Rama Avatar- a Perfect Incarnation – by Sri.Sri.Muralidhara Swamiji Part-4

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Dear Members,

 

In Rama-avatar, since Bhagavan’s ‘gunas’ were going to

be sung, the Lord takes on a lot of hardships. This

‘charitra’ was going to be built on miseries. How does

Rama behave in such miserable conditions? The Kingdom

is about to slip away from his hands. What does Rama

speak in such a situation whence he has to face a

great loss? Under such unhappy circumstances He speaks

that one should stand by Dharma and Truth. But at the

same time He weeps like a man to Lakshmana, “Oh!

Lakshmana! I have lost my Kingdom! See, what our

father has done to me!” Lakshmana retorts, “Oh!

Brother! Come what may! Take over the throne that is

rightfully yours!” Rama, however, questions, “What is

the purpose of wearing the crown? What is the first

duty of the King? To help everyone stand in dharma! To

help the citizens stand in their own dharma is the

first duty of the King. That is ‘Raja needhi/Raja

dharma’. So, if the King were to occupy the throne

ignoring dharma and truth how could he advise the

citizens to stand in dharma or Truth? His occupying

the throne itself has been ‘adharma’. Having earned

‘adharma’ how then can the king speak or help dharma

or truthfulness in the Kingdom? It is not possible for

the King to adhere to Dharma or Truthfulness when he

has forcefully occupied the throne that had been

refused to him. It will be sheer mockery of Dharma if

a minister who is a trickster himself preaches others

not to cheat. Therefore, one should stand in ‘Satya’

(Truth) and ‘Dharma’ (Righteousness). So, here Rama

says, “I will not occupy the throne ignoring Satya and

Dharma. How can I rule the Kingdom if I give up Satya

and Dharma? The throne is meant only to install Satya

and Dharma!” Thus, Rama speaks of and stands in Satya

and Dharma even while he himself faces a great loss.

Such excellent character (‘parakashtamana azhagu’) is

depicted in Rama-avatãr. Therefore, in this Avatãr it

is the ‘gunas’ that are taken up. When one possesses

excellent ‘gunas’ we feel drawn to him. But, when he

does not possess ‘gunas’ we feel repulsive. However,

even if a person possesses excellent ‘gunas’

(‘uthamamana gunas’) one requires maturity of mind to

appreciate this. One who is selfish (‘swartham’), one

who cannot think of anyone or anything other than

himself can neither appreciate virtues (‘gunas’) nor

understand vices (‘avagunas’). It is only the one who

can understand and enjoy ‘gunas’ who can and will

appreciate it and also detect vice.

 

The Lord was going to exhibit virtues in this Avatar

as Rama. Hence, He comes down as a ‘gunaseela’ (person

of noble character). No man (‘naran’) is bereft of

faults. A ‘Manushya’ (Man) is liable to commit wrongs.

No man is perfect. In his enthralling poem, in

Sanskrit, a poet says, ‘It is impossible indeed to see

a perfect man in this world who is bereft of even a

single fault’. As the poet enumerates this in poetic

style, he writes, “ knowledge contained in a Text/book

and wealth in another’s possession is of no benefit to

us!”

 

We enquire of someone, “Where is Vidya (knowledge)?”

and the reply given is, “In the Text!” Of what use is

this explanation? Of what use is the knowledge held in

a Text? Similarly, of what use is that money that we

are in dire need of but is in possession of our

neighbor! The poet goes on to say that one cannot find

a perfect man (‘guna poornan’) in this world.

 

When our ‘chit’ (mind) is impure we should feel

hesitant and frightened to stand in Bhagavan’s

Sannidhi. We should experience fear when we go to the

sannidhi of Bhagavan, “Filled with so much faults I

have dared to stand in the sannidhi of Bhagavãn. I

have dared to touch the Lord with the very hands that

have committed innumerable wrongs.” Thus, we should

feel guilty of touching the Lord. We should thus feel

guilty to go to the presence of Mahatmas/Sadhus. In

Rama-avatãr, how does Rama stand in the Sannidhi of

great Sages such as Valmiki, Vasishta or Vishwamitra

or in the Sannidhi of Sri Ranganatha? He stands

majestically. Lord Ranganatha feels intimidated by

Rama’s presence! God Himself fears Rama, “A man of

such great Truth and Dharma. Can such a man really

exist?” An Avatãr which creates awe even in Bhagavãn!

In spite of hurdles at every step of life Rama always

wears a pleasant face (‘prasanna mukha’) and his

bearing is Majestic. Rama does not despair; shows no

sign of restlessness of mind (‘chanchala’). When one

does ‘parayana’ of Ramayana he finds the mutual

sacrifice between Rama and others - the sacrifices

made by Lakshmana, Sita, Hanuman for the sake of

Bhagavan and the sacrifices of Bhagavan for their

sake. He is then possessed with a deep desire, “Am I

not a Rama bhakta? Should I then not possess at least

a few of the qualities of Rama?” So he decides to be

like Rama. In what way can he be like Rama? Rama was

loyal to his wife (‘eka patni vrathan’). Hence the

devotee decides to follow Rama’s footsteps. Rama never

forgets even a small help extended by someone. Rama

would always feel indebted to that person. So this

devotee decides to inculcate this quality of Rama,

too. Thus, repeatedly thinking of and inculcating the

various qualities of Rama he gradually transforms

himself. Even if he were to acquire just ten percent

of the qualities of Rama, the world looks upon him as

a Mahatma! It will suffice even to possess just ten

percent of the qualities of Rama. Such a person stands

to be looked upon as a Mahatma by the whole world. A

man sees Maha Periyava whose life was so true to the

laid down regulations of the Sanatana dharma.

Impressed by this he tries to follow Maha Periyava’s

footsteps. But, unfortunately he is unable to lead

that sort of a strict disciplined life. He, therefore,

goes to Maha Periyava’s presence and falls at His Feet

with the deep feeling, “Even in today’s world there is

someone who strictly adheres to the Scriptural

injunctions!” In the same way one is attracted by

Rama’s Dharma and Satya but realizing his own

inability to live like Him, decides to falls at His

(Rama’s) feet in an act of surrender (‘prapatti’). It

is this thought and act that is called Bhakti

(devotion). And once a person surrenders unto Rama in

no time will he become one himself, by the grace of

Rama!

 

!!! Will Continue !!!

 

Regards

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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