Ramayana-advayam   Page 3

 

Râmaikabhakto vîrašri hanûmân angulîyakam |

 

râmanâmânkitam grhya vanditvâ prasthitah kapih || 126 ||

 

To Sri Hanuman the Great, Sri Rama was supreme. He received the ring with the imprint of Sri Rama’s name, bowed and departed.

 

Kasthâmrtam yad advaitam pibed yo vîryavat tamah |

 

iti jnânaišvaryabalam adbhutam ca hanûmatah || 127 ||

 

Hanuman has drunk the nectar of Non-duality rooted in the Supreme Brahman and this spiritual wealth makes his miraculous strength superlative.

 

Umâ haimavatî sthânam anveshtavyam mumukshubhih |

 

advaitâ brahmašaktir yâ sakshâdrâmaprabheti ca |

 

ananyabhaktilabhyeti sundare ca pradaršyate || 128 ||

 

All seekers must look for the abode of Uma Haimavati, the Mother Goddess[1], the non-dual Cosmic energy personified as the brilliant lustre of Rama.  That this will be achieved only by an unswerving devotion is being shown in Sundara-Kanda.

 

Sûryendrapavanâdinâm jyotiraikyam upeyushâ |

 

hanûmatâ svasârvâtmyam sphutam ca prakatîkrtam || 129 ||

 

It has been (already) shown by Hanuman, who sought (as a child) to reach the Oneness of the Power behind The Sun, Indra, Wind-God and others, thus demonstrating his own prowess.

 

Mukteshuvat prasthitoVyam lakshyam uddišya dhîradhîh  |

 

advaitašaktipûrnatvât na glânim adhigaccati || 130 ||

 

Like an arrow that has been discharged (from the bow)  the brave Hanuman flew towards the goal. Being full of the energy of non-duality (of the Supreme) he never faltered.

 

Giryâkârasya samkshobhât kapir dehavilakshanah |

 

daršanâdaršane hitvâ svayam kevalarûpatah || 131 ||

 

Advaitam brahma hanumân ajnânâm bhâti dehavat |

 

manaseva krta lankâ nirmitâ višvakarmanâ || 132 ||

 

Giving a jolt to the gross form of the mountain, Hanuman, different and distinct from his body, threw  off the seen and the unseen (matter-of-fact) universe and became his own Self.  Hanuman shows the non-dual Brahman for the ignorant, just as the gross body (inferentially) points (the subtle body within), created by the Mind, the Visva-karma who created Lanka.

 

Dîyamâneva câkâšam dršyate lingadehavat |

 

tatpravešo yogašaktyâ lankâkramanam ucyate  || 133 ||

 

It floats, as it were, in space, just as the subtle body (floats in space). By the powers of Yoga, if one enters it, that is said to be the jump to Lanka.

 

Parâšaktišca vividhâ hy asmâkam šrûyate kila |

 

upasamhrtya vividhâh manastattvâya kevalam || 134 ||

 

The supreme Energy is said to have manifold manifestations. But they are only in the Mind-Principle.

 

Dhîvrittîr yunjate viprâh pûrnâ ye dešakâlatah |

 

vastutas câpi pûrnatvam amrtattvam gatâ iti || 135 ||

 

Viprâ rtajnâ amrtâh brhataš câpi vipašcitah |

 

nityam šuddham vastutattvam bhâvayantah sadâ hrdi ||136||

 

Those wise, who yoke (the totality of) the goings-on of their Intellect to the Fullness beyond Time, Space and Matter, are said to have reached Immortality.  They are the Brahmins. They know the Cosmic Rhythm.  They are immortal, great and learned.  They always nurture in their hearts the truth of the Permanent and the Pure.

 

Sarvâdhishtânam advandvarâmajyotis sanâtanam |

 

yat tadadrešyam agrâhyam tadevâmrtam ucyate || 137 ||

 

By Immortality is meant that which is unindicatable and unamenable to the senses and which is the Eternal Light of the non-dual  Rama which is the base of all there is.

 

Tad evâsritya hanumân sarvam karma karoti ca |

 

tadeva pašyan sarvatra râmânandânubhûš sada || 138 ||

 

Hanuman’s refuge is That and That alone. All his actions are done that way. He sees That alone.  He sees That everywhere. He experiences the Bliss of Rama all the time.

 

Dushkaram krtavân karma[2] iti šlâghitavaibhavah |

 

sûkshmadehe praveše ca lankayâ dvâri vâritah  || 139 ||

 

(Naturally) he is spoken of as having achieved the impossible. And when he enters the subtle body (Lanka) he is prevented at the gate  by Rakshasi (Lanka).

 

Ahamkâras cakravartî tadbalair abhirakshitâ |

 

âjnânuvartinî lankâ tâm ca nirjitavân[3] harih || 140 ||

 

Lanka is protected by the forces of Emperor Ego. (Rakshasi) Lanka is only his servant. Hanuman wins her over.

 

Lingadeham vikramitum râmašaktim samâšritah |

 

râvanasyâpi yâ šaktih svarâjyaparipâlane || 141 ||

 

To traverse the Lingadeha (subtle body)  one has to fall back on the Sakti of Rama. The power of Ravana himself in governing his kingdom goes back to that source.

 

Sarvatrânusyûtatayâ ekaiveti ca gîyate |

 

ekâ satî dršyate ca nartakî dyoti tatprabhâ || 142 ||

 

Because of its universal immanence it is declared as One and One only. Its splendour shows up as the only Existence and shines as the Danceuse (Mâyâ)

 

Sraddhâbhaktidhyânayogât kaišcid evam hi budhyate |

 

nâsmâkam kartrtâ loke iti yo veda dhîradhîh || 143 ||

 

Some realise it by the Yoga of Faith, some by the Yoga of  Devotion, some by the Yoga of Meditation. Those who know that the Doership is not ours (but that of this Power) are the brave souls.

 

Sarvam apy avakâšam sa vicityâpi na drshtavân |

 

punastatpadaman veshtum sîtârâmaprasâdatah || 144 ||

 

tacchaktibhûtân devâmšca namaskrtya svabhûtatah |

 

ekâm šaktim yad advaitam pradhy âtum upacakrame || 145 ||

 

Having searched every nook and corner, still he did not see the Mother. He again proceeded, by the Grace of Sita-Rama Himself, to look for Her. Bowing to the deities who derive their Powers from that Ultimate he sought to reach that One Non-dual Energy Source.

 

Šimšupâvrksham âruhya sîtâvaibhavam âsthitah |

 

svašaktisandhyâdhyânâya hy âgamishyati jânakî || 146 ||

 

Climbing the Simsupa tree, fixing his attention on the Glory of Mother sita, he knew she would come there to reflect upon Her own Sakti, that is, Sandhya.

 

Ityašokavanam prapya sîtâm drshtvâ mumoha ca |

 

svapaurushena drshtam yat sîtâsatyam tad adbhutam ||147||

 

Thus he reached the Asoka forest, saw Sita and was bewildered. This wonder that he saw as the Reality of the  Mother has been the result of his own Inner Conviction (of non-duality).

 

Svapâtivratyamahimnâ svayam srîmâtr rûpatah | 

 

dašânanam ca dikkrtya upadishtavatî satî || 148 ||

 

By the power of Her own chastity, being Herself the Mother, she showed Her disgust of Ravana and gave him a piece of Her mind.

 

Ananyabhaktimatsîtâ vaidehi bhûmijâ parâ |

 

hanûmatâ samâšvastâ aum ham hanûmate namah[4] || 149 ||

 

Ham ity ekâksharenaiva prakrter jaya ishyate |

 

tîrtvâ mohârnavam câpi dehabuddhyâtigah sadâ || 150 ||

 

The unswervingly devoted (to the Supreme) Sita, the princess of Videha, the daughter of the Earth, the Supreme (by Herself) was well-consoled by Hanuman.  Well may we say Om Ham Hanumate namah, (to propitiate Hanuman).  By the single syllable ‘ham’ one transcends the ‘I-am-the-body’ feeling and crossing the ocean of delusion achieves the victory over Prakriti, Cosmic Nature.

 

Hanûmân rkshasugrîvau gajo grdhro vanikpathah  |

 

svayambhûr nâradah šambhuh kumârah kapilo manuh || 151 ||

 

prahlâdo janako bhishmo balir vaivasvatah šukah[5] |

 

ete samyakdrshtinishthah svâtiriktâVsahâ iti || 152 ||

 

Hanuman, the bear Jambavan, Sugriva, the elephant-king,  the tradesman-traveller, Brahma, Narada, Siva, the boy Subrahmanya, Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, Yama, and Suka -- these are the Seers who see it right.  They will not stand something other than the Self.

 

Sâkshyavasthâvyavahrtau râmakrshnâdayo yathâ |

 

svasvarûpân na cyavante cidambarašarîrinâh || 153 ||

 

(Recall that) Sri Rama and Sri Krishna dwelt only in the state of being a Witness, never slipped from Selfhood and had the entire space of Consciousness as their body.

 

Swâmimudrânkitakarah sîtâšokavinâšanah |

 

višvâsârtham ca sîtâyâh šrîrâghavagunâh šubhâh || 154 ||

 

uktâ šrîmaddhanumatâ dattam câpy angulîyakam |

 

na hi tvâm prâkrtam manye[6] iti vîrah prašamsitah ||155||

 

(Such) superlative qualities of Sri Rama were narrated by Hanuman to Sita, in order to generate the trust in him, who had with him the ring with the Lord’s imprint on it and who had come to eradicate the misery of Sita. He gave Her the ring and was naturally praised by Her ‘You are not an ordinary person’.

 

Avastu svamukham drshtvâ darpane pratibimbitam |

 

tilakâdir dhâryate ca tathaiva vyavahâryate || 156 ||

 

The non-real body looks at its reflected image in the mirror and uses it to decorate the forehead.  So also is worldly action.

 

Yathâ sthite jagaty eva pûrnâtmânubhavo yatah |

 

vyavahâroVpi sulabhah acyutasya mahâtmanah || 157 ||

 

For the great one, who never falters and for whom the experience of the fullness of the Atman is valid even while in this world, worldly action becomes easy.

 

Jnâninašca na sîdanti kartavyeshu ca karmasu |

 

râmâdvišishtah koVnyoVsti ity advaitam ca bhâvayan ||158||

 

The enlightened ones, dwelling in the non-duality of there being nothing else other than Rama, do not fail in the actions obligatory on them.

 

Maniratnam copagrhya hrdayenaiva tam gatah |

 

iti tâdâtmyabhâvena gamanâya matim dadhe || 159 ||

 

Receiving the Chudamani from Her, he immediately merged in his mind with that Supreme; and in that mood, he decided to return (to Rama).

 

Ahireva hy aheh pâdân âtmâ veda šubhâšubham |

 

iti sîtârâmagîte samyojyâdvaitabhâvanam  || 160 ||

 

Only the snake knows the snake’s ‘feet’.  The Atma knows (what is) good and (what is) bad.  This synthesis of the Sita Gita ( spoken to the Rakshasis, in the Sundarakanda) and Rama Gita ( spoken to Bharata in Ayodhyakanda) leads to the awareness of Non-duality.

 

Eka eva par ohy âtmâ iti pârokshadaršanam |

 

âtmaikyajnânagîtena mahadyuddhe pravartitah || 161 ||

 

Atman is one and one only.  It is supreme. This is the mystic realisation.  It is with this declaration and the wisdom of One-ness that Hanuman enters the Great War (with the Rakshasas).  (And we have to enter the world to wage the war with our senses and Ahamkara).

 

Nâtmanah kâmakâro[7]Vstîty âtmavân šokatârakah |

 

švâsya bharatam râmah šocyâšocyavivekatah || 162 ||

 

No individual is free to act on his own. Only the identity with the Self removes misery.  This was the consolation given to Bharata by Rama by means of a discrimination between what to worry about and what not to worry about.

 

Pratyagâtmam imam dharmyam satyam pašyanšca râghavah |

 

karmanâm karmabhûmau ca devâ hi phalabhâginah || 163 ||

 

The truth of this Inner Reality was seen by Rama.  On this action-centred  Earth (even) the deities share the fruits of actions.

 

Âtmâ nishkâma ity eva kâryam karma karoti yah |

 

pravartayan lokayâtrâm kâryâkâryavicakshanah || 164 ||

 

The Atman is desireless. That is how one does actions in his pilgrimage through this world-life, discriminating between what ought to be done  and what ought not to be done.

 

Dharmam caranto dhîmantah ekabhâvam samâšritah |

 

vaideham sukham abhyasya jânanti sarvatah svayam ||165||

 

The brave souls observe the (Laws of) Righteousness, having recourse to this attitude  of One-ness. Practising the bodiless bliss they recognise the Self everywhere and by every means.

 

Tasmât pâdân ahešcâpi ahir vettum tathârhati |

 

svaceshtitâni svasyaiva dhîvrittyâ viditâni hi || 166 || 

 

Therefore it is that the feet of the snake are known only to the snake. Actions done by oneself are known only to the goings-on of one’s own intellect. 

 

KoVnyo jnâtum prabhavati manasâ budhyate manah |

 

dhiyaiva dhîvikârâšca grhyante ca yathârthatah || 167 ||

 

How can anyone else know it? Only mind understands (the same) mind. By intellect alone is seen the transformations of the intellect.

 

gaganam gaganâkâram[8] ity advaitavinišcayah |

 

sankalpenaiva sankalpâh unmûlyante yathâvidhi || 168 ||

 

Space is the only likeness of space. This is a confirmation of non-duality. Mental resolves and actions are properly rooted out only by mental resolves and actions.

 

Âtmaiva hy âtmano bandhuh[9] ity advaitam parâmrtam |

 

kimkarâšîti sâhasram jambumâlyâdi râkshasân || 169 ||

 

Hanûmân ekavîroVyam râmâdînâm anugrahât |

 

nigrhyâhamkârašatrum atyugrabalavân harih || 170 ||

 

Sâkshâd ahamkârarâjnah sannidhâne ca nirbhayah |

 

advitîyašca hanuman dharmam apy upadishtavân || 171 ||

 

The Atman is the only friend of the Atman. This is the supreme nectar of non-duality.  All the enemies sent by the Emperor Ego --eighty thousand warriors, Rakshasas led bbby Jambumali, etc. --all were vanquished single-handed by the fierce Hanuman,  by the Grace of Divinities Rama and Sita. Second-to-none, Hanuman arrived at the very presence of Emperor Ego face to face and without fear, he spoke words of wisdom.

 

Sarvalokešvaro râmah trilokî nâyakas tathâ | 

 

ity ânjaneyavâkyam ca vibhîshanoditam mahat || 172 ||

 

Rama is the Lord of the entire universe. He is the king of the three worlds (Bhuh, Bhuvah, Suvah;  jagrat, svapna and sushupti;  sattva, rajas, tamas;  and the like). These words of Anjaneya were echoed by Vibhishana (also).

 

SarvalokašaranyoVyam iti râmah parâdvayah |

 

mahâtmeti ca pašyantau višvâmitravibhîshanau || 173 ||

 

Rama is the only refuge for the whole universe. He is the non-dual supreme. He is the Mahatma. This was the insight of (both) Visvamitra and Vibhishana.

 

Sthiraprajno mahâtmeti nityasamšântarûpadhrt |

 

iti vâlmîkivacanam advaitam sthâpayaty api || 174 ||

 

Valmiki’s words: He is the man of firm wisdom; He is the Mahatma; He is the One who is ever at peace with Himself --  also establish non-duality. 

 

Dravîbhutaparâšaktiparinâmo hi râghavah |

 

râmamâhâtmyavettâVyam hanumân šivavigrahah || 175 ||

 

The supreme Cosmic Sakti  Herself, in a melted form, is Rama.  Hanuman who knows (this) greatness of Rama is Himself Siva in flesh and blood.

 

SrirâmâccapyananyoVyam tadajnâtvâ hi râvanah |

 

pucchasandîpanâkhyašca dandoVyam kriyatâmiti || 176 ||

 

Sthûlasûkshmakâranâkhyatraipureshvapi samsthitâh |

 

brahmâsvayambhûr[10]ityâdi devâ yenâpi mohitâh || 177 ||

 

Tam râmam evânubhûya harir dagdhvâ purîm api |

 

drshtâ sîteti kishkindhâm âpa râmamanah purîm || 178 ||

 

That this person is not any different from Sri Rama -- was not realised by Ravana. Why,  Even the Creator Brahma and other divines who are the deities stationed in the three bodies -- physical, subtle and causal -- even they were confused by Him. Ravana  ordered the burning of the tail, supposedly a punishment (to Hanuman). But the latter  was steadfast in the experience of identity with Rama. He burnt up the whole city and reached Kishkinda with the cry : Seen is Sita.

 

Šrirâmasya parishvangah svatâdâtmyasya pûrnatâm |

 

advaitadyotako bhâvah vedya eva mahâtmabhih || 179 ||

 

The embrace (that Hanuman had) with Rama indicates the fruition of the One-ness with the Inner Divinity. Only great souls experience this mood of Perfect Non-duality.

 

 

Ó Copyright.  V. Krishnamurthy.  April 3, 2002.    Onto Page 4    Back to Page 2                Titlepage