Rama Avatar- a Perfect Incarnation – by Sri.Sri.Muralidhara Swamiji Part-11

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Dear Members,

 

Ramayana begins,

 

“Tapas swadhyaya niratam tapasvi vak vidamvaram

Naradam paripapracha valmikim munipungavam”

 

Here an objection has been raised? This is an ‘adi

kavya’ (Foremost Epic). Ramayana is the ‘adi kavya’.

While speaking about Bhagavãn in an upanyasa how does

one begin? It should begin with, “Sriya: pati”. It

should begin with the sound of ‘Sri’. ‘Sri’ is an

auspicious sound. Jayadeva Ashtapati and all other

works are begun with such auspicious sounds.

 

Jayadeva Ashtapti begins with ‘Jaya Jagadeesha hare”.

While such Works normally commence with the sound of

‘Jaya’ or ‘Sri’, how does Valimiki begin Ramayana?

“Tapas swadhyaya niratam…” There does not appear to be

any auspicious sound as Sri or Jaya

(‘mangalakaramana’) or praise of the Lord

(‘managalasasana’). There is no ‘Jaya gosha’ as in

singing the Praises of the Lord. Govindaraja, in his

commentary on the Ramayana writes, “Valmiki writes on

the ‘ishwarya’ (wealth) that he possessed.” Sri means

wealth (‘ishwarya’). What was the wealth that was in

possession of Valimiki? Tapas! It was Tapas that was

Valimiki’s ‘ishwarya’.

 

Well! Should not one write about the Guru at the

outset? Mahans have all written ‘vyakyana’

(commentaries) on this theme of Guru. What was this

theme of Guru? Just as ‘Maunavyakyaya prakatita

parabrahma tatvam’ describes Guru’s swaroopa and

Guru’s Tatva, similarly, “Tapas swadhyaya niratam

tapasvi vak vidamvaram

Naradam paripapracha valmikim munipungavam”, also

speaks of Guru’s Tatva only. In what manner does it

describe the Tatva of the Guru? Tapah! What is the

first attribute (‘lakshana’) of a Guru? It is nothing

but Tapas. Valmiki describes the main quality of the

Guru. What is Tapas? To undergo severe physical

austerities such as abstaining from eating/sleeping is

widely known as tapas. But what is Tapas in reality?

For one who performs Nama Japa, doing incessant nama

japa is his tapas. For one who meditates, his tapas is

to fix the mind in the form (‘saguna murti’) of

Bhagavãn or in the attributeless form (‘nirguna’) of

Bhagavãn. For one who performs Yoga to control his

breath is his tapas. For one who performs ‘parayana’

carrying on his ‘parayana’ is his tapa. To fix your

mind in the path chosen is your tapas.

 

How then should a Guru be? Tapah! The Guru should be a

good Tapasvi. ‘Tapas siddhih’ means one who has

attained ‘Brahmasakshatkara’ (realized the Self).

After the attainment of ‘Brahmasakshatkara’ not for a

moment is he removed from It. He is ever fixed in it

and this is also a tapas. So, ‘Tapah’. Those who have

attained ‘atmanubhooti’ are ever set in that state of

enjoyment. This is a tapas, indeed! ‘Swadyaya’ - How

should that Guru be? Do not seek out an impostor

(‘pashandi’) for a guru. If you do, you will only end

up in hell that is the destination of the impostor.

This is the verdict of the Smriti. “Srotriyam

brahmanishta” - (Seek out that kind of an Achharya),

says the Upanishads. How should that Guru be? A

‘Shastrajna’ - one who lives as per the injunctions of

the Shastras. Attain such a Guru. However, it is not

enough for the Guru to be only a ‘srotriyam’, he

should also be a ‘brahmanishta’. Therefore, seek out a

Guru who is a ‘srotriyam brahmanishta’ and surrender

unto Him - ‘Tatvritih pranipatena pariprashnena

sevaya’ - Serve Him, inquire of Him and learn from

Him. Lord Krishna says so in the Gita. Here, Krishna

Himself could have given the upadesa; but He says to

Arjuna, “Seek a Guru and learn all that I have told

through that Guru”. What does this Guru say? ‘All

should see the ‘Atma’. This life that we lead is

meaningless.’ Then it amounts to ‘Swadhyayam’, i.e.

one who says so should be in that experience. The Guru

who advises others to perform Nama japa or Nama

Sankeertana should himself be incessantly performing

Nama japa or Nama Sankeertana. The Guru should follow

what he preaches. Everyone offers the ‘upadesa’, “This

life is only temporal. This body is not permanent. One

should see the ‘atma’.” But are these within the

experience of the one who preaches? No! This is the

reason that those who listen to him do not get into

that experience. If the Guru were to be experiencing

what he preached then those who listened to his words

would also gain such an experience-Swadhyaya’-

Whatever ‘upadesa’ is offered it should be practiced

incessantly. ‘Niratam’ - why the usage of ‘niratam’

alongwith ‘swadhyaya’? A Guru is on the dais

discoursing, during the course of which he offers much

information. Bhagavãn does exist; it is He who

protects the world, etc. But as soon as he steps down

from the dais he enquires of you, “What is the latest

movie, my son?(!)” There is no use of attaining such a

Guru. ‘Swadhyaya niratam’!

 

!!! Will Continue !!!

 

Regards

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

 

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