Swami Tejomayananda

In those days, both the teachers and the students were highly evolved people (often realised masters, saints and sages). When such people met, one can well imagine the level of their dialogues. If they revelled in the Ramayana, it will do us well to keep in mind that this is no ordinary epic. Great spiritual gems are hidden in it. Tulsidas recalls that as he was childlike in his attitude, initially he did not grasp the full import of the epic. But his guru had much compassion and patience.

He then expounds the glory of the Katha (epic). It possesses the power of dispelling all our doubts, delusions and erroneous notions. It is verily a boat that steers us across the ocean of worldly existence of fleeting joys and repeated transmigration. This epic has the charming power to relax and quieten even highly argumentative, high-strung minds, not to talk of simple folk. People of all ages, backgrounds and natures are transported into ecstasy by its beauty. Rama Katha amrita (the nectar of the tale of the Lord) has special magic that makes it more potent than the legendary amrita (nectar) that blessed the celestial beings with relative immortality – relative because while it did gift them with long life, health, power etc., it was quite incapable of permanently destroying sin and sorrow. In contrast, Rama Katha bestows minds with such purity that the highest teachings become a reality to such minds in no time, leading to absolute and permanent freedom from all limitations.

Tulsidas further elaborates upon the grandeur of the Ramayana and says that, by the supreme grace of Lord Shiva, he gained the inspiration to sculpt in words the Ramacaritamanasa. Why this version of Ramayana is thus titled? Shiva had once authored the story of the life of Rama and kept it to Himself – locked in the recesses of His mind – for He felt that such a priceless spiritual treasure should not be disclosed to all and sundry. He would impart it only to a qualified person. Finally, He found the ideal person in His own consort Uma Parvati. Inspired by Her ardent devotion for Lord Rama, He narrated it to her. Thus the epic gained the title Ramcaritmanasa.

Tulsidas offers us a scintillating analogy to reveal the beauty of the Ramacaritamanasa. Here Tulsidas compares the pure intellect (head) to a catchment area, and the low-lying part (in which water collects to make it a lake) to a mind (heart) with deep devotion. The water that fills the catchment area and makes it a lake is the name and fame of Lord Rama. From where does this water come from? From the clouds which are here compared to the saints and sages who keep raining down praises of the Lord. From where do the clouds gather their water? From the oceans which are here compared to the Vedas and related scriptures. Though the clouds gather water from the salty ocean alone, still when they rain down, the water is pure and devoid of saltiness of the ocean water. So, too, though what the saints and sages sing is the Vedic Truth alone, still when it emerges from them, it carries a sweetness of its own (devotion). Thus when the divine ones pour out the glories of the Lord, the lakes of our hearts become filled with pure devotion.

When one wishes to bathe in a lake, one need not venture into its depths. Even if we splash near the shore, we gain joy. In our analogy, the Lord’s saguna leela – the sport of Lord with a form – can be compared to the surface of the lake. Even brief glimpses of this can give us great joy. The depths of the lake are the Lord’s nirguna swaroopa – His supreme formless nature. If you can gain from the depths too, it can transform you entirely.

To bathe in this lake, you need the support of the ghat (bathing area) with steps to help you reach the water. Here the steps are compared to the seven kandas – chapters or sections of the epic, and four ghats are introduced, where four sets of narrators and listeners are dwelling in this grand epic.

Through our philosophy, we understand that creation is cyclical and after the four yugas of each cycle (kalpa), the creation resolves and a new creation emerges. So the Treta Yuga – the era in which Rama avatara came – has occurred countless number of times and innumerable creations have also emerged. In each of these yugas, a Ravana (symbolising grave evil, not withstanding the many smaller ‘Ravanas’ the world bears with) threatened the peace of earth and a Rama avatara graced the world, the stories of four avataras of Lord Rama are expounded. On one ghat in Kailash, Shiva narrates the epic to Parvati – this is known as the jnana ghat since the focus is on matters of knowledge. The next ghat is on Mount Meru where Rishi Kakbhushundi enthrals the king of birds, Garuda, with the epic – this is called upasana ghat or bhakti ghat (where the focus is on devotion). Another ghat is in Prayag where Rishi Yajnavalkya narrates the epic to Rishi Bharadwaja – the karma ghat (which presents truths about action). The fourth ghat is where Tulsidas narrates the epic (wandering between Chitrakoot, Ayodhya and Kasi). Here the primary listener is his own mind. The listeners who overhear it are those who gathered around him then, as well as you and me of today. This ghat is titled deena ghat and is special to most of us for it raises the weak and helpless as its very title suggests.

Some may feel that the aspects of knowledge, devotion and action are too abstract for them. They become deena – humble, and take refuge in the Lord. An infant is a touching example of surrender – it is quite helpless and can do just one thing – cry. Then it is up to the mother to surmise the reason for its distress and give it appropriate relief by way of a feed, change or merely rocking to sleep. We are also good at crying, but unfortunately we cry only for the fleeting things of life – money, creature, comforts and so on. Have we ever wept for the Lord? If we could ever feel that intensely for the Lord, we would be uplifted and our lives fulfilled.

How should we weep for the Lord?

Shankaracharya says in his Bhaja Govindam :

Punarapi jananam, punarapi maranam

Punarapi janani jathare shayanam

Iha samsare bahu dustare

Krupaya pare pahi murare.

“Countless times have I taken birth and died. I am born only to die, and die only to be reborn. Repeatedly I take births and each time, I could be born in any womb – human, animal or lower. I am drowning in this vast ocean of samsara. Please redeem me, O Lord.” This is deena bhakti – intense devotion along with a sense of helplessness leading to surrender.

The Mansarovar Lake of Kailash is renowned – many visit it. Some regard their trip as an unforgettable pilgrimage while others view the lake as a tourist attraction, capturing it on cameras and slides (often missing the real thing in the process!). Some visit it on foot and some by air. Some go and many did not even attempt to do so. So too with the Mansarovar Lake of Ramacaritamanasa. Many do not even try to approach it. It is only by the Lord’s grace that one can even come near it. Shreyaamsi bahu vighnani – any attempt we make to do a good thing is always peppered with obstacles. There are many external hurdles created by uncooperative people and unconducive situations and greater are the hurdles that our own minds create. Often people plan pilgrimages and then spend so much time and effort organising the security of their homes, care of their pets and favourite things etc. that they finally feel it is better to call the pilgrimage off – after all, God is everywhere! And even if they do leave, the mind is constantly back home worrying about their family and possessions, for the mind naturally cling to its attachments. To break away from their hold at least once in a while and turn the body and mind to the Lord is no mean task.

For those who do not possess faith, the company of the holy ones and devotion for the Lord, accessing and benefitting from Rama Katha, is a formidable feat indeed. But if one is open to the grace of the Lord, all obstacles are smothered out and one gains access to the sacred epic. Be they the celestial beings, the saints and sages, mere mortals, animals or birds, Rama katha is loved by all. The epic teaches us the essence of the fines lessons we need in life – supreme knowledge (jnana), action (karma), ethics (dharma), devotion (bhakti), dispassion (vairagya )and much more.