RAMAYANA-ADVAYAM Page 2
Yatra sarvātmanā majjan nānyam payati kim ca na |
vaidehīm lakshmanam rāmam adbhutam jnānavigraham || 81 ||
nistraigunyam tridhā bhinnam drshtvā ca paramarshayah |
dryasya māyikatvācca māyātītam param viduh || 82 ||
Where one is immersed in the fullness of the Absolute, one does not see anything else. Sita, Lakshmana and Rama together constituted a wonderful (integrated) form of Absolute Knowledge. The sages recognised this phenomenon as the formless one splitting itself into three forms. They realised the illusoriness of the visible and thereby the Reality of Transcendental One beyond the visible.
Antaca mrgyam yat tejah sarvatoVpi prakāate |
tatraiva drshticittāni ramanteVnyānapekshayā || 83 ||
That lustre which one seeks within oneself now shines everywhere. Their minds fixed therein they revel in that feast unmindful of anything else.
Advaitānandaparamah iti tvam vidito mayā |
Evam virādhena coktam arabhango mahān iti || 84 ||
You are the Absolute Bliss without equal, I have understood you, so said Viradha as also the great sage Sarabhanga.
Vaikhānasā vālakhilyāh samprakshālā marīchipāh |
aayyāh salilāhārāh ityādi niyamānvitāh || 85 ||
Advaitarāmasamprāptā dandakāranyavāsinah |
pūrnānande nimagnāca bahir antastvarūpakāh || 86 ||
There were several types of Rshis living in the Dandaka forest; Those who were in their Vanaprastha-asrama; those who were created by Brahma in a dwarf form; those who were known for their ablution of all sins by water alone; Rshis who could absorb rays of light; those who needed no sleep; those who lived only on water; these and many more of different disciplines. But all of them had illumined themselves by the Rama-mantra which is the only non-dual Reality. They were totally immersed in the Absolute (themselves becoming) formless within and without.
Sukham nityam svaprakāam tejo dharmena labhyate |
The essence of Dharma is what sustains the Universe. Sita quoted this maxim in Her advice: Happiness, Eternity, Self-Enlightenment, and Glory all come only from Dharma.
Avyathah kharahanteti nāyam hanti na hanyate |
ity acchedyam param tattvam advaitam ca samīkshate ||88||
He was not hurt; he was the one who destroyed Khara. In reality (however), he neither kills nor is killed. This ultimate principle of being unaffected is what is indicated by non-duality.
Vaidehī lokamāteti rakshitā svīya tejasā |
rāmo vigrahavān dharmah sandhyā sītā ca tatprabhā ||89||
Sita being the Mother-Goddess of the entire universe, is protected by Her own Power. Rama is Dharma personified and Sita is the Light of that (Glory).
Advaitarīrāmaaktih akyā dharshayitum na ca |
rāmaakty ākrāntam idam na tad asti na yatra sā || 90 ||
The Rama-Power is unparallelled. It cannot be overpowered. This Universe is fully possessed by It. Nothing is there where that Power is absent.
Aprameyam hi tat tejah rāmabhūtam idam vanam |
vrkshe vrkshe ca payāmi ity advaitānubhūr aham || 91 ||
Mārīcenopadishtam yat tan na drshtam hi rakshasā |
arāmadeam yah payet tasya mrtyuh kare sthitah || 92 ||
His lustre is unlimited. This entire forest is totally pervaded by Rama. I see Him in every tree, tree after tree, says Maricha. This is Advaita. But this advice given by Maricha was not taken by Ravana. He who sees without seeing Rama -- such a one has his death imminent.
Rāmavyāptajagaty eva caran uddhim avāpsyati |
raghuvīra padadhyānam sarvatreha ca mangalam || 93 ||
Only by moving in the world of Ramas pervasion one obtains Purity. Meditation on the lotus feet of the King of Raghus augurs prosperity everywhere.
Sagune nirgunam jyotih sarvatrāpi prakāate |
payan rāmāyanam jyotih ekam ālambanam param || 94 ||
The attributeless Light shines everywhere in that which has attributes. Seeing the Light of the Ramayana is the one ultimate prop.
rīrāmavancanodyuktau ubhau māricarākshasau |
kaivāsyeyam kartrteti kālapāavaam gatau || 95 ||
The two, Marica and Ravana, were intent on fooling Sri Rama. Who is the architect of this Fate? They were both in the grip of (the God of) Death -- Time.
rīsītārāmacetāmsi ākrshya balavān vidhih |
navagrahānām dārdhyācca krīdatīty adbhutam mahat || 96 ||
Mighty Fate enveloped the minds of both Sri Sita and Sri Rama. This is a most wonderful feat of the might of the nine grahas.
Arūpam bhagavadrūpam rūpamity aupacārikam |
cidānandaghanam satyam tadvyāpyam nahi kutra cit || 97 ||
Vyāpyavyāpakatā mithyā svayam pūrnasvarūpatah |
pūrnavaesharutyā ca na gaccati na tishthati || 98 ||
Gods Form is the formless form. The word form itself is a conventional weakness of language. Truth is the fullness of Knowledge and Bliss. That cannot pervade anywhere, because, by its own fullness the talk of pervasion and the pervaded one is all false. Scripture talks of its Fullness, its Pervasion and also its Residual Fullness. This only indicates that Rama neither goes nor stands (in other words, Rama is untouched by his bodily actions).
Sa na kimcit karotīti māyāmātram hi dryate |
māyā sarvatra hantavyā tadasamsprshtacetasā || 99 ||.
He does not do anything. What we see is only an illusory appearance. This illusion is to be destroyed -- by a mind which is untouched by it.
Adhishthanāvaesho hi nāah kalpitavastunah |
iti nyāyas ca drashtavyah mārīcādivadhādapi || 100 ||
Only the substratum survives. The imagined appearance is what dies. It is this logic that should be inferred from the killing of Marica.
Grhītvā pāyasam sītā indradattam ca māyayā |
kshuttrdbādhā na lankāyām maithilyā ca kadācana ||101||
( In Lanka) Sita received from Indra, by a māyā as it were, a kind of drink by which she did not suffer from hunger or thirst (during her stay) in Lanka.
Idam arīram nissamjnam bandha vā khādayasva vā |
tvayā sprashtum na akyāVsmi iti sītā ca nirbhayā ||102||
Pratyabhāshata lankeam lokān nodvijate ca yā |
svaakti jrmbhitam lokam payantī rāmapūritam || 103 ||
Sita had no fear from anything in the world. Fearless as she was, She replied to the Lord of Lanka: You cannot touch me; you may imprison this inert body or even eat it. Her own spiritual power extends everywhere in the world which She saw as pervaded by Sri Rama.
Naishā payati rākshasyah nemān pushpaphaladrumān |
ekasthahrdayā nūnam rāmam evānupayati || 104 ||
Ity ānjaneyavākyam ca uddhādvaitasya bodhakam |
āsīnah samvians tishthan kamsoVdvaitam ca drshtavān || 105 ||
Neither she sees the Rakshasis surrounding her, nor does she see the trees, fruits and flowers; keeping the One Thing in her heart, certainly she sees Rama alone everywhere. This was the remark of Hanuman on sighting her for the first time. This teaches nothing but pure Advaita. (In the Bhagavatam, Kamsa) whether he was sitting, relaxing or standing also felt this non-duality by seeing Krishna everywhere.
LakshyavedheVpy arjuno hi ekabhāvasamāsthitah |
dehādīnām vismrti ca bhaktai rapy anubhūyate || 106 ||
In hitting his mark, Arjuna exhibited this concentration on one and only one object. Forgetting ones own body is also experienced by intense devotees.
Ātmaikyajnānabhāvena kapayah ivarūpinah |
gopālā gopikā cāpi yathā dandakavāsinah || 107 ||
The monkeys , by their attitude of the one-ness of the selves, were only Siva in different forms. So were the cowherds and cowherdesses of Gokulam, as also the sages of the Dandaka forest.
rīrāmadaranam prāpya hy aranye pūtatām gatāh |
bahavo bhāvitātmānah advaitasya nidaranam || 108 ||
By having the darsan of Sri Rama in the forest, numerous Rshis were thus purified. by meditating on the (unique universal single) reality. This is the vindication of Advaita.
Matangavana ahūtāh nadyas sapta ca sāgarāh |
cintite tapasā ceti advaitasya nidaranam || 109 ||
The rivers and the seven seas were called to the Matanga forest just by remembering them by force of tapas. This is the vindication of Advaita.
Tapah prādhāniko granthah samvādoVyam tapasvinoh |
tapaso vighnakrd rājā dukhabhāk putrakāranāt || 110 ||
The whole Ramayana has its emphasis on tapas. It was itself a conversation between two tapasvis. By being the cause of stopping the tapas (of the Rshi couple and their beloved son) the King (Dasaratha) obtained total misery through his sons (separation).
Tapodrshtyā srshtam idam rīrāmācca tapomayāt |
utpattih ruta ity etat advaitasya nidaranam || 111 ||
The entire Ramayana is a creation from the viewpoint of Tapas. By the fullness of the tapas of Sri Rama it is said to have had its origin. This is the vindication of Advaita.
Svānubhūtyaikamānam yat sushuptāvupalabhyate |
nānyat kimcillabhyate ca advaitasya nidaranam || 112 ||
The experience of Self-hood that is available in deep sleep and (the fact) that nothing else is available then is the vindication of Advaita.
ArcitoVham tvayā bhaktyā samitavratayā hrdi |
ityuktā abarī ceti advaitasya nidaranam || 113 ||
I have been (properly) propitiated by you because of your having treasured me in your heart to the extent of freezing me there -- thus was told Sabari. This is the vindication of Advaita.
Dehātpravrajitair eva dehamityānubhūyate |
adrsye līnatāmetīty advaitasya nidaranam || 114 ||
Only by (mentally) leaving the body one experiences the illusoriness of the body. (It is thus that) one merges in the Unseen Absolute. This is the vindication of Advaita.
Hitvā dehādi jīrnam yat avikārī ca yat padam |
payanti sūraya iti advaitasya nidaranam || 115 ||
Leaving the dead body and its associates, the great souls see the Immutable Absolute. This is the vindication of Advaita.
Jvalatpāvakasankāam tāpasīrūpam āritā |
svānanyam svargam eveti advaitasya nidaranam || 116 ||
In the midst of the flames of fire did the ascetic woman bodily rise to the heavens. This is the vindication of Advaita.
Yatra te sukrtātmānah viharanti maharshayah |
samādhinā labhyam iti advaitasya nidaranam || 117 ||
That one can achieve by Samādhi what the great Rishis, souls of Merit, revel in, is the vindication of Advaita.
Deham evādi sampādya okāvishto hy abhūt kila |
pampātīre rāma iti advaitasya nidaranam || 118 ||
Even Rama, by his association with the body was immersed grief, on the shores of the river Pampa. This is the vindication of Advaita.
Svamātmānam mahātmānam vijāniyād vicakshanah |
mrtyuh sankucitam jnānam iti lakshmanabodhitah || 119 ||
Vijnāya svātmanoVdvaitam rāmo dhairyam upāgamat |
ātmaikyajnānam advaitam balotsāhādibhadradam || 120 ||
The wise man ought to wake up to his Inner Reality, the great Overself. Knowledge that is truncated (otherwise), is death. When Lakshmana recalled Him (to this realisation), Rama, coming back to the consciousness of the non-dual Self, regained his courage. Knowledge of non-duality of the Self confers the best strength, the best enthusiasm, the best of everything.
Rāmadagdhah kabandhaca ivam panthānam uktavān |
sugrīvaca ubhācarah ryamūkena dhāritah || 121 ||
Tena sakhyam ca kartavyam tadbhayasya nivāranāt |
tasya māhātmyam uktam ca bhāvikāryasya sūcanāt || 122 ||
Kabandha whose body was cremated by Rama , gave out the right path: Sugriva, who lives in Risyamuka, is good ; you should make friendship with him, by removing his fears. By indicating the future (potentialities) through him, his greatness was also told (by Kabandha).
Rsyamūkanivāsārhah sugrīva iti sevitah |
pāpī vālīti nicitya na tatsevām arocayat || 123 ||
By the very fact that he deserved to stay in Risyamukha, Sugriva was sought by Rama. (By the same token), Vali was identified as a sinner and as such Rama did not want to seek his help.
Abhishicya ca sugrīvam rāmah praravane girau |
girirngam idam ramyam ramyajnānaikahetukam || 124 ||
Iti rimātuh pūjāyām ārade navarātrake |
udyukto munibhis sārdham parāaktimayoVbhavat || 125 ||
On the hills of Prasravana, Sugriva was coronated by Rama. This beautiful mountain peak is the best place for (seeking) spiritual illumination. So thinking, Rama, along with the Rishis, started the (Ritual) worship of Mother Godess in the autumnal navaratri and became One with Her Supreme Splendour.
 V.R. 3 - 6 - 3
 V.R. 3 -9 - 30
 V.R. 3 - 9 - 33
 The Gita II -19
 V.R. 3 - 37- 13
 3 - 39 -15
 The Gita 12 - 15
 V.R. 5 - 17 - 25
 Srimad Bhagavatam 10 - 2 - 24
 V.R. 3 - 74 - 22
 V.R. 3 - 74 - 25
 V.R. 3 - 74 - 31
 V.R. 3 - 74 - 33
 V.R. 3 - 74 - 35
 V.R. 4 - 1 - 125