Ramcharit Charcha CCCXCI

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

भइ दिनकर कुल बिटप कुठारी। कुमति कीन्ह सब बिस्व दुखारी।।
भयउ बिषादु निषादहि भारी। राम सीय महि सयन निहारी।।
बोले लखन मधुर मृदु बानी। ग्यान बिराग भगति रस सानी।।
काहु न कोउ सुख दुख कर दाता। निज कृत करम भोग सबु भ्राता।।
जोग बियोग भोग भल मंदा। हित अनहित मध्यम भ्रम फंदा।।
जनमु मरनु जहँ लगि जग जालू। संपती बिपति करमु अरु कालू।।
धरनि धामु धनु पुर परिवारू। सरगु नरकु जहँ लगि ब्यवहारू।।
देखिअ सुनिअ गुनिअ मन माहीं। मोह मूल परमारथु नाहीं।।
दो0-सपनें होइ भिखारि नृप रंकु नाकपति होइ।
जागें लाभु न हानि कछु तिमि प्रपंच जियँ जोइ।।92।।

We covered up to Doha 92 of Ayodhya Kand in Ramcharit Manas of Tulsidas in the last post and learned that Guha, the chief of Nishads, became very upset looking at the sight of Shri Ram and Sita sleeping on bed of leaves on ground itself while they had been accustomed to all kinds of comforts in the palace of King Dashrath, he said that the ill-witted queen was out to disturb the sun-dynasty. Lakshman then replied to him with words of real wisdom and said that no body hurts or helps anyone, it all results of one’s own ‘Karma’. The benefit or loss, friends and foes, good living or bad living, life or death, abundance or dearth, intricacies of ‘Karma’ or the times faced, even the heaven and hell, all kinds of complexities of life and of behaviors of people in fact have no real meaning other than being illusive (i e the right or wrong is not easy to determine), its like being king or pauper in a dream which is no more a reality in waking state; it is how the mundane world and its affairs should be seen.

अस बिचारि नहिं कीजअ रोसू। काहुहि बादि न देइअ दोसू।।
मोह निसाँ सबु सोवनिहारा। देखिअ सपन अनेक प्रकारा।।
एहिं जग जामिनि जागहिं जोगी। परमारथी प्रपंच बियोगी।।
जानिअ तबहिं जीव जग जागा। जब जब बिषय बिलास बिरागा।।
होइ बिबेकु मोह भ्रम भागा। तब रघुनाथ चरन अनुरागा।।
सखा परम परमारथु एहू। मन क्रम बचन राम पद नेहू।।
राम ब्रह्म परमारथ रूपा। अबिगत अलख अनादि अनूपा।।
सकल बिकार रहित गतभेदा। कहि नित नेति निरूपहिं बेदा।
दो0-भगत भूमि भूसुर सुरभि सुर हित लागि कृपाल।
करत चरित धरि मनुज तनु सुनत मिटहि जग जाल।।93।।
मासपारायण, पंद्रहवा विश्राम

Lakshman further told Guha, ” With this kind of understanding, you must not be outraged and pointlessly keep blaming someone. All are in fact enjoying their sleep only in a night of dilusion and see dreams of various kind (according to their leanings and preferences); but while living in this world which is nothing but a stretch of time just mentioned as night of dilusion, the Yogis do not sleep but remain awake for they have only Paramarth (i e the ultimate objective) orientation and total disregard for this world of contradictions. In fact the Jeevatma (the beings bound by cycle of birth and death according to Karma) should be known to be waking in this complex world when it has become totally disinterested in material pleasures. When this kind of dispassion becomes their nature then only he develops the faculty of discretion (known as Vivek) and gets over the confusion generated out of sensual pursuits; it is only then that the Jeevatmas develop affectionate surrender before the feet of Raghunath Shri Ram (i e get to appreciate the Leelas of Shri Ram and His deeds, wanderings and behavior as an avatar in human form).

“O Friend, the ultimate stage of the seekers of truth is that they reflect their profound love for the feet of Shri Ram by their speech, thought and action (i e their mental space is engaged by thought of Shri Ram, they speak of virtues of Shri Ram and engage in such bodily actions that pleases Shri Ram). Shri Ram is that Brahman (the Supreme Reality) only, the embodiment of the same God who can’t be entirely known or is like a mystery to most, who can’t be seen or perceived, who is said to have no beginning and who has no equal i e is unique, who is pure and indivisible (i e He can’t be polluted or stained or compartmentalized) and who is referred by Vedas in negative terms i e by saying ‘Neti Neti” or ‘not this, not this’ because nothing of the grosser world can be a fit or complete example for Him.

“It is only for the sake of Bhaktas (the devotees), of this planet earth (which comes under stress on account of the demonic activities), of the Brahmins (who are perturbed by the demons from pursuing their devotional activities), of the family of cows (who come under threat from demons) and of the gods (who can’t carry out their functions as representatives of Supreme Lord and get weakened by obstruction of Yagnas which give them strength) that the merciful Lord comes as an avatar in human form and performs Leelas and demonstrates righteous behavior, listening about which from the mouth of insightful Mahatmas all kind bondage and false attachments get removed.”

We have now covered up to Doha 93 of Ayodhya Kand, this coincides with the 15th rest for a 30 day recital.

Bhavani Shankar ki Jai!
Shri Jankivallabhi Vijayatey!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

Krishna Khandelwal


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