Bhagavatha Vahini, Chapter 34 - The Rama Incarnation

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Chapter 34The Rama Incarnation

 

"If these ten characteristics of Puranas 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 Puranas 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 Puranas for better

clarification and inspiration," said Suka.

A question arose in Parikshith's mind as he listened to these words. He gave

utterance to it thus: "Master! You said that you will be relating a Purana to

me. Therefore, I would like to hear more of these characteristics. That will

make the listening happier and more beneficial."

The Bhagavatha Purana

Suka made ready to answer this question, starting the description of the ten

marks of the Puranas. He said, "Listen, O King! I have decided to relate to you

the Bhagavatha-purana. It is saturated with answers for all the doubts that

arise in your mind, and all your questions. There is no Purana, 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 Purana 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 Purana. 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 Purana 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 Purana 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 Purana. 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 Puranas. 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 Puranas, 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 Puranas 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 Puranas. It means, the Help, the

Support, the Prop. Without help, Liberation cannot be attained. The Absolute is

the Prop for the Universe. The Absolute (Paramatma) 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 Paramatma too."

Parikshith 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

Puranas. 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 Rama Incarnation.

At this, Parikshith said, "Master! I could understand the ten marks of the

Purana; 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 Rama, 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, Rama 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 Ramakatha Rasavahini, the Rama Story by Bhagavan Sri Sathya Sai Baba)

First, I shall describe the Soumya quality of Sri Rama. 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.

Rama 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, Rama 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", Rama announced. Rama 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.

Bhajan: Krishna Murari

Contents of this Vahini

Source: http://www.vahini.org/bhagavata/chapter34.htmlVahini.org: 'Vahini' Books

written by Bhagavan Sri Sathya Sai Baba

 

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