed towards us in such a manner that You be compassionate-hearted towards us and as a result You be a bestower of beautiful charming fruits for us!! (Commentary of Sayanacharya, one of the oldest Commentaries on Rig Veda)

Then devotee should meditate upon Sita who has golden complexion with following verse:-

ताटम मण्डलविभूषितगण्डभागां, चूडामणिप्रभृतिमण्डनमण्डिताम् ।
कौशेयवस्त्रमणिमौक्तिकहारयुक्तां, ध्यायेद् विदेहतनयां शशिगौरवर्णाम् ॥

tāṭama maṇḍala-vibhūṣita-gaṇḍabhāgāṃ,
cūḍāmaṇi-prabhṛti-maṇḍana-maṇḍitām ।
kauśēya-vastra-maṇi-mauktika-hāra-yuktāṃ,
dhyāyēd vidēha-tanayāṃ śaśi-gauravarṇām ॥

After meditating upon lotus feet of Shri Sita Ji, one should make salutations to her with the following verse :-

वन्दे विदेहतनया पद पुण्डरीकं
कैशोर-सौरभ-समाहृत-योगि-चित्तम् ।
हन्तुं त्रितापमनिशं मुनि-हंस-सेव्यं
सन्मानसालि परिपीत-पराग-पुञ्जम्॥

vandē vidēhatanayā pada puṇḍarīkaṃ
kaiśōra-saurabha-samāhṛta-yōgi-cittaṃ ।
hantuṃ tritāpamaniśaṃ muni-haṃsa-sēvyaṃ
sanmānasāli paripīta-parāga-puñjam॥

“I propitiate and adore Bhagwati Śrī Sītā Jī, the divine fragrance of whose lotus-feet encaptures the minds of even great Yogis; whom, a great many divine sages forever continually serve, to eliminate their three-way sorrows of the worldly ocean and who is like a golden yellowish nectar for the hearts of noble persons; I adore that Sītā , the daughter of King Videha, who is forever youthful.”

Then devotee should meditate upon the lotus feet of Lord Shri Rama with following verse:-

ध्यायेदाजानुबाहुं धृतशरधनुषं बद्धपद्मासनस्थम् ।
पीतं वासो वसानं नवकमलदलस्पर्धिनेत्रं प्रसन्नम् ।
वामांकारूढ सीतामुखकमलमिलल्लोचनं नीरदाभम् ।
नानालंकारदीप्तं दधतमुरुजटामंडनं रामचंद्रम् ॥

dhyāyēdājānubāhuṃ dhṛtaśaradhanuṣaṃ baddhapadmāsanastham ।
pītaṃ vāsō vasānaṃ navakamaladalaspardhinētraṃ prasannam ।
vāmāṃkārūḍha sītāmukhakamalamilallōcanaṃ nīradābham ।
nānālaṃkāradīptaṃ dadhatamurujaṭāmaṃḍanaṃ rāmacaṃdram ॥

After meditating upon Sita and Rama, one should make salutations to all the relatives of Sita ji. One should make salutations to the king Janaka with following जनकपूजामन्त्रः Janak-pujan-mantra :-

देवी पद्मालया साक्षादवतीर्णा यदालये।
मिथिलापतये तस्मै जनकाय नमो नम:॥

dēvī padmālayā sākṣādavatīrṇā yadālayē।
mithilāpatayē tasmai janakāya namō nama:॥

“The goddess who has abode in the center of 8 petaled lotus flower (in the Saket Loka), She herself appeared in whose house (palace), to that Lord of Mithila, King Janaka, I bow again and again.”

After Janaka, do salutations to mother Sunayana with following verse :-

सीतायाः जननी मातर्महिषी जनकस्य च।
पूजां गृहाण मद्दतां महामति नमोऽस्तु ते ॥

sītāyāḥ jananī mātarmahiṣī janakasya ca।
pūjāṃ gṛhāṇa maddatāṃ mahāmati namōstu tē॥

“The mother of Sita and the queen of Maharaj Janaka, Oh great wise devi Sunayana, please accept my puja (worship), I make salutations to You.”

After Devi Sunayana, one should make salutations to Kulguru sage Shatananda with following शतानन्दपूजनमन्त्रः Shatananda-pujan-mantra :-

निधानं सर्व्वविद्यानां विद्वत्कुलविभूषणम्।
जनकस्य पुरोधास्त्वं शतानन्दाय ते नम:॥

nidhānaṃ sarvvavidyānāṃ vidvatkulavibhūṣaṇam।
janakasya purōdhāstvaṃ śatānandāya tē namaḥ ॥

“I make salutations to Shri Shatanand Ji who is the purōhita (kulguru) of Shri Janaka Maharaj, and the abode of all wisdom & knowledge, and the ornament of the race of learned ones.”

After Guru Shatananda, one should make saluations to the Goddess earth, the mother of Sita and everyone, with following सुभगापूजनमन्त्रः Subhaga-pujan-mantra:-

त्वयैवोत्पदितं सर्वं जगदेतच्चराचरम्।
त्वमेवासि महामाया मुनीनामपि मोहिनी॥
त्वयायत्ता इमे लोकाः श्रीसीतावल्लभा परा ।
वंदनीयासि देवानां सुभगे त्वां नमाम्यहम्॥

tvayaivōtpaditaṃ sarvaṃ jagadētaccarācaram।
tvamēvāsi mahāmāyā munīnāmapi mōhinī॥
tvayāyattā imē lōkāḥ śrīsītāvallabhā parā ।
vaṃdanīyāsi dēvānāṃ subhagē tvāṃ namāmyaham॥

“Oh mother earth, from You alone this entire animate and inanimate world comes forth, You alone are Mahamaya and the enchanter of the minds of Munis (sages). All these worlds are from You alone, oh mother of Sita, You are reverential for all gods. Oh auspicious one, I do salutations to You.”

After mother earth, one should make saluations to plough from which Sita was appeared with following हलपूजनमन्त्रः Hala-pujan-mantra:-

जीवनस्यखिलं विश्वं चालयन् वसुधातलम्।
प्रादुर्भावयसे सीतां सीत तुभ्यं नमोस्तु ते॥

jīvanasy-akhilaṃ viśvaṃ cālayan vasudhā-talam ।
prādurbhāvayasē sītāṃ sīta tubhyaṃ namōstu tē ॥

“You are verily life(-support) for the whole world, You move on the earth, and because of You, Oh Sīt, Sītā appeared from the earth. Salutations to You, Oh plough !.”

After making salutations to all, one should worship all with flowers, rice-grains, fragrance, dhup, and deep (soft lights) etc. Thereafter, One should chant the Sita-Mantra

"ॐ श्रीं सीतायै नमः"

at least 1008 times. After chanting, one should do one tenth times (1/10 times of total Mantra done) Havan with Ghee, sesame, barley, and other stuffs for Havan.

Then after completion of Havan, One should seek forgiveness for all offenses done and any mistake done during the puja also from Sita Ji. In the end, one should do Aarati of Sita Ji or recite Jaanaki-stotra. And observe fast whole day. On the next day, after worship of Shri Sita-Rama, devotee should open the fast. It is advisable to donate something to the Shri Rama devotees or one's Gurudeva or feed some cows or Brahmina before breaking the fast on Dashami. Janakinavami Vrata is for all, it bestows the Supreme abode of Sita i.e. Sita-loka within Saket Loka, and fulfills all desires on the earth also. They who do not observe and celebrate Janakinavami vrata intentionally, either due to their pramad (laziness) or moha (ignorance), they are called fallen among humans.

The Supreme Absolute truth (brahm) always exist in the divine couple form, as the husband and the wife, for increasing the Rasa. Bhagvati Sita is the eternal consort of Lord Rama, the supreme personality of Godhead. She is perfect match to her consort Shri Rama in all aspects. While Sri Rama is the Purushottama (पुरुषोत्तम), the best among men, so Sita Ji is the best among women of all the worlds, NaariNaamuttama (नारीणामुत्तमा). None could touch even the shadow of Sita Ji in glory, She is the perfectness of all womanly virtues.

रामस्य दयिता भार्या नित्यम् प्राण समा हिता ॥
(श्री वाल्मीकि रामायण १.१.२६)

rāmasya dayitā bhāryā nityam prāṇa samā hitā ॥
(Śrī Vālmīki Rāmāyaṇa 1.1.26)

Divine Sage Narada says to Valmiki: Sita, the most dear to Lord Rama like his own life (प्राण समा हिता ), is his eternal(नित्यम्) consort (भार्या).

सर्वलक्षणसंपन्ना नारीणामुत्तमा वधूः ॥
सीताप्य अनुगता रामम् शशिनम् रोहिणी यथा ।
(श्री वाल्मीकि रामायण १.१.२७-२८)

sarvalakṣaṇasaṃpannā nārīṇāmuttamā vadhūḥ ॥
sītāpya anugatā rāmam śaśinam rōhiṇī yathā ।
(Śrī Vālmīki Rāmāyaṇa 1.1.27-28)

Divine Sage Narada tells Valmiki that Sita, the best one among ladies, is a possessor of all best qualities befitting to an ideal lady.

Though Valmiki wrote Ramayana for cherishing the glory of lord Rama, the most superior and his exploits, however when Lord Rama heard very attentively the same melodious Ramayana through the mouths of Luv-Kush, he told that it is even endowing good fortune to him not because of his own saga, but the story is narrating the glory of maa Sita, the eternal consort of Rama, the soul of Rama

(भार्या नित्यम् प्राण समा हिता ॥ १-१-२६).

इमौ मुनी पार्थिव लक्षणान्वितौ
कुशी लवौ च एव महातपस्विनौ ।
ममा अपि तद् भूति करम् प्रचक्षते
महानुभावम् चरितम् निबोधत ॥

(श्री वाल्मीकि रामायण १.४.३५-३६)

imau munī pārthiva lakṣaṇānvitau
kuśī lavau ca ēva mahātapasvinau ।
mamā api tad bhūti karam pracakṣatē
mahānubhāvam caritam nibōdhata ॥
(Śrī Vālmīki Rāmāyaṇa 1.4.35-36)

These two saint-like Kusha and Lava, who also possess kingly features, but they are great hermits... this narration is endowing good fortune to me also, listen to that great efficacious legend [of Sita...]" [So said Rama to his courtiers after listening Ramayana from Kush and Lava] (Valmiki Ramayana 1.4.35)

Here, Shri Rama himself accepts that this legend is 'efficacious' for it is the legend of Sita, and were it be Rama's alone, he will get the blemish of self-glorification, aatma prashamsaa doSa, however Rama being the best among men can't do self-glorification though his own mouths and brave heroes of legends cannot be subjected to such a blemish.

That’s why Valmiki Muni says, in Ramayana the sublime legend of Sita is primary conduct and Ravana's elimination by lord Rama is secondary.

काव्यम् रामायणम् कृत्स्नम् सीतायाः चरितम् महत्।
पौलस्त्य वधम् इति एवम् चकार चरित व्रतः॥

(श्री वाल्मीकि रामायण १.५.७)

kāvyam rāmāyaṇam kṛtsnam sītāyāḥ caritam mahat।
paulastya vadham iti ēvam cakāra carita vrataḥ॥
(Śrī Vālmīki Rāmāyaṇa 1-4-7)

Sita's conduct (Sublime legend of Sita) is the primary aspect and Ravana's elimination is secondary in the epic of Ramayana.

Thus Ramayana’s primary name is Sita-Charitam, सीताचरितम् as indicated by Brahmarshi Valmiki.

Please Chant this Chaupāai,

जनकसुता जग जननि जानकी। अतिसय प्रिय करुनानिधान की॥

ताके जुग पद कमल मनावउँ। जासु कृपाँ निरमल मति पावउँ॥

This will give you wonderful result.

Please Chant SitaRam SitaRam SitaRam

Hail to Priya Pritam Sarkar ❤️

Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩

Purushöttamā Prapattishatkam by Mahārishi Bodhāyan (Purushöttamāchārya)

रामिति बीजवान् नाथ मन्त्रराजो हि तारकः

तं जपामि तब प्रीत्यै पाहि मां पुरुषोत्तम ॥ 1 ॥

राम दोनोऽनुकूलोऽहं विश्वस्तोऽप्रातिकूल्यवान् ।

त्वयि न्यस्यामि चात्मानं पाहि मां पुरुषोत्तम ॥ 2 ॥

मामनाथे स्वशेषं च न्यासितं स्वार्थमेव हि ।

निर्भरं स्वभरत्वेन पाहि मां पुरुषोत्तम ॥3॥

यस्मिन् देहेऽहमानीतः कर्मणा स्वेन राघव ।

तदन्ते देहि सायुज्यं पाहि मां पुरुषोत्तम ॥4॥

न गतिजनकीनाथ! त्वां बिना परमेश्वर ।

परां गति प्रपन्नं त्वां पाहि मां पुरुषोत्तम ॥5॥

मोहितो मायया तेऽहं दैव्या गुणविशिष्टया ।

शरण्यं त्वां प्रपन्नोऽस्मि पाहि मां पुरुषोत्तम ॥6॥

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

First get clear that every deity is menifestation of Paratpār Par-Brahmā Śrī Rām as said by Vedas ITSELF, so according to that it's Śrī Rām alone who appears in every form;

एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् ।
राम एव परं ब्रह्म राम एव परं तपः ।।
राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।
वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।
वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।

(Yajurvedā Shäkhayam RāmRahāshyopanishād 1.6/7½)

In all the scriptures like Vedās, the supreme principle is 'Tāraka Rāma' in the form of Brāhman. Śrī Rāma is alnoe Supreme Brāhman. Śrī Rāma is alone highest Tapa. Śrī Rāma is alone highest Tattva. Śrī Rāma is alone Taraka Brahma. Hanumān Ji preached to the devotee of Śrī Hāri Vīshnu and other Rishis "I myself, Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hāri Nāräyana, Lord Naräsimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. all are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also mere parts of Lord Śrī Rāma.

And it's Śrī Rām who takes Śrī Hāri Vishnu form to protect this world as said in Vedāvatāar Śrīmad Vālmiki Rāmayan,

ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् ।

रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥

(Vedāvatāar Vālmiki Rāmāyaṇa 7.104.9)

"After my prayers in the begining of the creation, Oh Rāma ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many) i.e. eternal Bhava (the eternal two armed Śrī Rāma form) and assumed the form of Vīshnu for the sake of protection and sustenance of all the beings."

And it's same Paratpār Par-Brahmā Śrī Rām who takes Śrī Krishnā's Incarnation as this is also said by Vedās ITSELF;

यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया । अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्।।

(Atharvavedā Shäkhayam Krishnōpanishad 1.1)

That Śrī Rāma, who transformed himself (incarnated) as Krishnā, attained Sarvaatmakta (सार्वभौमिकता) by his very lilā (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth. I make prostration before that same Śrī Rāma.

But in some Kalp Śrī Hāri Nāräyana who is Portion (अंश) of Lord Śrī Raghunändan takes Śrī Krishnā avatār as said in Brihād Vīshnu Purān 4.3.53 by Śrī Jamwant to Śrī Krishnā;

अस्मत्स्वामिना रामस्यैव नारायणस्य सकल जगत्परायणस्याशेन भवता भवितव्यम् ।

Śrī Jambavant says to Shri Krishna that just as Śrī Hāri Nāräyan is a portion (अंश) of my Lord Shri Ram, similarly you are also a part of Śrī Hāri Nāräyan who is Parāyan of the whole world.

जाम्बवान् ने श्री कृष्ण से कहा है कि हमारे स्वामी श्रीराम के अंश जैसे श्रीहरि नारायण हैं, वैसे ही सकलजगत् के परायण श्रीनारायण के आप अंश है।

So from these few Shlokā of Vedās one thing has been clear that Śrī Rāma is alone Paratpār Par-Brahmā who manifests in the form of Śrī Hāri Nāräyana, Śrī Krishnā, Śrī Vāraha etc.

Now coming to the question that, Does Shri Ram really appear in four arms at the time of appearance?

So the answer is Big No !!

In Śrīmad Rāmayan their is no where mentioned that at the time of appearance Paratpār Par-Brahmā Śrī Rām appeared in four arms. Few people says that in Ved Sāar Śrīmad Rāmcharit Mānas 1.1.192 it has been said लोचन अभिरामा, तनु घनस्यामा, निज आयुध “भुजचारी”। !! we will slove this Puzzle also.

To keep everything short we will deal with only two main stream Rāmayan i.e. Vedā Sāar Śrīmad Rāmcharit Mānas and Vedāvatāar Śrīmad Vālmiki Rāmayan.

So let's begin with Vedā Sāar Śrīmad Rāmcharit Mānas;

Here in 1.1.192 of Mānas it's has been written by Śrīmad Göswāmi Tulsidās Ji Maharāj

लोचन अभिरामा, तनु घनस्यामा, निज आयुध “भुजचारी”।

Here people, generally who are new reader consider Bhujchāri “भुजचारी" means 4 (four) arms, which is completely out of the context according to pervious instance.

When Śrī Manu and Shatrupā were performing Penance for the Paratpār Par-Brahmā than seeing them Śrī Hāri Vīshnu along with Śrī Brahmā and Śrī Shivā appeard many times and asked them to ask for a boon but as Manu and Shatrupā were performing Penance for Paratpār Par-Brahmā they even didn't opened their eyes. As this has been mentioned in Ved Sāar Śrīmad Rāmcharit Mānas 1.1.145;

बिधि हरि तप देखि अपारा। मनु समीप आए बहु बारा।।

मागहु बर बहु भाँति लोभाए। परम धीर नहिं चलहिं चलाए॥

Seeing his immense penance, Shri Brahma, Shri Hari Vishnu and Shri Shiva came to Manu several times. They tempted them in many ways and asked them to ask for some boon. But these supremely patient (king and queen) were not be deterred by anyone's temptation.

उनका अपार तप देखकर ब्रह्मा, विष्णु और शिव कई बार मनु के पास आए। उन्होंने इन्हें अनेक प्रकार से ललचाया और कहा कि कुछ वर माँगो। पर ये परम धैर्यवान (राजा-रानी अपने तप से किसी के) डिगाए नहीं डिगे।

And when Aākash Vāni appears of Śrī SītāRām than Shri Manu said;

सुनु सेवक सुरतरु सुरधेनू। बिधि हरि हर बंदित पद रेनू॥

सेवत सुलभ सकल सुखदायक। प्रनतपाल सचराचर नायक॥

Oh, Lord! Listen, you are Kalpavriksha and Kamdhenu for the servants. Brahma, Vishnu and Shiva also worship dust of your lotus feet. You are acceptable to serve and giver of all happiness. You are the protector of the refuge and the master of the inert-conscious.

हे प्रभो! सुनिए, आप सेवकों के लिए कल्पवृक्ष और कामधेनु हैं। आपके चरण रज की ब्रह्मा, विष्णु और शिव भी वंदना करते हैं। आप सेवा करने में सुलभ हैं तथा सब सुखों के देने वाले हैं। आप शरणागत के रक्षक और जड़-चेतन के स्वामी हैं।

So from here one thing is clear that when Manu incarnated as Maharāj Dashārath and Shatrupā appears as Maharāni Kaushalya than the Shri Ram appears as their son, who was Paratpār Par-Brahmā, the Lord of Sāket. As Shri Manu has not taken any boon from Shri Hāri Vīshnu. Lord Śrī Rām himself has given them boon that he will himself appear as his son as no one is like him in this whole Eternal Universe;

चाहउँ तुम्हहि समान सुत प्रभु सन कवन दुराउ ।

Manu said:~ Oh! Śrī Rāma I want a similar son like you. But Śrī Raghunändan said,

आपु सरिस खोजौं कहँ जाई। नृप तव तनय होब मैं आई॥

Hey Rajan! Where do I go and find like myself ! That's why I will come myself to be your son.

As this is a concept of Vedās than no one can be like Paratpār Par-Brahmā (Śvetāśvatara Upaniṣad 6.8) and Śrīmad Bhāgwatam Mahāpurān 9.11.20 also clears that;

नेदं यशो रघुपतेः सुरयाच्ञयाऽऽत्त लीलातनोरधिकसाम्यविमुक्तधाम्नः।
रक्षोवध जलधिबन्धनमस्त्रपूगैः किं
तस्य शत्रुहनने कपयः सहायाः।।

Parikshit! There is no one like Lord Shri Raghuvar, then how can anyone be greater than him. He had done this Leela-Vigraha only by the prayers of the gods. In such a situation, it is not a matter of great pride for Raghuvansh-Shiromani that he killed the demons with weapons or built a bridge over the sea. Well, did they need the help of monkeys to kill the enemies? All this is His Leela.

That's why in Padmā Purān it has been said,

रामात् नास्ति परोदेवो रामात् नास्ति परंव्रतम्

(Padmā Puranā, Pātālkhand 34/41A)

No God is superior than Śrī Rāma; No penance has greater fruit than Śrī Rāma.

That's why in Ved Sāar Śrīmad Rāmcharit Mānas 3.6.8 it has been mentioned,

जेहि समान अतिसय नहिं कोई। ता कर सील कस न अस होई॥

The one who has no one else like him, why wouldn't his modesty be like this?

So when Śrī Rām appeared in front of Maharāni Kaushalya than in लोचन अभिरामा, तनु घनस्यामा, निज आयुध “भुजचारी”। The word Bhuj Chari doesn't mean 4 arms, it mean simply whose weapons adorned (on shoulder) as the word chaari here is same as the word Karmchaari (कर्मचारी), Nabhchaari (नभचारी), etc. And with a general common sense here the word chaari in karmchaari doesn't means 4 Karm or in the word Nabhchaari as 4 Nabh (Aakash) but it means the person who is involved in that work !!

So it is very wrong to say that Paratpār Par-Brahmā Śrī Rām appeared with four arms in Śrīmad Rāmayan.

At the time when Pratap Bhanu became Ravana that Lord of Sāket appears himslef and than his brothers were;

वैकुण्ठेशस्तु भरतः क्षीराब्धीशस्तु लक्ष्मणः ।
शत्रुघ्नस्तु स्वयं भूमा रामसेवार्थमागताः।।

(Nārad Panchratra Brihād Brahmā Samhitā)

Śrī Bhārat who is lord of Vāikuntha, Śrī Lakshmān who resides in Sheer Sagar (क्षीर सागर) and Śrī Shātrughna who is swayam Bhumā Purushā, all of them incarnated with him to serve Śrī Rāma.

All incarnation appears from Shri Ram himself as cleared in Vedas in Atharvavedā Shäkhayam Vishwambhar Upanishad 1.4

एवं सर्वेऽवताराः श्रीरामचन्द्र चरण रेखाभ्यः समुद्भवन्ति तथाऽनंत कोटि विष्ण्वश्च चतुर्व्यूहश्च समुद्भवन्ति एवमपराजितेश्वर मपरिमिताः परनारायणादयः अष्टभुजा नारायणादयश्चानंत कोटि संख्यकाः वद्धांजलि पुटाः सर्व कालं समुपासते यदाविष्ण्वादीन यदाऽज्ञापयति तदा तद्ब्रह्माण्डे सर्व कार्यं कुर्वन्ति ते सर्वे देवाद्विविधाः भिन्नांशा अभिन्नांशाश्च श्रीरघुवर मुभये सेवन्ते भिन्नांशा ब्रह्मादयः अभिन्नांशा नाराणादयः ।

Similarly, all the incarnations appear from the line of the feet of Śrī Rāmachandrā. The infinite Vīshnu and the Chatūrvyuha, namely Aniruddha, Pradyumna, Sankarshana, and Vasudeva, are all manifested from him. Ayodhyapati Śrī Rām has such immense influence, in front of whom infinite Para Narayan, Ashtabhuja Narayan (Bhuma Purush) stand with folded hands and worship him at all times. When innumerable millions of Brahma, Vishnu, Shiva etc. get the command, they all do all the work of creating, maintaining, destroying and so on of the millions of universes. Those gods like Vishnu, Shiva etc. are all of two types one is a Bhinn (भिन्न) from them and one is an integral (अभिन्न) part. They all serve Śrī Raghunath Ji, the Bhinn (भिन्न) parts are the gods like Brahma, Shiva, Indra etc. and the integral parts are the incarnations like Narayana, Vishnu etc.

Now coming to Vedāvatāar Srimad Vālmiki Rāmayan;

In Vālmiki Rāmayan their is no where mentioned that Shri Ram appeared with four in front of Maharāni Kaushalya, let's see this instance from their itself;

ततो यज्ञे समाप्ते तु ऋतूनां षट्समत्ययु:।

ततश्च द्वादशे मासे चैत्रे नावमिके तिथौ।।1.18.8।।

नक्षत्रेऽदितिदैवत्ये स्वोच्चसंस्थेषु पञ्चसु।

ग्रहेषु कर्कटे लग्ने वाक्पताविन्दुना सह।।1.18.9।।

प्रोद्यमाने जगन्नाथं सर्वलोकनमस्कृतम्।

कौसल्याऽजनयद्रामं सर्वलक्षणसंयुतम्।।1.18.10।।

Six seasons (one year) passed after the completion of the sacrifice. In the twelfth month of Chaitra on the ninth day (of the bright fortnight), with Aditi as presiding deity when the star Punarvasu was in the ascendent and the five planets Sun, Mars, Saturn, Jupiter and Venus, were exalted in their own house in karkata lagna, when Brihaspati was in conjunction with the Moon, Kausalya gave birth to a son, who is the Lord of the entire universe (जगन्नाथ) who received obeisance from all the worlds and was adorned with all auspicious signs.

Here you can see no four arms form has been discussed.

The boon given by Lord Shri Vishnu to the deities was also a secret leela, at that time on the request of the deities who were afraid of Ravana, Sarveshwar Shri Ram himself appeared before them in the form of Mahadyuti Vishnu i.e. स्वप्रकाश Narayan Vishnu, for this reason Maharishi Valmiki says Narayan Specifically by saying all-pervading Vīshnu (tato nārayano vishnuḥ - Sri Valmiki Ramayana 1.16.1), by this Shri Raghunath ji has been indicated, that is, it was Raghunath ji who gave a boon to the deities in the form of Narayan and made them fearless, And thus by which Sarveshwar Shri Ram can take secret manifestation from his own self according to his promise, because Lord Shri Ram is an Avataari (अवतारी) of Vishnu too - (Prabho: Prabhu - Valmiki Ramayana 2.44.15). The lord of Vishnu too - श्री राम हीं अन्ततः प्रकट हुए,

ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् ।

रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥

(Śrī Vālmiki Rāmāyaṇa 7.104.9)

"After my prayers in the begining of the creation, Oh Rāma ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many) i.e. eternal Bhava (the eternal two armed Śrī Rāma form) and assumed the form of Vīshnu for the sake of protection and sustenance of all the beings."

As said in Rāmāyan that reading this story of Lord Śrī Raghunändan strength of Śrī Hāri Vīshnu increases;

एवमेतत् पुरावृत्तमाख्यानं भद्रमस्तु वः।
प्रव्याहरत विस्रब्धं बलं विष्णोः प्रवर्धताम् ।

Valmiki Ramayan 6.128.121

Because lord Shri Ram who is the Upasya of Śrī Samprādaya is not Avatar of Shri Vishnu. Rather all deities menifestes from him,

उपजहिं जासु अंस ते नाना। संभु विरंचि विष्णु भगवाना।।

(Ved Sāar Śrīmad Ramcharit Manas, Balkand 1.144)

Meaning :- Many Lord Shivā, Brahmā and Vīshnu appear from the mere part of Śrī Rāma.

Lord Śrī Raghunath never appeared with four arms as he is Paratpār Par-Brahmā with two arms because two armed lord is ultimate;

द्विहस्तमेवऋञ्च शुद्धस्फटिकसन्निभम्।
मरीचिमण्डले संस्थं बाणाद्यायुधलाञ्छितम्।।
किरीट हार केयूर वनमाला विराजितम् ।
पीताम्बर धरं सौम्यं रूपमाद्यमिदं हरेः॥

(Narad Panchratra Śrī Padma Samhita)

Concluding meaning is that, In the Sun (the divine light/effulgence), there is the original primeval-form of Śrī Hāri having one face and two hands with bow and arrow."

Same is their in Narada Pānchratra Ānand Samhitā and Sundāri Tãntra;

आनन्दो द्विधः प्रोक्तो मूर्तश्चामूर्त एव च ।
अमूर्तस्याश्रयोमूर्तः परमात्मा नराकृतिः ।।
स्थूलं चाष्टभुजं प्रोक्तं सूक्ष्मं प्रोक्तं चर्तुर्भुजम् ।

द्विभुजं परात्परं प्रोक्तं तस्मादेतत्त्रयं यजेत् ॥
सर्वशक्तिकलानाथं द्विभुजं रघुनन्दनम् । द्विभुजाद्राघवान्नित्यात्सर्वमेतत्प्रवर्तते ।।

The Ananda (Bliss which is the essential nature of Bhagavan) is of two kinds - one is Saguna-Brahm and another is Nirguna-Brahm. Of these two, Saguna-Brahm has form like a Human- being and He is the basis of the Nirguna- Brahm. There are three kinds of Human- forms of Bhagavan, Sthula (gross), Sukshma (subtle) and Paratpar (the most superior). Sthula-Brahman is the god with eight arms (i.e. 8 armed Bhuma-Vishnu) and is visible, but the form of Vishnu who has 4-arms is subtle i.e. He is Sukshma- Brahman, However the God who is of two- armed (i.e. Lord Ram in his eternal form), is the most superior (परं च द्विभुजं रूपं ). Therefore, All these three forms of Lord are worshipable for all. Śrī Rāma who is the lord of all kinds of power was seated along with Sita. This entire universe is activated by the prowess of eternal Raghava (Lord Rama), with two arms.

Infact, Wherever in the Vedās there has been a discussion of Parambrahma Paramatma, the word Dwibhuja = द्विभुज (Two Armed) has been used for them.

सं "बाहुभ्यां" धमति सं पतत्रैर्द्यावाभूमी जनयन्देव एकः॥

(Rig ved 10.81.3)

Here the word Bhāubhyam (बाहुभ्यां) has been used in Dvi-Vachan (द्विवचन) representing two armes.

Even in Purushā Suktā of Vedās the sanskrit word used for arms has been used in Dwi-Vachan representing two arms of supreme Lord Śrī Rāma, (10 & 11th mantra)

ब्राह्मणोऽस्य मुखमासीद् "बाहू राजन्य: कृत:"। •

यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् मुखं किमस्यासीत् "किं बाहू" किमूरू पादाऽउच्येते।।

So the Purush Sukta is exclusively dedicated to Śrī Rāma but as Śrī Hari Narayan and Śrī Krishnā are his incarnations so this applies to them as well as their is no difference between Avatār and Avatāri.

Same like many Shlokā are in Vedās which clearly speak up the same thing.

यो विश्वचर्षणिरुत विश्वतोमुखो यो विश्वतस्पाणिरुत विश्वतस्पृथः। सं "बाहुभ्यां" भरति सं पतत्त्रैर्द्यावापृथिवी

(Atharvaveda 13.2.23)

विश्वतश्चक्षु विश्वतोमुखोविश्वबाहुरु विश्वतस्पात्। "सं बाहुभ्यां" धमति संपतत्रै र्द्यावाभूमीजनयन्देव एकः ॥

(Krishnā Yajurvedā Shvetashvatara Upanishad 3.3)

वि॒श्वतः॑ऽपा॒दिति॑ वि॒श्वतः॑ऽपात्। सम्। "बा॒हुभ्या॒मति॑ बा॒हुभ्या॑म्"। धम॑ति। सम्। पत॑त्रैः।

(Shukla Yajurveda 17.19)

One thing has been clear from here that the Supreme Sōul who pervades is the two armed has been called the root of all.

And it's alone Shri Ram who is Paratpār Par-Brahmā rest all are his menifestation;

यथायस्यांशेन एव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च ।

स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥

(Atharvavedā Shäkhayam Vedsaropanishad uttarakhand)

Whose Portion (Ansh) are Brahma Visnu and Mahesvara, Whose divine Guna is Mahavisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha.

As he the highest divinity same as his Name/Mantra is higher than the highest as said by Vedās ITSELF;

गाणपत्येषु शैवेषु शाक्तसौरेष्वभीष्टदः ।

वैष्णवेष्वपि सर्वेषु राममन्त्रः फलाधिकः॥

गाणपत्यादि मन्त्रेषु कोटिकोटिगुणाधिकः ।

मन्त्रस्तेष्वप्यनायास फलदोऽयं षडक्षरः ॥

(Atharvavedā Shäkhayam Rama uttartapini 5.6-7)

Among all the mantras of Lord Ganesha, Lord Shiva, Goddess Durga, Lord Surya and in all vaishnav mantra, the mantras dedicated to Shri Rama bestow greater fruits. And This Mantra-Raja of Bhagavan Shri Rama easily bestows Billions and Billions times the fruits of all the mantras dedicated to Lord Ganesha, Shiva, Durga, Surya and Vishnu. Such is the supreme glory of Mantra - Raj !

Nothing and No one can match Rajdulare Sri Raghunandan in any aspect as said by scriptures ITSELF.

As Yajurveda 32:3 says "Na tasya Pratima asti" Thier is no one like Him (Shri Raghunändan). Because he is beyond everyone;

परान् नारायणश्च कृष्णात् परतरादपि ।

यो वै परतम श्रीमान् सवै दाशरथि स्वराट् ॥

जय मत्स्याद्यसंख्येयावतारोद्भवकारण ।

ब्रह्मविष्णुमहेशादिसंसेव्यचरणाम्बुज ।।

(Narad Panchratra Vashistha Samhita)

The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath’s son Raghavā. Whose lotus feet are served by Brahma ādi Tridev (Shri Shiva and Shri Vishnu) and Matsya etc, is the reason for many incarnations. Hail to you such Supreme Lord Śrī Raghunandan.

Please Chant SitaRam SitaRam SitaRam

Hail to Nityä Rasēshwar Rasēshwari ❤️

Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।

अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

As said in Sudarshan Samhitā,

राघवस्य गुणो दिव्यो महाविष्णुः स्वरुपवान ।

वासुदेवो घनीभूतस्तनुतेजः सदाशिवः ।।

मत्स्यश्च रामहृदयं योगरुपी जनार्दनः ।

कुर्मश्चाधारशक्तिश्च वाराहो भुजयोर्बलं।।

नारसिंहो महाकोपो वामनः कटिमेखला।

भार्गवो जंङ्घयोर्जातो बलरामश्च पृष्ठतः।।

बौद्धस्तु करुणा साक्षात् कल्किश्चित्तस्य हर्षतः ।

कृष्णः श्रृङ्गाररुपश्च वृन्दावनविभूषणः ।।

ऐते चांशकलाः सर्वे रामो ब्रह्म सनातनः ।

[Narad Panchratra Sudarshan Samhitā 1-5]

When the infinite auspicious divine qualities of lord Śrī Ram takes form, he becomes Lord Maha-VishNu. Śrī Ram's auspicious condensed divine splendour is Lord Vasudeva, Matasya-avatar (the fish incarnation) appeared from Shri Ram's heart, Kurma-avatar (the tortoise-incarnation) is manifestation of his support power, Varaha (the divine boar incarnation) is the manifestation of his arm's strength. Lord Narsimha appears from his anger, Lord Vamana appears from his waist, Lord Parashuram appears from his thigh, Bauddha appears from his compassion, Kalki appears from his delight, and Vrindavan-Vihari Shri Krishna himself is his Shringaar-Swarupa (the Madhurya-incarnarion of Shri Ram). Thus all these incarnations are parts (Amsha) and Kala-s of Lord Śrī Ram and Lord Ram is Amshi (the origin), the eternal Brahman and Bhagavan himself.

These all Shlokās of Sudarshan Samhitā are proven by Vedās itself as Lord Rāma is Ved Vedya means one who is known by Vedās. Let's see ;

श्रीराम एव सर्व कारणं तस्य रूप द्वयं परिछिन्न मपरिछिन्नं परिछिन्न स्वरूपेण साकेत प्रमदावने तिष्ठन रास मेव करोति द्वितीयं स्वरूपं जगद्पत्वादेः कारणं तद्दक्षिणांगात्क्षाराबि्ध शायी वामांगाद्रमा वैकुण्ठवासीति हृदयात्पर नारायणो वभूव चरणाभ्यां वदरिको पवन स्थायी शृङ्गारान्नन्दनन्दन इति ।

(अथर्ववेद विश्वंभरोपनिषद् अध्याय१ श्लोक ५)

श्रीराम ही सब के कारण रूप हैं। उन श्रीरामजी के दो स्वरूप है, एक परिछिन्न रूप दूसरा अपरिछिन्न, प्रथम परिछिन्न रुप से श्रीरामजी साकेत लोक में प्रमोद्वन में रह कर केवल रासलीला करते हैं, द्वितीय अपरिछिन्न स्वरूप से संसार की उत्पत्ति का कारण हैं। उनके दहिने अंग से क्षीर समुद्र वासी अष्टभुजा भूमा पुरुष हुए हैं, वामांग से रमा वैकुण्ठ वासी हुए हैं। हृदय से परनारायण अर्थात् विरजा नदी के पार जो नारायण रहते हैं। चरणों से बद्रीबन निवासी नर नारायण हुए हैं, शृङ्गार से नन्दनन्दन श्रीकृष्णजी हुए हैं।

And for Śrī MahaVishnu as it has been told in Sudarshan Samhitā that he is Divya Guna the auspicious divine qualities of lord Śrī Rām it has also been mentioned in Vedās in Atharvavedā Vedsaröpanishad

यथायस्यांशे नैव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च ।

स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥

(Atharvavedā Vedsaröpanishad Chapter 1)

Whose Portions (Ansh) are Brahmā, Visnu and Mahesvara, Whose divine Guna is MahaVisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha. (Approx same shloka is also found in Vashisht Samhita Ch. 26 and Samved Sudarshan Samhita 1–5.)

This saint is reciting that same Atharvavedā Vedsaröpanishad,

http://https://youtu.be/_pUp_D5YjqE

So what ever has been written in the glory Lord Śrī Raghunändan has been already approved by Vedās itself.

Lord Śrī Krishnā is itself Incarnation of Śrī Rāma so no difference between Avatār and Āvatari,

यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया

अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्

(Yajurvedā Shrüti krishnopanishad 1.1)

That RAma, who having transformed himself (incarnates) as Krishna, attained Sarvaatmaktaa by his very lila (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth . I make prostration before that same Śrī Rāma.

And always remember do not ever consider the glory of Śrī Rāma to be just an Arthavaad means प्रशंसा मात्र में की गई स्तुति, lord Shiva is very strict on this point as he has said,

यन्नामकीर्त्तन फलं विविधं निशम्य न श्रद्दधाति मनुते यदुतार्थवादम्।

यो मानुषस्तमिह दुःखचये क्षिपामि संसार घोर विविधार्त्तिनिपीडितान्नम्॥

(Brahmā Samhitā, lord Shiva to Mata Partvati)

The person who does not believe in the name of Shri Ram after listening to the different types of fruits of the chanting of the name of Shri Ram, but considers the glory to be just mere a Arthavaad, I throw that person in the sea of ​​sorrows, who will suffer from many severe sorrows of the world.

Remember Nahi ninda and these stuff never apply while Glorifying Śrī Rāma.

Please Chant SitaRam SitaRam SitaRam SitaRam 

Hail to Priya Pritam Sarkar ❤️

Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।

अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

First get clear that there is no difference between Avatār and Avatāri, the same supreme Brahmān reveales on earth or in different Lokā in numerous forms. As पूर्णमद: पूर्णमिदं पूर्णात् concept always apply.

Coming to the first question, who is Śrī Rāma?

Well only Siya Ju Sarkār and Sakīs of Śrī Raghavā like Charushila Ju and Chandrakala Ju can give you the best answer😂

But this servent will try it's best to reveal the true form of Śrī Rāma in front of you.

Śrī Rāma is the one who appears on earth as an Avatār of Śrī Hāri Vīshnu and some times he comes directly from Saket. When Śrī Hāri Vīshnu takes Śrī Rāma Avatār than his companions are Lakshmāna (Anānt Shësh Nāag), Bharata (Sudãrshan Chakrā) and Shātrughna (Shānkh).

But when Paratpar Par-Brahmā the lord who resides in Sāket appears than the chronology is different, than,

वैकुण्ठेशस्तु भरतः क्षीराब्धीशस्तु लक्ष्मणः ।

शत्रुघ्नस्तु स्वयं भूमा रामसेवार्थमागताः।।

(Nārad Panchratra Brihād Brahmā Samhitā)

Śrī Bhārat who is lord of Vāikuntha, Śrī Lakshmān who resides in Sheer Sagar (क्षीर सागर) and Śrī Shātrughna who is swayam Bhumā Purushā, all of them incarnated with him to serve Śrī Rāma.

Around same question was also asked by Śrī Hanumān ji in Kishkindha Kand,

मृदुल मनोहर सुंदर गाता। सहत दुसह बन आतप बाता॥

की तुम्ह तीनि देव महँ कोऊ। नर नारायन की तुम्ह दोऊ।।

Your beautiful, soft limbs are the destroyer of the mind and you are enduring the sorrowful sun and wind of the forest. Are you one of the three gods or are you both Nara and Narayana.

Again in next doha

जग कारन तारन भव भंजन धरनी भार।

की तुम्ह अखिल भुवन पति लीन्ह मनुज अवतार॥

Or else You are the Lord Himself (of Sāket), the root cause of the world and the master of all the planets, who incarnated in human form to take people across the ocean of material existence and to destroy the burden of the earth.

And Śrī Rāma is the Eternal husband of Srímati Sitā Maharani and appears as a son of King Dashārath and Queen Kaushālya.

Here are few virtues of Śrī Rāma,

स हि रूपोपपन्नश्च वीर्यवाननसूयकः ।

मां नमः भूमावनुपमस्सूनुः गुणैर्दशरथोपमः ॥

(Valmiki Ramayan 2-1-9)

"In his Rupa, Lavanya, Saundarya (beauty, elegance and charm etc), Śrī Rāma is incomparable, He is a hero of valor and without envy (towards anyone). By virtues, he was like Maharaj Dasarātha. In this way, Śrī Rāma was verily an incomparable son on the earth."

स च नित्यं प्रशान्तात्मा मृदुपूर्वं तु भाषते ।

उच्यमानोऽपि परुषं नोत्तरं प्रतिपद्यते ।।

(Valmiki Ramayan 2-1-10)

That Rāma is always peaceful in mind and speaks softly and sweetly (does not speak harsh or rude words even in laughs). He does not react to the hard words spoken by others.

कथंचिदुपकारेण कृतेनै केन तुष्यति ।

न स्मरत्यपकाराणां शतमप्यात्मवत्तया ॥

(Valmiki Ramayan 2-1-11)

That Rama, because of his good bent of mind, feels glad even by whatever way a good or little thing is done to him. He does not remember any number of bad things or offenses done to him.

Śrī Rāma does not think or remember any number of faults or mistakes or bad things done to him by others, he is the sweetest Lord.

अप्रधृष्यश्च संग्रामे क्रुद्धैरपि सुरासुरैः ।

अनसूर्यो जितक्रोधो न दृप्तो न च मत्सरी ।

न चावमन्ता भूतानां न च कालवशानुगः ॥

(Valmiki Ramayan 2-1-31)

"Even enraged gods as well as demons could not contain or defeat Shri Rama in the battle*. Shri Rama is free from jealousy. He is conquered anger. He has no arrogance and envy. He had not humiliated any living being. Kaala (time) could not control him, He remains always same in his own transcendental virtues (free from anger, envy, undefeated, soft and sweet spoken, always righteous, noble, gentle etc) and qualities (ever Youthful, attractive and charming etc)."

*This is also indicated in Śrīmad Rāmcharit Mānas,

संकर सहस बिष्नु अज तोही।

सकहिं न राखि राम कर द्रोही॥

Śrī Hanumān said; O Ravaña, I swear that even thousands of Vishnu and thousands of Shankar cannot protect the one who is enemy of Śrī Rāma.

वैहारिकाणां शिल्पानां विज्ञातार्थविभागवित् ।

आरोहे विनये चैव युक्तोवारणवाजिनाम् ।।

(Valmiki Ramayan 2-1-28)

For Vihar-Kreeda-Prayojana (disporting and delighting during Vihaar-kreeda), Shri Rama knows the arts of Music, and dance. He also knows painting, playing the instruments, etc. He knows how to distribute the wealth. He is efficient in riding and taming of elephants and horses etc.

गान्धर्वे च भुवि श्रेष्ठो बभूव भरताग्रजः ।

(vālmīki rāmāyaṇa 2.2.35)

Shri Rama is best in the world in the arts of music and dance.

Maharshi Vālmiki says in Śrī Rāmāyaṇa, Śrī Rāma is the Kāma-vardhanah (means mere a sight of whom infuses love towards him in everyone, not in just women, but even among men, from animals even to ordinary creepers- plants-trees and rivers, all feel a strong attraction and love towards him in Shringaar i.e. romance, such Kaam- vardhanah he is). That's Rāmcharit Mānas says Kāam Köti Chhābi Syām Sarirā, One doesn't need to chant a separate Kāma-mantra for Śrī Rāma, as the name 'Rāma' itself means the one who is foremost among all those who delight others (rāmō ramayatām śrēṣṭhaḥ) [Śrīmad Vālmīki Rāmāyaṇa 2.53.1]; 'Rāma' means the one who gives bliss; And bliss (ananda) is the most subtle and essence of all. Śrī Rāma is the only one in whole cosmos who can delight (give bliss to) 'Śrī Ji (Sītā Ji), none else.

In Valmiki Ramayana, the story of Śrī Rāma starts from the time when he is around 13 years old. Valmiki intentionally skipped initial 12 years of leela of Bhagavan Śrī Rāma in greater good of society, which is predominantly his dev-leela, unrestrained display of his complete divinity. (Just like Ved-Vyasa skipped childhood pastimes of Śrī Krishna in Mahabharata, yet His initial 12 years Madhurya pastimes in Vrindavan is disclosed in Bhagavatam only.) Similarly, childhood-leela of Śrī Rāma is revealed in many Ramayana-s mainly Śrīmad Bhüshundí Ramayan, Satyopakhyan etc, He does many divine- pastimes in the villages of many divine forests on the bank of river Sarayu. Before his marriage, he did many divine-pastimes, He did many Rāsa dance with many Gop-kanya-s (gopi-s), deva-kanyas, Gandharva-Kanya-s etc on the bank of river Sarayu. He was the one who did Rāsa-dance first time in Vrindāvan on bank of River Yamuna, this was the reason when BrahmA appears in Yuddha-Kanda before him after the elimination of Ravana, He eulogized Śrī Rāma as the one who is worshiped by Gopika-s in Vrindavan in Adhyatm-Ramayana.

Now coming to second question that is he a avatar of Vishnu or supreme lord even above Brahma Vishnu and Shiva?

As this servent quoted earlier that Śrī Rāma is both Avatari and Avatar and their is no difference between them. But in Śrī Samprāday Śrī Rāma is worshipped as an Avatāri from whom everything has emerged out like Brahmā, Vishnu even Maha Vishnu, Shiva, Krishna, Narsimha etc.

यस्यांशेन एव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च ।

स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥

Atharvavedā Shrüti Vedsaropanishad

Whose Ansh are Brahma Visnu and Mahesvara, Whose divine Guna is Mahavisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha. (Approx same shloka is also found in Vashisht Samhita Ch. 26 and Samved Sudarshan Samhita 1–5.)

As Śrī Rāma himself says;

योऽपि नारायणोऽनन्तो लोकानां प्रभवाव्ययः ।

ममैव परमा मूर्तिः करोति परिपालनम्॥

(श्रीमद्रामायणे वाल्मीकीये अद्भुतोत्तरकाण्डे भगवद्धनूमत्संवादो नाम चतुर्दशः सर्गः)

The Lord of the infinite worlds, who is inseparable Nāräyan, is my supreme form and maintains the universe.

Vīshnu, Narayan, Krishna, Narsimha, Varah etc all other Gods and Demi Gods are only the manifestation Śrī Rāma and Śrī Rāma is Paratpar.

एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् ।

राम एव परं ब्रह्म राम एव परं तपः ।।

राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।

वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।

वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।

(Yajurvedā Shrüti RāmRahāshyopanishād)

In all the scriptures like Vedās, the supreme principle is 'Tāraka Rāma' in the form of Brāhman. Śrī Rāma is the Supreme Brāhman. Śrī Rāma is the supreme form. Śrī Rāma is the Supreme Being. Śrī Rāma is Tarakabrahma. Hanumān Ji preached to the devotee of Śrī Hāri Vīshnu and other Rishis "I myself, Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hāri Nāräyana, Lord Naräsimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. all are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also mere parts of Lord Śrī Rāma.

Śrī Rāma and his manifestations are also mentioned in Śrīmad Vālmiki Rāmayan in Yuddh Kanda in Sarg 117 as said,

भवान् नारायणो देवः श्रीमांश्चाक्रायुधः प्रभुः ।

एकशृङ्गो वराहस्त्वं भूतभव्यसपत्नजित् ।।

'You are Lord Narayana, the omnipotent lord who holds the wheel, the earth-bearer with a beard and the conqueror of past and future enemies of the deities.

Here Brahmā ji is worshipping Śrī Rāma as Visheshya and with Visheshan he equalize Sri Rama with Śrī Hāri Nāräyana, Krishnā. He is telling that O Śrī Rāma you incarnates as Nāräyan who hold chakra, you incarnated as Krishnā and so on.

As said in various other scriptures same as Vedas,

द्विभुजो जानकीजानिस्सदा सर्वत्र एव हि।

भक्तेच्छातः पुनर्जातो वैकुंठे ते चतुर्भुज।।

(Shiv Samhita 5 Patal)

The two-armed Janakivallabh shri ram you are always everywhere. By the will of your devotee, you take 4 handed narayan form in vaikunth.

परं ब्रह्म परं धामं जगतां कारणं परम् ।

नागशय्या शयानं च द्विभुज रघुनंदनम्।।

(Satyopakhyan)

Two armed Shri Raghunandan is the supreme Brahman, supreme abode and is the cause of jagat who rests on bed of serpent.

ततस्तवमसि दुर्धर्षात्रस्माद भावात् सनातनात्।

रक्षार्थ सर्वभुतानाम् विष्णुसं उपजग्मिवान्।।

(Valmiki Ramayan 7.104.9)

Kaal says:- After my prayers, in the beginning of creation, you forsaken your durdharssa form(form that is difficult to be achieved by so me many) the bhava (2 armed Shri Ram) and assumed the form of Vishnu for the sake of protection and sustenance of all living beings.

Why Visheshya and Visheshan?

As said futher their,

लोकानां त्वं परो धर्मो विष्वक्सेनश्चतुर्भुजः

You are the supreme religion of the people. You are Vishvaksena Chaturbhuja. (Vishwaksena, is the commander-in-chief of the army of the Vishnu, additionally serving as a gatekeeper and chamberlain of celestial abode Vaikuntha.)

Now tell me have you seen Śrī Rāma gatekeepering Vāikuntha and fighting in favour of Devatas with four arms?

Not at all, all these Visheshan are been used to show Omnipresence of Śrī Rāma that it's only Śrī Raghunandan who manifests an Nāräyana, Vīshnu, Krishna, Vāraha, Vishvaksena etc.

Infact Śrī Raghavā is,

परान्नाराय गाच्चैव कृष्णात्परतरादपि ।

यो वै परतम श्रीमान् सवै दाशरथि स्वराट् ॥

जय मत्स्याद्यसंख्येयावतारोद्भवकारण । ब्रह्मविष्णुमहेशादिसंसेव्यचरणाम्बुज ।।

(Narad Panchratra Vashistha Samhita)

The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath's son Raghavā. Whose lotus feet are served by Brahma ādi Tridev (Shri Shiva and Shri Vishnu) and Matsya etc, is the reason for many incarnations. Hail to you such Supreme Lord Śrī Raghunandan.

नारायणोपि रामशः शंखचक्रगदाव्जधृक्।

चतुर्भुजस्वरूपेण वैकुण्ठे च प्रकाशते ॥

अवतारा बहवः सति कलाश्चांशविभूतयः।

राम एव परं ब्रह्म सच्चिदानन्दमव्ययम्।।

(Nārad Panchratra Śrī Bhardwaj Samhita)

Śrī Hāri Nārāyana is an incarnation of Śrī Rāma and shines in Vaikunth in the form of four arms with conch, chakra and mace. There are many incarnations of Śrī Rāma differentiating by Kalas, Part, Vibhuti etc. But Śrī Rāma himself is Par-Brahma who is devoid of Maya in his two armed form (human form)

सूर्यस्यापि भवेत्सूर्यो ह्यग्नेरग्नि प्रभोः प्रभुः।

श्रियः श्रीश्च भवेदग्र्या कीर्तिः कीर्त्याः क्षमाक्षमा ।।

दैवतं दैवतानां च भूतानां भूतसत्तमः ।

तस्य के ह्यगुणा देवि वने वाप्यथवा पुरे ॥

(Śrī Valmiki Rāmāyaṇa 2.44.15/16)

"Oh, Kausalya! Rama is the sun of even sun (the illuminator of even sun), He is the fire of even fire, he is the Narayan (prabhu*) of the Narayan (*here the word prabhu denotes narayan not Devatas, as devata are already mentioned in next shloka) ,(Śrimati Sītā is) the Śrī of Śrī i.e. the Goddess of even Śrī-devi (Lakshmi), the foremost glory of glory, the forbearance of forbearance, the Devata of all Devata, and the foremost being (i.e. the Supreme-being) among all the beings. Indeed, what misfortune could be ever there for such Rama whether he lives in the forest or city?

Śrī Hāri Nāräyana and others are the incarnation of Śrī Rāma as mentioned in Vedas and other scriptures as mentioned above.(many people doubt that if their any Maha-Vishnü word mentioned in Vedas? A big big Yes! Śrī Rāma in Atharvavedā Rāma Tapniye Upnishad has been called as Maha-Vishnü)

Shrimad Valmiki Ramayana is the most authoritative scripture in Vishishtadvaita- Vaishnavism, Brahma himself told 'there is no grain of untruth in it'. When Śrī Rām killed Ravana, then Lord Brahma came and did Stuti of Śrī Rām. He eulogized Shri Ram in various ways, BrahmA mentions Narayana, Krishna, Varaha, Hrishikesa, Vishnu etc as various forms of Shri Rama.

Srímati Sitā Maharani is has also been depicted as Lakshmi as Śrī Lakshmï is an incarnation of Śrī Sītā,

सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः ||

(VR- 6.117.28)

O Śrī Rām, Maa Sītā is Goddess Lakshmi (the divine consort of Lord Vishnu), while You are Lord Visnu. You are Lord Krishna.

As also said in Śrīmad Rāmcharit Mānas,

जासु अंस उपजहिं गुनखानी।

अगनित लच्छि उमा ब्रह्मानी॥

भृकुटि बिलास जासु जग होई।

राम बाम दिसि सीता सोई॥

From whose fraction the innumerable mines of virtues Lakshmi, Parvati and Brahmani (powers of the trinity) are produced and by whose brow the world is created, The same (Swarupa-Shakti of the Lord) Sita is situated on the left side of Rama.

Here one should not get confused with these Visheshan applying for Śrī SitāRāmā. Again telling here Brahmā ji is worshipping Śrī Rāma as Visheshya by using Visheshan for them.

As Maa Lakshmi is non other than Incarnation of Srímati Sitā Maharani as mentioned in Vedās,

Śrī Sītā has been depicted as the Original form of all Shakti in Vedās as shown below,

सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति

Athârvavedā Shrüti Sītā Upänīshad

Śrī Sītā is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi, Bhudevi, Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.

That's why in Śrīmad Vālmiki Rāmayan which is itself Incarnation of Vedās clearly says that Śrī Sītā is even Śrī of Bhagwāti Śrī.

वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।

सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ।।

(Valmiki Ramayan 6.111.24)

Same is said by Brahmānd Purān,

सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।

श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥

नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।

In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani Sarkār who is worshipped in all Lokas.

Gosvami Tulsidasa who is the incarnation of sage Vālmīki (-Bhavishyottar Purāṇa), says same thing in Śrī Rāmacharitmānas, that Śrī Rāma is like billions of Lord Vishṇu, infinite billions of Maa Durgā and billions of Lord Shiva.

रामु काम सत कोटि सुभग तन । दुर्गा कोटि अमित अरि मर्दन ॥

सक्र कोटि सत सरिस बिलासा । नभ सत कोटि अमित अवकासा ॥

सारद कोटि अमित चतुराई । बिधि सत कोटि सृष्टि निपुनाई ॥

बिष्नु कोटि सम पालन कर्ता । रुद्र कोटि सत सम संहर्ता ॥

(ŚrīRāmacaritamānasa 7.92.3/5)

Śrī Rāma's body possesses the charm of a myriad Cupids. He is as inexorable in crushing the enemy as countless millions of Durgās. He enjoys the luxury of a myriad Indra-s and is immeasurable in expanse as a myriad firmaments. He is as sharp as countless millions of Saraswatis-s and possesses the creative skill of a myriad Brahmā-s. Again, He is as good a preserver as billions of Vishṇu-s and as thorough a destroyer as billions of Rudra-s.

Incomparable as Śrī Rāma is, He has no compeer. Śrī Rāma alone is Śrī Rāma's peer - so declare the Vedas - even as the sun really suffers diminution by being likened to a myriad glow-worms.

And so Śrī Krishnā also a manifestation of Śrī Rāma,

यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया । अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्।।

(Atharvavedā Shrüti Krishnōpanishad 1.1)

That Śrī Rāma, who transformed himself (incarnated) as Krishnā, attained Sarvaatmakta (सार्वभौमिकता) by his very lilā (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth. I make prostration before that same Śrī Rāma.

Not only Śrī Rāma but his Mantra/ Name is also Paratpār as said by Vedas,

गाणपत्येषु शैवेषु शाक्तसौरेष्वभीष्टदः ।

वैष्णवेष्वपि सर्वेषु राममन्त्रः फलाधिकः॥

गाणपत्यादि मन्त्रेषु कोटिकोटिगुणाधिकः ।

मन्त्रस्तेष्वप्यनायास फलदोऽयं षडक्षरः ॥

(Atharvavedā Shrüti Rama uttartapini 5.6-7)

Among all the mantras of Lord Ganesha, Lord Shiva, Goddess Durga, Lord Surya and in all vaishnav mantra, the mantras dedicated to Shri Rama bestow greater fruits. And This Mantra-Raja of Bhagavan Shri Rama easily bestows Billions and Billions times the fruits of all the mantras dedicated to Lord Ganesha, Shiva, Durga, Surya and Vishnu. Such is the supreme glory of Mantra - Raj !

'Rāma' this is a whole indivisible term, from Ram-dhātu in the sense of 'ramate sarveshu' - 'the one who dwells in all sentients and insentient (chid-achid) substances, is existing in them, is pervading them' - the meaning of 'all- pervading' Vishnu' and 'Antaryāmī vāsudev' both these meanings are included. Thus, the name 'Rāma' is as comprehensive (and pervading) as the names Viṣṇu, Vasudeva and Nārāyaṇa (narāṇām ayanam), however both the names Vāsudeva (Vāsu + Dev) and Nārāyana (Nāram + Ayanam) consist of two words, therefore by the divine-name 'Rāma', one whole undivided indivisible Brahman (the supreme absolute) is rightly and perfectly specified!

As said in Pulatsya Samhita,

सावित्री ब्रह्मणा सार्द्ध लक्ष्मीर्नारायणेन च ।

शंभुना राम रामेति पार्वती जपति स्फुटम् ।।

Srímati savitri with Śrī Brahma, mata lakshmi with Śrī Hāri Nāräyana, Śrī Shambhu with Maa Parvati constantly chants “Ram”.

As cleared by Srímad Goswami Tulsidas ji Maharaj in Rāmcharit Mānas that,

कहौं कहाँ लगि नाम बड़ाई।

रामु न सकहिं नाम गुन गाई॥

How far can I praise the name, even Rām cannot sing the virtues of his name.

This chaupāai is exact translation of Vashistha Tantra,

The strength of the name of Sri Raghavā has been cleared more in Vashistha Tantra;

रामनाम परा ये च रामनार्थचिंतकाः ।

तेषां पादरजस्पर्शात्पावनं भुवनत्रयम् ॥

कृष्णनारायणादीनि नामानि जपतो निशम् ।

सहस्‌‍‌त्रजन्मभी राम नाम्नि स्नेहो भवत्युत ॥

राम एवाभिजानाति रामनाम फलं हृदि ।

प्रवक्तुं नैव शक्नोति ब्रह्मादीनां तु का कथा ॥

Those who are ready to chant the name of Shri Ram and are the ones who think about the meaning of the name. All the three worlds are purified by their lotus feet. There are as many names of Lord Vishnu like Lord Krishna, Narayan etc. So after chanting these names for thousands of Births one get love in the name Rām. Only one Shri Ram knows the fruits of his name in his heart but cannot say it. Because the Glory of his name is very big even his can't say that what to talk about Brahma and all.

मंत्र परम लघु जासु बस बिधि हरि हर सुर सर्ब।

महामत्त गजराज कहुँ बस कर अंकुस खर्ब ॥

(śrīrāmacaritamānasa bālakānda, dohā 256)

"The supreme sacred Mantra (the seed mantra Raam), indeed, is very small, although it has under its sway Brahm, Hari, Hara and all other gods. A tiny goad governs the mightiest and most furious elephant."

From the name of Śrī Rāma everything has came into existence that want Vedas has says. As his name is Superior and originator of everyone, same like his Dhaam/ loka is also originator of different Lokas as mentioned in Vedas and Purān;

Śrī Ayōdhyā-Puri (Sāketa-Loka) is the original source of all Vaikuntha, where the Brahm in his own original form of Śrī Rāma is present with Śrī Śrī Sītā Jī.

ॐ याऽयोध्या सा सर्वबैकुण्ठानामेव मूलाधारा प्रकृतेः परा तत्सद् ब्रह्ममयी विरजोत्तरा दिव्यरत्नकोशाढ्या तस्या नित्यमेव श्रीसीतारामयोर्विहारस्थलमस्ति।।

(Atharvavedā Shrüti Ram Rahashya Upnishad Uttarkhañd)

Ayodhya, which is beyond nature, true form, Brahmamayi, is also the foundation of all the Vaikunth worlds. Rivers like Virja emerge in its north. And Shri Sitaram ji's place of residence is always present in the Kosh (Mandap) decorated with divine gems.

In Padma puran it been clearly mentioned that Mathura etc Puris are servent of Śrī Ayodhyā Ji,

मथुराद्याः पुरी सर्वा अयोध्यापुरदासिकाः ।

अयोध्यामेव सेवन्ते प्रलयेऽप्रलयेऽपि वा ॥

(Padma Puran)

Mathura etc. all Purias are maidservants of Śrī Ayodhyā Puri. These Puris serve Ayodhyā ji with servility on both the occasions of doomsday and creation.

अयोध्यापतिरेव स्यात् पतीनां पतिरीश्वरः ।

अन्यासां मथुरादीनां रामांशाः पतयो यतः ॥

(Shiv Shita 5 Patal)

AyodhyaPati Śrī Rāma is the lord of the lords of Mathura and other Puri's as their lords are portions of Śrī Rāma.

वैकुण्ठाः पंच विख्याताः क्षीराब्धिश्च रमाख्यकः ।

महाकारणवैकुण्ठौ पञ्चमो विरजापरः ॥

नित्यं दिव्यमनेकभोगविभवं वैकुण्ठरूपोत्तरं ।

सत्यानन्दचिदात्मकं स्वयम्भू मूलं त्वयोध्यापुरी ॥

Bhargav Puran khand 3 Ch. 2

In sort, Śrī Ayodhyā Maharani is the Origin of 5 kinds of Vāikuntha as stated above, around same shloka is found in Vedas also,

बाह्यान्तस्तारकाकारं व्योमपञ्चक विग्रहम् ।

राजयोगक संसिद्धि रामचन्द्रमुपास्महे ।।

(Shukla Yajurveda Mandal Brahmanopanishad 1.1)

Pachch Param Vyom [Chidakash] is called Pachch Vaikunth, its master is Shri Ram who is Tarak Brahmakhya Rajyogaik Siddhi Swaroop.

So from here it is clear that Naam, Guna, lila, Dham of Śrī Rāma can't be matched with anyone.

Śrī Rāma is the most superior than anyone but as all are the manifestation of this sweetest lord that's why no body can't be down grade. As Sri Rama himself present in their heart. He is above all I repeat He is above all. No one can Match Śrī Rāma, Srimad Bhagavad Mahapuran and Vedas has clearly mentioned,

नेदं यशो रघुपतेः सुरयाच्ञयाऽऽत्त लीलातनोरधिकसाम्यविमुक्तधाम्नः।

रक्षोवध जलधिबन्धनमस्त्रपूगैः किं

तस्य शत्रुहनने कपयः सहायाः।।

(Śrīmad Bhagwat Mahapurana 9.11.20)

In short, Parikshit! There is no one like Lord Shri Raghuvar, then how can anyone be greater than him.

But believe me knowing all these things will go in vain if you not chanting the sweetest name Sitaram Sitaram.

So winding up with a line that I personally follow,

Knowing every siddhant every concept like a machine a will not take you to Sāket but chanting SītāRām SītāRām will, it can even make you memory card in next birth 😂

So please stop the Mind's Drama Just Chant Hare Rama

Hāri Bol Hāri Bol

Hail to Priya Pritam Sarkar ❤️

Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩

सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।

भक्तमाल सुमेरू श्रीमद् गोस्वामी तुलसीदास जी महाराज के चरणों में कोटि-कोटि नमन;
तुलसीदास जी महाराज हिंदू समाज की एकता के प्राण कहे गए हैं, जिन्होंने अपने कालजई काव्य से संपूर्ण हिंदू समाज को एक सूत्र में बांध दिया था। मैंने स्वयं कुछ हिंदू संगठनों के अधिकारियों से बात करी थी और उनसे पूछा था कि आपके अनुसार हिंदू धर्म को अभी तक किस चीज ने बचा के रखा है तो एक बात मैं बहुत गर्व से कह सकता हूं कि सभी का मत एक ही था हनुमान चालीसा और सुंदरकांड ने। अगर तुलसीदास जी ना होते तो हिंदू समाज इतना बिखर चुका होता और इसाई मिशनरी इतने पीछे पड़ जाते हिंदुओं के कि इनको इसाई बने बिना राहत नहीं होती। ऐसे महापुरुष को तो मेरा शत-शत नमन है।

अब आते हैं मुख्य बात पर कि तुलसीदास सरकार का वर्णन किस ग्रंथ में मिलता है और उनके द्वारा रचित रामायण का महात्म्य क्या है?

सर्वप्रथम तो मैं क्षमा चाहूंगा कि मुझे उनके होने के प्रमाण देने पड़ रहे हैं लेकिन रीत यही रही है कि जो दिखता है लोग उसी पर विश्वास करते हैं इसी कड़ी में मेरा भी यही प्रयास है कि मैं विभिन्न शास्त्रों के माध्यम से तुलसीदास जी और उनके द्वारा रचित वेदसार ग्रंथों का महात्म्य बता सकूं !!

प्रारंभ:~

वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति ।
रामचन्द्रकथामेतां भाषाबद्धां करिष्यति ॥

(भविष्य पुराण प्रतिसर्ग ४.२०)

भविष्योत्तर पुराणमें संपूर्ण श्रीरामकथा कहकर भगवान् भूतभावन शङ्करजी, भगवती पार्वतीजीसे कहते हैं – “हे पार्वतीजी! महर्षि वाल्मीकि ही कलियुगमें तुलसीदास बनेंगे और इस रामकथाको भाषाबद्ध करेंगे अर्थात् अवधी भाषामें निबद्ध करेंगे।”

 

और इसी बात का समर्थन अन्य शास्त्र भी करते हैं जिनके प्रमाण निम्न है:~

वासिष्ठ संहितायाम् (उपासना त्रय सिद्धांत से उद्दित, पृष्ठ 55)

वाल्मीकितुलसीदासः कलौ देवि भविष्यति ।
रामचन्द्रकथां साध्वीं भाषारूपां करिष्यति ॥

 

शिव संहितायाम् (गीता प्रेस गोरखपुर वेद कथा अंक से उद्दित पृष्ठ 285)

वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति ।
रामचन्द्रकथां साध्वी भाषारूपां करिष्यति ॥

 

ब्रह्म संहितायाम् (उपासना त्रयसिद्धांत से उद्दित, पृष्ठ 55)

वाल्मीकिस्तुलसीदासः कलौ देवि भविष्यति ।
रामचन्द्रकथां साध्वी भाषारूपां करिष्यति ॥

 

उपरोक्त तीनों श्लोकों के अर्थ वही हैं जो भविष्य पुराण के श्लोक का है।

भक्तमाल के रचयिता श्री वैष्णव आचार्य श्रीमद गोस्वामी नाभादास जी महाराज ने भी अपने ग्रंथ में तुलसीदास जी को लेकर यही लिखा है, (सन्‌ 1585)

"कलि कुटिल जीव निस्तार हित वाल्मीक तुलसी भयो"

(इति भक्तमाल, 129 छप्पयै, पृष्ठ 131, मलूक पीठ संस्करण)

कलयुग के जीव को भवसागर से पार लगाने के लिए वाल्मीकि जी ने तुलसीदास जी के रूप में अवतार लिया।

 

एक बात मैं यहां साझा करना चाहूंगा कि जिन लोगों को इतना भी ज्ञान नहीं होता कि संस्कृत की वर्णमाला में कितने वर्ण आते हैं उनको भी श्लोक संस्कृत में ही चाहिए होते हैं यह बहुत बड़ी विडंबना है हमारे समाज में, भले ही स्वयं को इतना भी ज्ञान ना हो कि स्वर व्यंजन किसे कहते हैं लेकिन श्लोक संस्कृत में होने चाहिए भले ही संस्कृत में अपशब्द ही क्यों ना दी हो। एक बात हम सब को यह समझ नहीं पड़ेगी कि शास्त्रों की दो भाषाएं हैं एक संस्कृत और एक अवधि। जब इस्लामिक आक्रांता ओं ने हमारे ऊपर आक्रमण किया तो संस्कृत का पठन-पाठन उत्तर भारत में बहुत नीचे पर चला गया, जिसके कारण लोग गुरुकुल नहीं जा पा रहे थे लेकिन शास्त्रों की रचना तो आवश्यक थी, इसीलिए उस समय के बड़े-बड़े संतो ने अपनी रचनाएं साधारण सी दिखने वाली अवधी भाषा में करी, लेकिन इसका तात्पर्य आप यह ना लगाएं की अवधि भाषा में लिखा हुआ ग्रंथ है तो इसकी प्रमाणिकता कोई कम होगी। मैं अपने जीवन में लगभग 4 संस्कृत के प्राध्यापकों से मिला हूं, और एक से तो मैं वाराणसी में मिला था जिनके घर में गया था कुछ प्रश्नों के उत्तर जानने के लिए।
तो उन्होंने कहा यह प्रश्न तो बहुत सरल है इसका उत्तर तो मानस में दिया हुआ है बैठिए मैं मानस लाता हूं, लगभग 15 कदम की दूरी पर उनका बुक्शेल्फ था, उन्होंने अपने जेब से रुमाल निकाली अपने सर पर बिछाई फिर मानस के ग्रंथ को उठाया अपने सर पर रखा और मेरे पास लाए और रुमाल बिछा कर फिर उसके ऊपर मानस को रखा।
श्रीमद रामचरितमानस को लेकर इतना प्रेम मैंने पहली बार देखा था, मेरे से रहा नहीं गया मैं उनसे पूछ पड़ा कि आप तो संस्कृत के विद्वान हैं आप मुझे लगा कि आप केवल संस्कृत के श्लोकों के पीछे जाते होंगे तो उन्होंने हंसकर एक ही बात कही की जो बात मानस में है वो सब एक जगह है जो किसी भी शास्त्र में एक जगह नहीं है क्योंकि यह मानस एकमात्र ऐसा ग्रंथ है जो ब्रह्म सूत्र का भी भाष्य है, गीता का भी संपूर्ण भाष्य है और यदि कोई सनातन तत्व को जानने का इच्छुक है तो उसकी जिज्ञासा का भी यह संपूर्ण भाष्य है।

अवधी एक शास्त्र सम्मत भाषा है जिसमें सनातन धर्म के कई शास्त्र लिखे गए हैं इसीलिए इस भाषा की प्रमाणिकता को लेकर कोई संदेह करना दूसरों के सामने अपनी मूर्खता सिद्ध करने के बराबर होगा।

अब मैं श्रीमद् गोस्वामी तुलसीदास जी महाराज और उनकी रामायण के प्रमाण बृहद ब्रम्ह रामायण से उद्धत कर रहा हूं; (इसके कुछ श्लोक गीता प्रेस गोरखपुर के वेद कथा अंक पृष्ठ 285 पर उपलब्ध हैं)

सर्वलोकोपकाराय प्रेरितो हरिणामुदा।
वाल्मीकिस्तुलसोस्दासस्तद् रूपेण भविष्यति।।

(श्री बृहद् ब्रह्म रामायण- प्र० १ श्लो०७८)

अर्थ-सभी लोगों के उपकार के हेतु श्रीहरि की इच्छा से श्री बाल्मीकि महर्षि ही श्री तुलसीदास जी के रूप में प्रगट होंगे।

 

वही से दूसरा प्रमाण~

भाषा काव्यं मानसाख्यं रामायरणमनुत्तमम् ।

करिष्यति जनानां यत्कलौ शीघ्र फलप्रदः ॥

(श्री बृहद ब्रह्म रा० प्र० १ श्लो० ७९)

अर्थ- श्री गोस्वामी जी सर्वोत्तम भाषा काव्य श्रीमानस रामायण नाम से प्रसिद्ध करेंगे जो कलियुग में सभी जनों को शीघ्र फल देने वाला होगा।

 

अब उसी बृहद ब्रम्ह रामायण में से श्रीमद् रामचरितमानस महातम में का वर्णन किया जा रहा है:~

श्रीभरद्वाज उवाच श्रीयाज्ञवल्क्य के प्रति~
१)
घोरे कलियुगे ब्रह्मन् जनानां पाप कर्मणाम् ।
मनः शुद्धि विहीनानां निष्कृतिश्च कथं भवेत् ॥

अर्थ:~ श्रीभरद्वाज जी ने कहा कि 'हे ब्रह्मन् ! घोर कलियुग के पाप कर्म में रत, मन के शुद्धि से रहित मनुष्यों का उद्धार किस प्रकार होगा।

२)
नत्यं दाशरथेर्घामायोध्याख्यां वर्णितं त्वया । वाल्मीकिं नारदः प्राह ब्रह्मलोकं गमिष्यति ॥

अर्थ:~श्रीदशरथ नन्दन श्रीरामजी का नित्यधाम श्रीअयोध्याजी है, यह आपने वर्णन किया और श्रीवाल्मीकि जी से नारदजी ने कहा कि श्रीरामजी हजारो वर्ष राज्य करके अपने नित्य धाम ब्रह्मलोक का जायेंगे।

३)
अत्र जाता मदीयान्तःकरणे शंका गरीयसी । तन्निवर्तयितुं शक्तो राम तत्त्व विदाम्बरः ।।

अर्थ:~यहाँ मेरे मन में भारी शंका उत्पन्न हुई हैं, उसको निवारा करने के लिये श्रीरामतत्त्व को जानने वालों में आप ही सब श्रेष्ठ हैं।

४)
यथा तुष्यति देवेशो देव देवो जगद् गुरुः ।
अतो वदस्व धर्मज्ञ सर्व धर्म भृताम्वर ॥

अर्थ:~और हे धर्म को जानने वाले तथा सभी धर्म धारणा करने वालों में श्रेष्ठ ! आप यह भी कहिये कि किस प्रकार से जगद्गुरु देवों के देव सर्व देवेश श्रीरामजी प्रसन्न होंगे !

श्रीयाज्ञवल्क्य उवाच~
५)
वाल्मीकिस्तुलसीदासो भविष्यति कलौ युगे ।
शिवेनात्र कृतो ग्रन्थः पार्वतीं प्रतिबोधितम् ॥

अर्थ:~श्रीयाज्ञवल्क्यजी ने कहा कि-कलियुग में श्रीवाल्मीकि जी गोस्वामी तुलसीदासजी के रूप से अवतार लेंगे, ये श्रीगोस्वामी तुलसीदासजी, शिवजी ने पार्वती को जो ज्ञान कराने के लिये जो ग्रन्थ बनाया है उस श्रीरामचरित मानस को।

६)
राम भक्ति प्रवाहार्थं भाषा काव्यं करिष्यति।
रामायणं मानसाख्यं तत्ते शंकां निवारयेत् ॥

अर्थ:~उसी ग्रन्थ के माध्यम से श्रीराम भक्ति के रस को प्रवाहित कराने के लिये अर्थात् बढ़ाने के किये श्रीमानस रामायण ग्रन्थ का भाषा काव्य करेंगे, वही ग्रन्थ आपके शंका का निवारण करेगा।

७)
करिष्यति स रामस्य नखोत्सव मनोहरम् ।
विरागदीपनी नामा बरवा च सुमंगलम् ॥
पार्वती जानकी नाम्ना रामाज्ञा भक्ति वर्धिनी ।

अर्थ:~और यही श्रीगोस्वामीजी "रामलला नहँछु" नाम का मनोहर ग्रन्थ करेंगे तथा वैराग्यसंदीपनी", "बरबै रामायण", "पावती मंगल" एवं "श्रीजानकी मंगल" और श्रीरामाज्ञा प्रश्न ये भक्ति को बढ़ाने वाले ग्रन्थ को बनायेंगे।

८)
दोहावलीं कवित्ताख्यां रामगीत कथानकम् । कृष्णगीतं मानसं च पत्रिं विनय संज्ञकाम् ॥

अर्थ:~और दोहावली, कवितावली, श्रीरामगीतावली और श्रीकृष्ण गीतावली तथा मानस रामायण एवं विनय पत्रिका नामक ग्रंथ बनावेंगे।

९)
सुखदं सर्व जावानां संसार तिमिरापहम । रामधाम प्रदं भव्यं मंगलानां सुमंगलम ॥

अर्थ:~ये सब काव्य सभी जीवों को सुख देने वाले हैं तथा संसार के अन्धकार अर्थात् अज्ञान को नाश करने वाले एवं श्रीरामजी के धाम को देने वाले, अति सुन्दर मंगलों को भी मंगल प्रदाता हैं।

१०)
समस्त मंत्र शास्त्रस्य यंत्र मंत्रं प्रविस्तरम् ।
स्वापयामास गोस्वामी पत्री विनय मध्यतः॥

अर्थ:~ सभी मंत्र शास्त्र के यंत्र मंत्रों को विस्तार से श्रीगोस्वामी ने विनय पत्रिका में स्थापित किया है।

११)
सर्व मन्त्र मयं काव्यं साधकानां सुसिद्धिदम् ।
सत्यं सत्यं मुनि श्रेष्ठ सद्यः सिद्धि प्रदं कलौः।।

अर्थ:~अत एव श्रीगोस्वामीजी के सभी काव्य मन्त्रमय हैं और साधकों को कलियुग में शीघ्र सुन्दर सिद्धि को देने वाले हैं, हे मुनिश्रेष्ठ ! यह मैं तुमसे सस्य-सत्य कहता है।

१२)
दशोनदश साहस्री श्रीमद्रामायणं मुने ।
संख्यां विरहितं चान्यत्सर्वं काव्य करिष्यति ॥

अर्थ:~हे मुने ! दश कम दश हजार अर्थात् नौ हजार नौ सौ नब्बे श्रीमद्रामायणजी की संख्या हैं परन्तु और सब काव्य नियम रहित श्रीगोस्वामीजी करेंगे।

१३)
यद्यद् भाषा कृतं काव्यं राम चरित्र संयुतं ।
भाषा रामायणस्येव पठनाच्छ्रवणान्मुने ।।

अर्थ:~वो जो अन्य भाषा काव्य हैं वे सभी श्रीरामजी के चरित्र संयुक्त हैं परन्तु भाषा रामायण अर्थात श्रीराम चरित मानस के पठन तथा श्रवण से हे मुने।

१४)
सद्यः पुनन्ति वै सर्वे चिरकालं तथान्यतः।
धमार्थ काम मोक्षाणां साधनं च द्विजोत्तम ।।

अर्थ:~समस्त प्राणी इससे तुरन्त पवित्र होते हैं इसकी अपेक्षा अन्य ग्रन्थों से बहुत काल में पवित्र होते हैं। और धर्म, अर्थ, काम और मोक्ष चारों फलों के प्राप्त करने का सबसे श्रेष्ठ यह साधन है।

१५)
श्रोतव्यं सदा भक्त्या रामायण रसामृतम् ।
नाना विधि निषेधाश्च गुरु शुक्रस्य मौढयता।।

अर्थ:~इसलिये हे द्विज श्रेष्ठ ! अमृत रस रूप श्रीमान मानस रामायणा को मदा सुनना चाहिये और नाना प्रकार के विधि निषेध तथा बृहस्पति और शुक्र के उदय अस्त का विचार,

१६)
स्पृशन्ति कदाचिद्वै सदा सर्वत्र सिद्धिदम् ।
ऊज्र्जे माघे सिते पक्षे चैत्रे च द्विजसत्तम ॥

अर्थ:~श्री रामायण के पाठ में कभी स्पर्श नहीं कर सकता क्योंकि यह सर्वत्र सब सिद्धि को देने वाला है। तो भी कार्तिक, माघ, चैत्र इन मासों के शुक्ल पक्ष में, हे द्विज सत्तम,

१७)
नवाह्ना खलु श्रोतव्यं रामायण कथामृतम् ।
अथवा माधवे विप्र मार्गशीर्षे च श्रावणे ।।

अर्थ:~श्रीरामायण कथामृत को नियम से नौ दिनों में समस्त सुनना चाहिये अथवा हे विप्र ! वैशाख, अगहन, श्रावण,

१८)
याश्विने फाल्गुने चैव शुक्ल पत्ते विशेषतः ।
वार्षिकेद्विशतं दद्यात् त्रिंशद् दद्याच्च मासिके।।

अर्थ:~तथा आश्विन फाल्गुन इन महीनों के शुक्ल पक्ष में नवाह रूप में विशेष करके श्रीरामायणजी को श्रवण करें, और वर्ष भर नित्य प्रति रामायण सुनने में वक्ता को दक्षिणा दें, और मास पारायण में अर्थात एक मास कथा करके श्रोता वक्त को दक्षिणा दें।

१९)
नवाह्ने च तथा विप्र दद्याच्च पंच विंशतिः ।
अन्यथा कुरुते यस्तु न तस्य फल भाग भवेत्।।

अर्थ:~ तथा नवाह्न में हे विप्र ! वक्ता को पच्चीस मुद्रा देना चाहिये ये हिसाब अन्य युगों के लिए हे कलियुग में तो मास भर श्रोता को १२० मुद्रा और नवाह श्रोता को १९० मुद्रा वक्ता को अर्पण करना चाहिए। नहीं तो श्रीरामायणजी के अपमान करने से श्रोता फल का भागी नहीं हो सकता है।

२०)
भवेन्निरय गामी च पश्चात् कुष्ठी भवेद्भुवम्।
अत्र ते कथयिष्यामि इतिहासं पुरातनम्।।

अर्थ:~अन्त में नरक गामी होता है पीछे निश्चय कोढ़ी होता है । यहाँ पर मैं एक तुम से पुराना
इतिहास कहूंगा,

२१)
जगन्नाथ पुरस्यासीद्राजा परम धार्मिकः ।
वैष्णवाराधनरतो भगवद्धर्म पालकः ॥

अर्थ:~भगवद्धर्म पालक वैष्णवो की सेवा में तत्पर धार्मिक श्रीजगन्नाथपुरी का एक राजा था।

२२)
कौतूहल वशात्तेन समाज सहितेन च।
श्रुतं रामायणं सर्वं मानसं तु मनोहरम् ॥

अर्थ:~जन समुदाय से श्रीमानस रामायणाजी की बढ़ाई सुनकर उस राजा ने कौतूहल वश समस्त मनोहर श्रीमानस रामायणजी को सुना।

२३)
कौतूहल वशात्तेन समाज सहितेन च।
श्रुतं रामायणं सर्वं मानसं तु मनोहरम् ॥

अर्थ:~ जन समुदाय से श्रीमानस रामायणाजी की बढ़ाई सुनकर उस राजा ने कोतूहल वंश समस्त मनोहर श्रीमानस रामायणजी को सुना |

२४)
वाचकं वैष्णवं शुद्धं रामभक्ति परायणम् !
भाषायां कोविदं मत्वा भाषा रामायणं तथा ।।

अर्थ:~कथा के बाँचने वाले शुद्ध श्रीरामभक्ति पर यथा को श्री वैष्णव को केवल संस्कृत भाषा का पति मान कर तथा श्रीरामायण जी को सामान्य भाषा में जानकर मनमें अपमान किया।

२५)
अवज्ञया द्वयश्वासौ दत्तवान् न च दक्षिणाम् ।
तेन पापेन शुद्धोऽपि वैष्णवोऽपि नृपोत्तमः ॥

अर्थ:~उन दोनों के अर्थात् श्रीमानस रामायण एवं वक्ता के अपमान की भावना से उस राजा ने कुछ भी दक्षिण नहीं दिया। उस पाप से वह राजा शुद्ध वैष्णव होने पर भी,

२६)
देहान्ते नरकं गत्वा शुशोच पापकृद्यथा ।
तं विलोक्य सक्रोधेन यमेनोक्तः स राजराट्।।

अर्थ:~देहान्त होने पर वह राजा नरक को गया और जैसे पाप करने वाला सोचता है वैसे सोचने लगा, उसको देखकर क्रोध से युक्त होकर यमराज बोले।

२७)
पापात्मायं महामानी मिथ्यालापी विमूढधीः ।
रामायणं वेद समं भाषां मत्वा कुबुद्धितः ॥

अर्थ:~ कि यह पापात्मा है और महा अभिमानी विमूढ़ बुद्धि वाला (बड़ामूर्ख) मिथ्या बोलने वाला है। इसने श्रीमान रामायण जी वेद के समान है उसको अपनी बुद्धि से सामान्य भाषा का मानकर,

२८)
अनाहत्य विमूढात्मा वाचकं वैष्णवं तथा ।
श्रुत्वा रामायणं सर्वं दक्षिणा नैव दत्तवान् ॥

अर्थ:~अपमान किया और बाँचने वाले श्रीवैष्णव का अनादर किया, समस्त रामायण सुनकर मी दक्षिणा नहीं दिया।

२९)
संतुष्टं शील सम्पन्नमाचार्यं प्राप्य भाग्यतः ।
मिष्ट मिष्टतरैर्वाक्यैः न प्रशादितवान् स्वयम् ॥

अर्थ:~ सन्तोषी तथा शील सम्पन्न आचार्य (वक्ता) भाग्य से मिलने पर भी उनको मीठे-मीठे वचनों से भी सन्तुष्ट नहीं किया।

३०)
ततोऽयं नरकं प्राप्तो विष्णु धर्मरतोऽपि च।
स्वधर्म भस्मसात्कृत्वा मत्समापमिहागतः ॥

अर्थ:~उसी कारण से विष्णु धर्म में तत्पर रहते हुए भी यह नरक को प्राप्त हुआ, श्रीरामायणजी के अपमान रूप पाप से अपने धर्म को भस्म (नाश) कर दिया और यहाँ नर्क में मेरे पास आया है।

 

~बृहद ब्रह्म रामायण में वर्णित श्रीमद् रामचरितमानस महातम संपूर्ण हुआ।

इसके साथ साथ श्री महाकाल संहिता में भी श्रीमद् रामचरितमानस के पाठ के फल का वर्णन मिलता है,

भव रोग हरी भक्तिः शक्ति यस्व शुभ प्रदा ।
ज्ञान वैराग्य सहितं कीलकं यस्य कीर्तिम् ।
तं मानसं राम रूपं रामायणमनुत्तमम् ।
प्रणमामि सदा भक्त्या शरणं च गतोस्म्यहं ॥
श्रीमदरामायणं दिव्यं मानसं भुक्ति मुक्तिदम् ।
यस्व श्रवण मात्रेण पापिनोऽपि दिवंगताः ॥

(इति महाकाल संहिता)

 

तुलसीदास जी महाराज से जुड़े हुए प्रमाण का‌ अंत नहीं है बस मैं प्रमाण डालते जाऊं और आप पढ़ते जाएं इसका अंत कभी नहीं होने वाला इसीलिए विस्तार भय से यही तक प्रमाण डाल रहा हूं।

यह सब थी प्रमाण की बातें अब तुलसीदास जी महाराज के जीवन से जुड़ी हुई कुछ महत्वपूर्ण घटनाएं जान लेते हैं;

लेकिन उससे पहले आपको एक बात समझ नहीं पड़ेगी कि तुलसीदास जी ने अपने मन से कोई भी बात नहीं लिख दी है श्रीरामचरितमानस में, उनके इस काव्य को;
"नानापुराणनिगमागम सम्मतं यद् रामायणे निगदितं क्वचिदन्यतोऽपि" कहा गया है,

यानी उनका यह काव्य वेद, पुराण, 6 दर्शन, आगम आदि सबसे सम्मत है।
इसीलिए महापुरुषों ने श्रीमद् रामचरितमानस को संपूर्ण वैदिक दर्शन का सार कहा है।

संवत् 1620 की माघ कृष्ण अमावस्या अर्थात् मौनी अमावस्याके परम पावन पर्वपर श्रीचित्रकूटके रामघाटपर बनी अपनी कुटियामें विराजमान मलयचन्दन उतारते हुए श्रीतुलसीदासजीके समक्ष श्रीरामलक्ष्मण दो बालकोंके रूपमें उपस्थित हुए और बोले – “ऐ बाबा! हमें भी तो चन्दन दो।” इन भुवनसुन्दर बालकोंको देखकर श्रीतुलसीदासजी महाराज ठगे-से रह गए और भगवान् श्रीरामजी अपने मस्तकपर चन्दनका तिलक लगाकर तुलसीदासजीके भी मस्तकपर मलयगिरि­चन्दनसे ऊर्ध्वपुण्ड्र करने लगे। तब श्रीहनुमान्‌जीने सोचा – “कहीं यह बाबा फिर न ठगा जाए और प्रभुको न पहचान पाए,” अतः अञ्जनानन्द­वर्धन प्रभु श्रीहनुमन्तलालजी सुन्दर तोतेका वेष बनाकर कुटीके निकटस्थ आमकी डालपर बैठकर प्रभुके परिचयसे ओत-प्रोत यह दोहा बोले –

चित्रकूट के घाट पर भइ सन्तन की भीर।
तुलसिदास चन्दन घिसें तिलक देत रघुबीर॥

 

आज भी सामान्य तोते चित्रकूटी दूध रोटी ही पहले बोलते हैं। अब क्या था! समझ गए गोस्वामी तुलसीदासजी महाराज प्रभुके आगमनको और पहचान गए हुलसीहर्षवर्धन प्रभु अपने परमाराध्य परमप्रिय परमपुरुष परमसुन्दर नीलजलधरश्याम लक्ष्मणाभिराम भगवान् श्रीरामजी को। गोस्वामीजीने विनय­पत्रिकाके उत्तरार्धमें इस घटनाका स्पष्ट संकेत करते हुए कृतज्ञता­ज्ञापन किया

तुलसी तोकौ कृपाल जो कियौ कोसलपाल।
चित्रकूट के चरित चेत चित करि सो।
(वि.प. २६४.५)

 

अब तो प्रभु श्रीरामजीने ही इस जङ्गमतुलसीकी सुगन्धिको दिग्दिगन्तमें बिखेरनेका निर्णय ले लिया और उनकी प्रेरणासे भगवान् भूतभावन शङ्करजीने चैत्रशुक्ल सप्तमी विक्रम संवत् १६३१की रातमें स्वप्नमें ही श्रीतुलसीदासजी महाराजको लोकभाषामें श्रीरामगाथा लिखनेकी प्रेरणा दी, जिसका उल्लेख करते हुए गोस्वामीजी स्वयं कहते हैं –

सपनेहुँ साँचेहु मोहि पर जौ हरगौरि पसाउ।
तौ फुर होउ जो कहेउँ सब भाषा भनिति प्रभाउ॥
(मा. १.१५)

 

काशीमें भगवान्‌ श्रीशङ्करजीका आदेश पाकर तुलसीदासजी महाराज श्रीअवध पधारे और चैत्रमासकी रामनवमीके मध्याह्न­वर्ती अभिजित् मुहूर्तमें गोस्वामी श्रीतुलसीदासजीके हृदयाकाशमें श्रीरामचरितमानसका प्रकाश हुआ-

संबत सोरह सै एकतीसा। करउँ कथा हरि पद धरि सीसा॥
नौमी भौम बार मधुमासा। अवधपुरी यह चरित प्रकासा॥
(मा. १.३४.४५)

 

श्रीअवध, श्रीकाशी तथा श्रीचित्रकूटमें निवास करके महाकवि गोस्वामी श्रीतुलसीदासजीने सप्त­प्रबन्धात्मक इस महाकाव्य श्रीरामचरितमानसजीकी रचना संपन्न कर ली। हुलसीनन्दन श्रीवाल्मीकि­नवावतार गोस्वामी श्रीतुलसीदासजी महाराजकी सहज­समाधि­लब्ध महादेवभाषाने अपनी लोकप्रियतासे संपूर्ण विश्वकी मानवजातिको मन्त्रमुग्ध कर लिया और एक ही साथ महर्षियोंकी तपस्या, आचार्योंकी वरिवस्या तथा कविवर्योंकी नमस्या रूप त्रिवेणीसे मण्डित होकर यह मानस­प्रयाग सारस्वतोंके लिये जङ्गम तीर्थराज बन गया। श्रीरामचरितमानसजीकी इतनी ख्याति बढ़ी कि जिससे खल स्वभाववाले मानी पण्डितोंको अकारण ईर्ष्या होनी स्वाभाविक थी और उन्होंने श्रीकाशीमें इस प्रकारका बवंडर भी खड़ा किया कि तुलसीदासने ग्राम्य भाषामें श्रीरामकथा लिखकर देवभाषा संस्कृतका अपमान किया है, परन्तु सत्य तो सत्य ही रहता है और वैसा ही हुआ। इस यथार्थकी परीक्षाके लिये श्रीकाशीके भगवान्‌ श्रीविश्वनाथजीके मन्दिरमें सभी ग्रन्थोंके नीचे श्रीरामचरितमानसजीकी पोथी रख दी गई और पट बंद कर दिया गया। जब दूसरे दिन प्रातःकाल पट खुला तब श्रीरामचरितमानसजीकी पोथी सभी ग्रन्थोंके ऊपर दिखाई दी जिसके मुख्य पृष्ठपर सत्यं शिवं सुन्दरम् लिखकर भगवान्‌ श्रीविश्वनाथजीने स्वयं अपने हस्ताक्षर कर दिये थे। इस दृश्यने भगवद्विमुख विद्याभिमानियोंके मुख काले किये एवं सभीने एक मतसे यह तथ्य स्वीकार किया कि यदि संस्कृत भाषा देवभाषा है तो श्रीगोस्वामि­तुलसीदासकृत श्रीरामचरितमानसजीकी भाषा महादेवभाषा है, क्योंकि संस्कृतमें उद्भट विद्वान् होकर भी गोस्वामी श्रीतुलसीदासजीने महादेवजीकी आज्ञासे श्रीरामचरितमानसजीको लोकभाषामें लिखा। जब श्रीरामचरितमानसजीको काशीके तत्कालीन मूर्धन्य विद्वान् अद्वैतसिद्धिकार श्रीमधुसूदन सरस्वतीने देखा तो वे आश्चर्यचकित रह गए और उन्होंने मानस और मानसकारकी प्रशस्तिमें एक बड़ा ही अद्भुत श्लोक लिखा

आनन्दकानने कश्चिज्जङ्गमस्तुलसीतरुः।
कविता मञ्जरी यस्य रामभ्रमरभूषिता॥

 

अर्थात् इस आनन्दवन श्रीकाशीमें श्रीगोस्वामी तुलसीदासजी एक अपूर्व जङ्गम अर्थात् चलते-फिरते श्रीतुलसीवृक्ष ही हैं जिनकी कविता रूपी मञ्जरीपर निरन्तर श्रीरामजी भ्रमर बनकर मँडराते रहते हैं, इसलिये उनकी कविता रूपी मञ्जरी सर्वदैव श्रीराम रूप भ्रमरसे समलङ्कृत रहती है।

तात्पर्य यह है कि जैसे श्रीतुलसीमञ्जरीको भ्रमर नहीं छोड़ता, उसी प्रकार श्रीतुलसीदासजीकी कविताको भगवान्‌ श्रीरामजी भी कभी नहीं छोड़ते, उनका इससे स्वाद्य-स्वादक-भाव संबन्ध है।

श्रीरामचरितमानसजीके संबन्धमें एक चमत्कारिक ऐतिह्य (घटना) प्रसिद्ध है। गोस्वामीजी जिन दिनों श्रीकाशीमें विराजते थे और तत्कालीन श्रीकाशी­नरेशपर उनकी कृपा भी थी, उसी समय एक विचित्र घटना घटी। श्रीकाशी­नरेशकी द्रविड़­नरेशसे परम मित्रता थी और इन दोनोंमें एक ऐसी सन्धि हो गई थी कि वे अपनी होनेवाली विषमलिङ्गी सन्ततियोंमें वैवाहिक संबन्ध करेंगे अर्थात् यदि द्रविड़­नरेशके यहाँ प्रथम पुत्र आता है तो उसका श्रीकाशी­नरेशकी प्रथम होनेवाली पुत्रीसे संबन्ध होगा। यदि इसके विपरीत श्रीकाशी­नरेशको प्रथम पुत्र उत्पन्न होगा तो वह द्रविड़ नरेशकी प्रथम होने वाली पुत्रीका पति बनेगा। परन्तु संयोगसे दोनों नरेशोंके यहाँ प्रथम बार पुत्रियोंका ही जन्म हुआ, किन्तु काशी­नरेशने असत्यका अवलम्ब लेकर अपनी पुत्रीको पुत्रके रूपमें ही प्रस्तुत किया। फलतः दोनोंकी सन्धिके अनुसार श्रीकाशी­नरेशके पुत्रके साथ (जो वास्तवमें पुत्री थी), द्रविड़­राजपुत्रीका विवाह निश्चित हो गया। गुप्तचरोंसे वास्तविकताका समाचार मिलनेपर द्रविड़­नरेशने अत्यन्त क्रुद्ध होकर श्रीकाशी­नरेशपर आक्रमण करनेका निश्चय कर लिया, अनन्तर श्रीकाशी­नरेश भयभीत होकर गोस्वामी श्रीतुलसीदासजीकी शरणमें आए तब गोस्वामीजी ने,

मन्त्र महा मनि बिषय ब्याल के। मेटत कठिन कुअंक भाल के॥
(मा. १.३२.९)

 

इस पङ्क्तिसे श्रीमानसजीके प्रत्येक दोहेको संपुटित करके श्रीरामचरितमानसजीका नवाहपारायण कराया और हो गया चमत्कार! श्रीकाशी­नरेशकी पुत्री पुत्ररूपमें परिणत हो गई। फिर उसका द्रविड़­राजपुत्रीके साथ महोत्सवपूर्वक विवाह संपन्न हुआ। इस ऐतिहासिक सत्य घटनासे श्रीमानसजीके प्रति लोगोंकी आस्था जगी, अद्यावधि जग रही है और भविष्यमें भी जगती रहेगी।

गोस्वामी श्रीतुलसीदासजीके जीवनका प्रत्येक क्षण श्रीसीता­रामजीके श्रीचरणारविन्दोंसे जुड़ा रहा और उनका मनोमिलिन्द उसी परमप्रेम­पीयूष­मकरन्दको पी-पीकर सतत मत्त होता रहा। इस प्रकार १२६ वर्ष पर्यन्त वैदिक साहित्योद्यानका यह मनोहर माली संवत् सोलह सौ अस्सी श्रावण शुक्ल तृतीया शनिवारको वाराणसीके असी घाटपर अन्तिम बार बोला –

रामचन्द्र गुन बरनि के भयो चहत अब मौन।
तुलसी के मुख दीजिए बेगहि तुलसी सौन॥

 

भावुक भक्तोंने जब बाबाजीके लम्बे आध्यात्मिक जीवनके अनुभव­सार­सर्वस्वके परिप्रेक्ष्यमें अपनी इति­कर्तव्यताकी जिज्ञासा की तब श्रीचित्रकूटी बाबा गोस्वामी श्रीतुलसीदासजी बोले –

अलप अवधि तामें जीव बहु सोच पोच
करिबे को बहुत है कहा कहा कीजिए।
ग्रन्थन को अन्त नाहिं काव्य की कला अनन्त
राग है रसीलो रस कहाँ कहाँ पीजिए।
बेदन को पार न पुरानन को भेद बहु
बानी है अनेक चित कहाँ कहाँ दीजिए।
लाखन में एक बात तुलसी बताए जात
जन्म जो सुधारा चाहो रामनाम लीजिए।

 

बस मौन हो गया श्रीरामकथाका अन्तिम उद्गाता–
संबत सोरह सै असी असी गंगके तीर।
श्रावण शुक्ला तीज शनि तुलसी तज्यौ शरीर॥

वस्तुतः हुलसीहर्षवर्धन कलिपावनावतार श्रीरामकथाके अनुपम एवं अन्तिम उद्गाता, सांस्कृतिक क्रान्तिके सफल पुरोधा, कविकुलपरमगुरु, अभिनव­वाल्मीकि गोस्वामी श्रीतुलसीदासजीके जीवनवृत्तका वर्णन मुझ जैसे जीवके लिये उतना ही दुष्कर है जितना सामान्य पिपीलिका के लिये निरवधि महासागरकी थाह लगाना। मैंने गोस्वामीजीकी ही कृपासे अपने अन्तःकरणमें भासित उन पूज्यचरणोंकी जीवनकथा जाह्नवीमें मात्र अपनी वाणीको ही स्नान करानेका प्रयास किया है।

लेख संपूर्ण हुआ, बस आप सब से इतना ही मेरा निवेदन है कि रोज कम से कम पांच दोहे श्रीमद् रामचरितमानस के पढ़ें और इसके एक एक अक्षर पर पूर्ण विश्वास रखें क्योंकि एक एक अक्षर इसका भगवान शिव के द्वारा कहा गया है।

अवध दुलारे अवध दुलारी सरकार की जय❤️

आनंद भाष्यकार आचार्य चक्रवर्ती यतीराज श्रीमद् जगद्गुरु रामानंदाचार्य भगवान की जय 🚩

भक्तमाल सुमेरू हिंदू धर्म रक्षक श्रीमद् गोस्वामी तुलसीदास जी महाराज की जय🚩