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Lakshman Gita from Ramcharitmanas by Tulsidas

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Lakṣmaṇa Gītā

Niṣādarāja Guha said that Kaikeyī became the axe for the tree-like lineage of Sun. Her bad thoughts caused unhappiness for the whole world. Niṣādarāja Guha thus became very sorrowful on watching Rāma and Sītā asleep on the ground.[1]

Lakṣmaṇa said in very polite and soft voice, which was full of the nectars of knowledge, dispassion, and devotion towards the Lord. O Brother! No one causes the unhappiness or happiness of someone else. Everyone goes through the fruits of own deeds.[2]

Union and separation, enjoyment in good times, honesty or trickery, favorable or un-favorable or neutral times, etc. are all noose of delusion. Where birth and death are parts of the world&8217;s web, and which is marked by wealth, ill fate, deeds and time (contd).[3]

Where property, mansion, wealth, city and family or heaven and hell are integral part of daily routine — observe (by eyes), listen (from seers), and deduce in mind that the root cause of attachment (me and mine) is not the eternal truth.[4]

Just like in a dream, a beggar can become a king or a pauper can become the king of heavens — but on waking up there is no benefit or loss, similarly you must look upon the world in your mind.[5]

Having thought thus, please do not be angry on anyone and do not blame the events on anyone in vain. This is the (deep dark) night of attachment and everyone is sleeping in it. Everyone is watching (his or her) dreams of various types in this night.[6]

In this dark night of delusion, the Yogī remains awake. He (or she) is in the quest of ultimate truth and he is detached from the mundane existence. A jīva (being) can be considered as awake when there is spontaneous dispassion from all the items of luxury and sensory perception.[7]

When the jīva gets awake, then wisdom surfaces and the illusion of attachment is dispelled away. And then supreme devotion in the feet of Raghunātha is manifested. O friend Niṣādarāja! This is the supreme truth in this world — by mind, deeds, and speech one should have love for the feet of Rāma.[8]

Rāma is (no one else but) Brahman, Who is in the real form of supreme reality. Rāma is inexplicable, untargettable, without a beginning, and without a duplicate. Rāma is free from various ill-manifestations (seen due to sensory world), and Rāma is without a second. The Veda describe Rāma as (only) eternal and inexplicable.[9]

The benevolent Rāma has taken the form of a human and performing action for the benefit of devotees, the Earth, the Brahman (knowledge-seekers), and the cows. On hearing His stories, the net of metempsychosis can be erased (by devotees).[10]

References

Poet: Tulasīdāsa

Book: Rāmacaritamānasa

Translator: Animesh Kumar

Submitter: Animesh Kumar

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Date added: 2010-03-24
Last modified: 2010-03-24
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