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A Practical Indian Philosophy |
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Uttarakaandda 361. On
his return from victory over Raavana, Shree Raama was crowned King of Avadha
at Ayodhyaa. At the coronation, Shiva offered this hymn to Shree Raama 361
Chhanda: Jai Raama Ramaa ramanam samanam: bhava-taapa-bha-yaakula paahi
janam:: Shiva prayed, "O
Shree Raama! May Victory be to you! You are Ramaa's beloved consort. You
destroy the suffering of rebirths on the earth. You are my saviour. You are
the King of Avadha, the all powerful Lord of gods and Lakshmee's consort. I
seek refuge in you. O destroyer of Raavana, the King of demons, who had ten
heads and twenty arms, you relieved the earth of its great burden. Your arrows
burnt the demon hordes as moths." 361A Chhanda: Mahi-manddala-manddana chaarutaram:
dhrita-saayaka-chaapa-nishanga-baram:: Shiva continued, "You
are the preeminent jewel of the solar dynasty. Shree Raama belonged to
the solar and Shree Krishna to the Lunar dynasty of kings. You arm
yourself with a beautiful bow and a quiver full of arrows. You are the sun to
destroy the darkness of ignorance in man caused by the intoxication of pride,
by worldly attachment and by the overwhelming power of ‘I' and ‘mine.' As a
forest hunter, Kaamadayva, the god of earthly love, has pierced the
heart of man as that of a deer with his arrow of lust. O Lord! Please destroy
Kaamadayva (the god of earthly love) and save the helpless man lying
forgetful in the forest of sensual pleasures of the world." 361B Chhanda: Bahu roga biyoganahi loga ha-yay:
bhava-danghri-niraadara kay phala yay:: Shiva continued, "Many
people die of disease and separation from their loved ones because they do
not have respect for you. Without that respect out of love, they fall in the
ocean of rebirth on the earth, remain always impure,
in distress and in continual suffering. Those who rely upon the message
of your life story have always love for holy
company and for God. 361C Chhanda: Nahin raaga na lobha na maana madaa:
tinha kay sama vaibhava vaa bipadaa:: Shiva continued, "Free
from attachment, greed, ego or the intoxication of pride, your devotees treat
their prosperity and adversity alike. Sages give up reliance upon other yogas
and gladly become your devotees. With love for you, they observe disciplines
to purify their hearts and devote themselves to your lotus feet daily.
Treating praise and blame evenly, they live happily." 361D Chhanda: Muni-maanasa-pankaja bhringa bhajay:
Raghubeera mahaa-rana-dheera ajay:: Shiva continued, "O
Raghubeera! You are a great and invincible warrior. As a bee in the lotus,
you dwell in the hearts of your devotee sages. I continually repeat your name
and do my obeisance to you. O Hari! I bow in reverence to you. You are the
enemy of the cycle of rebirth on the earth. The cycle is in us in the
form of intoxication of pride and ego. O abode of all virtues, compassion and
mercy, Shree Raama! I always bow to you in reverence. O scion of the house of
Raghu, please free us from the dualities of happiness and suffering in the
world. O protector of the earth, please be merciful
to those in distress." 361E Dohaaa: Baara baara bara maanga-un, harashi
dayhu Shreeranga: Shiva continued, "O
Lakshmee's beloved consort! I ask you again and again to grant me this boon.
I should continually have single-minded devotion to your lotus feet and love
for holy company. "After this hymn to Shree Raama, Shiva, Umaa's
consort, happily left for his abode on 362 Chaupaayi: Sunu Khagapati yah kathaa paavanee:
tribidha taapa bhava-bha-ya daavanee:: 362. Kaakabhushunddi said
to Garurha, "Shree Raama's life story purifies the listener of his
sins if the listener so intends. Its message removes the three kinds
of suffering, caused by himself, by a living
being and by gods, the last such as accidents, lightening and floods. Even
hearing the story up to Shree Raama's coronation develops detachment and true
discrimination in listeners." When we talk or think
about Shree Raama's name, his form, his life story or his abode, each
benefits us because it establishes for us a link to Him. Howsoever we
remember Him, it purifies us, takes us towards Him
and attracts Him to us. (See 33, 49) Similarly,
gurus, holy men, sacred books, religious discourses, icons, symbols,
rosaries, rituals, pictures of gods, temples and places of pilgrimage and so
on, are means to keep God in our mind. God is not them but in them and
through them. They help, are valuable and necessary for the continuation of a
religion. They are, however, not enough. God is also beyond them and within
the seeker who wishes to reach Him directly. Before we think of our religion
we should be clear in our concept of God and firm in our faith in Him. Tulaseedaasa concentrated
on the essentially practical message of the life story of Shree Raama as an
Incarnation of God. Perhaps he found it all in his life up to and soon after
His coronation. There he finished His story in his Book. 363 Chaupaayi: Jay sakaama nara sunahin jay
gaavahin: sukha sampati naanaa bidhi paavahin:: 363. Kaakabhushunddi
continued, "Those who, with some noble desire listen to
understand its message and narrate Shree Raama's story, enjoy in life that
happiness which is difficult even for some gods to get. After that, they
reach His abode and never return to the earth." (See Geetaa
8:14-16) Unable to live without
desires, we substitute them with more noble desires. The desire to get rid of
or subdue all desires other than to realize our identity with Brahman, to
seek or serve God in person or through the selfless service of others, to
have His vision, are all desires. They are free from malice and other
passions, and in their pursuit are full of compassionate service of the
needy, dedicated to, and linked to God. They are noble desires, and are
quickly fulfilled. (See Geetaa We often enjoy worldly
pleasures till satiety. We develop aversion to them because pleasures end
from each effort. We reach the same aversion by observing others in their
tiring and repetitive effort for worldly pleasures. (See 272[4]) On our own, we try, pray
for and may fail to get a particular form of innocuous happiness. At the end
of our tether, we surrender to God and accept the bitter or sweet as God's
grace. God's grace gives us a superior experience of happiness that shows us
that our earlier hankering was not worth it. Desires being inevitable,
the concept of noble desires is the ‘raison d'etre' of Sanaatana Dharma.
Tulaseedaasa emphasizes that as godly men we can enjoy noble desires and
innocuous worldly pleasures to the brim of our capacity if we wish to. Being
godly ourselves, our pleasures arise from compassionate conduct. After our
satiety with, followed by aversion to all desires and pleasures, we are free
from rebirth on the earth. (See 148) Any happiness
from excess of passions binds us to rebirth. As we have to make
multifarious effort for fulfilment of our myriad desires, the Vedas
prescribed for us only one desire for moksha. (See 111, 265) 364 Chaupaayi: Sunahin bimukta birata aru bisha-yee:
lahahin bhagati gati sampati na-yee:: Uk15 364
Kaakabhushunddi continued, "By listening to Shree Raama's
story, the liberated, the detached from the world and the worldly, such as a
householder, get renewed devotion to him." Devotion secures the
liberated the supreme joy experienced by a vijnaanee. It secures
liberation for the detached and increasing happiness for the worldly. The study of Shree
Raama's life and understanding its message benefits those involved in, such
as a householder, and those mentally detached from the world. A householder
can acquire detachment by always keeping in mind that the purpose of any
activity relating to the household or otherwise, is to serve God through it.
This makes him minimize his desires, needs and activities to make him
mentally detached and a renunciant but physically diligent in daily duties.
His detachment should fill itself with a yearning for God. Then alone it
indicates a healthy mind. If we are worldly, this story is a medicine to make
us healthy in mind and body through developing in us mental detachment from
the world. (See 458)
People greatly benefited
in different ways from the daily study of Shree Raama’s life in the Shree
Raamacharita Maanasa. So, it remained the most read scripture among millions
in north 365 Chaupaayi: Birati bibayka bhagati
drirhha karanee: moha nadi kanha sundara taranee:: U/15 365. Kaakabhushunddi
continued, "Shree Raama's life story with its message
strengthens a man's detachment from worldly attractions, sharpens
discrimination and makes his devotion to God firm as a rock. The world is a
river of ignorance caused by man's attachment to it. For crossing the river and
gaining knowledge, this story is a beautiful boat." Detachment is control
over our unworthy desires. (see 42, 363) Shree
Raama's story convinces us that worldly desires pull us into the world and
away from continual happiness. Detachment or vairaagya makes us see
others' tiring and repetitive effort to get happiness from things around
them. So, vairaagya secures our happiness from inside us. Shree Raama's story
achieves three objectives, namely, detachment, discrimination and firm
devotion to the personal God. (See 210) Instead of
tiring us by narrating it and listening to it, the understanding of the
message of this story develops our desire and capacity to do good for others.
This conduct through Shree Raama's grace gives us control over our
circumstances and even on time and death. It is in the same way that
Kaakabhushunddi could give up his body by his choice. (See 423) All the worldly things
have a name and form and, therefore come to an end. (See Geetaa Other-worldliness or
total physical and mental non-attachment to the world, as distinct from only
mental detachment, marks us a recluse. (See 134) Shree
Raama's story does not make us a recluse. Other-worldliness is not for the
householder. This story helps us, as a householder, to dedicate our daily
duty to our family as our service to God to secure for us from Him
detach-ment from worldly pleasures interspersed with unhap-piness. It secures
us all kinds of innocuous and continual happiness. (See 327) 366 Chaupaayi: Saba kay priya sayvaka yaha neetee:
moray adhika daasa para preetee:: Uk16 366. Shree Raama said to
those who accompanied him to Ayodhyaa from the battlefield, "It is a
norm of society that he who serves one is dear to one. I love those most who
serve me as a slave." Unlike a servant, a slave
cannot give up his master at will. He is his master's property but the master
does not belong to the slave. This should be our attitude as a devotee to
secure God's love. If we think that God is ours or is on our side, it is a
fatal pride. We never have rights, not even on God. The gopis (Shree
Krishna's childhood playmates) felt they belonged to Shree Krishna. His
Yaadava clan claimed as if He belonged to it for being a Yaadav. After Shree
Krishna cast aside His human body after the Mahaabhaarata war, gopis
continued to live in bliss but the Yaadava clan's pride that Shree Krishna
belonged to it destroyed it. In praising the service
rendered to him by monkeys and bears, Shree Raama sets a norm for us, namely,
to cultivate the habit of expressing gratitude and appreciation of goodness
in others. He is also shown here to indicate his nature. For Him, he who
loves God selflessly, and His slave are equal. (See 360) Only God
knows the level of our love, devotion or spirituality, that is, nearness to
Him. Our ignorant comparisons foster our pride. (A Proverb) 367 Chaupaayi: Raama raaja baitthay
trailokaa: harashita bha-yay ga-yay saba sokaa:: 367. Kaakabhushunddi said
to Garurha, "On Shree Raama ascending the throne, the three worlds,
namely, the earth, the sky and the nether lands, became blissful. Sorrow
disappeared. The aura helped one to enjoy bliss and freedom from fear, sorrow
and disease." The Incarnation of God
revives the dharma or divinity of man, namely, love and righteousness.
Shree Raama's reign or Raama Raj demonstrated this. The Incarnation of God
does not introduce a new brand of religion for a few only. He repeats eternal
verities for all but in the language understandable at the place and time.
His followers sometimes call his teachings a new religion. (See 398 and Geetaa
4:3) From rites and ritual in
the Vedas, Tulaseedaasa separated duties for our daily use. He treated man's
own dharma, firstly as his nature with which he was endowed, namely,
love and righteousness, and, secondly, as Varnaashrama Dharma. (See 242 and Geetaa To be free from need,
disease, suffering and fears, we should follow our divine nature and the Varnaashrama
Dharma, namely, the duties of the four stages of and callings in life.
For example, at age seventy-five we should not try to live the sensual life
of a much younger man. An illiterate farmer should not try to work as a laser
specialist. The least skilled calling or Sudra In the first Brahmacharya
stage of a student in Varnaashrama Dharma, the student learns how to
earn his living by dharma. In addition, the guru teaches him to
control all his senses and passions by disciplines to acquire Brahmajnaana.
These disciplines are for life. They sustain morals and values for a healthy
society. (See 240[5-7],
272[10, 11,
14-16]) The second house-holder stage for us is the most difficult of all
stages. We are deeply involved in the world and also sustain the other three aashramas
or society. Today this stage is practically the total life for some of us. If
we feel burdened by its duties, the method for freedom from it is given in 327. The third
stage is that of our being mentally withdrawn from the world. The fourth
stage is of a total recluse. The last two stages rest upon our mental and physical
detachment from our erstwhile worldly attractions, respectively. On losing
detachment, we again become worldly and give up the last two stages. As explained elsewhere,
the Varnaashrama Dharma with apparent variations is the pattern of
society throughout the world. It is each man to his own duty. Duty should
accord with his age and skills for his selfless and therefore best
contribution for a healthy society and for its happiness. He gets his
happiness from a happy society doing its duty towards him. The Shree Raamacharita
Maanasa gives many virtues of Shree Raama's reign. All could not be included
in this Selection. It is the old Indian tradition that as the ruler so the
ruled. (See Geetaa 3:21) Democracy ceases to provide a government for the people
if elected represent-atives are not compassionate in their service of the
needy and are not virtuous and exemplary. To hold that people get the
government they deserve is selfish abdication of responsibility of setting an
example by leaders on whom responsibility rests. It is as foolish to expect
people to set an example for its leaders as for babies to do it for parents
or for disciples for a guru or for a congregation for the preacher. When
Shree Raama became King, the people became ideal by emulating his ideal
conduct. Ideal conduct secures and so signifies freedom from strains, fears
and disease. (See 318,
454-458) God
Himself seeks a man of ideal conduct. (See 267[7]) 368 Chaupaayi: Ayka-naari-brata-rata
saba jhaaree: tay mana bacha krama pati-hita-kaaree:: Uk22 368. Kaakabhushunddi
continued, "During Shree Raama's reign a woman lived to serve
only one man, her husband, by her thought, word and deed and each man
was devoted to only one woman, his wife." In Sanaatana Dharma,
loyalty and love for the spouse are binding on both husband and wife. So,
devoted chastity to one wife and mutual trust is a valued tradition from the
earliest scriptures in Incidentally, Muslims in 369 Dohaaa: Daykhi Raama muni aavata, harashi
danddavata keenha: 369. Shiva said to
Paarvatee, "On seeing the sages, Shree Raama happily welcomed them
with respect and spread his own wrap for their seat." Shree Raama was strolling
with his brothers in his garden when Sanaka, Sanandana, Sanaatana and Sanata
Kumaara, the four sages together known as Sanakaadi, came to see
him. Shree Raama shows here
humility similar to that Shree Krishna showed. Learning of Bheeshma
Pitaamah's vow to kill on the next day in the Mahaabhaarata battle,
Draupadee's husbands, the Paanddava princes, she prayed to Shree Krishna to
protect them. He advised Draupadee to go bare-footed and silently at night to
Bheeshma Pitaamah's tent. After falling at his feet, she should seek refuge
in him. Bheeshma Pitaamah guessed from the jingling of her bangles and her
veil that it was a married lady. Following tradition, on Draupadee's touching
his feet, he spontaneously blessed her to have her husband living throughout
her life. It is a most cherished blessing for a married Indian woman.
Draupadee secured the assurance she sought. To save inconvenience to his
devotee, Draupadee, on her return, Shree Krishna entered the tent with her
sandals in his hands. Bheeshma Pitaamah thanked Shree Krishna for giving him
relief from the torment of his conscience for his thoughtless vow. In the din of the above
battle, Shree Krishna received on his back from Arjuna's toes, instructions
for the speed and direction of his chariot. He was God in person but
performed the humble role of a charioteer of His devotee for His task. God does the smallest
chore to save his devotee from hardship if only we ask Him for it with a
sincere and pure heart. God does not like our trying to cheat Him. As a
loving mother, He likes to test and be tested by his infants for
strengthening faith in Him. Hence there is need for our very intimate
relationship with Him. (See 246, 275, 318) 370 Chaupaayi: Santa asantanha kai asi
karanee: jimi kutthaara chandana aacharanee:: 370. Shree Raama said to
Bharata, "The relationship between men of divine vision and wicked
persons is similar to that of the fragrant sandalwood tree and an axe. The
tree returns the cruelty of the axe by making it fragrant." On account of their
nature, the wicked remain adamant in hurting others. Knowing the law of
karma, holy persons accept the hurt as a consequence of their past karma.
They remain firm in praying for even the wicked who hurt them, to become
good. The holy help the wicked if they seek help. This is because the holy
know that the wicked were mere God's means to give consequences of what the
holy did. Knowing this, the holy remain unconcerned with the conduct of the
wicked and do not deviate from their correct conduct or karma. (See 295, 432) (Shree
Raama's Answers to Bharata's Questions or Lessons in Good Conduct Begin) 371 Chaupaayi: Visha-ya alampatta seela gunaakara:
paradukha dukha sukha sukha daykhay para:: 371. Shree Raama
continued, "Men of divine vision are not attracted by worldly
objects. They are peace loving and virtuous. They suffer in sympathy with
others and are happy in others' prosperity. They treat everyone alike, have
no enemies, are free from the intoxication of pride and are non-attached to
anything. They give up greed, anger, happiness and fear." In short,
they become desireless and therefore fearless. From here to 385, Shree Raama
is shown to describe the virtues of saintly men and vices of the wicked for
us to choose the former and avoid the latter for our success and happiness.
Any virtue in our conduct is the expression of our divinity. (See Geetaa
10:41) To choose to be good or bad is a matter of faith and not of logic. If
the intellect is serving passions, its logic justifies its incorrect
choice. 372 Chaupaayi: Komalachita deenanha para daayaa:
mana bacha krama mama bhagati amaayaa:: 372
Shree Raama continued, "Men of divine vision are compassionate
towards the distressed. They are guilelessly devoted to me by their thought,
word and deed. They respect all but are themselves not proud. O Bharata! Such
persons are as dear to me as my life." 373 Chaupaayi: Bigatakaama mama naamaparaa-yana:
saanti birati binati muditaa-yana:: 373. Shree Raama
continued, "Those who have no expectation of the fulfilment of any
desire, steadfastly repeat my name, acquire tranquility, detachment and
humility, are always happy with everyone, are sweet tempered and
straightforward, are friendly and lovingly respect those Brahmins who create
interest in a man in following his dharma are as dear to me as my
own life." Dharma or man's divine
nature cannot be created, harmed or destroyed. It subsists all the time. (See
73, 242) Holy persons
help and revive our interest in living in accord with our divine nature. The
wicked prevent or destroy that interest and its pursuit. The practice of dharma
is in our mental worship and good conduct in society. We should not identify
or confuse dharma with religion and religion with religious rituals,
practices, group activity or followers' way of life. Sanaatana Dharma has
survived by maintain-ing this distinction between its contents and its form
or its container. It emphasizes the commonness of the core of religions as
love for all and faith in God. This is the content of inner religion or
spirituality. Sanaatana Dharma accepts variety in its containers, which are
the practices and forms of worship of its followers. Some minions and
interpreters of religion sometimes abuse its practices or form. Avoiding minions, the
wise live a godly, and inner spiritual life as
described in the instant couplets, and not in the mere visible outward
practices of a religion. Spiritual life or living in our dharma has
four ingredients, truth, brahma-charya, non-violence and benevolence.
To facilitate our advance in spirituality in life, Sanaatana Dharma has no
prescribed Holy Book or practices as final or obligatory, respectively, to
risk apostasy or ostracism. Sanaatana Dharma insists upon the use of our mind
and intellect to examine and test and on the use of the heart to experience
what we learn from any scripture and teacher both in the matter of religion
and its practices and then reach beyond all. (See 398 and Geetaa In outlining qualities of
men of divine vision, Shree Raama is merely describing the fuller
manifestation of our Satchi-daananda nature or the divine potential in
each of us. He brings forth the positive aspect of our nature for its maximum
use. The thought of sin is negative. We are neither born, bred nor are
normally engaged in sin. God is in each of us as the prime mover for the
fulfilment of His purpose and plan. We all have the body and mind, which is
the equipment for that purpose. So, Sanaatana Dharma exhorts us to use our
intellect in harmony with the heart for acting right in truth, non-violence
and compassion with firm faith in God to see us through life. The knowledge
of the law of karma and the jnaana that all are one with us in God
free us from grudge, anger and grief to make us fearlessly dynamic in action.
Sanaatana Dharma has practically no negative injunctions and emphasizes the
height we are capable of and should achieve. The positive advances by
persuasion and the negative invites rebellion. To curb rebellion religion
introduces the fear of sin and of God as a punishing potentate waiting to
send us in perdition. (See 123, 252) 374 Chaupaayi: Yay saba lach-chhana basahin jaasu
ura: jaanahu taata santa santata phura:: 374. Shree Raama
continued, "Those who possess all these virtues should be considered
truly as men of attainments. Those who attain serenity after control of their
mind, senses and worldly desires, are disciplined and never waver in
propriety or use painful language are as dear to me as my own life."
The first step in
spiritual discipline is the control of the tongue. The Shree Raamacharita
Maanasa repeatedly emphasizes this. Speech is a major facility we have for
dealing with society and making a success or mess of our life both materially
and spiritually. In spiritual matters silence does not hide our intent, which
God sees and which matters to Him. The excellence or inadequacy of the
expression of our intent does not matter to God. We are advised, ‘Make your
heart soft, then success is quick in saadhanaa or spiritual
discipline. Talk softly, talk sweetly, talk only of
God – that is the process of softening the subsoil. Develop compassion,
sympathy – share both cheers and tears with others.’ 375 Dohaa: Nindaa astuti ubha-ya sama,
mamataa mama pada-kanja: 375. Shree Raama
continued, "Those who accept praise and blame evenly and love
devotion to me are as dear to me as my own life. They are the repository of
virtue and happiness, that is, others can emulate their example and
receive happiness from them." Some characteristics of
spiritually advanced and persons of divine vision, who reach perfection,
briefly are: control over senses and passions, a purified mind, freedom from
dualities, detachment, evenness of mind towards persons and situations,
compassion and alertness to a noble objective. (See Geetaa 2:55-72, 376 Chaupaayi: Sunahu asantanha kayra subhaa-oo:
bhulayhu sangati kari-yay na kaa-oo:: 376. Shree Raama
continued, "Now listen to the nature of the wicked. Never be in their
company even inadvertently. Their company inflicts pain. This happens in the
same way as a wicked cow led a gentle cow for grazing stealthily in a green
field. Alert to its own mischief, the wicked cow slipped out unharmed. The
gentle cow was caught and beaten," The wicked get the good
trapped in bad deals. 377 Chaupaayi: Khalanha hrida-ya atitaapa bisaykhee:
jarahin sadaa parasampati daykhee:: 377. Shree Raama
continued, "On others' prosperity, the wicked simmer with jealousy.
On others' denigration, they are happy as if finding a treasure." Envy and jealousy thrive
on our seeing others for comparing them with us. If we have faith in the law
of karma this comparison ceases to have any meaning for us except for the
purpose of emulating the virtues of others. If, however, we are not alert,
the power of the six passions can make us wicked. Passions can make us see in
others even good as evil and evil as good. When the evil accords with any of
our passions, such as lust or greed at any time, we find it pleasant to
indulge in objectionable activity. The worst victims of passions are those
who see no good anywhere. For them good cannot survive in the world. They
forget that if the majority of people in the world were not always good, the
bad would have destroyed the human race long ago. Their passions distort
their view of everything intrinsically good into evil. The passions envy and
ego are shown here to distort others' prosperity and fame into evil to cause
pain to the wicked. 378 Chaupaay:
Kaama-krodha-mada-lobha-paraa-yana: nirada-ya kapattee kuttila malaa-yana:: 378. Shree Raama
continued, "The wicked are set on the satisfaction of desires, lust,
anger, pride and greed. They are cruel, deceitful, crooked and sinful. For
them everyone is an enemy without cause. They hurt even their
benefactors." Shree Raama describes the
wicked as the personification of six uncontrolled passions in us. (See 272[1-10, 13,
14) 379 Chaupaayi: Jhootta-yi lainaa jhootta-yi
dainaa: jhootta-yi bhojana jhootta chabaynaa:: 379. Shree Raama
continued, "The dealings of the wicked are founded in lies. Lies are
their daily bread or their means of livelihood. They speak sweetly as
a peacock to conceal their evil intent and are also as cruel, which it
becomes by eating poisonous snakes." The peacock crows sweetly
and is beautiful to behold. It however damages the crop to hurt the
farmer. We have to remember,
‘Food does not end with what we take in through the mouth... The intake by
the senses is a part of the food that builds the individual. The sound heard,
the sights seen, the tactile impressions sought or suffered, the air
breathed, the environment that presses for attention, appreciation and
adoption... all these are food.' They have considerable impact upon the
character and career of the individual... Vedanta is the best and the highest
food---Satyasanga is more nutritious than fruits and nuts. (BS 7 404,
415) The body receives food in the stomach through the mouth and in the mind
through the senses. To keep the body healthy we should treat both kinds of food
as mere medicine for its health. We have to control the sense of taste for
the food for the body and demands of passions for the food for the mind. Our
objective of purification of body and mind pursued by our effort for control
over passions, advances us towards God and so
invokes His grace. Grace makes up any deficiency in our food and secures a
healthy body and mind. To avoid possible
deleterious effect of physical contact and the power of the sense of touch
for mischief, physical contact is discouraged; greetings are from a distance
and embrace is rare in the ancient Indian tradition. The Muslim influence in In the Mahaabhaaraata,
Bheeshma Pitaamah explained the importance of food and environment. Paanddava
princes along with Draupadee went to see him at his deathbed of arrows. He
gave the princes a discourse on righteous conduct. In its middle, Draupadee
could not control her laughter. On Bheeshma Pitaamah's affectionate
insistence, Draupadee submitted, ‘Where was your present knowledge of
righteousness of conduct which could, but did not, prevent repeated injustice
perpetrated on my husbands, the Paanddava princes, and me?’ Praising Draupadee,
Bheeshma Pitaamah explained that years of serving evil kings and sinners and
eating the food they gave him, and their company submerged dharma in
him. The Paanddava prince's fatal arrow drained all the evil blood from him
for his dharma to surface again. Our incorrect food, company and
environment suppress our inborn divinity and superimpose an incorrect nature
over our divine nature. (See 242) There is no injunction in
the Geetaa against non-vegetarian food. (See Geetaa 17:7, 8, 9) Nascent Sanaatana Dharma
does not prohibit non vegetarian food, except cow and pork. The Geetaa treats
non-vegetarian food in any form a taamasic food, which strengthens
passions to obstruct spiritual advance. It is said that even saints can take
it as a medicine to save life. Where vegetarian food is scarce, we have to
survive. So, life lives on life is an ancient Indian scriptural precept. What
we eat is not as important as our control on the desire for a particular food
and its quantity or our ability to remain unaffected by our surroundings from
which we imbibe our intake through our senses. Some Aryan meat-eaters came
from outside and from the snow peaked mountainous north of The minimum of any food
available for survival and dedicated to God before eating is healthy and
holy. Our hankering after any particular food is a bondage, which makes the
food harmful. Food dedicated to God frees it considerably from its harmful
effects upon us. This is one of the reasons for the universal practice of
grace before taking a meal. If after grace, we eat the minimum, say at least
a quarter less than what the stomach demands, and treat that food only as a
sacred daily medicine for the upkeep of our body, we may never need any other
medicine for our body. (See 277) The belief is that
‘through genuine prayer, mountains of evil can be pulverized.’ The good live
in righteousness, peace, love and prayer, which is the food of the innate
self or the purified antahkarana. The good let the wicked lie, hear
lies, relish lies and live in lies, which is the food for the incorrect
superimposed nature of the wicked. (See 16, 64, 242, 464) 380 Dohaa: Para-drohee
para-daara-rata, para-dhana para-apavaada: 380. Shree Raama
continued, "The wicked are inimical to all. They run after others'
wives and wealth and are ever ready to criticize others falsely. Such mean
and low persons are demons in the form of sinful human beings." 381 Chaupaayi: Lobha-yi orhana
lobha-yi ddaasana: sisnodara-para jama-pura-traasana:: 381. Shree Raama
continued, "The wicked are always wallowing in greed. It is
comfort for them. In the way of animals, they live for pleasure, pride,
dominance, food, sex, sleep, and in fear. They are so lustful and
frightful that even those in hell are afraid of them. Alternatively, they
are not afraid of hell. Hearing a good person praised, they sigh as if
suffering from the rigour of some fever." Others' praise hurts
them. 382 Chaupaayi: Jaba kaahoo kai
daykhahin bipatee: sukhee bha-yay maanahun jaga-nripatee:: 382. Shree Raama
continued, "Upon seeing someone in trouble, the wicked are happy, as
if they became rulers of the world. Their selfishness makes them even their
family's enemy. They are evil, lustful, greedy and full of anger." The Geetaa 16:20-22 calls
lust, greed and anger as forming the gateway to hell. Desire arising from our
six passions if satisfied often and if frustrated generally, brings us under
the control of the six passions to make us worse than a beast in human form.
(See 272[1-10,
13, 14], 313)
Unless satiated with fulfilment of all their worldly desires, some people do not
turn towards selflessness or God till their end. 383 Chaupaayi: Maatu pitaa guru
bipra na maanahin: aapu ga-yay aru ghaalahin aanahin:: 383. Shree Raama
continued, "The wicked do not respect their mother, father guru or
learned Brahmins. Being fallen, they drag others to ruination. They develop
animosity towards others because of their blind attachment to
selfish desires. They dislike men of divine vision and any talk about
God." 384 Chaupaayi: Av-guna-sindhu mandamati
kaamee: bayda-bidooshaka para-dhana-swaamee:: 384. Shree Raama
continued, "The wicked are as full of vice as the ocean is full
of water. They are dull-witted and lustful. In the manner of
clowns, they deride the Vedas. They usurp others' wealth. They are
particularly hostile to learned Brahmins and gods. They are deceitful and
hypocrites but keep up appearance." Men often become wicked
if they dislike thinking about the purpose of their life and are averse to spiritual
men and pursuits, religious discourses and devotional music. They act
wickedly when they deride them and obstruct others' interest in them. 385 Dohaa: Aisay adhama manuja khala,
kritayuga traytaa naahin: 385. Shree Raama
continued, "Such mean and wicked men were not found in the first
age Satyayuga and were rare in the second age Traytaayuga.
In the third age, Dwaaparayuga,
they were only here and there. In Kaliyuga today however, they are in
large numbers." All wicked
characteristics develop when passions over-whelm us. Thinking of and doing
good to others and a link to God keep passions away from us. If we are alert,
we may notice that at times one or the other element of wickedness tries to
raise its head in our thinking. This is because tamoguna, or the
quality that encourages sloth and the demoniac in us, makes its presence felt
in us. Shree Raama enumerated these qualities to identify the animal in us to
suppress it before it does any mischief. God appears in person in
every age, including Satyayuga. This is because the human mind remains
engrossed in creating dualities of good and evil. It disturbs their balance
to need its restoration in each age. This is necessary for the continuance of
human beings in the universe. God’s person living in His message of love
facilitates its absorption for the correction of the mind. In the first two
ages the evil in the mind amounted to a little. Further, God descends to the
earth in all ages to respond to His devotees' love for Him and incidentally
to remove the obstacle of
evil from their spiritual path. The destruction of the wicked is incidental.
(See 65[3], 73) Shree Raama
appeared in the second and Shree Krishna in the third age. The good and evil
qualities given by Shree Raama show that evil persons
were in His age too. They were, however, few and destroyed by Him. The
couplets bring out that today the wicked are so many that their destruction
can denude the earth. So, correct education in the art of living harmoniously
to produce exemplary elders, teachers and leaders to make all of us caring,
compassionate and human can do the needed transformation of the wicked into
good. (See 414[12-18]
and Geetaa 386 Chaupaayi: Parahita sarisa dharama
nahin bhaa-yee: parapeerhaa sama nahin adhamaa-yee:: 386. Shree Raama
continued, "I tell you, O Bharata, the conclusion of all the Vedas
and the Puranas which is also known to the learned. It is,
that no dharma equals doing good to others. No meanness equals hurting
others." ‘Two statements can
summarize all the eighteen Puranas composed by Vyaasa. Do good
to others; avoid doing harm.’ (BS 4 34) We can develop this attitude if we
realize that under the law of karma, none can hurt or help us. We make our
own good fate and change adversity into prosperity by our own correct deeds.
(See 130) Man
alone has the quality of sympathy, which through selfless service is the
easiest means for manifesting his divinity that makes him the master of his
fate. Secondly, a man can understand the oneness of all with him in God and
with this knowledge can love and keep everyone's good in his heart and hurt
none. (See 17)
Sympathy and selfless service make man the paragon of the creation. Selfless
service is more fruitful than repetition of God's name, rites or any yoga.
This is because such service is possible after seeking or being alert to
control over our passions, which invites God to stay in our heart. (See 159, 259, 300) In short, to
live in the message of instant couplets is to live in awareness of
Vedanta. 387 Chaupaayi: Nara sareera dhari jay
para-peeraa: karahin tay sahahin mahaa-bhava-bheeraa:: 387. Shree Raama
continued, "Even after being gifted with a human body, those who hurt
others suffer through rebirth on the earth. Pressed by attachment to worldly
pleasures, people commit all manner of sins in selfishness and ruin their
after life." The use of our mind and
intellect demands that we inquire into everything that goes on inside our
mind and outside our body. The inquiry into the outside produces material
sciences and that into our inside the science of self-development from the
animal to human and then to the divine. The latter alone secures us continual
happiness through the knowledge of our reality as divinity. Restricting
inquiry only into the outside is incompletely scientific. The inquiry inside
and living by our discoveries help us to receive a mind empowered to its
limitlessness to become perfect in the image of our origin, God. Without this
inquiry, we live for sensuous and worldly satisfaction and pleasures which is
the highest our body and the six passions can enjoy but which bring for us
troughs of suffering and rebirth. The instant couplets exhort us not to miss
the chance, which this life offers to secure the best for ourselves. 388 Chaupaayi: Kaala-roopa tinha kanha
main bhraataa: subha aru asubha karama-phala-daataa:: 388. Shree Raama
continued, "O brother Bharata! I am death personified for wicked
people because I give consequences of good or bad deeds to all. Knowing the
suffering of the cycle of rebirth on the earth, the wise, sages and gods
always remember me and give up deeds which bring about good and bad
consequences." (see 265) Shree Raama is shown here
as announcing himself God in person who administers the law of karma under
His supremacy. (See
65[2-15, 18, 20], 185) He calls him
wise who surrenders his karma and the anxiety about their fruit and also
himself to Shree Raama. After this, all our acts based on love of man as love
of God are never wrong. (See 177, 240[23]) By this
surrender, the wise seek Shree Raama's grace for getting rid of their bad
past. (See 325-326
and Geetaa 9:30) Shree Raama wants us to
cease being the actual doer of deeds by handing over the anxiety for their
specific fruit to God for his best choice for us. Then our acts become
desireless and we become the apparent and God their real doer. We become free
of their consequences. (See 265[5,
11-12]) 389 Dohaa: Sunahu taata maayaa-krita,
guna aru dosha anayka: 389. Shree Raama
continued, "O brother! All the virtues and vices are brought about in
the world by maya. It is a virtue to be unconcerned with them. Our concern
shows lack of our sense of discrimination between real and unreal."
Shree Raama described the
qualities of good and bad people. No one in the world is wholly good or
wholly bad. (See 370-385)
Shree Raama gives us a practical way to deal with people. We should know good
and bad qualities, examine ourselves in their light and correct ourselves.
Often we see others as a reflection of our own prejudices and preferences. We
can hardly believe in others the virtues we do not have or that others may
not have our faults. We should not hate or justify our faults. We should not
look for either good or bad qualities in others. Wisdom lies in knowing what
to overlook. Our duty is to serve all and not search for faults as an excuse
to escape from our duty to help where we should. None can be certain about
another mind at any time. Even Lakshmana who was so close to Bharata could
not know his mind. (See 45) Our perception
of a quality or its absence in a man is real. The correctness of our
perception is not a certainty nor can we know the man's real personality or
vices or virtues or be totally ignorant about it. It is unwise to sift the
unknown. Second. The soul in our
body is pure and our nature divine. The dirt of past lives, however, sticks
to the soul. No one can know how much, of what nature, how mild or severe is
this dirt in another or whether it ever falls off or how long it will stick.
From this dirt, Avidyaa maya creates the artificial nature and
superimposes it over the divine nature of all human beings. (See 242) None
knows how these two natures interact to change others’ or our behaviour
towards persons and situations. Our virtues and vices are not unchangeable
and therefore not true and not always reliable. Our divinity often surfaces
to change us momentarily to surprise others and us both. Third. If we try to judge
virtues and vices in others, we cannot often escape the ignorance, which Avidyaa
maya causes in us. (See 238) We are
shrewd in discovering others' faults but cannot see our own. Others notice
when we contradict ourselves, but we never know it. Others show our faults in
our conduct. If we knew, we would normally avoid them. We realize that others
can also be correct. We may see a vice or virtue where there is none, for
example, our attachment makes our child with its faults appear better than
other children of greater merit some-times. Unless we are alert, we see and
talk about our virtues and others' faults or imagine them when they are
non-existent. We may miss to see any good and enjoy the good to society done
by others. Fourth. The same man can
be kind-hearted to one and destructive to another person as a sincere and
zealous communist for the poor and for the selfish rich, respect-tively. What
is his reality for us? Fifth. We look for
virtues and vices in others. There are, however, no others. All are one in
Brahman. To think of 'I' and 'you' is to be under the influence of Avidyaa
maya or ignorance of our common reality. (See 237) The
qualities in others appear to us as virtues and vices according to the way we
look at our own. They are neither in them-selves. A humble man finds others
good and himself faulty. A proud man finds sometimes
even the good as faulty. None can have the totality of information to decide
qualities correctly. To look for qualities as such is not the wisdom of true
discrimination. Last. Looking for,
hearing or talking about or analyzing other's faults arises from our pride.
This activity takes us away from introspection, which, unconcerned with
others, rids us of our faults and purifies our mind of passions and bad
thoughts for our own good. Faultfinding pollutes our mind and prevents our
conduct from being in accord with our benevolent nature for mutual
bliss. Thus if we are looking
for virtues and vices in others, we may not reach the truth. To love all and
deal with them accordingly is wisdom. This aspect of the law of karma
teaches us to follow our virtues with complete unconcern with what others
think or do. This becomes highly important for grown up siblings or for parents
to sustain them in their selflessness in the family for best consequences for
themselves. 389A Dohaa: Umaa jay Raama-charana-rata,
bi-gata-kaama-mada-krodha: Shiva said, "O
Umaa! Shree Raama's devotee, who is free from lust, pride and anger, sees his
own master Shree Raama in all. With whom can he be inimical? "
If we persist in
searching for good and bad in others, we gradually cease to trust anything,
even ourselves, in the end. We lose our evenness of mind and peace. (See 206) We become
unfit to follow our own dharma or nature. A doctor would check the
patient's credentials before giving him relief from pain. The beggar would
leave the door before the householder could check if the beggar was hungry or
a cheat. It is often observed that
if we treat everyone uniformly with love and trust, avoid prejudices and not
look for virtues and vices in the person we deal with, generally that person
also responds to us in the same way. Ignoring the bad in him, only when we
deal with him with our best behaviour should we expect his best towards us.
(See Geetaa 6:7-9, 14:24-25) Shree Raama showed this norm in his conduct. By
humility and soft words, he won over Parashuraama's pride and anger. (See (107) in the Story)
Others' hurtful response is an exception to the norm of goodness responding
to goodness. By ignoring this exception, our loss is much less than what we
suffer by developing a doubting nature towards all. Our firm faith in correct
conduct invokes God's grace to make up our loss in His own way often unknown
to us. The doubting nature can destroy us in the end. 389B Dohaa: Jarha chaytana
guna-dosha-ma-ya, bisva keenha karataara; Brahmaa made the world
of sentient and insentient objects full of virtues and vices. Men of divine
vision pick up virtues and leave vices, as a legendary swan separates water
and drinks milk. An
ant also picks up only sugar from grains of sand. According to Vedanta, the
world is full of apparent dualities. (See 239, 407) Our view of
the objects of nature and its phenomena, gold and dust, heat and cold, day
and night and so on are grouped here by Tulaseedaasa as virtues and vices.
What A likes is good for him but not necessarily for us. All things are intrinsically
neither good nor bad. Our senses and passions give every object its quality.
It is wasteful to sort out qualities. As against this a very
fruitful question is, ‘How to save ourselves from being dragged in this
duality of good and bad?’ Tulaseedaasa explains
that the wise leave good and bad as they are. The wise do not waste time in
questions on matters they cannot set right or that are of no direct
consequence to them. We should acquire others' virtues and rid ourselves of
their faults in us. We should not attach ourselves to the virtuous and hate
others without virtues. Attachment and hate both bind us to prejudices to
cause our wrong acts to prevent our success and happiness. We should distance
ourselves from, and not hate, the bad; instead pray to God to make him
good. We should deal with all
in accord with our divine nature of goodness. If we suffer a loss, God's
grace makes it up in response to our firm faith in Him. God repeatedly proves
this faith as true. This preserves virtue in the world. The good are called
fortunate in common parlance. 390. Shree Raama said to
the citizens of Ayodhyaa, "Scriptures declare that a man gets his
human body as a result of his extreme good fortune. Even gods find it
difficult to get it. It is the repository of means to achieve all and is the
gateway to liberation. After securing it, a man who does not provide for his
after life will beat his head in remorse." Why should gods want a
human body and why should it be difficult for them to secure it? Obviously
gods want to get the superior bliss, which they do not find in heaven but see
it available to some humans on the earth. From heaven we return to
the earth after exhausting our merit. (See Geetaa 9:21) Instead of heaven, by
one-sided love of God, by attaining jnaana, a vision of God or other
paths, we may reach God from where we do not have to return to earth. (See
Geetaa 4:9, After giving Arjuna all
he needed, Shree Krishna desired for him bliss beyond that available anywhere
else. If not, Shree Krishna would not have subjected Arjuna to a lower state
of bliss and could have found some way for Arjuna to perform his role without
losing the bliss he had attained. This means that God Himself wishes that we
must enjoy the bliss of selflessness of a karmayogi on the earth
before we attain kaiwalya, the highest state of being which is higher
than the bliss of heaven, which is the home of gods. Even without what Arjuna
received, our selflessness as a karmayogi subordinates everything to
the well being of others. It detaches us from the world and subdues desires
and passions. This purifies our mind to become one with our jeevaatmaa
to enjoy the indescribable bliss of our inborn Satchidaananda nature.
(See 42 [3, 6-13],
319) One
wonders. Hence there is a Hindi proverb that heaven and hell are both on the
earth. This proverb contains the ultimate lesson of the Geetaa. After our freedom from
rebirth on earth but before attaining kaiwalya, our active ‘I' can
enjoy this highest bliss of selflessness of karmayogis on the earth
and thereafter can also, if we desire, enjoy four states of bliss in the
abode of God. (See 148)
By God's grace, the choice of the nature of bliss we wish for or of our
destination is with us because God grants every noble desire, which is in our
interest out of His love for us. According to the Vedas, the only and highest
desire for us is for kaiwalya. (See 111, 233, 363) Shree
Krishna's advice to Arjuna explains why some jnaanees become gurus to
continue to live on the earth to continue to enjoy the highest bliss after
attaining jnaana. The advice also accords with Advaita belief
that there is no heaven and hell. It is life on the earth or none
thereafter. To have a vision of God
in human form or in His impercep-tible aspect on the earth or to enjoy the
bliss of karma-yogis, gods served in Shree Raama's army in the form of
men, animals and birds. (See 65[6] and Geetaa
11:52) The gods' mere wish cannot get them a human body on the earth for this
bliss. They have to wait either for the end of their term in heaven or for
God's Incarnation on the earth whom gods love to serve. This impatient
waiting is perhaps the difficulty of the gods to get a human body on the
earth. Since no one knows what happens after death. Indian sages advised
against this speculation. How is a human body a
repository of all the means for attaining freedom from rebirth on the earth?
An Indian tradition believes that there are 8.4 million species. Evolution
and not regression is the normal law of nature. So, after reaching the human
body, no other body remains for a being to enter into before the end of its
journey in regaining its oneness with Brahman. (See Geetaa 8:3-4, 15:7) The
human body being the last for the being to occupy, the body has to be the
repository of all means for the release of the being from rebirth. Our objective in life is
continual bliss and freedom from the cycle of rebirth on the earth. To attain
this objective, we are given all the means in the form of a mind and an
intellect to understand at least our reality as jeevaatmaa, the law of
karma, the knowledge of the power we derive by our control of our senses and
passions, the availability of God's grace and the power of our shrad-dhaa or
faith in God to overcome obstacles. (See Geetaa 9:22, :30) Our intellect can
develop vivayka and vairaagya for a selfless life of a karmayogi.
This life exhausts consequences of our past and accumulates nothing to
necessitate a rebirth. (See 325-327) This is
how the repository of the means in our body operates to secure us
liberation. Our subconscious mind
holds memories of our past lives, which make our artificial nature
superimposed on our divine nature. (See 242, 347) If we knew how many good
deeds in our past lives secured us our present human body, we would not waste
life in materialistic trivia. We can transform the animal in us into human
and then ourselves into divine by purifying our mind. We thereby enjoy the
bliss of stages higher than that of an animal in which we otherwise remain
due to our forgetfulness of our reality in divinity. This transfor-ming
ability, which is not available to animals, makes our human body so precious
and difficult to attain. (See 42 [3, 6-13], 318, 259) A pure mind
protects us from and also cures diseases, rejuvenates our physique till the
end of its term called death. We do not ruin our body by ordeals in the name
of worship such as religious vows, fasting and penance without understanding
their meaning; or by licentious living that is worse than that of an animal.
Instead we can make use of our body to enjoy the highest bliss of
selflessness of a karmayogi. Our good fortune of being
in a human body is greater if we are a contemporary of an Incarnation of God
or a true guru, recognize them and benefit from them. (See 65[9, 18], 157) We should
remember that after giving us a human body, God's grace waits for us as a
loving mother for her naughty child forgetful of her. (Shree Raama's
Message to Citizens of Ayodhyaa Begins) 391 Dohaa: So paratra dukha paava-yi,
siru dhuni dhuni pachhitaa-yi: 391. Shree Raama
continued, "Beating his head in remorse, he will suffer in his after
life and blame it on his bad time, his bad deeds and God." After our life on the
earth, our jeevaatmaa takes us to the body or the plane of existence,
which our desires and deeds in life earned for us. (See 146 and Geetaa
8:6) What determines our
fortune – time, our deeds or God? It is said that not a leaf turns without
God's will. (See 165)
Against this, it is said that God helps those who help themselves. What is
the correct position? It varies with our perspective. (See 293) Our fortune is formed by
our desires, by the deeds in pursuance of those desires and by the
accumulated consequences of our deeds. (See 450[10-11]) In Advaita,
there is no personal God to give us consequences. We ourselves give us the
consequences of our deeds. In Dvaita and Vishishttaadvaita
God's grace gives us the consequences. In either belief, our fortune is
alterable. (See 185[2,
8, 16, 19, 24]) Not good or bad times, but our karma and God's grace form our
fortune. If we think of our
reality as our body and individuality separate from God and from all other
men and think that we are an independent doer, we can pray and receive God's
help in our effort. It does not matter to us how the leaf turns or anyone
does what one does and how. If we think we are not the doer and we are only a
part of God Himself and He is all in all and we are nothing, then for us not
a leaf turns nor anyone does what one does without
God's will. 392 Chaupaayi: Ayhi tana kara phala bisha-ya
na bhaa-yee: svarga-u svalpa anta dukha-daa-yee:: 392. Shree Raama
continued, "Man does not get his body for only worldly pleasures.
Even heavenly bliss is short-lived and gives suffering at its end. To use the
body only for worldly pleasures is as foolish as choosing deadly poison for
ambrosia." Worldly pleasures often
comprise sensuous pleasure of food, sex and sleep to become our be all and
end all, not much different from an animal's. Without compassion in conduct,
care for others, particularly the less fortunate than us, and awareness of
right and wrong, we can pursue selfish pleasures and remain an animal in
human form. If we are not alert, the pain we cause to others in the pursuit
of pleasures of our ego, greed, envy and of name and fame, wealth and
unscrupulous competition, makes us worse than a beast. Production of land mines
for profit by the rich civilized nations to cause a thousand innocent dead or
maimed a day is an example of this selfishness that is worse than
beastliness. Our aim as a human being should be to enjoy the pursuit of
truth, beauty, perfection and divinity. We create happy environment for us
through bestowing continual bliss all round that often means sacrifice of our
interests. (See 42 and
Geetaa 5:21-22) To aim at heaven is not enough. Its bliss also ends with its
term for us. (See 390
and Geetaa 9:21) We should aim at selflessness in life to continue to enjoy
the highest bliss that there is. 393 Dohaa: Jo na tara-yi bhava-saagara,
nara samaaja asa paa-yi: 393. Shree Raama
continued, "The human body has all the means for crossing the ocean
of rebirth. After getting it, if a man does not cross this ocean in life, he
does the wrong thing. Alternatively, he is not grateful to God for the
gift of the human body. Such a man is dull-witted and goes to hell."
‘Happiness follows our
freedom from senses and passions and the annihilation of the ‘ 394 Chaupaayi: Bhagati sutantra
sakala-sukha-khaanee: binu satasanga na paavahin praanee:: 394. Shree Raama continued,
"Devotion to God is an independent path and is the source of all
happiness. A man seldom takes to it without benefiting from the company of
holy persons. He finds this company if he has done a number of meritorious
deeds. (See 10)
Holy company secures freedom from rebirth." The path of devotion is
easy and enjoyable by all at all stages of life and in all professions
including the house-holder stage in which we sustain the burden of the whole
of society. Devotion does not require study of scriptures, knowledge,
worship, rites or disciplines nor even a guru. Free from all these, it
becomes an independent and direct path to reach God. It needs faith in a
personal God as a loving and caring mother. (See Geetaa 9:22) Its outward
form is our selfless acts of benevolence for all. (See 187) Shree Raama prescribed
holy company or satyasanga as the first of the nine kinds of devotion.
(See 263) This
company can be a mother, a father, a guru, a teacher, a friend or a monk or a
sincere and humble teacher of the scriptures for free exchange of thought and
experiences. To recognize a holy person, we should not judge his
spirituality. (See 389)
Identity of his righteous thought, word and deed in goodness and humility
points out a holy man. His advice should be consistent with his conduct,
simple, workable and without an apparent trace of greed and lust in it. On
asking, he tells us a remedy for our problem, which works. It is difficult to meet
holy men of divine vision. (See 459) If we have
tried to live a righteous and compassionate life and developed an intense
desire for holy men, we meet them because righteousness purifies our mind,
which attracts, recognizes and entertains them. (See 341) God sends
the holy one to our door. (See 456) A holy man
only gives and never asks for, receives or keeps any offering for others or
for himself. (See 157) Our
experience of holy company increases its value. So, Shankaraachaarya also
advises holy company as the first spiritual discipline. (See 241[23])
The company of men of
divine vision is satyasanga which creates or strengthens our interest
in our inquiry into our reality, the instant value of faith or shrad-dhaa,
vairaagya, vivayka and in the practical disciplines for benefiting from
perennial verities to secure for our society and us continual bliss here and
now. The old Indian traditional debates on spiritual subjects by the public
under royal patronage, was a form of satyasanga. Questions and answers
on spiritual subjects characterize satyasanga. They direct our
thinking and perspective towards the worthwhile objective – bliss for all and
God. They explain the basis for beliefs of our religion, which is its
philosophy for daily practice. At the end of reason, holy men demon-strate
what the seeker can experience to create or strengthen faith in beliefs of
his religion. Both methods, namely, explanation and demonstration are
available only in Satyasanga. Satyasanga refreshes and
rejuvenates us both physically and mentally. It is a form of karmayoga
of the Geetaa to serve seekers, which a jnaanee such as Agastya never
wishes to miss. Satyasanga is also the best company for a jnaanee.
Hence Shiva even prayed for satyasanga. (See 361) Satyasanga is for clarification of doubt of
the intellectual, for creation of faith in the cynic, for strengthening the
faith of the believer and for the advancement of the learner, each needing a
separate way for securing his aim. (See Geetaa 7:21) Ancient Indian tradition
insists upon the use of our mind throughout life even after securing jnaana.
(See Geetaa 18:63) Satyasanga is a laboratory for this use for finding
truth, the essence of being and cause of and cure for diseases and of misery
in society. No subject is beyond the scope of satyasanga. The objective of all
religions being bliss and God, different beliefs are the means for mutual
understanding and harmony in human society. This truth is realized when we
inquire humbly into the base of the basics of various beliefs to reach their
core or the truth. Advanced minds resolve our doubts. These minds see the
different aspects of the core in all beliefs to be able to put it across. The
core of all religions is love for man and for God. Without this love in
practice, bliss, harmony and peace in human society is not possible. The
practice of love dwindles in the age of reason because reason cannot convince
us of its value for society by tangible proof. Love needs selflessness and
self-sacrifice. Love transcends all barriers which incorrect understanding of
the core of religions creates for us. Different beliefs are perceptions to
persons of different capacities and to followers of different religions of
the same core. The advanced minds can demonstrate truths, which are beyond
presentation in words to bring about acceptance and harmony in the divided
society today. For example, the advanced mind empowered by a life of
selflessness can physically bring about a benevolent phenomenon to
demonstrate and persuade what words cannot convey. (See 104) Association with
such advanced minds or satyasanga provides bliss to the selfless in
his service and to the seeker in his objective. 395 Dohaa: A-ura-u ayka guputa mata,
sabahin kaha-un kara jori: 395. Shree Raama
continued, "With my hands folded in respect for you, I tell you
another secret. Without remembering Shiva, one cannot get devotion to
me." Shree Raama personifies
Knowledge with its inalienable nature of humility and Shiva personifies faith
and a guru; the latter secures us Knowledge or Shree Raama. (See 2) Being different forms
of Brahman, both Shree Raama and Shiva are one for worship by a devotee of
either. Shree Raama emphasizes that God is one. Each follower of a religion
worships the same God in his own concept about Him and by the name he gives
Him. So, it is incumbent upon a knowledgeable follower of Sanaatana Dharma to
show uniform respect to all concepts about and names of God and forms of His
worship in all the religions of the world. According to Sanaatana Dharma,
anyone who denigrates beliefs relating to the God and concept about Him of
other religions is not a true devotee of God. (See 101) We should never confuse a
religion as the content in beliefs, with its observable practices and the
conduct and way of life of its follower that are the container. We often
observe this confusion. A man's religion is always inside him and invisible.
His practices and way of life are visible. The two may or may not sometimes
appear to or accord with each other. We are warned not to confuse a religion
by its follower because one who follows a religion truly is a rarity in all
religions. A true devotee of God is always a personification of love for all
that benefits all and never harms any because love is the core of a true
religion. 396 Chaupaayi: Jnaana agama pratyooha
anaykaa: saadhana katthina na mana kahun ttaykaa:: Uk45 396. Shree Raama
continued, "Knowledge is difficult. Its path has obstacles. Its means
are difficult and following them does not allow the mind to remain set on it.
What is the difficulty in the path of devotion? It needs no discipline,
sacrificial rites, the repetition of sacred incantation, the observance of
austerities and fasts. It needs contentment and a nature of trust without
crookedness." Shree Raama points out
that the path of rational inquiry or of Knowledge has many hurdles in it. We
have to acquire four qualifications for this path. They are equanimity,
self-control, withdrawal of senses and steadfastness. (JV 63) In addition, we
have to develop vairaagya or detachment from the world and attachment
to God, and vivayka or discrimination to sift the real from the
unreal. All these disciplines purify our mind to make it fit for the path of
rational inquiry to realize our identity with the formless Brahman. We are
often too weak for all these prelimina-ries for this path. So, the Book calls
this path dry, difficult and dangerous. (See 241[23], 441 and Geetaa
12:5) When we are alert to God’s presence with us, which is devotion to God
in action, this alertness distances the six passions from our thought, word
or deed because they distance us from God. This distancing from the six
passions to become our second nature is the aim of all japa, tapa, yoga,
yajna and brata or fasting. This is why devotion is called the end
of these disciplines. (See 421) The Book, along with the
Geetaa, advises devotion to the personal God in ‘Thou' and ‘I' or mother and
its baby relationship as long as our ‘I' is active. (See 275 and Geetaa
9:2) This is because devotion does not need the difficult disciplines
mentioned in the instant couplets. It needs only unshakeable faith in God as
our provider and protector and after that a conduct based on love for all and
hurt for none in that faith. This simple determination based on our
understanding of its rationale secures us even the fruit of the difficult
path of rational inquiry or jnaana. (See 17 and 437) 397 Chaupaayi: Bairu na bigraha aasa na
traasaa: sukha-ma-ya taahi sadaa saba aasaa:: 397. Shree Raama
continued, "Some men have no animosity towards or quarrel with or
hope or fear from anyone because they believes that God provides for and
protects them. Some always get happiness for themselves and for all around
them. Some do not embark upon multifarious deeds. (See 265[4, 6-10]) Some
have no attachment to their family. (See 327) Some have
no pride of any acquisition or of knowledge or of the 'I' as the doer in
them. (See 66, 240[3]) Some
avoid sin and bad temper, are adept and knowledge-able with devotion."
398 Chaupaayi: Preeti sadaa sajjana
sansargaa: trina-sama bisha-ya svarga apavargaa:: 398. Shree Raama
continued, "Some always love holy company. Some treat the happiness
of the world, heaven and salvation together as worthless as a piece of
straw. Some hold fast to the path of devotion but are free from wickedness.
Some keep away all kinds of mal-intentioned arguments in religious
matters," the intoxicating bliss from these virtues is known only to
such men. (See Geetaa 10:41) For Shree Raama's
single-minded devotees, even heaven and salvation are valueless in comparison
to their object-tive, Shree Raama. Secondly, His devotees do not indulge in
wickedness such as a claim to superiority of their path to God or belittling
the meritorious or trying to convert others to their path. They abstain from
unsettling others' minds but help them understand better their own religion.
The words mal-intentioned arguments refer to this attempt to convert the
other to the only way. This is because their own omnipresent God Himself
guides all in their own way and time. We can help others only if we know what
they believe in. Sanaatana Dharma therefore encourages us to know all
religions as knowledge to be able to widen our outlook and help others to
live better by their faith. (See Geetaa 3:26, :28, The importance of satyasanga
is emphasized here. The Book nowhere specified that one need advance through
Sanaatana Dharma only. When the Book was written, followers of Judaism,
Buddhism, Christianity, Islam, Sufism, Jainism, Zoroastrianism and Sikhism, which
was founded half a century earlier than the Book, by Guru Nanak, were
flourishing in India as separate religions and each in its distinct way of
life. In Sanaatana Dharma, spiritual advancement, not the religion or path
which secures it, matters to us as a devotee. Immediately preceding
Tulaseedaasa, both followers of Sanaatana Dharma and of Islam revered Kabeera
as a spiritually advanced guru. While talking to citizens
of Ayodhyaa, Shree Raama said, 398A Chaupaayi: Sunahu sakala purajana
mama baanee: kaha-un na kachhu mamataa ura aanee:: "O citizens! I am
not saying something out of my ego or attachment. Nor am I saying something
against propriety or tradition. Nor am I exercising my author-ity as a King.
Just listen to me and then act as you deem fit." In the couplet after the next,
Shree Raama is shown to have said, "Please stop me without fear if I
say something inappropriate." This statement shows that
Shree Raama did not say something new; nor did Shree Krishna. (See Geetaa
4:1-3) As Shree Raama leaves the decision to citizens, Shree Krishna also
left it to Arjuna. (See Geetaa 18:63) It is to be noted that neither Shree
Raama nor Shree Krishna restrict the listener to find answers to all
questions, which might arise in his mind, from within what they told him as
the word of God. God gave man a mind and a heart to understand and experience
to the end of his life. God did not give them to let them lie unused and
rust. Sanaatana Dharma believes that God in human form makes Himself subject
to human limitation of communication in words. (See 25) So, God in person
does not tie man down to His word to prevent man’s progress beyond what He
said. In their physical absence, man has to listen to God within us, Who is limitless. The truth in a
tradition can be tested for its validity by experience at any time and place.
The truth does not change. Our understanding of it is subject to decline in
faith in it and to ignorance because reality is veiled by maya. To remove
ignorance, God sends us gurus or appears embodied Himself upon the earth.
Even after securing jnaana, the highest Knowledge, Sanaatana Dharma
insists upon the use of our common sense independently for enlightened faith,
conduct and progress. (See Geetaa 18:63) The eternal verities of
Sanaatana Dharma have seeds of rebellion in themselves inasmuch as Sanaatana
Dharma encourages questions and denies one path for all. Different mental
levels and thinking need different paths and concepts. The insularity of one
path; the crust of inexplicable customs and traditions, or the establishment
of some sects by unenlightened religious leaders for their selfish ends, all
over time led to rebellion. The rebel religions in Religious rebellions in Shree Raama therefore
emphasizes traditional values, which need revival. (See Geetaa 7:21) God and
the universe were first, and only much later He appeared Himself in the
incarnation. Jesus Christ also said, ‘Before Abraham was, I am.’ (John 8:58)
‘My Father and I are one.’ (John 10:30) ‘He that hath seen me hath seen the
Father.’ (John 14:6-10) These statements need no further proof that Jesus
performed the role of an Incarnation of God on earth in human form. As an
Incarnation of God, he substantiates the meaning of the Holy Trinity of God (Paramayshwara),
the son (His personification or Incarnation) and the holy Ghost (Brahman).
The correction of the human mind for the restoration in it of the balance of
dualities of good and evil, happiness and sorrow and the restoration of the
perennial law, need the language of time and place. Hence occurs
the apparent variety in the messages of Incarnations of God and gurus. The greatest common
factor in all true messages is love and compassion for all, particularly for
the weak and needy, without any discrimination on any grounds whatso-ever.
Man knows love since birth and displays it in the family and could offer it
to God. (See 262,
360) Any
superstructure of religion or practices not based upon love and compassion
for all, can be safely rejected as not divine or a true religion. Love for
some and hate for others cannot be a proper offering to God Who is the
personifica-tion of love and mercy for His entire creation. We cannot put
aside our intelligence to believe in ‘we' and ‘they' because the minions of
our religion tell us so as God's own truth. All are either ‘we' or ‘they' in
Sanaatana Dharma. A follower of this religion cannot attempt to change
another's path to God because there is no ‘another.’ All are one. So,
Sanaatana Dharma cannot be a proselytizing religion. Sanaatana Dharma believes
that every man being divine or Satchidaananda and in his reality of
the substance and nature of God, his faith in God accords with his own mental
level and nature. There are as many concepts about God and so their religions
as there are men. (See 101) A follower of
Sanaatana Dharma cannot denigrate another's concept of God, belief or path.
Sanaatana Dharma prohibits impatience and the use of coercion in teaching
eternal principles. This is because principles are operating from the
beginning of man as observed, experienced and repeated. The liberalism of
Sanaatana Dharma is unique. How can any man become God's mouth piece to
freeze His words to determine the only path for all for all times? All can listen
within after purifying the mind and act accordingly or experiment with any
respected or sacred tradition. (See 318) Human beings
have myriad varieties of nature and are constantly advancing mentally? (See
Geetaa The beliefs of Sanaatana
Dharma, which are older than any Incarnation of God, have seeds of almost all
forms of relationships a man can have with God, be it impersonal, personal,
close and intimate as a father, mother, friend or a guru which a seeker
chooses to establish with Him. To begin, God is worshipped with awe and
respect as a superior entity as we respect our father. Continuous devotion to
Him brings Him into the fold of our love as an infant in the mother's lap
because He is real and responds to love. Sanaatana Dharma accepts man's
changing ideas about God. A religion based upon man's latest concepts which disregards man's earlier ideas, which
secured him happiness and peace, or refuses another man’s concept of God,
disappears with time and ceases to be eternal. A follower of Sanaatana
Dharma cannot claim that his religion is the highest or the only one because
Sanaatana Dharma is the only religion, which declares that there is no only
religion, including Sanaatana Dharma. God Himself shows to every one of
different temperaments, times and climes, all paths to God or religions. None
can be incorrect or wrong in their core, which is love. The beliefs of
Sanaatana Dharma are inside a man. One expects the believer to express them
in his conduct. With a little thinking, the essential minimum of these
beliefs can be practised by the follower of any religion without violence to
the core of his own religious beliefs. Many followers of faiths other than
Sanaatana Dharma believe in them and practise them unconsciously because they
are innate in man as man. Some persons do not
recognize Sanaatana Dharma as a religion but call it a way of life. They do
not appreciate that a religion is beliefs inside a man about himself, the
creation and the Creator and their inter-relationship. Other religions have
defined and distinct beliefs. A follower of Sanaatana Dharma has these
minimum beliefs, which distinguishes him from others. First. God is
omnipresent, omnipotent and omniscient. Omnipresence is primary and is not
only everywhere but in everything. Second. God is imperceptible and formless
and His nature as a minimum is Satchidaananda and personification of
love. For the role of love He also takes a human form from time to time.
Third. Karma. Fourth. Rebirth or transmigration of human being and not of his
soul. The way of life of a follower of Sanaatana Dharma is the effort to
apply these beliefs in daily life. Without this application, the way of life
is neither that of Sanaatana Dharma nor religious. Bereft of this effort, the
way of life of a follower of Sanaatana Dharma becomes mere ritual or liturgy
and acquires potent for evil as observed today in the bigotry of some
claimants of knowledge of Hindu religion and Indian heritage of
spirituality. Sanaatana Dharma is not
identifiable by facial signs, dress, diet and visible practices of its
followers. Some of these practices identify the followers of Smritic
Hindu religion that is distinct from Sanaatana Dharma. The religious customs,
practices and culture of the followers of Sanaatana Dharma show such a
diversity that it cannot fit into the definition of a religion by its
visible components. Sanaatana Dharma has no single founder of faith. It has
no fixed or prescribed uniform outward signs, disciplines or practices, which
enable recognition of a religion, such as Islam or Christianity or Judaism
has. There is no organized institution with or without a head, no final
arbiter of religion, no one and final holy book, no congregational prayer
followed by a sermon, no obligatory duty to attend it and no prescribed
injunctions the violation of which castigates one as an apostate, heretic or
non-believer. If the conduct of a follower of Sanaatana Dharma does not
reflect his inborn divinity and the minimum four beliefs expressed in
compassion and love for all as one in God, he is a follower of Sanaatana
Dharma in name and a census statistic. All sacred places,
temples, icons, religious festivals, practices, gurus and teachers are a
receptacle for holding beliefs and a help to meet their need for the time but
are not indispensable components of Sanaatana Dharma as a religion. They
generally fit into beliefs. It is a folly to reject them. They inspire a man
to reach God and perpetuate religion. Nonconformity with any practice is not
apostasy or non-belief inviting punishment by a religious institution. (See 270) Any man of
any religion can belong to Indian tradition by trust and faith in the
above-mentioned beliefs of Sanaatana Dharma reflected in his conduct of
compassion for all. A question arises. Why is
the happiness of the world, of the heavens and of salvation just a piece of
straw in comparison to devotion to God? The bliss of devotion can be
experienced in life. The love of a personal God in devotion keeps the soul in
the body for living on the earth to continue to enjoy that bliss which Arjuna
enjoyed after securing heaven and salvation from Shree Krishna. (See 234, 243, 443) Second.
Devotion ties down Shree Raama to the devotee. He gives us greater bliss than
heaven or salvation can. Third. Shree Raama cares for a devotee as a mother
cares for her baby. (See 275 and Geetaa
9:22) Heaven and salvation cannot equal the bliss of God's own baby. Last.
The objective of devotion is Shree Raama Himself who is certainly more
blissful and worthwhile than heaven or liberation. 399 Chaupaayi: Haytu-rahita jaga juga
upakaaree: tumha tumhaara sayvaka asuraaree:: 399. Citizens of Ayodhyaa
responded to Shree Raama, "O conqueror of demons, Shree Raama! Your
devotees and you selflessly and without cause benefit others. One calls the
other a friend for selfish ends. Even in one’s dream one does not think of
the other’s highest good, liberation, or of helping him to attain it."
399A Chaupaayi: Asa sikha tumha binu
day-yi na ko-oo: maatu pitaa svaaratha-rata o-oo:: Uk47 O Shree Raama! Even
parents look to their own interest and teach their children worldly matters
and not their ultimate good. Only you have no self-interest and so tell us
what is in our best interest. Parents ignorant of this
practical dharma do not exemplify selflessness to children. This
results in parents' selfish expectations in old age which untrained children
cannot anticipate or do not fulfil. Ignorant of dharma, and the law of
karma, children sometimes ignore such parents to make their old age
miserable. (A Proverb) 400 Chaupaayi: Chhootta-yi mala ki
malahi kay dho-yayn; ghrita ki paava ko-u baari bilo-yayn:: 400. Vasishttha said to
Shree Raama, "Can dirt from a cloth be washed away by washing the
cloth with dirt? Never. Can butter be churned out of water? Never.
Devotion of love for you through service of love of all, O Shree Raama,
is the water that alone washes away the dirt in our heart. He who is your
devotee is the all knowing or the knower of the cause of all causes or is
learned in scriptures, or can recognize virtue, or has experienced the
indestructible Brahman, or is all virtuous and adept in every way." Why does Vasishttha call
one all knowing only if one is a devotee of Shree Raama? Because one who does
not know that the imperceptible God can take a human form and has no faith in
Him to worship Him is not all knowing. (See 65[2-15, 18, 20]) A
devotee's link with Shree Raama, the personification of Knowledge, receives
all Knowledge from Him. (See 107) For
many forms of belief in and worship of God, however, all knowledge is not
necessary. For example, a believer in God with form need not know that the
world is unreal or how it came into being. The couplets are a part
of the hymn offered by Vasishttha to Shree Raama. Vasishttha brings out six
points here. First. Good and bad deeds
following each other stick to us as dirt in the form of their separate
consequences. An acorn cannot bring forth apples. Doing good deeds after bad
is similar to adding sandal paste to dirt. Good deeds do not undo effects of
bad deeds. To think so is called here as washing off of dirt with dirt.
Second. Other methods for
purifying ourselves such as yajna or sacrifice, jaapa or
repetition of God's name, tapa or austerities, dhyaana or
meditation, daana or charity and so on, help.
To be effective, they have all to be based upon devotion. It is in the same
way that there are many detergents which all need water. (VB Third. Karma as a thorn
in the skin is removed by another thorn after which both thorns are thrown
away. It means that incorrect karma is the thorn, which creates our bondage
to consequences of our karma. Repentance and surrender to God for our past
and thereafter eschewing of error and doing selfless service as the best form
of devo-tion to God, is the second curative thorn. The second thorn expels
the first or destroys our bondage and thereby the impact upon us of the
consequences of our past deeds. After that the second thorn is useless and is
cast away. The acquisition of jnaana
also frees us from consequenc-es of past misdeeds. (See Geetaa A way to escape from
consequences or washing off the dirt is to seek forgiveness from the person
we hurt. For other errors in ignorance or due to compulsion of circumstances
called sins, we repent, resolve to avoid error and seek relief from God from
our present onwards. (See Geetaa We are not attached to
selfless deeds so they give us no consequences to bear. The mound of their
selflessness prevents sprouting of consequences of past sins. When however we
talk about selfless deeds, they cease to be selfless and we destroy their
merit for us. The mound of selflessness is destroyed. (See 34) Our sins sprout
again. How many selfless deeds suppress one sin is unknown. It is wisdom not
to sin and to be alert to the six passions, which cause all sins. We should
motivate all our action by love to make all deeds selfless. Fourth. Instead of merely
washing off the above dirt, we should also not allow fresh dirt to
accumulate. This dirt is in the form attachment to our meritorious deeds.
This attachment brings the dirt of consequences for us to bear. We should
only do deeds, which bring no consequences, namely, selfless deeds. (See 265[11-12])
Fifth. To acquire
knowledge or realize the identity of our Self with impersonal Brahman through
the difficult path of knowledge and after that not to sweeten it with
devotion to Shree Raama, is not wisdom. (see Geetaa
6:47, 18:54-55) For one who attains jnaana, Shree Krishna suggests
meditation upon, and devotion to Him in person. (See Geetaa Sixth. Vasishttha was a
perfect yogi, Brahmajnaanee, and knew that Shree Raama was God in
person. Devotion to Him needed no qualifications except love, which we all
know from our birth. Vasishttha points out that Shree Raama's grace removes
all obstacles from His devotee's path and so purifies a devotee's heart of
all passions, which are dirt and are obstacles for him. (See 177, 318) Vasishttha
enumerates here the qualities, which a devotee receives as God's grace even
without his effort or desire. This is because God gives the devotee as the
fruit of all paths what he lacks. This makes devotion the easiest path to
make the devotee a perfect yogi. (See Geetaa 401 Chaupaayi: Hanoomaana samaana
barha-bhaagee: nahin ko-u Raama-charana-anuraagee:: 401. Shiva said to
Paarvatee, "No one is as fortunate or as devoted to Shree Raama as,
Hanumaan. Shree Raama praised Hanumaan's love for,
and service to Him many times." Shiva is described as
Shree Raama's friend, master and devotee. The name Raamayshwara conveys this
relationship. (See 338)
When Shiva shows respect to Hanumaan, then Hanumaan becomes pre-eminent among
Shree Raama's devotees. That pre-eminence is emphasized here. (See 23) 402 Chaupaayi: Raama-charita jay sunata aghaaheen:
rasa bisaysha jaanaa tinha naaheen:: 402. Paarvatee said to
Shiva, "Those who get satiated with listening to Shree Raama's life
story and understanding its message, have not enjoyed its depth and
excellence. Even liberated men and spiritually advanced sages constantly
listen to Hari's glory." The message of Shree
Raama's story by Vaalmeeki, and also by Tulaseedaasa, is the practical in
Indian faith and its philosophy, ethics and culture and practically all that
makes life worthwhile. It is the Vedas in action for our practice. This story
is irresistible for those who have advanced spiritually and not so much for others.
Some liberated persons
continue to live in the world only when they become devotees of the personal
God, such as Shree Raama. God assigns to some to do some selfless work for
serving society, such as Shankaraachaarya, Tulaseedaasa and others. (See
Geetaa 5:25) Devotees never lose deep interest in the story of the personal
God and its message. Their attachment to the personal God keeps their soul in
their body to continue them to live. The importance of the story even for the
liberated is brought out here. Some characteristics of
liberated persons are these. They neither long for nor abhor activity,
Knowledge or ignor-ance. They treat pain and pleasure, friend and foe, praise
and blame and a clod of earth and gold as the same. They remain unaffected
and in perfect calm in any situation. In short they transcend senses,
passions, dualities, modes and the effect of time and karma in changes around
them. (See 375 and
Geetaa 14:22-25) 403 Chaupaayi: Upaja-yi Raama-charana
bisvaasaa: bhava-nidhi tara nara binahin prayaasaa:: 403. Shiva said to
Paarvatee, "When a man develops reverential faith in devotion to
Shree Raama" as a result of listening to His story, "the man
frees himself from rebirth without much labour." Shiva said the above in
reply to Paarvatee's query how Kaakabhushunddi, a crow could be a devotee of
Shree Raama, gain Knowledge and still remain a crow? Shiva narrated its
story. (See (403-437) in the Story)
Shiva concluded that listening to Shree Raama's story with reverential faith,
understanding its message and putting it into practice, as Kaakabhushunddi did, secured devotion, Knowledge, detachment and
liberation. It is an old Indian
tradition to convey wisdom through stories wound round animals and birds. Kaakabhushund-di's
is a Puranic story and is in detail in Raamaayana-mahaamaalaa, one of
the nearly ninety Raamaayanas mentioned in Aaananda Raamaayana.
Some versions of these Raamaayanas await discovery. Tulaseedaasa made
the discourse in faith and practical philosophy in Kaaka-bhushunddi's story
an important section of the Book. (TN) 404 Dohaa: Binu satasanga na
Hari-kathaa, tayhi binu moha na bhaaga: 404. Shiva said to
Garurha, "Without the company of holy men, one does not hear about
God. Without hearing about Him, worldly attachment does not disappear.
Without that, firm devotion to Shree Raama does not develop. A man can do
meditation, repetition of incantations, acquire Knowledge or develop
detachment from the world but, without a yearning, a devotee cannot secure
Shree Raama." (See 360) The first holy men for us
are our parents when they tell us about the value of faith, the reality of
God as our loving mother and Shree Raama as God’s incarnation for seeking his
grace. When we remember Shree Raama, our six passions stay away from us and
dwindle. They cause our ignorance. (See 66, 322) To develop
unshakeable faith in God and in devotion to His personal aspect in Shree
Raama, we need holy company or satyasanga as often as we can frequent
it. Knowledgeable parents, teachers and friends are our first satyasanga.
(See 126, 394) Satyasanga
helps align our intellect with our soul. This alignment often cures mental
and physical disorders and even helps us in situations miraculously to
encourage our devotional activity with strengthened faith. (See 42 [3, 6-13]) 405 Chaupaayi: Prabhu-maayaa balavanta
Bhavaanee: jaahi na moha kavana asa jnaanee:: Uk62 405. Shiva said to
Paarvatee, "Shree Raama's maya is so powerful that even a man of
Knowledge cannot escape its ravages." Maya is also described as
attractive and as having an army with six generals encircling and
overpowering us. The Book does not mention any combat with maya. Maya also
appears as a circumstance which none can destroy. God's grace however can
alter our circumstances or change our perspective of things around us. (See 407) A way to
escape from Maya's clutches or prevent maya from causing us suffering is
mentioned in 322.
Another way is by aligning our intellect with our inmost Self or Shree Raama.
He gives us a correct perspective or a changed situation for our relief.
Before this relief, maya was deluding us to cause our suffering. (See 42[3, 6-13] and Geetaa 406 Dohaa: Siva Biranchi kanha moha-yi,
ko ha-yi bapuraa aana: 406. Tulaseedaasa
comments, "Shree Raama's maya can overpower even Shiva and Brahmaa.
Who else can dare it? Knowing this, sages worship the master of that maya,
namely, Shree Raama Himself." For the effect of maya
upon Shiva, see 51.
An Indian tradition believes that Brahmaa is sitting on the lotus flower
emerging from Vishnu's navel. Brahmaa tried and failed to reach the root of
the flower. A heavenly voice advised him to observe austerities. A vision of
God removed Brahmaa's doubt whether Vishnu was God Almighty. Maya had created
that doubt. Tulaseedaasa only alludes to this story in this 406A Chaupaayi: Katti kinkanee udara
tra-ya raykhaa: naabhi gambheera jaana jinha daykhaa:: Bk199 A golden chain adorns
the waist of the child, Shree Raama. Three lines cross his abdomen and his
navel is so deep that only he (Brahmaa) knows who tried to fathom it. Incidentally, if we
cannot find to what an allusion refers in a scripture, it shows that some
other scripture where it could be found is lost. Some references to allusions
in the Vedas and other scriptures could be lost. For example,
Raamaanujaachaarya derived from the Vedas through Upanishads in his Dvaita
school of philosophy the concept of Brahman taking a human form, for example
as Shree Raama. This concept of Brahman taking a human form on the earth was
not perceptible to some researchers centuries after
Raamaanujaachaarya even though they claimed to rely wholly on the Vedas. (See
241[36,
42-44]) The Indian trinity of
gods feels the effect of maya. It however knows its cause and takes remedial
measures. (See 51)
A thirsty man sees water in a mirage and believes it. The gods see water too
but know that there is no water. Maya insidiously controls us through our six
passions. We seldom know when we are marionettes of maya. (See 272 [1-10, 13,
14], 407-408) 407 Dohaa: Byaapi rahay-u sansaara
manhu, maayaa-kattaka prachandda: 407. Kaakabhushunddi said
to Garurha, "The powerful army of maya is in every quarter of the
world. Lust and passions are its generals. Hypocrisy, deceit and heresy are
its three champions in battle. This maya is Shree Raama's slave. When a man
understands it, it is found to be unreal. Even then, I maintain that without
His grace maya does not let go a man from its clutches." In dohaas 70 and
71 of the Uttarakaandda of the Book, Tulaseedaasa gives these examples of
what maya does to a man through his uncontrolled six passions. He becomes
blind to reality on account of deep attachment to worldly attractions. He
dances to the dictates of lust and desires. He becomes mad in greed. He burns
in anger. The wise, the learned, the virtuous and the austere among men, make
a laughing stock of themselves for the sake of a little greed. On attaining
power, man becomes deaf to wise counsel. He is enslaved by the glance of a
beautiful woman. He undergoes suffering brought about by his demoniacal
tendencies. He becomes a victim of pride and its intoxication, that is, to
belittle the meritorious. He becomes reckless by the over-confidence of
youth. He gets out of control by the excess of ego. He destroys himself by
the excess of ‘I' and ‘mine.' He earns ignominy by being jealous of others'
happiness. He forsakes equanimity and self-control when shaken by sorrow. He
is gnawed by the worry of selfish interest. And, he loses discrimination when
pressed by an overwhelming desire and anxiety for having a son and acquiring
of wealth and fame. We are seldom aware of
our being under the influence of maya but the above signs in us are visible
to a percipient observer. When we control our passions, we become a
hero when compared to others if they show somewhat of the nature described
above. Some examples of maya
observed today are these. Sometimes an apparently knowledgeable preacher of a
religion is a victim of pride in the size of the congregation. Sometimes the
preacher's attachment to ‘ours' and ’yours' denies any concept about man, creation
and God and their relationship as true, unless that concept is the same as
the preacher's own concept. Some preachers make God an angry potentate
punishing sinners so the scared followers would propitiate Him through
preachers by meeting their desires. Some preachers' greed seeks increase in
their listeners. Their ego cannot understand that true religion is perennial
regardless of the size of its following. Some preachers desire to impress the
congregation with their service of God. Their desire to leave a name in
history always increases and is seldom fulfilled. Thus the six passions in
some preachers in almost all religions prevent their seeing the oneness of
all paths to, forms of worship of, concepts about and forms of God, with the
only God these preachers profess. Thus in almost all religions, an
individual's ego, passions or maya creates sects in the name of religion. |
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Home
Dedication
Reviews
An Appeal
Author's
Note
Arrangement
of Book
Hindi
Spellings
Table of
Contents
Tribute to
Gandhi
Introduction
The Raama
Story
Philosophy
Baalakaandda
Ayodhyakaandda
Aranyakaandda
Kishkindhaakaandda
Sundarakaandda
Lankaakaandda
Uttarakaandda
Index
Glossary
Proper
Names
Bibliography
Acknowledgments
Appendices
Ghazal