Ramcharit Charcha LXXXVII

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

मोर कहा सुनि करहु उपाई। होइहि ईस्वर करिहि सहाई।।
सतीं जो तजी दच्छ मख देहा। जनमी जाइ हिमाचल गेहा।।
तेहिं तपु कीन्ह संभु पति लागी। सिव समाधि बैठे सबु त्यागी।।
जदपि अहइ असमंजस भारी। तदपि बात एक सुनहु हमारी।।
पठवहु कामु जाइ सिव पाहीं। करै छोभु संकर मन माहीं।।
तब हम जाइ सिवहि सिर नाई। करवाउब बिबाहु बरिआई।।
एहि बिधि भलेहि देवहित होई। मर अति नीक कहइ सबु कोई।।
अस्तुति सुरन्ह कीन्हि अति हेतू। प्रगटेउ बिषमबान झषकेतू।।
दो0-सुरन्ह कहीं निज बिपति सब सुनि मन कीन्ह बिचार।
संभु बिरोध न कुसल मोहि बिहसि कहेउ अस मार।।83।।

In the last post we learned of the dilemma of Kaamdev who thoughtfully concluded that gods’ request is going to dangerous for him (per above verses). With our heads bowed before Prabhu Shri Ram and his profound devotee Goswami Tulsidas, we shall move ahead enjoying Ram Katha.

Kaamdev, overcoming his fears, tells gods that he would do as requested because Shrutis (ancient Vedic literature) say that benevolence is ultimate Dharma and said that those who do not care for own bodily comfort for the sake of others and are even ready for it to be hurt or perish in the process, have ever been praised by saints. Kaamdev then departed duly armed with his flowery weapons and along with his helpers. While leaving for the great task at hand, Kaamdev was sure of having staked his life as he was going to confront none other than Shiv who is not ever to appreciate such tactics applied to himself.

Determined to do what he set out to do, Kaamdev unleashed his powers and brought the whole world under his influence. The God of Love, whose symbol is animal of water i e fish (it symbolically means that under influence of Kaamdev one starts enjoying as if in pool of waters of pleasure without boundaries to stop so long as he is playing in the pool itself), got worked up and in that moment itself all barriers imposed by Vedas regarding extent of dos and don’ts got broken. The power of discrimination regarding matters of continent, restraint, vows, fortitude, Dharma, Gyaan & Vigyaan (worldly knowledge and spiritual knowledge), righteousness, Japa, Yog (efforts directed at union with God), and dispassion etc was lost by all as if under fear of the spell cast by Kaamdev.

The Vivek (power to discriminate) and its attendant qualities which keep balance of a person in times of crisis were defeated. The sacred books only had them inscribed and these books too remained concealed in the caves of the mountains or stayed with people who were not living the world as ordinary people were living. There was all round commotion and people wondered saying,”God, what is going to happen, who is going to save the world from this attack since no common human being is capable and who has two heads to take on the invading lord of Rati (word meaning act of love) who is duly armed with his bow and arrows?”

The impact of Kaamdev overwhelmed all creatures having life whether of animal or plant origin, and they mingled with their opposites (sexual counterparts) forgetting their natural limits.

The original lines from the ‘Manas’ have been reproduced below which were the subject of interpretation above:

तदपि करब मैं काजु तुम्हारा। श्रुति कह परम धरम उपकारा।।
पर हित लागि तजइ जो देही। संतत संत प्रसंसहिं तेही।।
अस कहि चलेउ सबहि सिरु नाई। सुमन धनुष कर सहित सहाई।।
चलत मार अस हृदयँ बिचारा। सिव बिरोध ध्रुव मरनु हमारा।।
तब आपन प्रभाउ बिस्तारा। निज बस कीन्ह सकल संसारा।।
कोपेउ जबहि बारिचरकेतू। छन महुँ मिटे सकल श्रुति सेतू।।
ब्रह्मचर्ज ब्रत संजम नाना। धीरज धरम ग्यान बिग्याना।।
सदाचार जप जोग बिरागा। सभय बिबेक कटकु सब भागा।।
छं0-भागेउ बिबेक सहाय सहित सो सुभट संजुग महि मुरे।
सदग्रंथ पर्बत कंदरन्हि महुँ जाइ तेहि अवसर दुरे।।
होनिहार का करतार को रखवार जग खरभरु परा।
दुइ माथ केहि रतिनाथ जेहि कहुँ कोपि कर धनु सरु धरा।।
दो0-जे सजीव जग अचर चर नारि पुरुष अस नाम।
ते निज निज मरजाद तजि भए सकल बस काम।।84।।


Krishna Khandelwal


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