Sri Rama Charita Manasa - Shri Sita Ram Foundation, USA

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›R∫ RÅMACARITAMÅNASA *
ªÙ ªÙø⁄U ¡„°U ‹Áª ◊Ÿ ¡Ê߸ – ‚Ù ‚’ ◊ÊÿÊ ¡ÊŸapple„ÈU ÷Ê߸H
ÃappleÁ„U ∑§⁄U ÷appleŒ ‚ÈŸ„ÈU ÃÈê„U ‚Ù§ – Á’lÊ •¬⁄U •Á’lÊ ŒÙ§H 2H
∞∑§ ŒÈCÔU •ÁÂÿ ŒÈπM§¬Ê – ¡Ê ’‚ ¡Ëfl ¬⁄UÊ ÷fl∑ͧ¬ÊH
∞∑§ ⁄Uøß ¡ª ªÈŸ ’‚ ¡Ê∑apple¥§ – ¬˝÷È ¬˝appleÁ⁄Uà Ÿ®„U ÁŸ¡ ’‹ ÃÊ∑apple¥§H 3H
ÇÿÊŸ ◊ÊŸ ¡„°U ∞∑§©U ŸÊ„UË¥ – Œappleπ ’˝rÊÔ ‚◊ÊŸ ‚’ ◊Ê„UË¥H
∑§Á„U• ÃÊà ‚Ù ¬⁄U◊ Á’⁄UÊªË – ÃΟ ‚◊ Á‚Áh ÃËÁŸ ªÈŸ àÿʪËH 4H
Cau.: thorehi maha° saba kahau° bujhå∂, sunahu tåta mati mana cita lå∂.
maiÚ aru mora tora taiÚ måyå, jehiÚ basa k∂nhe j∂va nikåyå.1.
go gocara jaha° lagi mana jå∂, so saba måyå jånehu bhå∂.
tehi kara bheda sunahu tumha soµu, bidyå apara abidyå doµu.2.
eka du¢a atisaya dukharµupå, jå basa j∂va parå bhavakµupå.
eka racai jaga guna basa jåke°, prabhu prerita nahiÚ nija bala tåke°.3.
gyåna måna jaha° ekau nåh∂°, dekha brahma samåna saba måh∂°.
kahia tåta so parama biråg∂, tæna sama siddhi t∂ni guna tyåg∂.4.
ìI will explain everything in a nutshell; listen, dear brother, with your mind, intellect
and reason fully absorbed. The feeling of ëIí and ëmineí and ëyouí and ëyoursí is Måyå
(Illusion), which holds sway over all created beings. Whatever is perceived by the senses
and that which lies within the reach of the mind, know it all to be Måyå. And hear of its
divisions too: they are two, viz., knowledge and ignorance. The one (ignorance) is vile and
extremely painful, and has cast the ego into the sink of worldly existence. The other
(knowledge), which brings forth the creation and which holds sway over the three Guƒas
(Sattva, Rajas and Tamas) is directed by the Lord and has no strength of its own. Spiritual
wisdom is that which is free from all blemishes in the shape of pride* etc., and which sees
the Supreme Spirit equally in all. He alone, dear brother, should be called a man of supreme
dispassion, who has spurned all supernatural powers as well as the three Guƒas (of which
the universe is composed) as if of no more account than a blade of grass.î
ŒÙ0ó◊ÊÿÊ ß¸‚ Ÿ •Ê¬È ∑§„°ÈU ¡ÊŸ ∑§Á„U• ‚Ù ¡Ëfl–
’¢œ ◊Ùë¿U ¬˝Œ ‚’¸¬⁄U ◊ÊÿÊ ¬˝apple⁄U∑§ ‚ËflH 15H
(1ó4)
Do.: måyå ∂sa na åpu kahu° jåna kahia so j∂va,
ba≈dha moccha prada sarbapara måyå preraka s∂va.15.
ìThat alone deserves to be called a J∂va (individual soul), which knows not Måyå
nor God nor oneís own self. And ›iva (God) is He who awards bondage and liberation
(according to oneís deserts), transcends all and is the controller of Måyå.î (15)
* ›r∂mad Bhagavadg∂tå enumerates the following characteristics which make for spiritual wisdom.
They are: absence of pride,freedom from hypocrisy, non-violence, forgiveness, guilelessness, devout service
of oneís preceptor, purity of body and mind, steadfastness, subjugation of the mind, aversion to the objects of
sense, absence of egotism, pondering again and again on the painful character of and the evils inherent in
birth,death,old age and disease; absence of attachment and the feeling of mineness in respect of oneís son,
wife, home, etc., and constant equipoise of mind both in favourable and unfavourable circumstances;
unflinching devotion to the Lord through exclusive attachment living in secluded and holy places and finding
no enjoyment in the company of men; fixity in self-knowledge and seeing God as the object of true knowledge
(vide XIII.7ñ11). The definition given here narrates the opposites of these virtues, viz., pride,hypocrisy,
violence and so on. The definition may be interpreted in a different way as well. It may be taken to mean that
spiritual wisdom cannot be attained through the ordinary means of cognition (Månasa or Pramåƒas) such as
perception, inference, verbal testimony and so on; it is self-evident (Sfl× ¬˝◊ÊáÊ).