RÂMÂYANA - ADVAYAM

BY

LATE SRI R. VISVANATHA SASTRI

 

(With Apologies to the author:  The attempt at translation has been done by V. Krishnamurthy, the son of the author.  At many places the translation does not seem to catch the insight  of the original.  It is hoped this will provide a challenge for researchers in the field)

 

 

Aum gam vânîm gurum natvâ vakshye râmâyanâdvayam |

 

šrî râmo hyayyate yatra svânanyah purushottamah || 1||

 

Om.  Making obeisance to Ganesa, Sarasvati and the Guru, I narrate Ramayana-advayam (the non-duality enshrined in the Ramayana) wherein pervades Sri Rama the supreme personality, non-different from the Self.                          

 

Râma eva param brahma râma eva param tapah |

 

râma eva param satyam râmân nâsty anyad adbhutam || 2 ||

 

Rama is the transcendental Brahman;  Rama is the supreme (goal of all) Penance;  Rama is the Absolute Truth; other than Rama there is nothing significant.

 

Šricakre triputîrupe râjamânam ca yan mahah |

 

ayodhyâyâm devapuryâm râm jyotir nirgunam param || 3 ||

 

He shines as the effervescence in the three-fold form of the Sri Chakra (of the Goddess) and as the formless Supreme (single-syllable) RAM in the City Divine of Ayodhya (namely, the human body).

 

Svântasthanagarî daivî manah padme cidambare |

 

svîyajyotir veshtiteti šri râmah šaranam mama || 4 ||

 

My refuge is Sri Rama who dwells in his own divine city, (namely) my inner Mind, in the (lotus) space of Consciousness, radiating it by His own Light.

 

Šrimatpanchâksharajyotih râmo jnânamayah šivah  |

 

advaitânandamagnasya nânâtvam našyati dhruvam || 5 ||

 

Rama is the glory of the five-syllabled mantra (panchakshara) shining as Siva, the fullness of Knowledge. When one is immersed in this bliss of non-duality, the multiplicity of the world vanishes without fail.

 

Râmeti dvyaksharo mantrah panchâshtâksharasâratah |

 

sarvâdhikârasiddhyartham vihitah kalitârakah || 6 ||

 

The two-syllabled mantra, namely, RA-MA, is the quintessance of both the five-lettered (mantra of Siva) and the eight-lettered (mantra of Narayana) ones. It has been prescribed (as  the    panacea) for crossing the darkness of the Kali and for the achievement of every purpose.

 

Râmânanyat prabhâ sîtâ labdhâ paulastyahânatah |

 

râvanoVhamkrtih sâkshât tajjayo râmabânatah || 7 ||

 

Rama, than whom His Power (=Ray of Light) Sita is not different. 
She was redeemed by vanquishing Ravana. Ravana is none else  but Ego personified (in each one of us). Victory over that Ego is possible only by the use of the Rama arrow (that is, the name, Rama).

 

Mâyaiva dršyate loke mâyi râmašca dehagah |

 

grhâyodhyânirgatašca svâsritadvaitašântidah || 8 ||

 

Mâyâ -- is what we see (everywhere) in the Universe. The Magician (who owns the Maya)  is Rama himself, who is the indweller of this body (of ours).  Coming out of the City (=cave of the heart) of Ayodhya He bestows peace from duality to those who seek refuge.

 

Yatpâduke samâšritya bharato râshtrapâlakah |

 

Mâyâtyâgî mohahantâ vivekašaranam gatah || 9 ||

 

Yat, -- meaning, He, whose sandals were obtained by Bharata, makes a King of the latter. He renounces Mâyâ (i.e., Sita), kills Delusion (=Moha, that is, Maricha) and takes refuge in Discretion (that is, Sugriva)

 

Nasyâvatârâh kapayah sîtânveshana udyatâh |

 

setau lingam ca sampûjya svasmin rakshâmsi hanti ca                                                      ||10||

 

Na -- meaning, Siva and His ganas, have reincaaarnated as the host of monkeys.  They spread out everywhere looking for Sita (and succeed).  (Rama) worships the Siva Lingam at the seashore and kills the Rakshasas (Evil) in Oneself.

 

Makâro mangalam vakti svârâjyašrîpradas-tathâ |

 

Mânishâdeti[1] mantrena manasi sthâpyate harih || 11 ||

 

Ma -- the syllable that speaks of a prosperous ending and bestows the Wealth of  Self-hood.  And one establishes this in the Mind by the mantra beginning with Mâ-nishâda (the initial sloka which was the harbinger of Valmiki’s Ramayana).

 

Etam râmâyanam mantram vedasâram ca muktidam |

 

guror labdhvâ ca vâlmîkih gâyethâm iti šishyakau || 12 ||

 

This Ramayana Mantra, which is the essence of the Vedas, which bestows Release (from Samsara) was got from the Preceptor (Narada) by Valmiki and was transmitted to his two disciples for being sung (aloud in the world) .

 

Abravîn madhuram geyam iti coditavân rshih |

 

ramâyanârnave magnau vâlmîkir nâradoVpi ca || 13 ||

 

Sing it sweet, preached the Sage. Valmiki as well as Narada were immersed to the brim in the ocean(-like bliss) of Ramayana.

 

Sthitaprajnasusamvâde tasyaiva caritam madhu |

 

vânîkatâkshâd udbhutâm vâcam arthoVnudhâvati[2] || 14 ||

 

Out of this blessed conversation about the Man of confirmed  wisdom (Sthita-prajna) arose the honey-like history of Him (Rama) by the divine grace of Goddess Saraswati.  The words flowed first.  Meaning followed suit.

 

Tapasvinošca samvâdât tapasvî câdhikâry api |

 

vijijnâsasva tapasâ ceti šruty anušâsanam || 15 ||

 

From the words of the Tapasvi -- ascetic who had the power and strength of Askesis (=tapas) -- the listener who was equally a tapasvi received the message. ‘Realise (Brahman, for yourself, by yourself) by tapas’, says the Vedic Commandment.

 

Karmabhaktim ca vâlmikih vašishto jnânam ûcivân |

 

prâcetasau munî chettham vedam râmâyanâtmanâ[3] || 16 ||

 

Creator Brahma’s progenies Valmiki and Vasishta  -- one wrote about Karma and Bhakti and the other spoke about Jnana. Thus were the Vedas  (rejuvenated) through the form of Ramayana.

 

Âkhyâtavantau lokârtham šreyase svahitâya ca |

 

advaitam paramam tattvam parokshârthatayâ svatah || 17 ||

 

Both for the benefit of mankind and for their own good, they have narrated the Absolute Truth of non-duality,(sometimes) subtly and (sometimes) directly.

 

Ahamkâravadhâyaiva tapasotpâditam mahah |

 

šrirâmajyotir advaitam grastam râvanarâhunâ  || 18 ||

 

For the fall of Ego did the Supreme Light of Rama emanate from the tapas (of men and divines alike).  The non-dual Sun of Rama was (for a while) eclipsed by serpent Rahu in the form of Ravana.

 

Ahamkâramanorajye sarveshâm kunthitho gatih |

 

dehâtmadhîr ahamkârah sarvadukhasya kâranam || 19 ||

 

While Ego has its sway, man’s mind seeks crooked paths. Ego is nothing but the notion: ‘I am the body’  and this is the cause of all misery.

 

Jahi šatrum mahâbâho[4] yo râtîyati tam jahi |

 

daharastham harim jnâtvâ buddhau šaranam ishyate || 20 ||

 

Vanquish this enemy of yours. That which creates obstacles must be conquered by you. Realise the Lord who lives in the confines of the heart and surrender to the (Cosmic) intellect. This is the prescription.

 

Guhâyodhyâ durlabheti tad daršanam abhîpsitam |

 

kešavas tatparo râmah ardhanârîš warah prabhuh || 21 ||

 

The City of Ayodhya in the cave  (of the heart) is difficult to be accessed.  To view it is the ambition. The in-dweller is the Lord Rama (none other than), Kesava, (and) the half-feminine Iswara.

 

Kalâtîtâ bhagavatî râmena ca saha svasâ |

 

lakshmanašca kalârûpah akâro višvabhâvanah || 22 ||

 

The Goddess Sita along with her (shadow) sister (Godess Ambika)[5], transcends all  kalâs . Lakshmana is the form of  kalâ, the form of the syllable  A (the first syllable of  Aum ), the form of  Višva  (in the three-fold  višva-taijasa-prâjna   Cosmic manifestation).

 

Nâdasvarupo bharatah makârah prâjnarûpakah |

 

bindusvarûpah šatrugnah ukâras taijasâtmakah || 23 ||

 

Bharata is  nâda, the syllable  ma and prâjna.   Satrugna is  bindu, the syllable  u  and taijasa.

 

Šivo makâro hanumân ukâro harinâyakah |

 

akâro jâmbavân âtmâ brahmâmša iti ceritah || 24 ||

 

Hanuman is Siva and the syllable  ma (of Aum). Sugriva is the syllable U.  Jambavan, the physical spark from Creator Brahma is the syllable  A .

 

AumkâroVshtâksharah sûkshmah râmo nârâyano narah

 

bhuvo vit sûkshmadarši yah svatattvam vettum arhati                                                      ||25||

 

The mantra  Aum  is the subtle essence of the eight-syllabled mantra.  It is Rama, it is Narayana.  He who gets to the residual substratum of the Universe deserves to know the Self-Principle.

 

Janmântare kašyapo yo devapû rakshitâ hi sah |

 

tasyâšvamedhe šrivishnuh upayâtoVbhayapradah || 26 ||

 

He who was Kasyapa in a previous birth -- Kasyapa who protected the divine kingdom -- in his Aswamedha sacrifice the Lord Vishnu, decided to bestow Abhaya  (Fearlessness).

 

Devâstam šaranam prâpya dvaitâd vîtabhayâh kshanât |

 

yoVsau sarvagato vishnuh mahâsattâ svarûpatah || 27 ||

 

The divines gave themselves up to Him as the only refuge -- Him who is the ultimate Grand Reality and who permeates and pervades everything and everywhere.  In a moment they were rid of the Fear of Duality(i.e. Fear of the world outside).

 

Advaitâ brahmanah šaktih mâyâ pâtrîm samâšritâ |

 

pâyasâtmâ dravîbhûtâ etâš chatašrašchaturdhâ[6] || 28 ||

 

The Power of Brahman is unique. It was materialised as a magic vessel containing the spiritual essence in liquid form.  This became divided into four parts. 

 

Brahmopanayanât pašcât vâšishthašravane ratâh |

 

kartâ bahir akartântah loke vicara râghava[7] || 29 ||

 

After the ritual of Upanayana which leads (the way) to Brahman they were all engaged in listening to the teaching of Vasishta. Action outside, but untouched inside by action, thus move in the world, Rama, -- (was the teaching of Vasishta).

 

ItyevamupadishtoVpi svanishthâyâšca notthithah |

 

svapûrnâtmâtirekena jagajjîvešvarâdayah || 30 ||

 

Na santy ajnânakâryâni râm jyotishi katham tamah |

 

iti vijnânasampannah pašyannapi na pašyati || 31 ||

 

 

Even though they were taught thus,  (Rama) did not wake up from his Samadhi in the Self. Outside of the Atman within Oneself, there is neither  the universe nor the jiva  because they are the effects of Ignorance.  In the effervescence of Rama, how can darkness (arise)?  Endowed with this practical wisdom he does not see, even though seeing!

 

Evam râmah sthithaprajnah tam câlayitum âgatah |

 

višvâmitro mahâtejâh devaih protsâhito munih || 32 ||

 

It was such a Rama -- the man of confirmed wisdom -- who was iintended to be disturbed by the coming of Visvamitra the great sage, who was (himself) prodded by the divines.

 

Višvam mithyeti vijnâya vijno drashtâ svavistrtim |

 

svamâtradaršî samyagjnah rshir yogešvaro munih || 33 ||

 

The Sage (Visvamitra) was an adept in Yoga; knows well; sees the Self and Self only; realising that the visible universe is only an appearance, sees His own Self in all its fullest expansion (as the Universe itself).

 

Aham brahmaiva râmoVsmi iti svam paripašyati |

 

mahâvâkyair vedagîrbhih vyashtyahamkâravân na hi || 34 ||

 

I am Brahman. I am Rama -- thus does one see oneself rightly, (as taught) by the Grand Pronouncements (of the Upanishads) and the music of the Vedas. The Individual is not the Ego or the egoist.

 

Avyayam bhâvam evaikam[8] pašya sarvatra sarvadâ |

 

matputro râma ity eva mamatâm hi parityaja || 35 ||

 

See the One Imperishable every time and everywhere. This is my son Rama - is an attitude of possession.  This should be discarded.

 

Mahatmâyam sarvalokašaranya iti câbravît |

 

munivâkyam satyam iti vašishthoVnumumoda ca || 36 ||

 

The words of the sage, namely, this (Rama) is a Mahatma; he is the refuge of the entire universe, -- were confirmed as true by Vasishta.

 

Râjadattakumârâbhyâm devapûh prasthito munih |

 

balâm atibalâm câpi grâhayâmâsa šâstratah || 37 ||

 

The Sage left for the divine city along with the two princes  handed over by the King. They assimilated from him in the due manner (the two Mantras): balâ and atibalâ.

 

Kâmâšrame japan sandhyâm šaktim gunamayîm iti |

 

punah punaš ca sandhyoktih dvaitavismaranâya hi || 38 ||

 

They did the sandhyopasana  in the hermitage known as Kamasrama . Sandhya is the  manifest Power (of the Unmanifest) . (In the Ramayana) there is mention of sandhya again and again. Indeed this is for the eradication of duality (in the mind).

 

Šâpât prâptâh pâpayonim bodhayanty eva câdvayam |

 

šâpân muktâ api svam svam divyarûpam prapedire || 39 ||

 

The evil births were obtained (by the Rakshasas)  because of a spell.  This only confirms (the principle of ) non-duality.  Once released from the spell (by the arrows of Rama)  they got back their own divine forms.

 

Iti dršyasya mithyâtvam tejorûpasya satyatâ |

 

upatasthur mantradevâh mahâtmânam ca râghavam || 40 ||

 

Mânasâ me bhavishyadhvam ity advaitam parâmrtam |

 

siddhâšramasthaviprâ hi snânasandhyâjapâdibhih || 41 ||

 

Thus was confirmed the illusoriness of the visible universe and the reality of the Glorious Effervescence. The gods of the mantras worshipped Rama, the Mahatma.  The sages of the Siddhasrama by their rituals of bath, sandhyopasana and japa, prayed to reach this non-dual supreme nectar.

 

Gangâvataranâkhyânašravanât padyate ca yat |

 

purastât triputtî jyotih sarvatrânubhavanti te || 42 ||

 

They experienced  the three-fold Glory, that which is reached by listening to anecdotes like the Descent of Ganga, right in front of them.

 

Âdhâracitsamudrâcca rašmimân udayaty aho |

 

jâhnavî saritâ šresthâ hy uttamâ vrittir ucyate || 43 ||

 

Satyâdi sarva lokeshu nistraigunyam param padam |

 

gunatîtam gamayati tejomayašarîrakam || 44 ||

 

From the Ocean of Consciousness at the base does the One with the (glorious) rays rise. Indeed the great river Ganges stands for the noblest attitude (of mind).   Among the various worlds starting from Satyaloka, it takes one to the Absolute State, a state of effervescence, devoid of the three gunas, beyond the gunas.

 

Šivašaktyâtmakam tejah skândam advaitam îritam |

 

shadânanah kârtikeyah shatcakreshu ca gîyate || 45 ||

 

The Light of Skanda, the soul of Siva-sakti, brings out the concept of non-duality.  (That is why) the six-faced Kartikeya is praised in the six cakras (of the yogic body)

 

Sadâbrahmamayî vrittih yatprasâdâcca labhyate |

 

manasturagam âlabhya câšvamedhah pade pade || 46 ||

 

By His Grace does one get the attitude of mind which is always fixed in Brahman. (From that stage)  every step is an asvamedha yajna, the mind being the sacrificial horse.

 

Manonmanî manonâšât jnânânandamrtodadhih |

 

šrirâmârnavam advaitam sarvam râmamayam jagat || 47 ||

 

Once the mind is vanquished  and extinguished the nectar-like ocean of bliss arising from Enlightenment  (shows only ) the non-dual wave of Sri Rama flooding the entire universe.

 

Yajnîyam pašum âlabhya manonigraha ishyate |

 

manasturagamedhena pûrsho yajnamayo bhavet || 48 ||

 

The sacrificial cow is the mind.  It is the removal of the mind that is desired.  In this grand horse-sacrifice (Aswa-medha) the Purusha  becomes himself the yajna.

 

Yajnaghnavrittihananam višvâmitrasahâyatah |

 

mitro hi yajnapurushah cidravišcaikavimšakah || 49 ||

 

The attitudes of mind which obstruct the path of Yajna have to be destroyed with the help of Visvâmitra.  Mitra the Sun is the Yajna-Purusha. The Sun of Consciousness is 21-fold.

 

Tadupâstyâca tattejah anusandhîyateVnišam |

 

Tejovriddhih sadâbhyâsât  viraso bâhyavastushu || 50 ||

 

By worshipping the  Sun that Infinite Light is meditated upon daily.  All interest is gone  in external things.  Constant practice (this way) multiplies one’s (spiritual)  Power.

 

Sandhyâvidyâsamuditah šrirâmah paramam mahah |

 

kalyânarâmarûpena drashtum aiccan mahâmunih || 51 ||

 

Sri Rama, the  Absolute, coupled with the Light of Sandhya,  was now desired  to be seen in His  (delightful) marital form by the great sage.

 

Kausalyâ suprajâ[9] iti jagatpitrošca vaibhavam |

 

pratyaksham anubhûyeha mithilâm prasthito munih  || 52 ||

 

The muni (Visvamitra) had a direct experience of the glory of the Father of the Universe, through (the episode of waking up Rama by) the sloka ‘Kausalya supraja (rama)’.  Then he set off for Mithila.

 

Yatraisha jagadâbhâsah drashtavyas tatra râghavah |

 

ato jyâyân hi purushah itîre naravigrahâh || 53 ||

 

Striya eveti nišcitya rajodoshayutâ iti |

 

nistraigunyam yadadvaitam vedyam divyam amûrtakam ||54||

 

Wherever there is appearance of universe, Rama has to be seen there.  The Purusha is therefore supreme. Men are only men  in form; they are women because they are defaulted by rajo-guna.  What is non-dual and devoid of the three gunas is the Divine that is formless.

 

Yajnakundâd udgatam ca râmatejomayam brhat |

 

Yajnabhûmer utthitâ ca sîtâ šaktitrayâtmikâ || 55 ||

 

The great fullness of splendour that is Rama  arose from the sacrificial  pot (of Pâyasa).  The personality of  Šakti, that is a three-in-one form  as Sita, also rose from the  sacrificial land, (the land that was being tilled for Yajna).

 

Sîteti vângmayî kanyâ sambhûtâ vedadhârane |

 

sâkshâd vedavatî nâmnâ brahmajnânaprabheti sâ || 56 ||

 

The Damsel of Speech manifested as Sita for the purpose of rejuvenating the Vedas. She was in fact known as Vedavati.  She is nothing but the Splendour  of  Brahman-Enlightennment.

 

Yanmayah purushah sâkshât sarvabhûtahrdi sthitah |

 

svânubhuty ekamânena pranavas tasya vâcakah || 57 ||

 

That Absolute Fullness has expressed itself in the hearts of everything living.  To experience it directly one resorts to the Pranava (the syllable Aum) as Its vocal expression.

 

Šrîrâmatâpanîyârthajyotîrâma iti šrutah |

 

smrte sakalakalyânabhâjanam yatra jâyate || 58 ||

 

The splendour of Rama (both the word and the personality indicated by the name) is talked about in Sri-Rama-tapani (Upanishad). By the mere memory (of that name) one partakes of everything that is good.

 

Videho hi mahâjnânî tâvevam ghatayaty athom |

 

ayonijâyâ vishnošca vivâhe krtavân panam || 59 ||

 

The great seer, King Janaka, brought the two together and in the marriage of Sita and Rama really created a turning point (in the history of the universe).

 

Sîtâbhimânaputrîti šrirâmâya tad arpanât |

 

sarvatrâbhimatîm tyaktvâ svamâtram avašishyate || 60 ||

 

(The act of Janaka in) giving away his favourite daughter to Sri Rama (indicates) the renunciation of the Ego or Possessiveness in everything and resting in One’s Self alone.

 

Advaitaparamâm šântim labdhvâ cânyan na pašyati |

 

gûdham ca vângmayam jyotih nâdabrahmani lîyate || 61 ||

 

Having obtained the Absolute Peaceful State, one does not perceive anything else. The subtle splendour of the Fullness of Speech merges in Nâda-Brahman.

 

Saha svasâmbikâ sîtâ châyevânugatâ sadâ |

 

šaktišaktimatoraikyam yathâ candrasya candrikâ || 62 ||

 

Sita was always (subtly) accompanied by the sister-Goddess Ambika, like a shadow.  The Sita-Rama marriage was the (inseparable) union of Energy and the Energiser, like the moonlight with the moon.

 

Šrîrâmasannidhâne ca jâmadagnyo jadikrtah |

 

eko devah satyasatyam ity advaitam parâmrtam || 63 ||

 

In the presence of Sri Rama the son of Jamadagni (i.e., Parasurama) was immobilised. The truth of truths is that there is only One God. This supreme blissful fact of Non-duality (is vindicated).

 

Akshayo madhuhanteti râma evânumoditah |

 

râmah satpurusho loke[10] anye kâpurushâ matâh || 64 ||

 

Rama alone has been applauded as the Imperishable and Madhu-hanta (the destroyer of Madhu).  In the whole world Rama is the  Sat-purusha (the ideal human being for emulation). All others are only miserable creatures.

 

Sahasrâdityasamkâšam sarvašatrunibarhanam |

 

râmašaktimayam bânam dhyâyed[11] vâ sarvatomukham || 65 ||

 

The One who looks like a thousand Suns, the one who devastates every one of the enemies, the one who has faces in all directions,  such a powerful one is the arrow (of Rama)-- that has to be meditated on.

 

Svajjyotih sarvagam iti tatra šaktih pracodanam |

 

anyavrittîr nirasyaiva tanmayatvam iheshyate || 66 ||

 

One’s inner lustre is the One that is pervading everywhere.  This is what monitors the Power of the individual. All other tendencies are discarded.  This attitude of one-ness (with the Absolute) is what is prescribed .

 

Svetarânâm vâsanânâm tiraskârena dhîradhîh |

 

pratyagjyotir vâsanayâ sadâ tishthati kevalah || 67 ||

 

The man of brave intellect discards all tendencies of the mind which take him away from the Self. He always stands rooted in the Self, the Self alone, through his conviction.

 

Satyam ekapadam brahma[12] tatrâham api codaye |

 

iti vânî ca kaikeyyâh advaite paryavasyati || 68 ||

 

I am prodding you on towards Satya, Truth, which is the single base of Brahman the absolute -- says Kaikeyi (See Valmiki Ramayana, 2-14-7) Even these words of Kaikeyi  end up in Non-duality.

 

Devadevyor mantrasâram vijnâya narakesarî |

 

parvatâdiva nishkramya guhâyâm nihitah prabhuh || 69 ||

 

The Lion of Men understood the essentials of the discussion betrween the King and the Queen. The Lion (in Him) now came out (of its solitude of the Palace into the Open World) (as a lion comes out) of its hiding in the cave of the mountain.

 

Varâharudhirâbhena candanena sugandhinâ |

 

tam vaišravanasamkâšam upapannam svatejasâ || 70 ||

 

Vajrâjinâdidhâri ca simho giriguhâšayah |

 

parjanyasûryacandrâdi tulyoVyam sarvatomukhah || 71 ||

 

Ityâdi rshivâkyâni avatâreshvamûrtakam |

 

ekam hi nirgunâdvaitam avâcyam ca vadanty aho || 72 ||

 

Lo and behold! how the Rishi Valmiki speaks of the formless form, of that which cannot be spoken by words, of the attributeless non-dual singleton! Wearing the red rudraksha stones and sweet smelling sandal-paste, by his own lustre he reached the status of Kubera.  Though wearing the tiger-skin and the like, the lion of the mountain-cave, looked as if he, the one who faced everything, were Indra,  the Sun and the Moon, etc.

 

SarvalokâtigoVdvaitah lokaikašaranoVvyayah |

 

yogišvaro râjarâjah sarvabhûtahrdi sthitah || 73 ||

 

He transcends all the worlds. He is non-dual.  He is the only Refuge for all the worlds. He is imperishable. He is the Lord of Yoga. He is the King of Kings.  He dwells in the hearts of everything that is living.

 

Dharmapâlo dharmamûrtih yenedam dhâryate jagat |

 

sarvân paurâns tiraskrtya turagâš coditâ yathâ |

 

tathâ dhîvrittayah sarvâh netavyâs svasukhe dhiyâ ||74||

 

Protector of Dharma, Personification of Dharma -- by Him is the entire universe sustained. Such a One discarded the entire population of citizens (of Ayodhya) and prodded his horses away from them. So also do we have to lead our tendencies of the mind, by our intelligence,  -- all for the Self.

 

Vâgyatâste trayah sandhyâm ity advaitavibhâvanam |

 

vyavahârasya madhyepi ekabhâvâvagâhanam || 75 ||

 

Silent meditation of the Sandhya (devata or mantra) three times is a way of developing (the conviction of) non-duality.  Even amidst all activities  one should be (internally) immersed in the attitude of oneness.

 

Smâryate vaidikair dharmaih nânyah panthâ[13] iti šrutih |

 

jalâdimocanântepi bhojane šuchibhâshane || 76 ||

 

Advaitasmârakâ mantrâh âvartyante punah punah |

 

rshitulyaš citrakûte svâtmârâmo hy avasthitah || 77 ||

 

The Vedic religion keeps reminding you that there is no other way (for Release).  During the process of eating or of social conversation or even at the end of (the daily duties of) excretion, etc.,  there are mantras, reminding one of Non-duality, which are  repeated again and again.  Thus like a sage, (Rama) lived in Chitrakuta, resplendent in His own Self. 

 

Nirîkshya[14] bharatah šrîmân prapadya gurum[15] advayam |

 

tatpûjârtham svîkrtavân gurucoditapâduke || 78 ||

 

(This is the state in which) Bharata saw the Lord;  (it was a sight!)  He surrendered to the Lord-Guru to whom there was no equal. For His worship did he  accept the sandals of the Lord, blessed unto him.

 

Caranau tau tu râmasya drakshyâmi saha pâdukau |

 

cidrašmir eva caranam tadyogam ca cidârnave || 79 ||

 

Prârthayan neva bharatah nandigrâmeVvasat sudhîh |

 

nivedya pâdukâbhyâm ca râmâdvaitârnavam mahat || 80 ||

 

Those two lotus feet of Rama, I shall be seeing along with the sandals,  so thought Bharata. The feet of the Lord are  just the rays of Consciousness.  Holding on to them is the union with the Ocean of Consciousness. Thus did  the wise Bharata live in Nandigrama. Dedicating himself to the divine sandal-pair he was immersed in the great ocean of non-duality of Rama.

 

 

Ó Copyright.  V. Krishnamurthy.  April2, 2002.    Onto Page 2              Titlepage