Ramayana-advayam  Page 4

 

 

Prârabdhakarmavegâcca na grhnanti narâ hitam |

 

vibhîshanasya yad vâkyam dhikkrtam râvanena hi || 180 ||

 

Rarely does man listen to good advice.  This is due to the force of Prarabdha (i.e. Karma that has begun to express itself through the vasanas created by it).  How  else did Ravana discard Vibhishana’s words (of wisdom)?

 

Utpapâta gadâpânih[1] dharmâtmâVyam vibhîshanah |

 

sarvâtmanâ smaran râmam vyuthânâvasare sthitam || 181 ||

 

Salakshmanam yadavastham šarîrârûdhatâ iti |

 

vettâ yah sarvabhâvânâm sârajnah purushasya hi || 182 ||

 

This righteous soul, Vibhishana, with mace in hand, (physically) rose in the skies, to the place where (the Lord)  was with Lakshmana,  remembering Rama from the innermost reaches of the heart.  (This  indicates esoterically that) Vibhishana was in the take-off  position spiritually. Though embodied in a form, the Lord who knew all the minds, is actually the knower of the core of Purusha.

  

Vibhîshanasya hrdvettâ antaryâmitayâ mahân |

 

sarvâbhayapradâteti tameva šaranam gatah || 183 ||

 

Prapadye hyaksharam devam ajarâmaram avyayam[2] |

 

iti nairgunyatejo yat šaranam na jadasya hi || 184 ||

 

Šrîmân gartasado râmah šanno astviti rakshitâ |

 

navo navoVyam madhurah šrîrâmah šaranam mama[3] || 185 ||

 

The great Lord knows the mind of Vibhishana.  He gives Abhaya ( Asylum through Fearlessness) to every one. Therefore it is that Vibhishana surrendered to Him. He is imperishable, He ages not. He is immortal.  He is changeless.  This is the splendour  that is talked about as attributeless.  To Him we should surrender, not to an inert physical form. The auspicious Lord, seated in His Chariot (of Perfection) (declares):  Let there be only Bliss. And this protects you.  Moment after moment He is sweeter. Let Sri Rama be my only refuge.

 

Angulyagrena tân hanyâm[4] iti lokottaram mahah |

 

sarvâbhibhâvî yat tejah ekameva yad advayam || 186 ||

 

Just by lifting one little finger I’ll kill them all.  What an excellent prowess!  This glory which overpowers everything and everybody is only the one without a second.

 

Yâ yâ buddhir jâyate te dharmishtha bhavatu svayam |

 

iti tasya varo dattah amaratvam ca punyatah || 187 ||

 

Whatever strikes the mind let it be, by itself,  in concordance with Dharma.  This had been  the boon  conferred on Vibhishana, along with  a holy  immortality.

 

Iti tasya sahâyena samûlam ravano hatah |

 

jagatsarvam šarîram te sthairyam te vasudhâtalam ||188||

 

Therefore it is that through his help Ravana was vanquished, along with all his roots.  You, Rama, has the whole world as your body and your firmness is (like) the surface of the earth.

 

Tvam yajnastvam vashatkarah iti brahmagirâ harih |

 

ekameva yad advaitam sthâpitam vyavahâratah || 189 ||

 

You are the Yajna; You are  (also) the deity of the Yajna  -- so sing the Vedas.  The fact that there is One and  only One  without a second is thus an established maxim.

 

VadhyoVyam manujeneti mânusham deham âšritah |

 

na tu tûshnîm avasthânam prabhuh kutrâpy arocayat ||190||

 

This demon had to be exterminated only by a human; thus it was that the Lord took to a human form.  Never did the lord want to keep watching the situation silently.

 

Saputrâm tvâm tyajâmîti šâpas tâm na spršed iti |

 

ramena prârthito râjâ svapitâVtra vimânagah || 191 ||

 

The father (Dasaratha) appeared in a vimana;  he had earlier vowed to discard Kaikeyi along with her son and that the latter should not even touch (his body).  Rama prayed to the father (to withdraw this curse).

 

Samutthâsyanti harayah nîrujo nirvrnâ api |

 

ityâdayo varâ bhadrâh prâptâ râmena šaktitah || 192 ||

 

All the monkeys would come back to life  without pain, without wounds and without injury.  Such were the pleasing boons obtained by Rama by his prowess.

 

Ahnâ tvâm prâpayishyâmi[5] ity evam prasthito harih |

 

navâyatanapûjârtham devâh sampâditâ iti || 193 ||

 

I will take you to Ayodhya in a single day --  on this assurance of Vibhishana, the Lord left for Ayodhya  where the divines who, having accomplished their objective, were now  ready to offer the worship of the nine-seated Divinity[6].

 

Mânase ratnapîthe[7] ca mânishâdapratishtayâ[8] |

 

vâlmîkiprârthito devah navâyatanavaibhavât || 194 ||

 

In his mental frame Valmiki had already installed the almighty Narayana (Mâ-nishâda = Šrî-nivâsa) in the gem-studded seat of his mind and prayed to Him.  This itself  is due to the Glory of the Navâyatana  (= the nine-seated Divinity).

 

Pûjyahšrîrâma eveti ahobhâgyamahodadhih |

 

svarâjye vasa lankâyam iti rangavimânadah || 195 ||

 

What an ocean of fortune (to Vibhishana)! Sri Rama is the only Ultimate to be worshipped. (With this goal of his), he was asked to stay in his own kingdom Lanka and was given the aereal seat (of the Lord Ranganatha)

 

Lankaišvaryam sukham bhunjan adhrshyašca surair api |

 

adyâpy âste sukhî râjâ dharmâtmâyam vibhîshanah || 196 ||

 

Aidam yugînair na dršyah iti câritram adbhutam |

 

yauvarâjye ca bharatah abhishikto mahân iti || 197 ||

 

Even today the good soul Vibhishana lives there as King, enjoying the bounties of Lanka and unassailable even by the divines. It is indeed mysterious that he cannot be seen by people of this Yuga. And, finally, Bharata  was  coronated as crown prince.

 

Shodašastambhasâhasramantape samavasthitah |

 

advaitâmrtavarshinyâ vânyâ sâkshâddhanûmate || 198 ||

 

Paramâdvaitatattvam yat bodhitam rshisanghake |

 

samam tattvam iti yat dvaitâdvaitavivarjitam || 199 ||

 

Seated in the majestic hall of sixteen thousand pillars, in the presence of the assemblage of rshis, he preached to none else than Hanuman, by words which spelt out a rain of nectar of the Oneness (of the Supreme),  the central philsophy of Absolute Advaita that is the equipoise,  devoid of both duality and non-duality.

 

Râjnâm šatatrayam drshtvâ râmo madhuravâk svayam |

 

yushmâkam cânubhâvena tejasâ ca mahâtmanâm || 200 ||

 

Hato durâtmâ durbuddhî râvano râkshasâdhamah |

 

hetumâtrama ham tatra bhavatâm tejasâ hatah || 201 ||

 

Ity ahamkârariktena hrdisthena mahâtmanâ |

 

prajâmšca ranjayan vâkyam uktam šrotrmanoharam || 202 ||

 

Rama addressed the three hundred kings assembled before him and said: It is by your good wishes, your prowess, that the worst of the Rakshasas,  the evil-minded sinner Ravana  has been vanquished. I have been only the instrument.  It is by your Glory that he has been killed. By such a self-effacing statement from the heart is Rama considered the greatest of men. And such words were not only pleasing to hear but also enthused the whole populace.

 

Advaitânubhavo loke sukhahetur mahâtmanâm |

 

dvitîyavastubhânam yat putradârâdishu svayam || 203 ||

 

Bhayašokâdihetušca advaitam tata âšrayet |

 

gajânano nrsimhašca somâskandâdivigrahâh || 204 ||

 

Ardhanârîšvarâdîmšca samâšrity aikabhâvatah |

 

bhindyâcca hrdayagranthim bhedabuddhim tyajet sudhîh      ||205||

 

The becoming into a state of non-duality is the road to the happiness of great souls. When there is a perception of a second object, like son, spouse, etc., then it is that a cause for fear and grief arises . That is when one turns to Non-duality (as a cure). The multitudes of idols, Gajanana, Nrisimha, Somaskanda, Ardhanarisvara all have to be seen as One. The concept of difference has to be discarded by the wise. Thus let the knot of the mind be broken.

 

Advaite paramo dharmah prthivî ca pratishthita |

 

lokapîdâkaram karma râjasûyah šrutastviti || 206 ||

 

Svâtiriktâšvamedhena sarvahud yajna ishyate |

 

ity avyayo yad akshayyah dharmasetuh pratishthitah      ||207||

 

The supreme dharma as well as the Earth itself  stand on the foundation of Advaita. The Rajasuya yajna is heard of as a ritual which is exacting. In reality the yajna is a sacrifice of everything that is not the Self.  This is the immutable, imperishable bridge of Dharma (leading to Enlightenment)

 

Brahmânumodito granthah râghaviyah parastviti |

 

gâyatryâšca svarupo yah satyajyotihpradah šubhah ||208||

 

Bharjakah svâtiriktasya gamakah svapadasya yah |

 

paramâdvaitasâmrâjyašriprado hy ayam eva tat || 209 ||

 

The supreme scripture is that pertaining to Rama, approved by Creator Brahma himself. It has the esoteric form of Gayatri built into it. It leads to the Light of Truth. The syllable Bha stands for the eradication of everything that is non-Self. The syllable ga takes you to your  Real Nature.  This is what gives the Bounty of the Kingdom of Supreme Non-duality.

 

Saccidghanâtmakajyotih râmachandra itîritah |

 

tatprabhâ prakrtih sîtâ šrîmâtâ laliteti ca || 210 ||

 

The Light of the fullness of Existence, Knowledge, Bliss is Lord Ramachandra.  The spark from that is the Prakriti, that is Sita also called Mother Goddess Lalita.

 

Šaktišaktimator aikyam vedašâstreshu sammatam |

 

svâtantryenâVsatî sîtâ trikâlam râmam âšritâ || 211 ||

 

The unity of  Energy and the Source of Energy has been accepted by all scriptures. Sita therefore was not dependent. She always rests in Rama.

 

Sakshâd râmamayi šaktih advaiteva vijrmbhate |

 

ekaiva bhidyate bhrântyâ mâyayâ na svarûpatah || 212 ||

 

The power or energy which is nothing but the pervasion of Rama Himself is what exhibits itself as the non-dual One. The One,  by a mysterious Mâyâ,  looks varied, (which is) not so in reality.

 

Sitâpratîtî râmena tena bhâti carâcaram |

 

dršyamâne jagaty asmin katham râmah pratîyate || 213 ||

 

To Sri Rama all the movable and immovable universe shines as (Prakriti) the image of Sita.  How can He believe in  this visible universe ?

 

Râmadrshtau jagannâsti jagaddrshtau na râghavah |

 

rajjudrshtâvahir nâsti rajjur nâsty ahidaršane || 214 ||

 

When Rama is seen, no universe is seen. When the universe is seen (as the universe) no Rama is seen.  When the rope is seen there is no snake; when the snake is seen there is no rope.

 

Râmabhûtam jagad abhût râme râjyam prašâsati[9] |

 

iti prâcetasî vânî advaitam ca pravarshati || 215 ||

 

When Rama was ruling, the universe was full of (the fullness of) Rama --- wrote the ancient poet (Valmiki), thus proclaiming Advaita.

 

Râmamâtram jagad iti râma evâvašishyate |

 

tasminnâropitam višvam na tatah prthag eva hi || 216 ||

 

The universe is Rama alone. (After every non-real thing is discarded) Rama alone remains.  It is on Rama that the ‘universe’ is superposed.  It is not different from Rama.

 

Râmavrksham rane hanmi ceti râvanajalpitam |

 

brahmavrksham dyotayati advaitam yatparâmrtam || 217 ||

 

Ravana blabbered: I will uproot the entire Rama-tree. The Brahman -tree is what is lighted by the Supreme nectar of Advaita.

 

Jyotirmayam yad advaitam vâtam vanagatam yathâ[10] |

 

dadršuste na vai râmam[11] dahantam arivâhinîm[12] || 218 ||

 

What is non-dual and what is full of (the Supreme) effervescence is like the wind occupying the (whole) forest. (Recall how) the Rakshasa did not see Him spitting out fire (but they only saw the havoc caused by the fire).

 

Drshtvâ râmasahasrâni gândharvâstrena mohitâh[13] |

 

indriyârtheshu tishtantam bhûtâtmânam iva prajâh[14] ||219||

 

The Core Force (Moola-bala) of Ravana, were stupefied by the Gandharva-astra of Rama and saw thousands of Rama’s, (but not the source of them all) just as people (do not recognise the Jivatma which is the power-source for) all sense-experience of objects.

 

Punah pašyanti kâkutstham ekameva mahâhave[15] |

 

dadršû râmacakram tat kâlacakram iva prajâh || 220 ||

 

After the confusion, they again see the single Rama in that great war. This Rama syndrome was seen by them as people see the Time-syndrome.

 

Janamohanakaram rûpam sarvâkarshanašaktimat |

 

svîkrtya bhagavân râmah advaitam tattvam ûcivân ||221||

 

Lord Rama assumed the most attractive form which had the power of enticing all people. It was in this form that he spoke out the Advaita philosophy.

 

Satyam vastu sadopâsyam yadeva madhurâksharam |

 

râmeti madhurâ vânî sîtayâ ca šivena ca || 222 ||

 

Vâlmîkinâ vašishthena kapinâ cânubhûyate |

 

nânâ nishidhyate šâstre râma eko rasah smrtah || 223 ||

 

The Reality which is the sweetest word (Rama) is to be meditated on always. The experience of this delicious name Rama has enchanted Sita, Siva, Valmiki, Vasishta and Hanumân.   Rama is the only Essence -- so say the Scriptures, denying all plurality.

 

Jyotîrasomrtam brahma[16] râmanâmnâ virâjate |

 

dehât parivrjan neva râmam yâti ca nishkalam || 224 ||

 

By the name Rama what is declared is the Absolute Brahman which is the Light, the Essence, the Ultimate Nectar of Spirituality. Only by abandoning the I-am-thebody attitude, one reaches Rama, the faultless.

 

Ramâjjyotirmayâd anyat vastu nâstîti šastratah |

 

asantam pratyupasthâpya janâh pašyanty avastukam ||225||

 

The scriptures proclaim that there is nothing real beyond the Glorious Light of Rama. Men on the other hand, place their faith in the non-real and see only the ephemeral things.

 

Dravasya pâyasasyeha râmâdy âkâratâ katham |

 

tatve vicâryamane ca vispashtam na nirûpyate || 226 ||

 

Just from the pâyasa drink it is said that Rama and his brothers were born.  If this is investigated to its logical conclusion truth will not show  it right.

 

Indrajâlâdi drshtântaih mâyaisheti nigadyate |

 

râmâdînâm janišcoktâ jâtâ iva bhavanty aho || 227 ||

 

Instances of shows of magic are known to be only appearances.  By the same analogy the birth of Rama and others has to be analysed.  It is as if they were born!

 

Avatâra rahasyam ca pancašlokaišca[17] gîyate |

 

dršyam nâstîti šrutyâ ca advaitam bodhyate khalu ||228||

 

The secret of the Lord’s Avatara is sung in the Gita in five verses.  Even the vedic statement that what is visible does not exist, teaches only non-duality.

 

Etad rûpam bhagavato hy arûpasya cidâtmanah |

 

mâyâgunairviracitam tasya kriyâs tatheti ca || 229 |

 

The form of the Lord which is visible is only that of the formless Absolute Consciousness. It is  the making of Maya and its gunas.

 

Anayâ šukavânyâ ca advaitatvasya jnaptaye |

 

lokarîtyâ dvaitakathâh tattvanirdhâranâya hi || 230 ||

 

By these words the sage Suka reminds us of non-duality.  Indeed all talk of duality in the ordinary world is to establish the ultimate principle.

 

Bhâvanâmâtram advaitam sanâtanasukhâtmakam |

 

svakarmasûtragrathite[18] dvaitaloke ca mâyike || 231 ||

 

The principle of non-duality is to be only in terms of attitude;  that will be the essence of an eternal happiness in this non-real world of plurality where every life is strung in the string of one’s own karma.

 

Yathânušishtam kartavyam phaloddešam vinâ sadâ |

 

karmanyevâdhikâraste[19] šastrîye vihitepi ca || 232 ||

 

What has been prescribed has to be done (and that too) without any concern or expectation of the fruit of the action.  Your right is only to do the work, (work which is) prescribed by the scriptures.

 

Dršyam na višvasanîyam iti mâyâmrgâdayah |

 

vidyujjihvendrajinmâyâh mâyâyuddhoVpi sarvatah ||233||

 

What is seen is not to be trusted ever; like the magical (golden) deer, like the mâyâs of Vidyujjihva or Indrajit and like the magic wars they fought.

 

Râmâdînâm mohakaryah tathaivedam carâcaram |

 

tasmâcchrutyâ tathâ yuktyâ drshtam sarvam parîkshayet                                                || 234 ||

 

Even people like Rama were confounded;  in the same way the whole mobile and immobile world (may be confounded). Therefore one should  examine everything that is seen, with the help of scriptures and one’s own logic.

 

Šântidântyâdikrtayâ gurvanugrahato dhiyâ |

 

adršyam nirgunam sûkshmam satyasatyam ca sarvatah ||235||

 

By actions (monitored by) patience and self-control and by intelligence (sanctioned by) the Grace of Guru (one should arrive) at the Unseen, the attributeless and the subtle which is the truth of truths.

 

Drshtvetarân upeksheta vidvân yašca vicakshanah |

 

mâyâmrgam satyam iti grhîtva vanchitah prabhuh || 236 ||

 

The wise man ignores the inconsequential by scrutinising everything;  the Lord (however) took the magic deer to be real and was deceived.

 

Mahâpatsu ca dhîrena kartavyam karma yacchubham |

 

sandhyopastyâ ca kâleshu svatattvam avadhâryatâm ||237||

 

Even in times of great danger, the wise have to do what is to be done;  during the times of sandhya-upasana (at sunrise and sunset) one should reflect upon the Self embedded in oneself.

 

Nârînâm patireveha šaranam mukhyadharmatah |

 

pâtivratyamahâtejah rakshitavyam ca garbhavat || 238 ||

 

The most important Dharma for women is that their refuge  is the husband . This principle of pâti-vratya  should be treasured like a pregnancy that is treasured.

 

Pathyante râmavishayâh yatra yatreti mârutih |

 

pûrnânandanimagnašca grantheshu šatakotishu || 239 ||

 

Wherever the subject of recitation is Rama,  Hanuman is already there listening to it. He is immersed in the Bliss of that Eternally Perfect One and in the 100 crores of verses (about Him).

 

Ekam ca bhagavattattvam sarvatra pratipâdyate |

 

ity advaitaparâ vedâh smrtišâstrapurânakâh || 240 ||

 

The One divine principle is what is reflected everywhere.  This non-duality is the undercurrent  of all vedas, smritis and puranas.

 

Râma eva sadâdvaitah gaganâkâra îšvarah |

 

bhûtâkâsâccidâkâšah yah sûkshmatama îritah || 241 |

 

The Divinity Rama is pervading (the whole universe) like space; the space of consciousness is subtler than the world of the elements, so also is the subtlest concept (of the Ultimate One).

 

Sadârâmamayo bhûtvâ šivašaktyâtmakah pumân  |

 

ramârpanam idam šastram ramaparyâvasânatah || 242 ||

 

One should be full of Rama always.  It is the fullness of Siva and Sakti. This work is (therefore) dedicated to Rama.  All this merges in Rama.

 

Râmâyanâdvayam iti šrîrâmagurusevayâ |

 

râmoham aum tatsaditi râm râmâya namah svâhâ[20] || 243 ||

 

Thus ends Ramayana-advayam, by the Grace of the Lord and the Guru, (with the incantations:)  Rama am I, Om Tat Sat; Râm Râmâya namah svâhâ.

 

 

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