Adhyathmaramayna-Balakanda - Sreeramahrdhyam

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Sreeraamahrdhayam

 

1.raamam vidDhi param brahma sacchidhaanandham adhvayam

sarvopaaDhivinirmuktham

satthaamaathram agocharam

 

Know Rama to be the Supreme Self,

having attributes existence, knowledge and bliss and one only without a second,

unconditioned, pure existence and beyond the cognition of the senses.

 

2.aanandham nirmalam Saantham nirvikaaram niranjanam

sarvavyaapinam aathmaanam

svaprakaaSam akalmasham

 

He is all joy, pure and peaceful,

immutable and stainless. He pervades all, self luminous and is He is with out

blemish.

 

Rama is identified with the

Supreme Brahman of the Upanishads here. The Brahman is defined as Existence, Knowledge

and Bliss. Unmanifest Brahman, appears in the manifest form as Rama. Hence He is

blemishless, immutable and one without a second, as the Upanishad says, sadheva saoumya idham agra aaseeth ekameva adhvitheeyam, Sath

alone existed at the beginning one only without a second. Hence all the

epithets that are applied to Brahman are relevant with respect to Rama also.

 

3.maam vidDhi moolaprakrthim sargasThithyanthakaariNeem

thasyasanniDhimaathreNa

srjaami idham athandhrithaa

 

Know me as the primordial nature who

is the cause of creation, sustenance and destruction. I create this world diligently

activated by His mere presence.

 

Seetha reveals herself as the

mayashakthi of the Lord by which He creates the world. Hence it is the maya which

is he cause of the world and called moolaprakrthi, or the primordial nature. In

advaita the world which is the product of maya is unreal but in visishtadvaita

the world , the individual soul and Brahman, synonymous with Narayana are real.

As Krishna says in Gita prakrthim svaam avashtabhya visrjaami punaH punaH, the Lord assumes

the moolaprakrthi and creates the world.. This is what is meant by the words of

Seetha in the above sloka. The prakrthi gives rise to the world of sentient and

insentient beings by the mere will of the Lord, which is denoted by thasya sanniDhimaathreNa. In the Gita Krishna

expresses the same idea as mayaaDhyaksheNa

prakrthiH sooyathe sacharaacharam, "By My supervision the primordial nature

gives birth to this world of sentient and insentient beings."

 

In the sankhya philosophy, there

are two eternals, Prakrthi and Purusha, the primordial nature and the

individual self which is free and unattached by the proximity of whom the

prakrthi creates the world and the purusha identifies himself with the creation

of prakrthi and gets attached. This view is reflected in vedanta also though

the Supreme Self or Brahman is above prakrthi and purusha in Vedanta.

 

Seetha by identifying herself

with the prakrthi does not mean that she is unreal as she is the maya shakthi , by whose power

the maya operates and not maya itself.