Chapter 34
The Râma Incarnation
"If
these ten characteristics of Purânas have to be
described in a few words it will be hard, for, each has
to be indicated clearly, as when the processes of
butter-making have to be described, each item from the
milking to the churning has to be touched upon. Each step
is important. The ten names relate to the attributes as
marked out by their meaning. But the purpose of all is
the gaining of the 'butter', 'liberation'. It is for the
attainment of that liberation that the ten
characteristics are assumed. The
Purânas
are all designed to confer the eager and earnest listener
the support and sustenance necessary for the pilgrim
proceeding to Liberation. What the Vedas (Sruthi)
indicate by means of a statement here or an axiom there,
or by an implied suggestion in another context, or even
by a direct description of the actual experience in some
other section, is elaborated by the Purânas for
better clarification and inspiration," said Suka.
A question arose in
Parîkchit's mind as he listened to these words. He
gave utterance to it thus: "Master! You said that you
will be relating a Purâna to me. Therefore, I would
like to hear more of these characteristics. That will
make the listening happier and more
beneficial."
The
Bhagavatha Purâna
Suka made ready to
answer this question, starting the description of the ten
marks of the Purânas. He said, "Listen, O King! I
have decided to relate to you the
Bhagavatha-Purâna. It is saturated with answers for
all the doubts that arise in your mind, and all your
questions. There is no Purâna, higher than
this.
Of its characteristics,
the first one, namely, is Sarga. I shall tell you what it
means. When the three Gunas or attributes - Sathwa, Raja
and Thamas - are in equilibrium, it is called Prakrithi,
the Primeval Substance, Moola. By the disturbances in the
equilibrium, the dis-balance, the five elements are
produced: Earth, Water, Fire, Wind and Sky. Also, the
subtle attributes of these five: Smell, Taste, Form,
Touch, and Sound, creating also as the subtle senses that
can cognise each, the nose, the tongue, the eye, the skin
and the ear. The mind and the ego too arise from the same
principle. This process of creation is what is meant by
the expression: Sarga. (See also
Srimad Bhagavatam Canto 1,
Creation)
The second mark of a
Purâna is Visarga, that is to say, Sarga or
Creation in a special sense. The proliferation into
manifold varieties of beings through the interaction of
various oddities and peculiarities in activity is what is
described as Visarga. It is intimately associated with
the All embracing Super-Person in whom the Universe is
immanent.
Sthanam is the third
chief content of a Purâna. Everything that is
originated in the Universe must have some bounds, so that
it may serve some purpose. The fixation of these limits,
and the processes by which the limits are honoured are
all described in the section entitled Sthanam, or State.
A machine, for example has a key by which alone it can be
started. It has also devices by which its work is
regulated and stopped. Or else, it will be a source of
danger to itself and its users. The establishment of such
regulatory devices is the subject, comprised under
Sthanam.
The next distinguishing
mark of a Purâna is the inclusion in it of a
section on Poshana: Fostering, Guarding, Preservation
from Harm. To put the matter simply, all fostering,
guidance, and preservation are included in the one
comprehensive subject of Divine Grace. The sapling that
is planted has to be fostered with love and care, all
creation is thus fostered by the Grace of the
Creator.
The next is
Manvanthara, the Chronology of Manu, which every
Purâna contains. [see also Srimad
Bhagavatam,
Canto 3, Chapter 11, Calculation of Time, from the
Atom] The day is composed of 8 yamas; 30 such days
make a month; 12 months are called a year. One year for
this world is just a day for the gods. 360 such days,
form a year, for them. The Kali yuga or the Kali Age is
composed of 1000 such years. The previous Dwapara yuga
had 2000 such years, while the
Thretha yuga, which preceded, it had 3000 and the Kritha,
which was the first of the four had 4000 such years. Each
yuga has 200, 400, 600, or 800 contact periods or Sandhya
periods. 12.000 such years comprise a Maha-yuga, 1000
such Maha-yugas form a single Day for Brahma! Every day
of Brahma sees 14 Manus, lording the Universe. So, each
Manu is master for more than 70 Maha-yugas. The story of
these Manus and their lineage is named
Manvanthara.
Oothi is the next sign
of the Purâna. Oothi means, the consequence of the
activity, its impact on one's nature and career. The
nature of each life is determined by the impact of the
activities of the entity in previous lives. It is not
assigned by a wayward God. God treats all alike; men
forge their fates differently, through their own
waywardness and willfulness. Oothi deals with this
aspect.
Isanukatha is another
subject dealt with in the Purânas. It means, the
glories of Isa or God and the manifold ways in which men
have experienced the might and majesty, the sweetness and
light, that the Glory represents.
Then, we find in the
Purânas, the Lakshana or aspect dealing with
Nirodha, or, Absorption. The Lord absorbs within Himself
all the Glory that He makes manifest; He then goes into
the 'sleep of Yoga', until the Divine Impulse to manifest
again, disturbs the Divine Equipoise.
Mukthi is another
subject all Purânas dilate upon. It means the
liberation of man, from the bonds of Ignorance, Ajnana,
which keep him encased. That is to say, man has to be
liberated from the awareness that he is the body in which
he is encased; he must be made aware that he is the Atma,
the Soul which is the Reality thus encased.
Asraya is the final
aspect dealt with in Purânas. It means, the Help,
the Support, the Prop. Without help, Liberation cannot be
attained. The Absolute is the Prop for the Universe. The
Absolute (PaRâmatma) from which all this has
emanated, in which all this exists, into which all this
merges is the prop for achieving Liberation. He who knows
the Adhibhow-thik, the Adhi-daivik and the Adhi-atma by
that very knowledge, knows the Asraya or the
PaRâmatma too." Parîkchit Parîkchit
interrupted the sage here, and pleaded, "Master! Tell me
then, what the Adhi-bhowthik, the Adhi-daivik and the
Adhi-atma are."
Suka was happy that the
question was put; he prepared himself for answering it.
"0 King! I see a thing. That thing is Adhi-bhowthik. But,
what exactly is seeing it? You may say, the eye sees it.
Wherefrom does the eye get the capacity to see things?
Think of that! The Deity presiding over the eye is the
Sun (Surya). He gives the eye the power of vision.
Without the Sun, in the dark, the eye cannot see, isn't
it? The Sun therefore is Adhi-daivik. But, there is one
more basic factor in this process the Jivi, the
individual behind all the senses, behind the eye and the
ear and the rest. That individual is the Atma, the
Adhi-atma. The Atma, the Deity, the senses that bring
knowledge of things, without these the process cannot
continue. The Atma is the witness.
Now, I have told you of
the ten characteristics of the Bhagavatha and other
Purânas. Tell me what else you desire to know from
me and I shall gladly relate to you the same. I am ever
ready," said the sage.
The
Râma Incarnation.
At
this, Parîkchit said, "Master! I could understand
the ten marks of the Purâna; I came to know that
the Param-atma who is in every one as Atma is the
witness, of Time, Space and Causation. That Eternal
Witness has assumed many forms for the sake of the world
and upheld morality and righteousness. I wish to listen
to the divine narratives of these incarnations, of
Râma, Krishna and other manifestations, and of the
deeper mysteries of these appearances. Do not feel that
time is short. Let me sanctify every moment that is
available, intently listening to the inspiring narration
of these incidents. I pray that my thirst may thus be
quenched and my heart be gifted with contentment, by your
grace."
Suka replied, "0 King!
I was also entering upon that narrative. So, listen!
Every concrete manifestation of God is significant; there
can be no higher or lower. The story of each one of them
is elevating. Each is a full manifestation. Listening to
these stories may make you feel that one manifestation is
grander and more sublime than another. It would appear as
if you get more inspiration from one Avathar than
another. But, all are equally Divine and mysterious. The
manifestation is suited to the time, the task, the
circumstance and the need; its form is in accordance with
the purpose.
Among these, the
incarnations, Râma and Krishna, are most meaningful
to mankind, since man can grasp their example, follow
their solutions to problems, and derive
Ananda through
the contemplation of their excellences and teachings.
These two have installed themselves in the hearts of
mankind and are receiving the adoration of men. I shall
narrate to you the more noteworthy among the incidents in
the careers of these two Incarnations. Listen.
(See also the
Râmakatha
Rasavahini, the
Râma Story by Bhagavan Sri Sathya Sai
Baba)
First, I shall describe
the Soumya quality of Sri Râma. By "Soumya" I mean
his gentle, soft and mild nature. He wore a leaf-green
gown and had yellow cloth round his waist; he had on a
golden diadem; but, he walked along with his eyes on the
ground, as if he was ashamed to look up; the scene melted
the hearts of all who saw. No one caught him in the act
of casting his look on others. He had always the inner,
not the outer, vision. Whenever any one offered anything
to him, He did not accept it entirely; He used to break
off a bit or take out just a portion, in order to please
them; or, he just touched the offering with his fingers
and gave it back to the person who brought
it.
He moved with his
father-in-law and mother-in-law, not as a son-in-law, but
as a son. He seldom opened his mouth to speak to his
sisters-in-law or their maids. He never lifted his face
and cast his eyes on them.
All women older than
himself, he revered as he revered his mother, Kausalya.
He considered all who were younger to him as his younger
sisters; all of his own age, He treated as if they were
his step-mothers.
He stuck severely to
Truth. He surmised that if his father broke his word, the
dynasty will earn great dishonour; so, in order to uphold
the plighted word of his father and to maintain his
reputation, He exiled himself into the forests for 14
years. His father did not ask him to do so; but, he
learnt it from his step-mother, Kaikeyi. He never argued
or gave a reply. He gave up the kingdom and started
straight to the jungle. He acted correctly according to
the words spoken by him, and suited the action strictly
to the word.
Râma had a heart
filled with compassion; He gave refuge to any one who
took shelter in him and surrendered to him. When the
Vanaras ('Monkey hordes') and the Rakshasas (Ogres) were
engaged in deadly combat during the battle in Lanka with
the wicked Ravana, some Rakshasas changed themselves into
Vanaras (Monkeys) and penetrated behind the lines; they
were promptly caught by the Vanara scouts and brought
before him, for drastic punishment. But, Râma
stopped the
Vanaras from
torturing them. He told them that they had come to take
refuge in him and declared that it was his vow to pardon
all those who surrender to him, whatever their wrongs. He
had thus given refuge to the brother of Ravana and
treated him as his own brother Lakshmana. "If he says
once, I am yours, He is mine for ever", Râma
announced. Râma lived Dharma and taught Dharma
through his every act. He established Dharma by practice
and precept. He fostered and guarded good men (Sadhus).
He removed the sufferings of the godly; he drew them near
himself; their lives were fulfilled through his grace. He
recognized no distinctions of high and low. He was a
master of all the Sastras; he knew the meaning of all the
Vedas.
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