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A Practical
Indian Philosophy |
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67
Dohaa: Rajata seepa manhu bhaasa jimi, jathaa
bhaanu kara baari: 67. Shiva
continued, "Silver in the surface of a mother of pearl and water in
a mirage appear real. In all the three times past, present and
future we cannot get hold of this silver or water. But the
illusions remain. Similarly, the world is resting on God (Hari). It is
not real but inflicts pain like that of one's head being cut off in a
dream. The pain does not disappear till one wakes up. O Girijaa! Shree
Raama's grace removes the illusion of the world. He is God." These two
similes from Upanishads show that it is unwise to hold that reality is
only that which is tangible by our senses and that it cannot be
intangible. The similes also show that the world is unreal but appears
true or real. If we treat
the mother of pearl as real because it is solid, then the silver in its
shining wall also appears to be real. The silver does not exist. Our
sense of sight shows it to be real. We see the unreal and untrue silver
as real, true and embedded in the wall of the mother of pearl. We
cannot perceive tangibly through the five senses the sun's rays, which
make us see water in the mirage. We should not treat them as real or
true. Yet we treat the intangible sun’s rays as real, because we
experience their effect in light and heat. The reality of Brahman is
also not tangible but is realized intuitively or through spiritual
experience. Love, hate, pain and other sensations are also experienced
as true. Such experiences are incommunicable. Logic can neither create
them, nor prove nor negate their reality. In both
these examples, that which is visible or experienced appears to be true
or real. The moment the foundations on which the apparent truth or
reality rests, namely, the mother of pearl and the sun's rays, are
removed from the perceptible truths, these truths disappear as unreal.
The mother of pearl and the sun's rays do not cause or produce the
silver or water. The latter two objects can be caused or produced only
if they exist. They do not; they only appear to exist. Similarly, the
world also does not exist but appears real because it is based upon the
reality of God or Brahman or Shree Raama. We notice
that the ignorance to believe the appearance (water in the mirage) as
real cannot be wiped out. Secondly, the knowledge that the unreal
appearance is based upon a reality (sun's rays) also cannot be wiped
out. Both knowledge and ignorance are with us all the time. (See 66) Maya, the
unreality that appears as a reality, is also known as ignorance, that
is, believing there is water where in fact there is none. Jnaana
is to know the cause of that unreality or appearance. Our objective is
to get rid of maya (ignorance) and attain jnaana
(Knowledge). That which
remains constant is truth. It should be founded upon itself and not on
the support, denigration or rejection of something else in the same way
that the truth of Brahman is Brahman Itself. In the same manner, a true
religion for its continuance has no need to dispute, denigrate or
reject what followers of other religions believe. The follower of a
true religion should not try and substitute the beliefs of others by
his own. His example of living in his true religion can attract others
to his beliefs. There is no need for a true religion to discourage its
followers from delving into beliefs of other religions for
understanding a different point of view. This understanding eliminates
dislike or hate of others that arises from the ignorance of that which
underlies what they practice. This ignorance is the curse of modern
society. The follower of a true religion should not resent, but should
invite questions into the basics of beliefs from followers of other
religions. True religion needs no point of reference outside it for
comparison. It stands on its content and not on any point of view,
which can change with the mind behind it. True religion is perennial,
on its own and does not grow or decline or need strength by accretion
to its following. (See 73) Its
followers,
however, may increase or decrease, but are seldom extinct. Therefore
the Book does not even hint at Buddhism, Judaism, Christianity, Islam,
Jainism and Zoroastrianism, which were flourishing in parts of In Advaita,
nothing exists in reality except the ever unchanging or Ultimate
Reality, Brahman. The power of Brahman called Avidyaa maya
shows the creation as real because it is based upon the reality of
Brahman in the same way that silver and water are based upon the
reality of mother of pearl and sun's rays, respectively. Brahman does
not cause the creation because creation does not exist. The creation is
a mere appearance of reality, which our five senses create as silver
and water. (See 239) From Advaitic
point of view, it is ignorance to believe firstly that God created the
world because it does not exist and, secondly, that God is omnipresent
because He cannot be present in the non-existent. (See 241[9-11])
Tulaseedaasa
repeats ancient wisdom that in spiritual matters, it is not wise to
search for a proof through the senses. To realize our oneness with and
experience God, the mind should transcend the unreliable senses by our
control over them. Hence is the importance of this control in Sanaatana
Dharma. Tulaseedaasa
explains here the maya of Advaita. (See 241) These
examples alert us not to mistake untruth for truth and vice versa. In
either, an element of the other can appear to mislead us. This
alertness is discrimination or vivayka. It helps us to know
when we are being misguided by our senses and the six passions in our
day-to-day dealings. (See 272[1-10,
13, 14], 389)
68
Chaupaayi: Aadi anta ko-u jaasu na paavaa: mati anumaana
nigama asa gaavaa:: Bk118 68.
Shiva continued, "No one could know the beginning or the end of
Brahman. This is what the Vedas understood and declared in song." In the next
eight couplets, Shiva is shown to describe the unmanifest and formless
Godhead Brahman. Shree Raama is one of Its total manifested
forms. Almost all
scriptures of Sanaatana Dharma are in verse. Before writing was
invented, all knowledge was learnt through hearing. Verse is easier to
remember than prose and its singing makes remembering sweet. To remind
us of our hoary oral heritage, Tulaseedaasa sometimes uses the word
sing for say as in this couplet. 69 Chaupaayi:
Binu pada chala-yi suna-yi binu kaanaa: kara binu karama kara-yi bidhi
naanaa:: 69. Shiva
continued, "God walks without feet. He reaches everywhere. He hears
without ears. He listens to all prayers. He does everything
without hands. He creates the universe and crafts events. (See 241[36]) He tastes
without a mouth. He accepts all food offerings. He is a
capable speaker without voice. He taught man speech. He is the
greatest of all yogis." His powers and miracles are beyond
any yogi's selfless psychic powers. (See 240[12,
13]) 70
Chaupaayi: Tana binu parasa na-yana binu daykhaa: graha-yi
ghraana binu baasa asaykhaa:: 70. Shiva
continued, "God touches without having a body and can see without
eyes. Being omnipresent and omniscient He touches and sees
everything. He smells without a nose. He created the variety
of smells. His actions are unique and cannot be described." So,
God is unbelievable. These five
couplets show that one can point out a thing and say that it is not
Brahman but none can point out anything and say that it is Brahman.
Brahman can only be imperceptible, qualityless and beyond imagination
Godhead. This is because It is the Ultimate Reality that underlies the
good, bad and the ugly, pleasure, pain and sorrow and all dualities and
contradictions that we can think of. Almost all religions believe that
God Whom they cannot see is not merely, omnipotent and omniscient but
is also loving, merciful and apparently punishing. It is difficult for
many followers of any religion to believe in the imperceptible God with
all these and other human attributes of a limitless order without
believing Him to have a likeness to a majestic and glorious human being
sitting on a magnificent throne in heaven. Indian sages discovered that
the imperceptible God does take a human form of their imagination for
such large number of believers not merely for fulfilling their noble
unfulfilled desire but for their tangible experience, because He is a
reality for them too. This belief is proved by the experience of men of
purified hearts and of divine vision who recognized God in human form
in Shree Raama and Shree Krishna and other Incarnations of God. For
devotion to God in His impersonal aspect or Brahman, it is necessary to
give Him qualities and attributes to enable our mind to concentrate
upon what we can imagine, visualize, love and from whom we can expect a
response, which we can understand. So, Shiva says that Brahman has all
the mental and physical means, which His Incarnation in Shree Raama's
human body has. (See Geetaa 2:23-25, The above
concepts about God and belief in Him are a matter for inquiry and
experience. If we mistrust without an inquiry, all that we hear, then
we cannot acquire any knowledge. No one has yet been born who acquired
all his knowledge by personal experiment and research in every topic he
believed in or accepted as his knowledge and whatever he could not
conclude from his own experiments he did not accept merely on another
person's proof or hearsay. Ultimately one has to accept some things on
others' words, such as one's parentage. Some
disbelieve the existence of God and that He is with and without form.
They forget two simple points. Sir Isaac
Newton said, ‘... the great ocean of truth lay undiscovered before me.
As a scientist We have so
far learnt to use only a limited fraction of the total potential of our
mind by limiting our reach to our mind through our five senses. We can
reach and tap the limitless potential and power of our mind or into the
horizon of our spirit by going beyond the senses. We do that by
purifying our mind by controlling the power of senses and passions over
the mind. (See 318)
Physical
sciences depend upon tangible proof for belief. This proof is the
repetition of results by identical factors. This method implies control
on factors for predictability. It works for controllable matter or
energy. It does not work for living beings with unpredictable emotions
and feelings and for phenomena beyond present knowledge. Men and
society have opposites like absolute justice, which results in order in
society, and absolute mercy, which results in the law of the jungle.
Man cannot live by a scientific law, which can be one or the other of
these opposites. To discover the law for living in our reality in
divinity, we have the method of knowledge not merely through the senses
but through experience beyond them. Instead of using both tried methods
for that discovery and exploring the mysteries of human life, some
rationalists and scientists reject experience of the beyond as
unscientific. Gurus are rare to teach by tangible demons-tration of
experience beyond the senses. Without them it is difficult to develop
conviction in the value of prerequisite self-discipline for the methods
for reaching beyond. Tulaseedaasa shows us how to reach the beyond by
understanding simple beliefs for daily practice with unshakable faith
without their making a demand on our time. In the
Indian tradition, man's belief in and relationship with God in His
personal and impersonal aspects are not necessarily through gurus,
scriptures, beliefs, temples and practices. They are a great help for
some distance, but our direct relationship with God goes beyond them
and sometimes even without their help. (See Geetaa 6:44) Scholarship in
scriptures is not the same as spiritual experience by proper
understanding of scriptures, faith in that understanding and living in
that faith. Disciplines in scriptures save the mind from dissipating
energy in purposeless questions and pursuits. They concentrate the mind
on a worthwhile objective such as continual bliss and reaching the home
of that bliss, God. (See 42[3]) There is no
atheist, infidel or against God in Sanaatana Dharma. (See 211) Neither
those who assert God's reality and His forms nor those who deny it, can
satisfactorily justify their stands. Whether God can be in a human form
is all a matter of personal experience. The believer cannot communicate
it to convince the non-believer. The latter's absence of experience
cannot negate by arguments the experience of the believer. (See 2) An atheist
merely
asserts without any intimate experience of the assertion. He denies God
as something external to him. God is His very Self in the inmost core
of an atheist. How can he deny himself? Only he does not know it or
forgets it. We too forget our reality as God within some time or other.
According to Sanaatana Dharma, everyone in his own time reaches
identical destination, God. (Geetaa 9:18) When a
non-believer seeks his own continual happiness, he often finds that
scientific knowledge and its provision of comfort do not secure it. To
secure this continual bliss, the Upanishads ask and teach the answers
to the questions. Who am I? Where have I come from, where am I going
and how long will I be there and why? We have to seek answers to these
questions. Answers secure us knowledge of our own reality in our
divinity and how to use it by living in it for our continual happiness.
We secure this happiness by giving it first to society by our
selflessness in its service as a karmayogi of the Geetaa. Till
the non-believer advances in his search for these answers, a faithful
should not argue with him. (See 64, 297) A
non-believer is a victim of his nature from his past lives. In due
course, time makes him a believer of the reality of both the
imperceptible and the personal aspects of God. 71
Dohaa: Jayhi imi gaavahin bayda budha, jaahi dharahin
muni dhyaana: 71. Shiva
continued, "The Vedas and the learned describe God or Brahman in the
manner I have described. (See from 65 [2-15,
18, 20] onwards) Sages meditate upon Him. For His devotees' good, He
appeared as Shree Raama, the King of Kaushaladaysha." The Vedas
are four. ‘The Rigveda is the Veda full of prayers to God for
realizing the aims of life. The Yajurveda describes the
ceremonial and ritual aspects of worship. The Saamaveda extols
gods through song and poetry and is concerned with control of mind and
senses. The Atharvaveda gives the formulae for preserving
health and security of human body and community.’ (BS 7 299, 10
253) We can
learn to fix our mind on God from holy company or satyasanga or
by repeating His name or jaapa in the solitude of a room or of
the night. It is necessary to be free mentally from worldliness to
think of God. This is dhyaana. We need perseverance in practice
in the beginning. Dhyaanayoga or the path of
meditation was for Satyayuga. (See 32) It is not
for everyone but for those capable of its discipline. Meditation is not
concentration. The latter is the coordination of the limbs and organs
of the body. Concentration is below our senses and necessary for all
routine activity, for example, serious study or driving a car.
Contemplation is the coordination of the mind and senses away from the
surroundings and physical activity. It is the step after concentration.
Contemplation involves cutting off from routine attach-ments or
surroundings, for example, thinking about a problem, about what we
learn through hearing or study, watching the train of thoughts in our
mind and to discipline them by elimination of the negative thoughts.
Contem-plation is essential for self-advancement and we should develop
this habit for maximum use of our intellect. When we are completely cut
off from all worldly attachments even in the mind and rise above the
senses, we reach meditation. Concentration
is the stage of self-confidence to do something; contemplation that of
self-satisfaction from thinking; and meditation that of
self-realization, that is, detachment from the ephemeral and
identification with the only reality that there is. The three stages
are from within us wherever we are. We do not have to go to caves or
forests to reach these stages. Meditation has an object, the person
meditating and the act of meditation, as its three components, which
become one in meditation. Meditation begins when we lose awareness of
meditating. It is difficult. (BS 4 184, 6 241, 7 341. 9 205) Very
roughly summarized, one method for meditation is to have a fixed time
before dawn between 3 and 5 a. m. If sleep troubles, a bath may be
taken not otherwise. The seat should be wooden floor or plank, slightly
raised above the ground, covered with grass. It prevents power
generated by meditation from its diffusion. The grass should preferably
be covered by a deerskin or a piece of white cloth. The posture for
sitting is that the right foot should be above the left and the left
above the right. The fingers of the hands should be in close touch with
each other and hands placed in front. The body should be upright and
relaxed through a mental message to relax to each of its parts. Our eyes
should look at the flame of a candle or of a wick in oil. After a
minute, we close our eyes. We feel that the light is in the inmost
lotus of our heart. If the flame is not set in our heart, we look again
at the flame and repeat its vision in the heart. Gradually we move the
flame in all parts of the body, from the centre of the heart to the
neck, mouth, hands, legs, ears and eyes to the head. From the head we
bring it out all around us and we give it to our relatives and for whom
we have affection, to our friends, to even our enemies, to all birds,
beasts and everything around us. They are all one in God. Where this
flame has moved there is no darkness or bad thought, speech, sound or
act. We meditate upon a flame because it is an eternal symbol of light.
We can put inside the flame any form we wish to worship. After we are
able to meditate effortlessly in this manner to make our mind steady
and one pointed and give up pride, attachment and anger, meditation
becomes our second nature and all times of the day and night and all
places are fit for our meditation. (BS 6 195-97). With some
people today, meditation has become a fad for the experience of
temporary exultation, joy and peace. Meditation should not be taken up
and left off at stated hours of the day. It must be a continuous
process, filling the personality with sweetness Divine. (BS 8 39) A
method to do this is to remind ourselves off and on that whatever we
are doing at the moment is our service to God. This prevents our mind
from entertaining other thoughts, which detract from our concentration,
cause inefficiency and mediocrity and make us miss the opportunity of
invoking God's grace. Disciplined meditation, however, needs a guru.
Meditation is also a yoga that is convergence of all our faculties to
an objective. Keeping the mind absorbed in any subject to advance
towards God is also yoga. (See Geetaa 6) The objective of all yogas or
spiritual paths is to turn from the ephemeral to the eternal, from the
outside to our inmost Self and to control and purify the heart and
mind. The
purified mind filled with compassion sees God. To reach the perfection
of a purified mind, which is one of the objectives of all disciplined
meditation and any form of yoga, we have to be continuously alert to
the influence of our sanskaaras or latent tendencies. These
derive from our past experience. They are expressed through the play of
our senses and passions on our mind. We also pray to God for help in
our alertness, which increases by our looking inwards. This is a form
of continuous practical meditation for all. (See 259, 272[10,
11, 14-16],
318) No
spiritual discipline or path is superior to the other except in the
immaturity of its follower who lacks humility for his progress. The
Geetaa prefers a karmayogi throughout life, such as Arjuna, to
the jnaanee who renounces the world that is the field for
action or karma. All paths are fruitless without incessant effort to
control our senses and six passions and without a conduct of
compassion. The paths suit the mental capacity of the seekers and are
not an advantage or a handicap. (See 415)
Meditation is a cure for stresses and strains of life and so is the
therapy of a purified mind and surrender to God. (See 42[3, 6-13], 66, 325)
Grace makes
God accessible equally to all. The Shree Raamacharita Maanasa
emphasizes keeping God's name and His forms in our mind. The Geetaa
calls it the royal path. (See 19, 33, 322 and
Geetaa 9:2) It is an alternative yoga to all paths for attaining their
benefit. The idea in
the last part of the instant couplet is also in this 71A
Dohaa: Byaapaka Brahma niranjana, nirguna bigata-binoda: God is
omnipresent, unmanifested, without attributes, free from happiness and
sorrow and is never born. Bound by the love of His devotees, He has
manifested Himself as a baby playing in the lap of mother
Kaushalyaa. To know
that the imperceptible Godhead Brahman is omnipresent in the creation
and takes a form as Shree Raama who can be experienced personally, is jnaana
for the followers of Sanaatana Dharma. (See 240[1,
2-5, 9, 10]) How others and objects in the creation experience God as a
person is not known. To know, however, that others can and therefore
have an experience of their relationship with their creator God is the
proper understanding of God's omnipresence. 72
Chaupaayi: Bibasahu jaasu naama nara kahaheen:
janama anayka rachita agha dahaheen:: 72. Shiva
continued, "If a man utters Shree Raama's name in helplessness, his
sins of many lives are burnt to ashes. The bondage of rebirth in
this world is comparable to an ocean and freedom from it to crossing
the ocean. For those who constantly remember Shree Raama with
reverential faith, this ocean becomes as small as a tiny puddle made by
the hoof of a cow." Some
examples of helplessness are given in 33 and 177.
Repetition of God's name, remembering Him somehow or surrendering to
Him is each a strong and continuing link to Him, which invite His
grace. Grace destroys our bondage to our deeds, which causes the impact
of consequences in the form of suffering, for us to bear now or later.
This bondage is not our unalterable destiny. (See 50, 185[2,
8, 16, 24], 265[6-10],
325 and
Geetaa A question
arises. Consequences of deeds occur in the future, which could be wiped
out or changed. How can a sinful deed be deemed as destroyed? To
destroy a deed, its murder victim should be revived and the enriched
millionaire made penniless. A deed and
the past and their consequences upon us cannot be destroyed or undone.
Only the impact upon us of the consequence can be withheld, modified or
wiped out by God’s grace. When we murder someone, the death is the
consequence to him of his past, which God gave him through us as a
means. We had no intrinsic power to kill him. God created the set of
circumstances for our act to be successful. God chose us because we had
a past to result in the act of killing. The result for us of our
killing is some consequence, which is with God to give us in His own
time and manner. The consequence of our act is bound to our desire for
a specific fruit of our act. This desire is our attachment to the act
that binds us to the consequence of our act, for example, to hurt by
killing. The consequence to us can be immediate or postponed by God. We
bring in this life this attachment to past karma to result in the
impact upon us of consequences. When we
repent to God for our past, surrender it and ourselves to Him, resolve
to avoid error, dedicate our present and future karma to God, this
attachment or bondage is suspended to rest with God. It ceases to be
with us and so does the impact of its consequences for us. In common
parlance, this is called destruction of our sins and our freedom from
them for us. If our conduct slips from our resolve into error, the past
bondage comes back to us and so does the impact of consequences of past
karma. (See Geetaa 9:30) We cannot cheat God by surrender to Him
followed by freedom to commit error. When we become selfless in our
surrender, we act only apparently but really we sow nothing and reap
nothing and are free from the impact of all consequences. If we
understand this working, we remain alert to our thought, word and deed
for our material advancement for our spiritual journey to God. Poverty
is an obstacle to this journey. (See 344) The above
presentation is the proper understanding of the law of karma to make
practical use of it for our advancement. If we want to check its
veracity we can, by our single-minded determination to know it. God
does not withhold any knowledge from a sincere seeker. This is because
He helps him to regain his oneness with Him, i.e. in knowledge too.
(See 148)
In the
Geetaa 11:33, the killer is called nimitamaatra, that is, the
means for the event. The death is the end of the victim's term of life.
Death could be by an illness, a snake bite, and so on. (See 86, 197) The
killer had to commit a sin by his superimposed nature. (See 242)
Similarly, the millionaire would have got his deserts of a million
through another man's act. Everyone’s role is to be a means for God.
The affected person becomes the magnet for the means for securing him
the consequences of his past deeds. (See 86) So, our
past sins and the shape and form of their consequences are never
destroyed. By our surrender of them and of our being to God, our
attachment to them remains with God. So, He keeps on hold for us the
impact of the consequences on us. Our present and future deeds bring
their consequences only if we are attached to them. No other person can
help or hurt us though we mistakenly think that the other was the
cause. We had to enjoy or suffer something. If not 'A,' ‘B' would have
brought it to us. This is the law of karma of Sanaatana Dharma. Its
understanding makes us the master of our own good or bad fate. None
else can make or mar our fate. (See 185 [2-8,
10, 11-13, 16, 19, 23-25]) Moreover, our surrender to God increases our
capacity to bear the impact upon us of consequences, if any are left.
Our conviction in the law of karma and prayers for God’s grace, protect
us from fear, anxiety and acts of hate and anger to cause adversity to
us. Ignorance of the law sometimes makes us worse than an animal.
73
Chaupaayi: Hari avataara haytu jayhi ho-yee:
idamit-thama kahi jaa-yi na so-yee:: 73. Shiva
said to Paarvatee, "No one can say with finality the cause of Hari's
Incarnation. I believe Shree Raama is a topic beyond logic, imagination
and speech. Whenever dharma is harmed, and wicked men increase,
God mercifully assumes various forms. He removes the suffering of the
good people. Through songs of His praise to Shree Raama, people cross
the ocean of rebirth. Merciful God assumes a human form for the good of
the people. (See Geetaa 4:6-8) There are many reasons for Shree
Raama to appear as Brahman's Incarnation. Each reason is stranger than
the other." Our dharma
is our inalienable divine nature and to live in accord with it.
Divinity is our being one with God in our reality. Dharma can
neither be harmed, nor can it decline nor can anyone change it. To
practise living in it is through love, truth, justice, rectitude and
treating all in reality as one with us. (See 242 and
Geetaa 10:41) Dharma is said to be harmed when these signs
occur. We lose faith in our divinity. We forget to regulate our life in
accord with it. True gurus are not forthcoming to guide and help us.
The wicked people prevent us from practising our Dharma. (See
Geetaa 4:2, :7-8) ‘Why cannot
God restore dharma through so many gods?’ To answer this
question by Akbar, the Mogul Emperor, Taanasen, his Hindu courtier,
arranged on a boating trip for a figurine of Akbar's son to be thrown
into the river. On hearing the noise, Akbar straight away jumped into
the river. Taanasen assuaged Akbar's anger at being tricked. Taanasen
explained that the dharma was as dear to God as the prince was
to Akbar. God saves dharma Himself from further decline. Some signs
of the harm to Sanaatana Dharma in India today observable more in parts
of metropolitan cities than everywhere are selfishness, ostentation,
greed, sectarian discrimination, identification of hierarchical caste
and its deplorable practices with Vedic egalitarian varna, the
attitude of 'we' and 'they,' and a perceptible fall in some people's
courtesy, manners, etiquette, character and conduct at all levels
higher than the illiterate. All signs result from identifying our
reality with our body and catering only to senses and passions. All
point to decline in faith in the perennial verities or Sanaatana Dharma
or decline in dharma. All arise from our lack of education in
our heritage in any school or college in the country for over a century
and a half. Harm to dharma
is not the only cause of the Incarnation of God. It is said that the
Incarnation preserved the Vedas in the Satyayuga, protected dharma
and woman in the Traytaayuga, and established the right to
property in the Dwaaparayuga. In the present age Kaliyuga,
He has to protect all these. We cannot define the cause of God
descending upon the earth nor limit Him to what He does or does not
do. God's
devotees become restless with the yearning to see the object of their
worship face to face. (See 151) To
respond to it, God perforce takes a human form. (See 71, 79) In all
the times and ages this response is the main reason for God's
Incarnation. Incidentally, God destroys those who harass His devotees.
(See 184)
74
Dohaa: Bolay bihansi Mahaysa taba, jnaanee
moorrha na ko-yi: 74. Shiva
smilingly said to Paarvatee, "Nobody is a wise man or a fool.
One becomes such the moment Shree Raama so wishes." Everyone
praises the successful man as wise in every way though all success is
due to God's grace. An analysis shows that not we but God controls the
multiplicity of circumstances and intangible factors that can prevent
any success. No one can succeed in any venture without Divine Grace.
When we look back we feel that if we had been a bit more intelligent we
could have performed better. Both the
proud and the humble put in their best. The proud, however, tries to
prove that he was right. He blames inferior performance on time, his
advisers, friends and resources available to him. The enlightened one,
however, does not blame others. For, he did his best and what happened
was God's will. This couplet exhorts us to be diligent. We should
neither praise nor blame ourselves. When we trust God, we become what
He wishes us to be for our own good. Conviction in this couplet frees a
sincere man from regrets for failures. He treats his failures as a test
and training for his better performance in future. His success makes
him humble in gratitude to God for his success. It strengthens his link
to God for his material and spiritual betterment, which sometimes does
not appear instantly. Some also
view this couplet in this manner. When God does everything we need not
do anything. The error in this view is that we cannot escape karma or
activity. So, it is wisdom always to do our best selflessly. (See
Geetaa We can
depend upon God wholly by realizing that nothing belongs to us nor are
we anything ourselves. God is all and does all. He may keep us alive or
let us die. We do all that comes to us diligently and automatically as
our duty because it is all God's best gift to us. Without any anxiety
for results, we become merely God's instrument. God will Himself
nourish us as He nourished Narasinha Mehta. It is said that Narasinha
Mehta made no preparations for customary assistance in the marriage of
his sister's daughter. On the day preceding the marriage, he left to
pray in a temple. On return after the marriage, his erstwhile nagging
wife praised him for his help to his sister. Narasinha Mehta realized
that only his deity Shree Krishna could do this in his absence. On
this, Mehta became a recluse. There have been others like him in To take
pride in our good and successful deeds and blame God for our bad deeds
and failures is our foolishness. (See 391) We
should realize that it is always God's plan, which is being worked out
through us as our best effort and intentions or otherwise. (See Geetaa
18:59-61) Both shame and pride are the result of the attachment of our
ego to our work as its doer. When we dedicate ourselves to God we
separate ourselves as the apparent doer from the real doer, God. The
blame or fame accrues to God and we receive both as gifts from Him.
They are neither complimentary nor derogatory for us. Free from them
and unaffected by others' opinions, we attain happiness through
equanimity and contentment in life. This attitude frees us from the
need of encouragement by praise. Shiva
reminds us that on our surrender, God makes us a fool to save us or
wise to help others and ourselves. (See 325) For
example, God saves us from a cultist's persuasion or a crook's deal,
both to deprive us of our belongings, by making us too dull-witted to
understand either. So, we escape both. God puts wisdom on our tongue to
give wise counsel to those in trouble or to save a man from suicide or
some other disaster. The couplet shows that we should see the folly of
nurturing guilt, grief, grudge and vengeance. They arise from our ego
of thinking of us as the doer. They tie us to our past and prevent our
forging ahead. We free ourselves by remembering that God does all
through us. (Shiva's Advice to Paarvatee Ends) 75.
Chaupaayi: Raama keenha chaahahin so-yi ho-yee: kara-yi anyathaa asa
nahin ko-yee:: Bk128 75.
Yaajnavalkya said to Bharadwaaja, "Whatever Shree Raama wills
happens. No one can reverse it." God's will
or grace is supreme. (See 42[1-3, 5], 185[2, 8,
16, 24]) It is above the laws of nature or of karma. It makes
exceptions to the first and destroys the impact upon us of the second
for our good. Its supremacy is proved by miraculous events, escapes,
cures and mysterious deaths and disasters. Man's intelligence can
neither fathom their cause nor bring them about. (A Proverb) 76
Chaupaayi: Sunu muni moha ho-yi mana taakayn: jnaana biraaga hrida-ya
nahin jaakayn:: Bk129 76. Vishnu
explained to Naarada, "O Sage! Only one without Knowledge and
detachment from the world gropes in the darkness caused by their
absence" or by too much of 'I' and 'mine.' The
attachment to worldly objects, namely, the feeling of 'I' and 'mine'
and the misconceptions caused by it, is considered as the height of
ignorance and king of demoniacal nature. This king's warriors are lust,
the intoxication of power, and pride. Knowledge is the king of godly
nature. This king's ministers are non-attachment, self-control and
equanimity. Detached objectivity is often knowledge and attached
subjectivity ignorance. Please see
(See (75-81)
in the Story. The demoniacal king, attachment set up his domain in
Naarada. The godly king, Knowledge, left him. Vishnu did not directly
tell Naarada all this. In the manner of a guru, Vishnu made Naarada
think for himself. Vishnu merely hinted at both Knowledge and
ignorance. In the same manner Tulaseedaasa also hints at tips of wisdom
for our daily practice in the Book. He wants us to apply our mind with
faith to find them. 77
Chaupaayi: Kupatha maanga rujabyaakula rogee: baida
na day-yi sunahu muni jogee:: 77. Vishnu
continued, "A restless patient asks for the harmful (but pleasant)
medicine but the physician does not give it to him. In the same
manner, I have determined what is best for you." Saying this Vishnu
vanished from Naarada's view. (See (75-81)
in the Story)
Vishnu's maya made Naarada pray to Him, 77A
Chaupaayi: Aapana roopa dayhu Prabhu mohee:
aana bhaanti nahin paava-un ohee:: "O Hari,
Please give me your charming looks. I cannot secure her otherwise.
Please do what is in my best interest and quickly because I am your
slave (devotee)."
(See 275)
We are
advised, ‘You do not know what to ask, when to ask and where to ask...
You do not seem to know what is good for you and what you really
want... It is better and easier to surrender... and ask for God's
grace.’ (SS 73 134) He knows our past, present and future. He gives the
best for us for our bliss and freedom from fear because He loves us.
This faith strengthens our perseverance in diligence in goodness and
makes us alert to His grace. 78
Chaupaayi: Japahu jaa-yi Sankara-sata-naamaa:
ho-ihi hrida-ya turata bisraamaa:: 78. Vishnu
told Naarada, "Please go and repeat Shiva's hundred names. That will
give you peace of mind. None is as dear to me as Shiva. Never forget
this. He who does not receive Shiva's grace never gets devotion to me."
Please see (75-81) in the
Story. Vishnu accepted Naarada's curse. Naarada's story shows that God,
as the controller of the law of karma, arranges the sequence of deeds
and consequences. (See 147) This
arrangement includes a curse upon Himself by a human being and is not a
cause for His anger. The lesson here is that we should never fear
annoying or going against God but always be careful lest we commit an
error. (See 252)
Alertness to our senses and passions and motivating all our thought,
word and deed by love for all rids us of even fear of error. Naarada had
disregarded Shiva's admonition not to narrate his victory over
Kaamadayva to Vishnu. That caused Naarada's pain. For relief, Vishnu
directed him to seek Shiva's forgiveness by repeating his name. How can
we secure forgiveness by the mere repetition of name? No voluntary
action is possible without desire or intent. God knows and responds to
our intent behind our act or repeating His name. He disregards the
inadequate expression of intent in any prayer. That is why there is
multiplicity of hymns and one wonders if there is a perfect one for
all. (See 34,
100,
434)
79
Chaupaayi: Kalapa Kalapa prati Prabhu avataraheen: chaaru
charita naanaa bidhi karaheen:: Bk140 79. Shiva
explained to Paarvatee, "In every kalpa God assumes a body
and performs a variety of His charming plays." (See Geetaa
4:7-8) Up to this
point in the Book, Tulaseedaasa has given some Puranic stories, which
give some of the causes for God's Incarnation. Some of the
ancient Indian sages discovered that a kalpa was Brahmaa's one day or
one night. It comprised 4,300, 560,000 solar years (a relationship of
solar year and a multiple of pi). Brahmaa's night is equally long. Each
day or kalpa has fourteen sub-divisions called manvantras,
each of which has seventy-one mahaayugas. The minimum number of
years containing whole years of 365 days, 6 h., 12', 35.56", is
1,080,000 solar years. Four times this number makes one mahaayuga.
In each of the four parts of a mahaayuga, the length of the
four ages is in the ratio of, Kaliyuga: Dwaaparayuga: Traytaayuga:
Kritayuga or Satyayuga :: 1: 2: 3: 4. The sequence is 1,
2, 3, 4, - 4, 3, 2, 1, - 1, 2, and so on. (Y 193-94) The present age Kaliyuga
of 108, 000 years began on the death of Shree Krishna, which took place
36 years after the Brahmaa's
year has 365 days and nights. He lives for 100 years. His life span
comprises 314, 159, 000, 000, 000 solar years. This is the age of one
universe. Each universe has its own Indian trinity of gods Brahmaa,
Vishnu and Shiva. (See 43 and dohaa
81 of Uttarakaandda of the Book) A universe manifests itself
cyclically from and ends in Brahman. (See Geetaa 8:19) Time is not a
linear concept in Sanaatana Dharma inasmuch as it neither begins nor
ends. 80
Chaupaayi: Hari ananta Hari kathaa anantaa: kahahin sunahin bahubidhi
saba santaa:: Bk 140 80. Shiva
continued, "Hari and His stories have no beginning or end. Holy
persons narrate and listen to them in various ways." The
importance of listening as the first requisite for gaining knowledge is
brought out here. To listen with total attention and alert
intelligence, to reflect on what is heard, then contemplate and
meditate on it or if need be to put this others' knowledge into
practice and learn from its experience are the steps for making others'
knowledge our own. Holy persons always remain engrossed in subjects of
the highest value for them, which come up when they try to understand
the message of Shree Raama's story. There is no
end to the narration of stories about God and the life and teachings
of, and miracles performed by, an Incarnation of God. Those who hear
these stories and try to understand their message by humble inquiry for
their daily guidance and practice, enjoy the maximum benefit from the
stories. This benefit is in the form of freedom from worldly
attractions and its miseries and securing material contentment for
spiritual progress. Besides some cannot resist narrating experiences of
God's grace on them in the form of favourable events in their daily
life. They talk about God and His miracles or listen to them from
others. This activity is also a form of devotion to God. (See 33)
Incidentally, decrying an Incarnation of God and His messengers by
ill-motivated individuals is also a part of the scheme of the
Incarnation. It removes the unfit to facilitate His accessibility to
seekers. He wants seekers to test Him personally and to learn to
advance and spread His message by example. (See 298)
81
Soratthaa: Sura nara muni ko-u naahin jayhi na moha maayaa
prabala: 81. Shiva
continued, "There is none among gods, men and sages who is not
ensnared by powerful maya. Realizing this, a man should remember Shree
Raama, the controller of maya."
At the conclusion of Naarada's story, Shiva told its moral to
Paarvatee. The illusion of the creation being a reality is brought
about by maya. (See 67) It is
difficult to escape illusions created by maya, which are also called
maya. Naarada was ensnared by maya. Shiva too became its victim. (See 51) It is
impossible for an ordinary man to stand firm against maya without the
help of God's grace. (See 275, 300, 400)
82
Chaupaayi: Aguna akhandda ananta anaadee: jayhi chitahin
paramaaratha-baadee:: 82. Manu
and Shataroopaa thought, "Brahman is without attributes, is
indivisible and has no beginning or end. The seekers of the highest,
that is, of the Truth contemplate upon Him. He is described in the
Vedas as na-iti, na-iti, that is, not this, not this and
without end. He is consciousness and bliss and without any limitation
or any conditioning. None is His equal. Innumerable Brahmaa, Vishnu and
Shiva emanate from a minuscule part of It." This part is like a
part of the ether inside a mud pot as one with the ether outside. The
pot apparently separates but does not break ether into fragments.
Tulaseedaasa
repeatedly reminds us of the formless and with form aspects of God. It
is for our correct understanding for experiencing God in His totality.
(See 26, 241) Without a
proper understanding of the oneness of the universal absolute or
Brahman of Advaita in as many of Its aspects as possible, it is
not possible to grasp Its becoming many in forms. Without this jnaana,
the faith of many remains shaky in an imperceptible and so inaccessible
God. This jnaana creates the desire to experience God
personally. For that it develops enlightened and unwavering devotion to
Its forms in Incarnations, the Indian trinity of gods and in other gods
and goddesses or even in forms of the seeker’s choice. (See 437) The
devotion to Brahman in one of Its many aspects secures us bliss, leads
us to the experience His totality and attains our identity with the
imperceptible Godhead Brahman. The highest in Sanaatana Dharma is the
attainment of continuing bliss and God in life. We are advised that,
‘One can certainly see God through the practice of spiritual
discipline... ’The aim of life is the attainment of God... ‘Even
unselfish work is only a means; it is not the end.’ (RK. 331,
453) 83
Chaupaayi: Aisay-u Prabhu sayvaka basa aha-yee: bhagata
haytu leelaa tanu gaha-yee:: 83. Manu
and Shataroopaa thought, "Such a great Master (God) is bound to His
devotees. To perform deeds for their good, He takes a human body. If
this Vedic statement is true our wish will be fulfilled." Manu and
Shataroopaa expressed the confidence that they would see God. They had
single-mindedly devoted themselves to a vision of the formless Brahman
in His totality in person. They also observed prolonged austerities for
it. (See 65 and
Geetaa 11:54) 84
Dohaa: Neela-saroruha neela-mani,
neela-neera-dhara-syaama: 84. Manu
and Shataroopaa saw the vision of Brahman as, "The body of
manifested God was blue like a blue lotus or sapphire and dark like
water-laden clouds. His beauty excelled that of billions of Kaamadayvas
embodied in one." The simile
of a blue lotus, a blue sapphire and water-laden clouds for God's
manifested body, alludes to many qualities of God in the human form.
Some are these. The softness of a blue lotus symbolizes the heart,
which melts easily. Its fragrance symbolizes happiness spread amongst
all. A sapphire symbolizes pre-eminence, sanctity and radiance. Clouds
symbolize depth and immensity of Knowledge and the munificence of rain.
The three examples from water, the earth and the sky signify God's
omnipresence. Seers find God truly beautiful. This also strengthens
other devotees' desire to see Him. (MP) Kaamadayva symbolizes beauty. (For
Shree Raama's Devotee) 85
Chaupaayi: Jaasu ansa upajahin gunakhaanee: aganita
Lach-chha Umaa Brahmaaanee:: 85. Manu
and Shataroopaa saw "Aadishakti, the primeval power from whom
emerge innumerable Lakshmee, Paarvatee and Saraswatee who are all
repositories of virtues, and the play of her brow creates universes. In
the form of Seetaa, she was on Shree Raama's left side." Manu and
Shataroopaa prayed for and had a vision in person of the one
indivisible impersonal Brahman. He granted their boon to have a son
similar to God as also Shataroopaa's additional boon that she should
not lose awareness of her son being God. (See 93) For the
fulfilment of the boon, they were born again as Dasharatha and
Kaushalyaa who were Shree Raama's parents at Ayodhyaa. But for this
boon, the royal couple, Manu and Shataroopaa, would have attained
freedom from rebirth as a result of the vision of God. (See 269)
While
granting the boon, God told Manu and Shataroopaa, 85A
Chaupaayi: Aadishakti jayhi jaga upajaayaa: so-u
avatarihi mori yaha maayaa:: Bk152 "Aadishakti
that manifests the world will also incarnate with me. She is my maya." (See 238-239)
Brahman and
Its shakti maya together constitute the indivisible Brahman. It
is said that when It is inactive and unmanifest, It is Brahman or mahaashakti
and when It appears as active in creation, sustenance and destruction,
It is mayashakti. The two apparent aspects of Brahman are Its
two roles according to Vedanta. (See 241[9])
Brahman is the reality on which Its manifestation is based and together
they appear to us as the ever-changing world based upon an
ever-unchanging reality. It is similar to the unchanging screen on
which the changing pictures appear in the cinema. Without the screen
there are no pictures and without pictures the screen is qualityless
and attributeless; qualities and attributes arise from the
pictures. Brahman
manifests Itself in Shree Raama, the powerful, along with his maya or shakti,
Seetaa, the power. Together they are Seetaaraama. Maya, the power
exists in the powerful Brahman. They are inseparable and one. Tulaseedaasa
has expressed this unity in 85B
Dohaa: Giraa-aratha-jala beechi sama, kahiyata bhinna na bhinna: "Shree
Raama and Seetaa are one just as the spoken word and its meaning, and
water and its wave, are one in substance but two in description,
namely, Seetaaraama. (See 435) He
loves those most who are in extreme distress. I do my obeisance to
Him." Sanaatana Dharma holds that God is all, that is, man and
woman both. The
instant couplet perhaps alludes to the concept of Purusha and Prakriti
of the Saankhya philosophy of Kapila. For the Shree
Raamacharita Maanasa, Tulaseedaasa rested upon the Vedanta or Uttara
Meemaansaa philosophy of Baadaraayana or Vedavyaasa. The other
four of the six systems of Indian Philosophy or darshanas are:
the Yoga of Patanjali, the Vaishayshika of Kanaada, Nyaaya
of Gautama and the Poorva Meemaansaa of Jaimini. The
couplets clarify that the powers of all gods, including that of the
Indian trinity of gods, namely, Brahmaa, Vishnu and Shiva, are also
personified in their consorts. Sometimes Brahman as Vishnu incarnates
as Its shakti in the form of consorts of gods. (See 241[35]) In
their incarnate forms they perform their specified tasks by the power,
inspiration and grace of God in whom they subsist. The roles and
inter-relationship of gods, goddesses and the Incarnation of Brahman,
raise many questions. (See 65 and
Geetaa 4:11) 86
Dohaa: Tulasee jasi bhavatabytaa, taisee mila-yi
sahaa-yi: 86.
Tulaseedaasa says, "The power of man's fate or the inevitability of
events attracts to itself the help needed for its work. If such help is
not forthcoming, the power takes man to where the help is available for
the event." All events
need means for their occurrence. The power to bring about an event
provides a combination of means to cause that event. That power makes a
snake to bite or the roof to fall to cause death. That power makes us
actively pursue or avoid action to bring about the event. For instance,
a man goes all out and gets a seat on a plane, which crashes. Another
roaming hungry for food finds a treasure. This power
carries out God's will. It gives us the consequences of our deeds and
bestows God's grace upon us. (See 185[8,
10]) (A Proverb) 87
Chaupaayi: Raakha-yi guru jaun kopa bidhaataa: guru-birodha
nahin ko-u jaga-traataa:: Bk166 87. To show
his reverence to the hermit, Prataapabhaanu recalled, "A guru can
save his disciple from Brahmaa's wrath. But none can save the disciple
from his guru's wrath." If the
person we hurt is available, he can forgive our fault. From childhood
we are taught to beg pardon from him. Please see
the context of (86-88)
and (434)
in the Story. The guru knows and corrects the disciple's error and also
intercedes with Brahmaa or Shiva for him. The guru alone knows the
disciple's faults. If the disciple offends him who will point out the
faults for the disciple to correct them? The disciple should seek his
guru's forgiveness, never annoy him and always respect and obey
him. A guru
literally saves his disciple even from a distance. He also saves the
disciple from error because the guru suffers its consequence. Errors
arise because the guru gave instructions beyond the disciple's
comprehension or capacity or failed to check if the disciple absorbed
his teaching correctly. Anger is a
form of ignorance. An easily excitable temper that quickly subsides and
is followed by magnanimity is the mark of nobility. Neither Brahmaa nor
a guru gets angry. Their anger is often an act put on for the
disciple's correction. The greatness of the guru is in this: 87A
Dohaa: Guru Govinds dono kharhay, kaakay laagoon
paa-ya: Tulaseedaasa
said, "I see both Govinda and my own guru. To whom shall I bow in
gratitude and obeisance? Giving him precedence over God, I bow in
gratitude to my guru who secured God for me." We first thank the
guru for taking us to God and next thank God for providing us a guru.
(See 157)
There is a
shloka too: 87B
Shloka: Gurur Brahmaa gururVishnugururdayvo
Mahayshwarah: Salutations
to the Glorious Guru, for Guru is Brahmaa, he is Vishnu and even the
Lord Mahayshwara is he; nay, the Guru is even the Supreme Brahman
Itself. The
totality of Knowledge is God Himself and He alone can impart that
Knowledge as a guru; others can be teachers or lecturers, such as,
Shankaraachaarya. He was a teacher for many but guru for his fourteen
principal disciples. (See 157, 417)
88
Chaupaayi: Barhay sanayha laghuna para karaheen: giri nija
siranhi sadaa trina dharaheen:: 88.
Prataapabhaanu said to the hermit, "The truly great care for the
small. On their surface the mountain accepts grass, the ocean foam and
the earth dust." This
proverbial wisdom from Shastras shows how we can learn from nature. Big
entities as the sky, which is touched by the mountains, the earth and
the ocean, which have no intelligence, set examples of greatness of
conduct in their humility for us to emulate. We can follow them for our
material and spiritual benefit. Humility is the first requisite for
fruitful inquiry for gaining Knowledge and for leadership. Humility
prompts excellence in our effort and is the enemy of resting on
laurels. For greater effort for excellence it needs no nourishment by
praise but by satisfaction within. So, it frees us from the stress,
strain and frustration, which are often caused by pride. (See 199) It is
the mark of greatness. (A Lesson in Good Conduct) 89
Chaupaayi: Jaakay hrida-ya bhagati asa preetee: Prabhu
tanha pragatta sadaa tayhi reetee:: 89. Shiva
said to Paarvatee, "God responds to the form of a devotee's love for
Him. Hari is present uniformly in everything. He appears in response to
one's love for Him. He is present in every country, time or direction."
Shiva
brings out the meaning of omnipresence in Sanaatana Dharma. God is not
merely present around everything, that is, everywhere, as many
religions believe, but He is present both around, and in everything,
from the apparently dirtiest particle to the wisest head or to the most
sacred object. God is the only ever-unchanging reality that there is
and therefore underlies and is in everything. (See Geetaa 7:12) When the
earth sought Gods' protection against unbearable atrocities of the
demons, the gods pondered, where to find God; in Vaikunttha,
the world of Supreme God Naaraayana, or in the milky ocean where Vishnu
rested on Shayshanaaga? Shiva advised gods that God appeared in person
before His devotee wherever he attracted Him by his love. Vaikunttha,
where God resides, is within the hearing distance of our mental or
audible call to Him. (See 101 and
Geetaa 11:54) 90
Chaupaayi: Aga jaga main saba-rahita biraagee: prayma tayn
Prabhu pragatta-yi jimi aagee:: Bk185 90. Shiva
continued, "God is in all, the living and the non living, and is
also separate from them. He appears where the yearning for Him is
intense. This happens just as the spot of friction is ignited and not
the whole log." The latent
fire is not visible in the piece of wood. Fire also exists elsewhere.
‘There are no pots in the clay; but in the pots, there is clay. So also
there are no characteristics in God; but in the characteristics of Satya,
Jnaana and Aananda, there is God.’ (BS 7 147) In other
words, wherever these or other virtues, together or separately are
found in our relationship with others, God is present. (See Geetaa
10:41) God is
present in the entire universe yet He remains aloof from it. We serve
God where we are by doing what comes to us as the assignment God has
given us. We do it as our daily duty. We also serve those we can reach
and by our prayers. We dedicate all and ourselves to Him. (See 444) We
cannot serve the entire world but we can and should pray for it. On
Shiva's advice, the gods sang a hymn in praise of God at the spot where
they had gathered. (See 91) We are
advised that wherever people cry in agony of love or of utter
helplessness, 'Oh God, ' there the imperceptible God is present. We can
reveal power, energy, electricity or fire for everyone to see. We
cannot reveal Brahman through scientific principles. Brahman is
qualityless and unattached to any. Shiva's advice is that Brahman
embodies Itself in a human form on a yearning for It by one or by a
group of Its devotees. This is because we need a personal God who can
give us human love and care which we understand and who removes our
sufferings. He appears in illness, as a doctor, in need, as a friend,
in predicament, as an adviser, in search for an idea, as a newspaper
article. Such should be our faith in the belief that all forms are
His. Shiva's
advice that God is revealed by love raises an important question. (See 73, 227) To
respond to the yearning of devotees, can God not reveal Himself through
a form other than an Incarnation? Experience shows that He does. So,
gurus of divine vision are called ansha avataaras or
partial or minor Incarnations of God. (See 157)
91
Chhanda: Jai jai sura-naa-yaka jana-sukha-daayaka
pranata-paala Bhagawantaa: 91. Brahmaa
prayed to God, "Victory be to the Lord of all gods, who bestows
happiness upon all, protects the meek and is God Almighty. Victory be
to the benefactor of the Brahmins and of the cow, the enemy of demons,
and the beloved Lord and consort of Lakshmee, the daughter of the ocean
god. O protector of gods and of the earth! Your deeds are strange and
unique. None can fathom their mystery. Your nature is merciful and
compassionate to those in distress. O God be kind to us." 91A
Chhanda: Jai jai abinaasee saba-ghatta-baasee byaapaka
parama- aanandaa: Brahmaa
continued, "O Lord! You have no end. You abide in every heart, are
omnipresent and are the personification of bliss for all. The senses
cannot perceive your sanctifying role. You are Vishnu and free from
maya. Sages renounce the world to seek love for you, meditate upon you
and sing your praise. O Lord! You are the reality or truth,
consciousness and bliss. Victory to you!" 91B
Chhanda: Jayhi srishtti upaa-yee tribidha banaa-yee sanga
sahaa-yay na doojaa: Brahmaa
continued, "You manifested the creation with three modes, satvaguna,
rajoguna and tamoguna. O Lord, the destroyer of all
sins! Please take care of us because we do not know devotion or
worship. You destroy all suffering and fears and make sages blissful.
All the gods surrender to you their wisdom and seek your refuge through
their thought, word and deed." 91C
Chhanda: Saarada sruti sayshaa risha-ya asayshaa jaa kanha
ko-u nahin jaanaa: Brahmaa
continued, "Saraswatee, Shaysha and sages could not know you, O
Lord. The Vedas call you the protector of the distressed. O Lord, be
pleased with us. You are Mandara mountain to churn the ocean of rebirth.
Man's mind is an ocean. Churning removes its impurities to secure
freedom from rebirth. O Lord, you are charming and the repository
of virtues and bliss. All sages, liberated beings and gods are scared
and fall at your feet for succour." 92
Dohaa: Jaani sabha-ya sura bhoomi suni bachana samayta
sanayha: 92. Knowing
the earth, gods and sages in fear and hearing their loving prayer, a
heavenly voice freed them of their doubt and fear. 93
Chhanda: Bha-yay pragatta kripaalaa parama-dayaalaa
Kausalyaa-hita-kaaree: 93. When
the merciful benefactor of Kaushalyaa, the Almighty God, appeared, she
was enraptured with, and wondered at His exquisite form which captured
the hearts of sages. She thought, "His body is dark as water-laden
clouds. His eyes are charming. He has insignia of authority, power,
control, and mercy and grace in His four arms. They are a conch
shell, a serrated discus, a mace and a lotus. He is bedecked with
jewellery and a long garland. His eyes are large and beautiful. He is
the ocean of beauty and the enemy of demons." 93A
Chhanda: Kaha-du-yi kara joree astuti toree kayhi bidhi
kara-un anantaa: With
hands folded in prayer, Kaushalyaa said, "O Lord! What hymn can I sing
to You who are forever? The Vedas and the Puranas declare You as beyond
maya, its three modes, satvaguna, rajoguna
and tamoguna, knowledge, measure and proof because you
are also imperceptible. The Vedas and sages call you the ocean of
mercy and bliss and a treasure of all virtues. You love all. You are
Vishnu, the consort of Ramaa and appeared here for your love of men and
for my good." 93B
Chhanda: Brahmaandda-nikaa-yaa nirmita maa-yaa roma
roma prati bayda kahay: Kaushalyaa
continued, "The Vedas declare that the multitudes of universes
reflected as reality by maya are embedded in each hair on your body. O
Lord! The intriguing fact that the same Lord stayed in my heart
(womb) will create a storm of excitement and wonder even in the
minds of men of steady wisdom." When Kaushalyaa showed her Knowledge of
Shree Raama being Brahman, He smiled. He told her that He wanted to
perform a variety of deeds. He narrated stories of the past to make
Kaushalyaa enjoy her role and the bliss of being His mother. 93C
Chhanda: Maataa puni bolee so mati ddolee tajahu taata yaha
roopaa: Kaushalyaa's
mind was confused. She said, "O Lord! Give up your form and display
your child-like playful form. That is the source of supreme delight to
me." At this, the Lord of all gods became a baby and started its cries.
Those who hear this narrative attain the Lord's abode and never fall in
the well of rebirth. 94
Dohaa: Bipra-dhaynu-sura-santa-hita, leenha manuja
avataara: 94. God
is beyond maya, its satvaguna, rajoguna and tamoguna modes
and the reach of the senses. By His own choice He manifested Himself in
a human body for the good of the Brahmin, the cow, gods and
spiritually advanced persons. God
incarnates for all but more for those with firm faith in and a yearning
for Him. Along with the spiritually advanced, they secure the most
worthwhile from Him. 95
Chaupaayi: Jo aananda-sindhu sukha-raasee: seekara tayn trailoka
supaasee:: 95.
Vasishttha said to Dasharatha, "He who is the ocean of joy and
bliss, a fraction of whose kindness makes the three worlds happy
simultaneously and who gives peace and happiness to all the worlds, His
name is Raama." On Shree
Raama's birth, the King's priest Vasishttha named the baby and
explained the meaning of the name Raama. Raama, Bharata, and Lakshmana
and Shatrughna were born in that order in three days. The word aananda
here refers to the surfacing of that continual and limitless bliss
which is within us and not dependent upon environment or corresponding
to a standard of living. Every individual in each of the three worlds,
namely, the heavens, the earth and the nether lands, can secure that
bliss only if all divisive tendencies, namely, all differentiation,
aversion and hate, are removed permanently from everyone
simultaneously. In addition, every individual should find his noble
desires fulfilled. The entity to bring it about will possess limitless
powers beyond imagination. In this
manner, the name Raama becomes a unique definition of God. His body
limits Him in some ways but His powers of Brahman in Its totality are
limitless. Vasishttha brings out that God is the embodiment of
indescribable bliss for all. Had He been otherwise, such as a punishing
potentate for sinners or a mysterious source of fear or some other
similar entity, and incapable of being related to us in close intimacy
as a father, mother, friend for succour and for frolic to bestow bliss,
no Indian sage would have ever tried to reach such a God nor would
scriptures of Sanaatana Dharma advise us to seek Him. (RK 630, 688)
Vedanta teaches us that it is not God who punishes us; our evil intent
behind our action contrary to our innate divinity of Satchitaananda
and prayma brings its consequences, which appear to us as
punishment. (See 241[1,
18, 19]) As against this, God frees us from all kinds of fears
particularly of sin and of Himself, to pursue an error free path, In
addition, He gives us relief when we repent and surrender to Him. (See 319 and
Geetaa 9:30) If the word
Raama is treated as an adjective in the Hindi language, it means one
who charms and attracts. He enjoys being in everyone and everyone
enjoys being in Him. In other words, everything subsists in bliss
within. None is outside Him and He pervades all. (See 241[35-36] and
Geetaa It is not
possible to describe God or explain His actions or to form a concept of
His totality. At best we can know only a few aspects of His nature from
others' and our experience. Hence we need the variety of hymns in His
praise and forms of our prayers for invoking Him in many of His aspects
for our succour. For example, attracting people to them through love
and benevolence is the inherent nature of the Incarnations of God for
the fulfilment of their self appointed task. Hence their miracles are
from their childhood. Shree Krishna's name means one who attracts by
love. This attraction is to transform people to goodness and virtue to
re-establish in them the supremacy of their inalienable divine nature.
This makes people veer round society to the godly path from which
people strayed to necessitate the Incarnation. 96
Dohaa: Asa Prabhu deena-bandhu Hari, kaarana-rahita
da-yaala: 96.
Tulaseedaasa says, "O foolish Tulaseedaasa, give up hypocrisy and
worship Hari manifest in Shree Raama. He is a master who is a friend of
the wretched and kind without cause to all." That God's
grace needs no cause is our constant experience. We have a few things,
which others do not have, such as a son, parents, friend or children
and so on. To that extent we are better off than others. Similarly, we
do not have some things which others have and yet we are the better for
it, for example, constant worry, strains, disease, adversity, misery
and so on. If we are a humble believer in God and look within, we
cannot recollect that we ever did enough to deserve whatever good
fortune we experience. We can never know why it is so and why grace
makes us fortunate in some ways as compared to many others. If we are
in misery or grief, we cannot think in this manner. By our strong faith
in God and accepting our miserable predicament as the best consequence
that God could give of our past karma, which could be heinous, we can
make a little effort for seeking relief from God. His response in grace
is greater and sooner than we think because His love is instant in
response. So, we also conclude that God's grace needs no cause. Our
ego, which denies us faith in the law of karma, can, however, often
have an explanation for our good fortune as our achievement,
independent of God's grace. Ego, however, does not accept blame for our
misfortune and puts it on God. The lesson is not to allow any pride in
us that we had faith, devotion or did something to deserve good things.
(See 240)
A man may
find torrents of God's kindness where he cannot imagine it as due. This
is God's secret of His supremacy over the law of karma because of His
knowledge of all our lives. (See 147 and
Geetaa 4:14, 9:9) The more wretched our condition or greater our
distress, the greater is His love for us, regardless of its cause,
because He loves us as our mother. (See 84, 275, 318) Apart
from our prayers to God, His kindness does not need even our worthiness
because we know that people who appear worthier than we do not
sometimes have as much as we have in some respects. Even if sometimes
forgetful of Him, we live in our divinity, which is just virtuous life,
He searches for us to bestow His grace upon us to give us relief from
our adversity, if any. (See 267[7])
To make the
most of grace, we should understand that God's grace nurtures us. We
can hardly understand the mechanism of grace. We can notice it in daily
occurrences. It is not noticed except by those attuned to it and who
grasp the opportunity it offers. Our purified mind and compassionate
heart see it and attract it. Our impurities such as old grudge, envy,
ego, selfishness and malice repel it. We cannot take grace for granted.
We earn it also by repetition of God's name or prayers as a supplement
to our good conduct. We have the right to pray for grace as a child
fearlessly asks for things from its mother. (See 275) We
have no right to receive it. We are advised that grace becomes our
right when we acquire purity of heart with control over senses and six
passions. (See 259, 300, 318)
We may
notice that God's response to our prayers can appear to us as good, bad
or indifferent. Naarada received a monkey form. (See 77) Grace is
God's love for our good. It may give us instant bitterness, not to hurt
us but to make us better gradually or later. (See 413)
Treating the pleasant gift as grace, and the unpleasant as not, is lack
of trust in God and not understanding the concept of grace. 97
Chaupaayi: Kahahu naatha sundara do-u baalaka:
muni-kula-tilaka ki nripa-kula-paalaka:: 97. Janaka
asked Vishvaamitra, "Who are these two lovely children? Are they the
pre-eminent among men of divine vision or the protectors of kings? Are
they Brahman, Whom the Vedas describe as na-iti, na-iti
(not this, not this) and has become incarnate in two bodies?"
Vishvaamitra smiled and said, "You have spoken well and true." Upon
this, Janaka said, "These two brothers, one dark and the other fair,
give to happiness its power to give happiness," or happiness
receives its quality from them. (See Geetaa 7:8-12) Janaka
acquired non-attachment, true discrimination and Knowledge, yet maya
created a doubt in him. Were Shree Raama and Lakshmana Brahman
incarnate? (See 140) To
think of the brothers being possibly Brahman Itself indicated Janaka's
high spiritual awareness. Vishvaamitra knew that Shree Raama was
Brahman. He removed Janaka's doubt. In these
couplets Tulaseedaasa also conveys the liberality of Vedanta and
Sanaatana Dharma. (See 241) Janaka
attained his identity with the formless Brahman or was a Brahmajnaanee
through the very difficult path of Knowledge. Seeing Shree Raama as
Brahman in a lovable form sweetened Janaka's Knowledge, which was dry.
(See 438)
He could henceforth enjoy both of Brahman's aspects, the formless and
with form. The vision of Brahman in person in Shree Raama transformed
Janaka from a jnaanee to a vijnaanee. Tulaseedaasa
shows that in Sanaatana Dharma, we cannot limit God to one name and
form or reachable through one path. Any person spiritually advanced by
any path or religion realizes God in His formless, and recognizes Him
in His with form or in any aspects in which God can appear. (See 61) Janaka's
was the path of knowledge. His spiritual advancement recognized God's
incarnation in Shree Raama who is the objective of the path of
devotion. Tulaseedaasa brings out that spiritual advancement is our
nearness to God Almighty. The path or religion we follow for this
advancement is immaterial. If we recognize Him in the aspect of our own
religion we can recognize Him in the aspect of another's religion too.
The spiritually advanced following any religion experiences God in the
manner of his choice and also respects the choice of and experience of
believers of other religions. (See 101, 269)
Being
highly advanced spiritually, Swami Ramakrishna not merely saw Brahman
in Its formless and with form aspects, but also experienced God as
worshipped by Muslims and Christians. Those who are not spiritually
advanced cannot recognize even God of their own concept and hardly ever
in the form He takes for those of other religions. Hence the bigotry
that is among some ignorant minions of all religions. Bigotry is a mark
of the mentally or spiritually undeveloped. Bigotry arises from
mortgaging our common sense, which is the harmony of intellect and
heart, to any claimant either of reason, knowledge, of devotion or of
spirituality. (For Shree Raama's Devotee) 98
Chaupaayi: Syaama gaura kimi kaha-un bakhaanee: giraa
ana-yana na-yana binu baanee:: Bk229 98.
Seetaa's companion said to her, "My eyes have no tongue to describe
the princes and my tongue has no eyes to see them." Upon seeing
Shree Raama and Lakshmana in the royal garden, Seetaa's clever
companion did not want to tell her that the princes were collecting
flowers. It did not befit them. In addition, she experienced the bliss
of beholding Shree Raama, which she could not describe. Kaakabhushunddi
showed the same difficulty of describing similar bliss. 98A
Chaupaayi: Prabhu sobhaa sukha jaana-yi na-yanaa: kahi kimi sakahin
tinhahin nahin ba-yanaa::
The eyes enjoyed the bliss of the Lord's vision but had no power of
speech to describe it. It is
brought out that what one of the five senses experiences, another sense
cannot, nor can it convey it. Hence there is the equipment of five
senses for maximum input for material knowledge, and of the mind and
intellect for acquiring jnaana. Jnaana is the knowledge that
extends to beyond material knowledge that is possible through the
senses. The bliss of realizing our identity with the reality of God
has, therefore, to be experienced by all the senses and more. The
divine sounds of the Vedas cannot be written for eyes to transmit. The
purity of their pronunciation is retained by hearing. Hence they are
called Shrutis, that is, heard. Talented
poets cannot adequately describe the bliss of seeing a worldly object
of man's love. How can any poet describe a vision or experience of God
as the object of the poet’s bliss? (For Shree Raama's Devotee) 99
Chaupaayi: Jinha kay lahahin na ripu rana peetthee: nahin
laavahin para-tiya sana ddeetthee:: 99. Shree
Raama said to Lakshmana, "A noble man is rare in the world whose
enemies never see his back in the battlefield; whose glance cannot be
attracted by another woman; or from whom a beggar never gets a ‘no' for
an answer." When a
beggar calls at our door, God offers us a chance for charity without
any effort on our part. If we give him something we should thank God
for making us capable of it. These
couplets remind us, that no one in the world lives without receiving
help in some form or the other from someone. Parents bring us up,
family, friends, and colleagues make life enjoyable and so on. We
should never allow pride to arise in us that we do not care and need no
help particularly if we become well off. To claim that I never avail of
any help is ingratitude to society and so barbaric. (see 430)
One who
never asks for anything is as rare as the one who never says no, to a
request. To be blessed with both these good fortunes is to be the
noblest among men. Such a noble aspirant was Karana, the half brother
of the Paanddava princes, in the Mahaabhaarata. He prayed to
Shree Krishna for this boon. (A Proverb) 100
Chaupaayi: Jai jai Giri-bar-Raaja-kishoree: jai
Mahaysa-mukha-chanda-chakoree:: 100. Seetaa
prayed to goddess Paarvatee, "O daughter of the 100A
Dohaa: Patidayvataa sutya manha, maatu prathama tava
raykha: Seetaa
continued, "O mother! You are pre-eminent amongst the women who are
single-mindedly devoted to their husbands. Your glory is unequalled and
indescribable by thousands of Saraswatees and Shayshanaagas." Saraswatee
is the goddess of Knowledge and Shayshanaaga, the snake god, has a
thousand tongues to sing God's praise. 100B
Chaupaayi: Sayvata tohi sulabha phala chaaree: baradaa-yini Tripuraari
piyaaree:: Seetaa
continued, "To your worshipper the four precious objects come easily.
(See 111) You
grant boons and are the beloved of Shiva, who is the destroyer of the
demon Tripura. O Goddess! By worshipping your lotus feet, gods, men and
sages secure bliss. You know my heart's desire because you reside in
every heart. That is why I have not expressed my desire to you." So
saying Seetaa held in reverence the feet of the icon of goddess
Paarvatee in the temple. 100C
Chaupaayi: Bina-ya-prayma-basa bha-yee
Bhavaanee: khasee maala moorati musukaanee:: Seetaa's
humility and love bound Paarvatee. The garland slipped from the icon,
which smiled. Seetaa picked up the garland as an auspicious gift and
touched it with her head in reverence. The icon of Paarvatee
happily said, "O Seetaa! This is my blessing, which will come to pass.
Your desire will be respected. Naarada's prophecy will be fulfilled.
Your husband will be after your heart." 100D
Chhanda: Mana jaahi raachay-u milihi so bara sahaja sundara
saanvaro: Paarvatee
continued, "You will have the husband after your heart. He is
handsome and of dark complexion. He is the home of Knowledge and
compassion. He knows your soft nature and your love for
him." On hearing Paarvatee's blessings, Seetaa and her
friends were greatly pleased. Seetaa worshipped Paarvatee again and
again and joyfully proceeded homewards. 100E
Soratthaa: Jaani Gauri anukoola, Siya-hi-ya-harasha na jaata kahi: Knowing
that Paarvatee was pleased with her, Seetaa was indescribably happy.
The left part of her body throbbed as an auspicious omen. 101
Chaupaayi: Jinha kai rahee bhaavanaa jaisee: Prabhu-moorati
tinha daykhee taisee:: Bk241 101. In the
ceremonial hall for the selection of a bridegroom by Seetaa, every
suitor saw Shree Raama as a picture of his own concept about Him. Each
saw Him as a personification of the response to the viewer's
attitude towards Him. While each saw Him simultaneously looking
straight towards himself, none could know the secret of this
miracle. Shree Raama
performed two miracles in the hall. He became a mirror in which each
person present in the hall saw the response to that person’s attitude
towards God. To a devotee, Shree Raama became love and kindness
personified. To the knowledgeable, He appeared as Brahman in a human
body, to the distressed, as a rescuer and to the proud warrior, as
strength personified. To the crooked, He appeared as terror in person
and to the hypocrite and the cheat, as death. In the same way, to
Prahlaada, the Incarnation of God as a human being with the head of a
lion was charming and compassionate. To his anti-God father He was
death personified. To a non-believer Shree Raama did not exist as
either a human being or God. (See 70 and
Geetaa 4:11) This
demonstration of Shree Raama's nature shows that for our practical use
we should believe God to love us with our faults as a mother does. As
mother He should nourish us, correct us, rescue us from intractable
situations, be a refuge for us in distress and in misery and kind to us
without cause. Similarly, for our bliss and peace we can visualize Him
as embodiment of love and harmony. (See 415, 307, 318, 261) This
practical attitude, with sincerity and righteousness in our heart and
conduct, will make Him respond to us but may be in a manner we least
expect. That is why in Sanaatana Dharma, God is loved and respected as
both mother and father or in any loving and intimate relationship we
choose. To maximize our benefit, we should often remind ourselves that
our best effort seeks from Him the best as He thinks for us. This
dedication enlivens and not keeps dormant or taken for granted our link
to Him. (See 163,
294 and
Geetaa 9:17-18, Shree
Raama’s nature was discovered by experience. All religions believe God
to be merciful, forgiving, succour in distress, loving to reciprocate
our yearning for Him. Experience of men expressed these attributes of
God. It means that when a man needs God, He is available to him because
He is a reality for all. If He is not available in our need the concept
of reality of God is a fraud on humanity. So, why is He not available
to all? To get the heat from fire we have to go near it. Similarly to
get the help we have to reach near Him by a minimum discipline of hurt
none and help all and a persistent attitude of love or benevolence
towards all. Those who experienced God in person reached near Him.
Different religions tell us the way to reach near Him. Indian rishis
discovered that we need not try to reach God. It is God who reaches us.
One of the ways to persuade God to reach us to help when we need Him
that rishis found from repeated and universal experience was to live a
life of love for all as one with us in their reality. (See 42, 318) One
way it translates into our thought, word and deed motivated by the good
of all. When we live this life of love, we can imagine God as a loving
mother or as a loving father or as a glorious king dispensing mercy,
forgiveness and largesse in need. For a man living in love, God appears
in the form of his yearning to respond to it. Thus no one can snatch
away from us our visual picture of God in our heart and mind which we
love, respect or worship. As God is a reality, He appears to us as an
embodiment of that picture in our heart. He is omnipotent, so can do
it. This is the experience of godly men in all religions yet they speak
about it only in believing or congenial company. (See 65) In bringing
out this nature of Shree Raama, Tulaseedaasa shows us how to make
practical use of God’s omnipresence, omnipotence and omniscience and of
God’s easy availability for all levels of the mind and heart at all
times and places. That we
should have a very clear concept of God before we can have faith in Him
is emphasized here. We cannot have faith in God if we have a nebulous,
doubtful or changing concept of God. To facilitate our developing our
own individual unshakable concept of God, this couplet is a lesson in
the availability of a variety of concepts to suit our imagination. God
provides this variety and being real for all responds to the manner a
believer thinks of God. The form of God’s response is the experience of
millions of believers. Response invariably corresponds to their concept
of God. This is because if it does not correspond, the believer cannot
believe in the reality of God. That is why rishis from their experience
repeated over generations advised us to think of God as Satchidananada
and Praymaswaroopa to get the response from Him of
love and bliss. No two minds can think or perceive identically or have
the same level of spiritual or mental development. We cannot measure
the levels for comparison. So a variety of concepts becomes necessary
for different minds. The truth of the concept here is in the number of
religions and sects in each and the variety of concepts about God in
each man’s mind by which he lives. No other person can fully know
another’s concept. This availability of variety is a reason why
Sanaatana Dharma respects all religions and beliefs about God as good
for their followers. In the
other miracle, Shree Raama gave His personal attention simultaneously
to each. This was a demonstration of the belief that if we just think
of God, He is all attention to us because He loves us. This very
miracle was repeated in Agastya's hermitage. 101A
Dohaa: Muni-samooha main baitthay, sanamukha saba kee
oraa:: Shree
Raama was facing every sage individually in the assembly. The instant
couplets are basic in Sanaatana Dharma and one of the greatest
discoveries of ancient Indians. Bound by His love for man, God responds
for our good to our myriad beliefs about Him. Whether a cave man or a
scholar of the scriptures or a spiritually advanced man, none need
reach the height of God's abode in the heaven. All are free to think of
Him and remember Him in their own way and seek happiness from Him. It
is neither God's form nor His formlessness in each mind that matters.
Our yearning for God and its form in our mind bring Him to us. He
creates for each man the form and concept about God in him or his
religion. His response fulfils each man’s life. We cannot confine God
to one concept for all regardless of any revelation by Him to one or
many. So, there are as many religions, as men. The precept
stated here is that faith in any scripture, path, practice, pilgrimage
or temple or message of any Incarnation or of a guru is a great help.
Through or without availing of any of them, it is God Who responds in
His own way to the direct love of His seeker. The couplets bring out
that there is no ‘only’ way for attracting God. He established His
perennial relationship with man through the language of the heart when
He created man. (See 262 and
Geetaa
4:11) This relationship needs no definition or form, nor does its
establishment need an intermediary, guidance from a guru or a book.
This relationship is a yearning for God. It was there before Shree
Raama, Shree Krishna, Buddha, Abraham, Moses, Jesus or any Messenger of
God, or guru or the articulation of any religion. It is the only one
religion, if any. Love of God expressed through love of all is the
foundation on which this religion stands. To love one and hate another
in the name of God, as record of conflicts by followers of religions in
history shows, is hypocrisy. It is neither religion nor spirituality.
Hate is an acquired weakness and not one of the innate godly qualities
in every human being. There is no
limit to God's descent, His form and the attention He gives to us
individually. We need not worry about our sins or deserving to see God.
We should just surrender to Him and after that be true to our divine
nature expressed as love for all and as virtue in our daily diligent
conduct, with a deep yearning to see Him. (See 36, 49, 96, 242, 325) The
secret for our securing happiness in life from God is to think of Him
in the manner of our choice and remember Him as often as we can and
after doing sincerely our daily work as duty dedicated to Him, we pray
to Him for His protection. 102
Chaupaayi: Siyaa sobhaa nahin jaa-yi bakhaanee:
Jagadambika-roopa-guna-khaanee:: 102. Seetaa's
splendour is indescribable. She, the mother of the universe, is the
repository of all beauty and virtue. Tulaseedaasa cannot find a
simile for Seetaa. All similes are attracted by and used for ordinary
women and are unfit for Seetaa. In dohaa
30 of Aranyakaandda of the Book, using similes from nature,
Shree Raama described a woman's modesty, grace and beauty when grieving
over Seetaa's loss. In the Sanaatana tradition, a husband can
describe the beauty of his wife. Her modesty, the most precious jewel
that a woman can ever possess, prevents describing her husband's
virtues. Doesn't poetry often sustain this tradition? (For Shree
Raama's Devotee) 103
Chaupaayi: Aba jani ko-u maakha-yi bhatta maanee:
beera-biheena mahee main jaanee:: 103. Janaka
had it announced in the marriage hall, "No suitor dare pride himself
on his strength. The earth is bereft of the strong. Give up hope and
return home. God has not destined Seetaa for marriage." He who
could mount an arrow on Shiva's bow to break it, could marry Seetaa. No
one could even lift the bow. This made Janaka despondent enough to ask
all suitors to return home. In a predicament, maya sometimes deprives
even a knowledgeable person such as Janaka of his equanimity to make
him blame fate. Devotees such as Janaka, however, get happiness in the
end. (A Lesson in Conduct) 104
Dohaa: Mantra parama laghu jaasu basa Bidhi Hari Hara sura
sarba: 104.
Seetaa's mother, Sunainaa's friend, reminded her, "A mantra is small
but brings round Brahmaa, Vishnu, Shiva and other gods. A tiny goad
controls a powerful elephant." When Shree
Raama, a stripling, stood up to mount an arrow on Shiva's bow, Seetaa's
mother was worried. This proverb puts forth the truth that pure and
intense concentration in God's name or an incantation has tremendous
power. It invites God's grace to the suppliant. (See 96) The pranava
or the primordial sound Aum is the tinniest mantra. Its
syllables A, U and M stand respectively for Brahmaa, Vishnu and Shiva,
the Indian trinity of gods. The sincere repetition of Aum
propitiates the trinity. Aum is also a synonym for Brahman.
(See Geetaa In addition to
incantations for worship, there are other mantras for doing good to
people. All such mantras are expressions of the power of the human mind
aligned with God and His grace bestowing that power. (See 42[3, 6-13])
A mantra enabled a woman to live a normal life for years without food
and water. (See 65[19])
By eating a single almond steeped in mantra the Author's malaria was
cleared in twenty-four hours. Not a saint or a sadhu but an ordinary
householder distributed free such almonds. The almond freed the Author
in twenty-four hours from malaria for life in malarial
105
Chaupaayi: Jayhi kay jayhi para satya sanayhoo: so tayhi
mila-yi na kachhu sandayhoo:: Bk259 105. If
a person truly loves somebody he meets that person. There is no scope
for any doubt in this belief. Seetaa
remembered this proverbial belief when Shree Raama stood up to mount an
arrow on Shiva's bow. It is an axiom that the more pure the mind
the sooner God's grace materializes its noble, selfless and innocuous
thoughts into favourable occurrences. All prayers rest on this belief.
(See 42[3,
6-13], 318) By a prayer from a purified heart, God can be concretized
anywhere. (See 90)
Psychic powers themselves come over for selfless use to such a devotee.
(See 62, 107, 177, 240[11-16,
22]) A pure mind is self-sufficient and has the power for the selfless
service of others. That is why in all traditional Indian homes children
are taught to harbour pure thoughts, that is, not polluted by malice
and any of the six passions. (A Proverb) 106
Chaupaayi: Kaa barashaa jaba krishi sukhaanai: sama-ya
chukay puni kaa pachhitaanai:: Bk/261 106. Of
what avail is the rain when the crop has withered. Similarly, of what
use is regret for a lost opportunity. Seetaa's
forlorn looks reminded Shree Raama of this proverb to strengthen his
resolve to mount the arrow on Shiva's bow. This
proverb is universal in almost all languages with appropriate similes.
It reminds a man to learn from his experience of lapses and failures,
use that learning, be alert to his highest good and prepare for
eventualities. The lesson is not to let regret sap our energy and tie
us to our past to retard our progress. Progress follows our
surrendering our past to God and living correctly in and concentrating
on the present. (A Proverb) 107
Chaupaayi: Jimi saritaa saagara manha jaaheen: jadyapi
taahi kaamnaa naaheen:: 107.
Vasishttha said to Dasharatha, "Without the ocean desiring it, all
rivers flow into it. In the same way, without asking, those who try to
live in accord with their divine nature receive unasked prosperity and
happiness." (See Geetaa 9:22) The simile
is based on these observed experiences. Even without desiring it, if we
try to live in accord with our divinity our experience of this living
shows that we receive unasked continual happiness and all psychic
powers necessary for our selfless use to benefit society. This living
needs being linked to God through devotion, selflessness, rectitude and
compassion shown in our service of society. (See 259)
As the
ocean remains unaffected by rivers, so by what we receive, we remain
unaffected, that is, we persist in living in our divinity. We become
content, self-sufficient and full to the brim. We continuously receive
back in a multiple measure the good we do to others in the manner of a
seed bearing multiple fruit. The ocean, however, receives back only
that much water as it continuously gives away as clouds and no
more. Rivers
follow the nature of water to seek lower level but all reach the sea.
In the same way, if we follow our inborn Satchidaananda nature
of selflessness and love for all as one with us in Satchidaananda
nature, whatever religion or whichever of the myriad paths we follow,
all lead all to our only destination bliss and God in life. 108
Chaupaayi: Sankara Raama-roopa-anuraagay: na-yana
panchadasa ati-priya laagay:: 108. As
a bridegroom on horseback, Shree Raama enraptured Shiva, Vishnu with
Ramaa, and Brahmaa. Shiva loved his fifteen eyes for this blissful
vision. Brahmaa, however, regretted having only eight eyes to imbibe
the vision. The
inter-relationship between the imperceptible Godhead Brahman, the
Indian trinity of gods and Shree Raama, as the Incarnation of Brahman,
is demonstrated here. The three gods are different forms of the one God
Almighty. Yet they are each enchanted by the same God's Incarnation.
Secondly, Brahman's Incarnation and Its forms in the Indian trinity are
present together. Brahman is simultaneously all pervading. God can make
the impossible possible. (See 65[6, 18]) (For
Shree Raama's Devotee) 109
Chaupaayi: Daykhana haytu Raama-Baidayhee: kahahu
laalasaa ho-yi na kayhee:: Bk345 109. How
can there not be an intense desire in any heart to see Shree Raama and
Seetaa as a bridegroom and bride, immediately following their marriage
ceremony? Even
Brahmaa, Vishnu and Shiva were charmed by seeing Shree Raama on
horseback going to his marriage ceremony. Would not his devotees love
to see the splendour of the bridegroom, Shree Raama escorting home his
bride Seetaa. (For Shree Raama's Devotee) 110
Chaupaayi: Badhoo larikinee para-ghara aa-yeen:
raakhayhu na-yana-palaka kee naa-yeen:: Bk355 110.
Dasharatha said to his This was
Dasharatha's advice to his |
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