Kevat - The eternal servant of Rama

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Saint Thulasidas's " Sri Rama Charit Manas " has gained ample importance &

respect, & stands parallel to Valmiki's " Ramayanam " , as certified by the Lord of

Kashi. This scripture has motivated the devotees of kaliyuga to a level of

manifold dimensions of Nirmala Bhakti. " Hari Anant Hari katha Ananta.....Gavahi

mili bahuvidhi sab santa " ........ Hari is infinite & so are his cosmic sports,

sung by all saints (soft-hearted souls) in infinite ways. Unlike Valmiki

Ramayanam, this scripture is more of a common man's text book readable and

equally understandable verse-by-verse. All the seven kandas begin with sanskrit

shlokas (usually prayers & salutations) then followed by Avadhi pads &

chaupayis. As not seen in south India, devotees in North India repeat the verses

of Ramcharitmanas in one tune after the first reading of the verse is over. In

this composition, " AyodhyaKandam " & " AranyaKandam " are the longest & most

enjoyed by all the devotees. The brigde of unconditional love & faith between

Lord Rama & Lord Bharata is perhaps the most delicious part spreading all its

fragrance in this Mahakandam. Hence, Thulasidas did not hesitated to claim that

- " We, the so-called devotees are eligible of Haribhakti in this kali-age only

due to the devotional madness of Bharata, who alone is efficient to put us in

front of Lord Rama, otherwise, we are simply not worthy of it...... " . Thulasidas

has consumed all his poetic efficiency & devotional ecstasy while describing the

different phases of " Rama-Bharata-Samvadam " . He states - " This conversation

stands as the most profound talks that has ever occured between any two lovers

on earth " .

In addition to this episode, the poet enjoys another beautiful illustration of

Rama's meeting with Kevat - The boatman (a citizen of Nishad's kingdom) who

helped them cross the Ganges.

 

During Rama's sojourn in the forest he met vari­ous devotees. One of the most

interesting of such encounters is that with Kevat, a simple boatman. Sri Rama

wanted to cross the river and he asked the boatman Kevat to ferry him across.

Kevat refused to take Rama on his boat until he was allowed to wash Rama's feet.

 

In Hinduism washing the feet of one's beloved God or teacher is considered a

great privilege not accessible to many.

 

Kevat, after having washed Rama's feet, took the divine trio Rama, Sita and

Lakshmana across the river. When Rama wanted to give him a ring as a payment for

Kevat's services, the latter refused.

 

He had recognised Rama as God. Kevat claimed that both Rama and he were in the

same profession. Both ferried people across; he, Kevat, did it across the river

whereas Rama ferried his devotees from Earth to Heaven, from Death to

Immortality.

 

Kevat told Rama that since Rama owed him a service, he should promise to safely

ferry Kevat to God's land of Love and Plenty when his time comes.

 

Hindus believe that only a Bhakta (Devotee) has he privilege to talk on such a

personal level. A Bhakta truly loves, and love makes one fearless.

 

Rama came to Kevat. Kevat did not have to go to Rama.

 

The above is symbolic.

 

In Bhakti (the path of Love) one just loves and surrenders to that Love. God

being Love does the rest. He comes to you.

 

When Bharata and Shatrughna returned from their maternal grandparents' home,

they were shocked at what had transpired in Ayodhya during their absence.

 

Bharata refused to acknowledge Kaikeyi as his mother.

 

One would wonder how Bharata, who is symbolic of Love, could disown his own

mother.

 

It has been mentioned that Bharata did not only stand for Love, he stood for

Dharma, he stood for " What is right " .

 

Love sometimes takes the form of a Doctor who inflicts pain on a patient to

relieve him of a greater malady.

 

He was angry with his mother to the point of dis­owning her to make her aware of

the great harm she had done due to her false attachment, which she mis­took for

her love for her son Bharata.

 

Bharata also refused the throne. He decided to proceed to Chitrakoot, a nook

where Rama, Sita and Lakshmana had made their abode in the forest.

 

Bharata decided to go there to persuade his brother to return to Ayodhya to take

his rightful place on the throne.

 

Bharata's journey to Rama and Sita in Chitrakoot is symbolic of an aspirant's

spiritual path.

 

At first, the forest-dwellers Bharata met on the way to Chitrakoot felt that

Bharata was a hypocrite pretending to be a saint. However Bharata urged them to

come along with him.

 

A true sage has such love and compassion that he does not want to go to God

alone. He wants to take all whom he comes in contact.

 

Bharata is also symbolic of love.

 

On his way to Chitrakoot, Bharata reaches the great pilgrim centre Prayag Raaj.

There he proclaims that he does not desire anything but to be able to serve

Rama.

 

Isn't that what true love only desires?

 

Sri Rama and Bharata meet. Sri Rama however feels that he cannot return to

Ayodhya despite Bharata's desire.

 

Bharata is made to understand that even though love is greater than duty, love

never demands. True love allows freedom to his beloved to do what he deems

right.

 

Sri Rama promised to accept the throne after 14 years and in the meantime urged

Bharata to be its caretaker.

 

Bharata asked for Sri Rama's wooden sandals.

 

These wooden sandals Bharata kept on the throne while he executed the duties of

running the kingdom.

 

Bharata said he wanted to constantly remember that he was only a caretaker.

 

If only we could remember that we too are care­takers of our possessions! All we

possess truly be­longs to God, which is to be returned ungrudgingly whenever the

time is up.

 

The greatness of the Ramayana lies in the idea­listic behaviour of its

characters.

 

The brothers all know the art of giving and in that sacrifice lay their

happiness.

 

Compare this to the strife prevalent in today's world where one is not satisfied

with what one possesses and wants to usurp our so-called near and dear ones'

rights by unfair means, if need be.

 

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At the Lotus feet of Sri Guruvayoorappan.

 

 

 

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

 

Hare Rama Hare Rama Rama Rama Hare Hare