Adhyathamramayana- Bala kanda- sriramhrdhaym continued.

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12.raamo na gacChathi na thishTathi na anuSochathi

aakaankshathe thyajathi no

na karothi kimchith

aanndhamoorthirachalaH

pariNaamaheeno

mayaaguNa ananugatho hi

thaThaa vibhaathi

 

Rama never goes nor stands nor

grieves nor expects nor gives up. He never does anything. He is Bliss absolute

and firm and changeless and appears to be acting thus through Maya.

 

What Seetha tried to explain is

that Rama is the Supreme Self , the Self

of all and hence has no activity. He is eternal ever existing without changes

being all pervading. The same idea the

Lord expresses as Krishna in Bhagavatgita. `na

me oaarthaa sthi karthvyam thrishu lokeshu kimchana,' " I do not have to do

anything in all three worlds" (BG-3.22) and

`ajopi san avyaayaathmaa bhoothaanaam eeSvaropi san prakrthim svaam

avashtabhya sambhavaami aathmamaayayaa,' " even though I am unborn, and the

Lord of all beings, I assume the prakrthi and create myself by my own maya."

 

The terms maya and prakrthi referred

to in the above sloka is Seetha mentioned in the Sriramahrdhya.

 

13. thatho raamaH svayam praaha hanoomantham upasThitham

srNutha thvam pravakshyaami

hyaathamanaathma paraathmanaam

 

Then Rama Himself told Hanuman who

was near " Hear from me, I will tell you

about the Self, non-self and the Supreme Self.

 

14.aakaaSasya yaThaa bhedhaH thriviDho dhrSyathe mahaan

jalaasaye mahaakaasaH

thadhavacChinna eva hi

prathibimbaakhyam aparam

dhrSyathe viviDham nabhaH

 

Just as three kinds of difference

is seen in space, the space absolute, the space inside a receptacle of water

and the space reflected in it,

 

The space inside a receptacle of

water or any entity like a room or a box etc. is the sams as the space outside

as space akasa is one only. When a pot is removed or broken the space inside

stays the same. Similarly the reflection in side the water of the space is not different

from the space that is everywhere.

 

15. budDhyavacChinnachaithanyam ekam poorNam aThaaparam

Abhaasasthu aparam bimbabhoothamevam

viDhaa chithiH

 

The Supreme Self is also appears

to be threefold, the absolute self, that cognized as all-pervading and that

reflected in the individual intelligence.

 

Similarly the Supreme Self is one

but appears as different, due to the adventitious conditions.

16. saabhaasbudDheH karthrthvam avicChinne avikaariNi

saakshiNyaaropyathe

bhraanthyaa jeevathvam cha thaThaa abuDhaiH

 

The sense of agency is due to the

reflection of the Supreme Self in the individual self which is conditioned by

embodiment, superimposed on the undivided changeless witness Self, due to

illusion and results in the identification of the Self with body, mind and

intellect by the unwise.

 

17.aabhaasasthu mrshaa budDhih

avidhyaakaaryam uchyathe

avicChinnam thu thath brhama

vicChedhasthu vikalpathaH

 

The superimposition is false and

the effect of nescience, because Brahman is without limitations which is

superimposed on Brahman through maya.

 

18.avicChinnasya poorNena ekathvam prathipaadhyathe

thathvamasyaadhi vaakyaiScha

saabhaasasyaahamaH thaThaa

 

The notion of egoism is due to

this reflected self taken as real and the unity of this reflected self with the

Supreme Self which is one whole is established through the scriptural

statements such as thath thvam asi, `thou art that.'

 

19.aikyajnaanam yadhothpannam mahavakyena chaathmanoH

thadhaavidhyaa

svakaaryaiScha naSyathyeva na samsayaH

 

When the knowledge of unity has

arisen through the mahavakyas of the Upanishads like thath thvam asi, then the

nescience is destroyed along with its effects.

 

20.ethath vijnaaya madhbhaktho madhbhaavaaya upapadhyathe

madhbhakthivimukhaanaam hi

Saasthragartheshu muhyathaam

na jnaanam na cha mokshaH

syaath theshaam janmaSathairapi

 

Knowing this a devotee of mine attains

my true Self. For those who lack the devotion and roam around in the pits of

sastras, get deluded and neve get either real knowledge or salvation even after

hundreds of janma.