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

main-qimg-dcb9b648613a78b202795450cdd9386d-lq

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.

main-qimg-8483c2033038df186c4cac7c1b4b8999-lq

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।

main-qimg-abd6831289b29c5e2aad6e13e8ec6626-lq

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."

main-qimg-c579511a0ab4da6fd013241d6248b217-lq

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 🚩

E-mail me when people leave their comments –

You need to be a member of ISKCON Desire Tree | IDT to add comments!

Join ISKCON Desire Tree | IDT