Pranam
Sri G again You express partially without understanding the Valmiki
Ramayanam or the answer to the question. What is to be viewed which you
might have wished to state would be: SAMA-DHARMIC;equality of respecting
one another in the society and not equality of the richness or poverty. In
the society right from day one , right among evry species, there was /is/
and will be, never any equality in all respects. Or else where is Rama and
where is the citizen?. People right from the King to the level of the last
man on earth, might be separated by many qualities, but the dharma,(the
four legs of the cow) was equal, which got strained from the Kritha yuga
with 4 legs, Tretha 3 legs, Dwapara 2 legs and Kali only one leg. The
inequity in other respects raises the serpent head, when the quality of the
dharma decreases, when equality fails.
And where is said in V R that sita wanted equal and Rama having
implemented it failed miserably?. There may be stories but stories do not
make the real cup of tea.
Getting money for the boat ride or earning is never prohibited at
all; cheating to earn alone is prohibited. One can be poor or rich. One can
earn below par or sufficient enough or in surplus. One who earns in
surplus, must share the surplus with the needy and the needs of the
society. Modern management (ex Microsoft) calls it by a Business term.
Bharathi said that only in " Nidhi migunthavar porkuvaith thaareer";
Thiruvalluvar said " தொட்டனைத் தூறும் மணற்கேணி மாந்தர்க்குக் கற்றனைத்
தூறும் அறிவு ...
<https://www.flowsurfv3.net/c.php?cu=https%253A%252F%252Fwww.valaitamil.com%252Fthottanaith-thoorum-manarkeni-maandharkkuk-katranaith-thoorum-arivu-kural-396.html&sh=www.valaitamil.com%2Fthottanaith-thoorum-manarkeni...&l=IN&po=1&u=mbeh-20211005-org&a=3100&tr=18tg2512b17d&keyword=manarkeni%2Bkural&aid=61a880d739441&t=8&bc=0&rt=1638432982.6811&n=3&loc=normal>{
knowldge grows by sharing}; and The wealth of the rich is like water of
common well in the village useful to all. Hence leaving out gossips and
stories and unreliable presentations, righteous attempts to present will be
far better, ASll those today you have done, above, is what I wrote already
in detail. Thank you Nothing as spike. KR IRS 2/12/21
On Thu, 2 Dec 2021 at 08:24, gopala krishnan <[email protected]> wrote:
> SIR,
> Your point is salient. The person gave the answer is partially wrong.
> Guha was a boat's man who refused to take payment, but traveling by Sree
> Rama itself was a bliss. So he was living by the payment given by people*
> using the boat. But it was the end of Trethayuga*. Earlier period???
>
> I have read a legend -Seetha requesting all people to be made equal. Sree
> Rama said, there could be problems. Sita insisted.*Sree Rama made every
> body equal. *
>
> A leak occurred in palace- No body to attend. All masons forgot job. Rama
> reversed the condition. It is said, it was a *maya* created by Sri Rama.
> Gopalakrishnan.
>
> On Wednesday, 1 December, 2021, 01:03:30 pm IST, Rajaram Krishnamurthy <
> [email protected]> wrote:
>
>
> Pranam
> "Everyone followed the tenets of varnashrama dharma in tretha yuga.
> *Individuals
> were equally handsome and equally wealthy*. Poverty and disease
> were unknown. "
> May not be correct; Ramayanam Valmiki has several descriptions of
> different homes, different types of people rich and low; so how can the
> version as translated and reproduced , be true? KR IRS 11221
>
> On Wed, 1 Dec 2021 at 05:09, 'gopala krishnan' via iyer123 <
> [email protected]> wrote:
>
> DIVINE INFORMATION 2-30
>
> . Matsya Purana part…20
>
> Posted by: "DILIP KUMAR RAVINDRAN" [email protected] prdili Wed
> Sep 22, 2010 8:51 am (PDT)
> The Measurement of Time
>
> The smallest unit of time is a nimesha; this is the amount of time it takes
> to blink. Fifteen nimeshas make one kashtha and thirty kashthas are one
> kala. Thirty kalas one muhurta and there are thirty muhurtas in one
> dinaratra (one day). Fifteen muhurtas constitute the day and fifteen
> muhurtas make up the night.
>
> One month for humans is one day for the ancestors (pitri).
>
> Shuklapaksha is the lunar fortnight during which the moon waxes and
> krishnapaksha is the lunar fortnight during which the moon wanes.
>
> *Shuklapaksha corresponds to night for the ancestors and krishnapaksha
> corresponds to day.* Thus, thirty human months are merely one month for
> the ancestors. *Three hundred and sixty human months are one year for
> the ancestors. *
>
> One human year is one dinaratara for the gods.
> The human year is divided into two ayanas, each consisting of six months.
> These are known as uttarayana and dakshinayana. Uttarayana is day for the
> gods and dakshinayana is night.
>
> Thirty human years are one month for the gods and three hundred and sixty
> human years are one year for the gods.
>
> Time is divided into four yugas (eras). These are known as *satya yuga
> or krita yuga, treta yuga, dvapara yuga and kali yuga.* The lengths of
> these yugas are defined in terms of years of the gods.
>
> Satya yuga has four thousand years of the gods, tretha yuga three
> thousand,
> dvapara yuga two thousand and kali yuga one thousand.
>
> A cycle of satya yuga, tretha yuga, dvapara yuga and kali yuga is known
> as a mahayuga. Thus, a mahayuga would seem to consist of ten thousand
> years
> of the gods. But this is not quite correct. In between any two yugas are
> intervening periods, known as sandhyamshas. For example, the sandhyamsha
> for satya yuga is four hundred years, for teta yuga three hundred
> years, for dvapara yuga two hundred years and for kali yuga one hundred
> years. Once one adds the sandhyamshas, a mahayuga adds up to twelve
> thousand years of the gods.
>
> A little over seventy-one yugas constitute one manvantara.
> Fourteen such manvantaras are one kalpa.
>
> *A kalpa is merely one day for Brahma. At the end of Brahma’s day, the
> universe is destroyed. It is then created afresh when a new day dawns for
> Brahma.*
>
> The Characteristics of the Yugas as one progressively moves down the
> scale from satya yuga to kali yuga, the power of righteous diminishes and
> evil starts to triumph. In tretha yuga people were righteous. *The system
> of varnashrama dharma goes back to tretha yuga*. This is typified in
> the principle of four varnas (classes) and four ashramas (stages of life).
> The four varnas are brhamanas, kshatriyas, vaishyas and shudreas.
>
> Each class has its proper place, each its assigned occupations as
> determined
> by the principles of division of labour.
>
> The four ashramas are brhamacharya (celibate student hood).
> Garhasthya (householder stage), vanaprastha (forest-dwelling stage and
> sannyasa (hermithood) .
>
> Everyone followed the tenets of varnashrama dharma in tretha yuga.
> *Individuals
> were equally handsome and equally wealthy*. Poverty and disease
> were unknown. The weather was clement and, initially, there was no
> need to build houses. Cities and villages were not known. People lived
> freely in the mountains and on the shores of the oceans. But as people
> became evil, the weather turned inclement. Houses had to built so the
> people might be protected from the heat and the cold. Cities and villages
> were planned and constructed.
>
> Evil became even more prevalent in dvapara yuga. In some cases,
> individuals began to practice that which was against the dictates of
> varnashrama dharma. To bring men back to the righteous path, the knowledge
> of the sacred Vedas had to be disseminated amongst humans. To this
> end, the great Veda Vyasa divided the Vedas into four. Various other
> shastras (sacred texts) were also composed in dvapara yuga. These include
> ayurveda (medicine), jyotisha (astronomy) and arthashastra (economics).
> Hatred, jealousy, warfare and other evils first originated in dvapara
> yuga. Individuals did not stick to their own classes while marrying,
> and cross-breeds started to be born. But some remnants of righteousness
> could still be found, so that average life expectancies amounted
> to two thousand years.
>
> Kali yuga is the worst of the four eras. Theft, hatred, falsehood,
> fraudulence
> and egotism become the norm. As a natural corollary to such evils,
> drought and famine recur again and again. Even the brahmanas are led
> astray. They do not study the Vedas, nor do they perform yajnas. The
> brahmanas
> degenerate so much that they mix with shudras. As for the shudras, they
> become kings. Can anything more ridiculous be imagined?
>
> Shudras even start to study the Vedas. Evil always has its effect.
> Disease becomes rampant and life expectancies go down.
> Matsya purana Part 21.
>
> Posted by: "DILIP KUMAR RAVINDRAN" [email protected] prdili Sat
> Sep 25, 2010 7:42 am (PDT)
> Vajranaga
>
> No doubt you remember the Maruts. Indra had killed many of Ditis children,
> the daityas. Diti had wished to obtain a son who would kill Indra. But
> because she had not been able to adhere to the stipulated religious
> rites, the sons who had been born had become friends and companions of
> Indra. But Indra continued to attack and kill the demons.
>
> * Diti therefore prayed to her husband Kashyapa yet again that she
> might have a son who would defeat Indra.*
>
> "Your wish will be granted," said Kashyapa. "But you will have to
> meditate
> hard for ten thousand years".
>
> Indras weapon is the vajra and the son who will be born will have a body
> (anga) that is as tough as the vajra will be able to do him no harm. *Diti
> meditated for ten thousand years and in due course, gave birth to this
> powerful son. Vajranga was invincible.*
>
> When Vajranga grew up, Didti told her son, "Indra has killed many of my
> sons. I am thirsting for revenge. Go and kill Indra." Vajranga set for
> heaven.
> He defeated Indra very easily and tied him up. He then brought Indra
> home to his mother and prepared to kill the king of the gods. Indra’s
> death would have been a great calamity and *Brahma and Kashyapa rushed
> there.* "Vajranga," they said. "Please do not kill Indra. Let him go.
> If someone who deserves respect is insulted, that is like death for him.
> Indra has been defeated by you. He has therefore been insulted and is
> as good as dead. *There is no need to physically kill him*. Moreover,
> the very fact that you are letting Indra go at our request will be known
> to all. Even if he lives, everyone is going to regard him as dead.
>
> *Listen to our request and let him go."*
>
> "I am not averse to that suggestion at all," replied Vajranga. "I
> have no intention of killing Indra. I was merely obeying my mothes
> instructions.
> How can I refuse two such revered individuals like you?
>
> One of you is the creator of the whole universe and the other one is my
> own father. I will let Indra go. But please grant me a boon. Grant me the
> boon that I may be able to perform a lot of tapasya." This boon was readily
> granted. In addition, Brahma created a beautiful woman named Varangi
> and married her off to Vajranga.
>
> Vajranga went to the forest to meditate. For a thousand years, he stood
> with his arms raised up towards the sky. And in this posture, he meditated.
> He then stood on his head for a thousand years more and meditated. As a
> final part of the tapasya, he wished to meditate under the water for a
> thousand years more. When Vajranga entered the water, his wife Varangi
> patiently waited for her husband to return. And all the while, she too
> meditated.
>
> But Indra was not going to let sleeping dogs lie. He adopted the form
> of a monkey and uprooted all the trees in Varangis hermitage. He next
> adopted
> the form of a sheep and ate up all the grass that was there. As a
> snake, he tried to bite the lady. Finally, he adopted the form of a cloud
> and drenched the hermitage in torrents of rain. Since Varangi was
> meditating,
> she was in no position to retaliate or protect herself. She had to bear
> all these depredations.
>
> When the thousand years were over, Vajranga returned. He was shocked to
> learn
> of the tortures that his wife had been subjected to by Indra. He began to
> meditate again. This time, he wished for a son who would kill Indra.
> Brahma appeared and granted Vajranga the desired boon.
>
> "You will have a son who will be the scourge of the gods," said
> Brahma. He will be called Taraka". For a thousand years Varangi bore the
> baby in her womb. When Taraka was born, the earth trembled and tidal
> waves were created in the ocean. Fierce storms started to rage. Wild
> animals rejoiced and the sages shuddered. In due course, Taraka was
> crowned the king of the demons.
>
> *Posted to google groups on 1-12-2021 by R. Gopalakrishnan*
>
>
>
>
>
>
>
>
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