Sri Rama Charita Manasa - Shri Sita Ram Foundation, USA

1080 *
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›R∫ RÅMACARITAMÅNASA *
is difficult to untie. Since then the soul has become worldly: it can have no happiness till
this knot is untied. The Vedas and Puråƒas have suggested a number of devices for
untying the knot; but the knot, far from being resolved, becomes harder and harder. The
interior of the soul being utterly clouded with the darkness of ignorance, the knot cannot
even be perceived; how, then, can it be untied? If God were to bring about such conditions
(as are depicted below), even then the disentanglement of the knot is problematical.
Suppose by the grace of ›r∂ Hari the blessed cow in the shape of Såttvika (genuine)
piety comes to abide in oneís heart and feeds on green herbage in the shape of Japa
(muttering of prayers), austere penance, sacred observances, the Yamas or forms of
self-restraint (viz., continence, veracity, non-violence, non-stealing and non-possession),
the five Niyamas or positive virtues (viz., external and internal purity, contentment, selfstudy,
self-discipline and self-surrender to God) and innumerable other blessed virtues
and religious practices recommended by the Vedas. Milk begins to flow from her teats,
let us hope, when she is united with her newly-born calf in the form of love. Quietism
serves as the cord by which her hind legs are tied (in order to milk her); faith represents
the pot in which the cow is milked; while a pure mind, which is at oneís beck and call,
plays the role of a milker. Having thus drawn the milk in the shape of supreme righteousness
one should boil it, brother, on the fire of desirelessness. When boiled, it should be cooled
down with the breath of contentment and forbearance and congealed by mixing with it a
little curd in the shape of fortitude and mind-control. The curd thus made should be
churned in the earthen vase of cheerfulness with the churning-stick of reflection after
fastening the stick to the host of self-restraint with the cord of truthful and agreeable
words; and by this process of churning one should extract the pure, excellent and holy
butter of dispassion. (1ó8)
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’ÈÁh Á‚⁄UÊflÒ ÇÿÊŸ ÉÊÎà ◊◊ÃÊ ◊‹ ¡Á⁄U ¡ÊßH 117 (∑§)H
Ã’ Á’ÇÿÊŸM§Á¬ŸË ’ÈÁh Á’‚Œ ÉÊÎà ¬Êß–
ÁøûÊ ÁŒ•Ê ÷Á⁄U œ⁄ÒU ŒÎ…∏U ‚◊ÃÊ ÁŒ•Á≈U ’ŸÊßH 117 (π)H
ÃËÁŸ •flSÕÊ ÃËÁŸ ªÈŸ ÃappleÁ„U ∑§¬Ê‚ Ãapple¥ ∑§ÊÁ…∏U–
ÃÍ‹ ÃÈ⁄UËÿ ‚°flÊÁ⁄U ¬ÈÁŸ ’ÊÃË ∑§⁄ÒU ‚ȪÊÁ…∏UH 117 (ª)H
‚Ù0ó∞Á„U Á’Áœ ‹apple‚Ò ŒË¬ Ãapple¡ ⁄UÊÁ‚ Á’ÇÿÊŸ◊ÿ–
¡ÊÃÁ„¢U ¡Ê‚È ‚◊ˬ ¡⁄UÁ„¢U ◊ŒÊÁŒ∑§ ‚‹÷ ‚’H 117 (ÉÊ)H
Do.: joga agini kari praga¢a taba karma subhåsubha låi,
buddhi siråvai gyåna ghæta mamatå mala jari jåi.117(A).
taba bigyånarµupin∂ buddhi bisada ghæta påi,
citta diå bhari dharai dæRha samatå dia¢i banåi.117(B).
it; and the bird, confused by the motion, fancies it is entangled in the string, though it is really loose and might
fly away if it tried. For the monkey a large jar, with a narrow mouth, is sunk in the ground full of grain. The
monkey puts in his hand and clutches a handful; but being unable to draw out his closed fist on account of the
smallness of the jarís mouth, he fancies himself caught, though if he stretches the palm of his hand he could
extricate it immediately.