परहित सरिस धर्म नहीं भाई, पर पीङा सम नहीं अधमाई ।
(Ch 7, Uttarkand, Ramcharitmanas)
What a transformational meaning of Dharma, conveyed by Goswami Tulsidas in one of his greatest scripture " Ramcharitmanas", devoted to Lord Rama! It conveys that there is no bigger Dharma than working towards uplifting & helping people or even thinking good of others and also, there is no bigger Adharma than oppressing or giving pain to others.
Continuing the learnings from saints and philosophers of Bhakti Era during (1400-1750 CE), we shall now share messages on Dharma & Ethical living from another Hindu Poet-Saint- Philosopher from Ramanandi Sampradaya, in the lineage of Jagadguru Ramanandacharya, famous by the name of Goswami Tulsidas ( 1497/1532-- 1623 CE).
Goswami Tulsidas had been a staunch devotee of Lord Rama. He scripted several literary works during his life span. "Ramcharitmanas", has been one of his greatest contribution, devoted to Lord Rama's life in Vernacular Awadhi.
Sant Tulsidas was given a title of Sant Shiromani, meaning the greatest Saint among other Saints of that period. Mahatma Gandhi held Sant Tulsidas in high esteem and regarded " Ramcharitmanas" as one of the greatest book in devotional literature. Ralph Griffith, who translated four Vedas as well as Valmiki Sanskrit Ramayana into English, named Ramcharitmanas as " The Bible of North India". Abdur Rahim KhanKhana, famous Muslim Poet and one of Navaratnas of Mughal Emperor Akbar, composed the following couplet on Ramcharitmanas;
Goswami Tulsidas had been a staunch devotee of Lord Rama. He scripted several literary works during his life span. "Ramcharitmanas", has been one of his greatest contribution, devoted to Lord Rama's life in Vernacular Awadhi.
Sant Tulsidas was given a title of Sant Shiromani, meaning the greatest Saint among other Saints of that period. Mahatma Gandhi held Sant Tulsidas in high esteem and regarded " Ramcharitmanas" as one of the greatest book in devotional literature. Ralph Griffith, who translated four Vedas as well as Valmiki Sanskrit Ramayana into English, named Ramcharitmanas as " The Bible of North India". Abdur Rahim KhanKhana, famous Muslim Poet and one of Navaratnas of Mughal Emperor Akbar, composed the following couplet on Ramcharitmanas;
रामचरितमानस बिमल संतनजीवन प्रान।
हिन्दुवान को वेद सम, जवनहिं प्रगट कुरान।।
Look into the strong spiritual and ethical message on Ramcharitmanas in the above couplet where it is called the breath of life of Saints, similar to Holy Vedas for Hindus and Holy Quran in the life of Muslims. The scripture has deep insights on " Dharma towards parents", " Dharma towards a Guru", " Dharma towards one's Varna/ family, " Rajdharma"," Dharma towards a friend", "Seva Dharma", "Dharma towards one who surrenders" and of course " Universal Dharma and Ethical lessons for entire Humanity".
I have been reading " Ramcharitmanas" for over 50 years, since my early youth and have internalized several Dharma driven Ethical/ Moral messages derived from it into my own life. It has impacted me deeply and has acted as a "Mentor Scripture" for me. We shall cover the learnings from this great Saint on my theme in two blogs, the current one referred by me on " Specific Dharma" and the next one on Universal Dharma & Ethical lessons for entire Humanity.
I have been reading " Ramcharitmanas" for over 50 years, since my early youth and have internalized several Dharma driven Ethical/ Moral messages derived from it into my own life. It has impacted me deeply and has acted as a "Mentor Scripture" for me. We shall cover the learnings from this great Saint on my theme in two blogs, the current one referred by me on " Specific Dharma" and the next one on Universal Dharma & Ethical lessons for entire Humanity.
Quoting a few relevant messages on Specific Dharma from Ramcharitmanas;
DHARMA TOWARDS PARENTS & GURU--
DHARMA TOWARDS PARENTS & GURU--
" चारि पदारथ करतल जाके, प्रिय पितु मातु प्रान सम जाके "---- Chapter 2, Ayodhyakand;
" सुनु जननी सोई सुत बडभागी, जो पितु मातु वचन अनुरागी "---Chapter 2, Ayodhyakand;
" पितु आयसु सब धरमक टीका "--- Chapter 2, Ayodhyakand;
The above few verses convey that obeying parents is Dharma for a child and disobeying them is unethical. It also reinforces that children, who love their parents as their own life, get blessed by Almighty in every way ie. Artha (materialistic riches), Dharma ( religious merits) , Love & Intimacy and Salvation. Now, quoting a few verses on " Dharma/ respect towards a Guru";
"सिर धरि आयसु करिअ तुम्हारा, परम धरम यह नाथ हमारा।"---Chapter 1, Balkand; Lord Shiva willingly agrees to marry Parvati, when advised by Supreme Lord Vishnu; conveying that obeying His orders/ commands are His paramount duty as well as Dharma.
" समउ जानि गुरु आयसु दीन्हा, पुर प्रवेष रघुकुलमणि कीन्हा ।"---Chapter 1, Balkand; Lord Rama's marriage procession along with father King Dasaratha entered Ayodhya, their kingdom, only after their Guru Vasishta gave permission. Such an attitude reflects Dharma towards one's Guru and Mentors, who need to be given highest respect in life.
DHARMA TOWARDS ONE'S VARNA/ RACE --
"रघुकुल रीति सदा चलि आई, प्रान जाई बरु बचनु न जाई ।"--- Chapter 2, Ayodhyakand; King Dasaratha, assuring his queen Kaikeyi that kings of the race of Raghu always fulfill promises, once made. They may even sacrifice their lives to redeem their plighted words.
छत्रिय तनु धरि समर सकाना, कुल कलंक तेहि पाँंवर आना।
कहउँं सुभाउ न कुलहि प्रसंसी, कालहु ङरहिं न रन रघुवंसी।।--- Ch 1 Balkand; Lord Rama to angry sage Parashuram , conveying that people belonging to Kshatriya Varna are born fighters and they never run away from battlefield. Further He added that kings belonging to the race of Raghu, to which Lord Rama too belonged, are never afraid of death.
रघुबंसिन्ह कर सहज सुभाऊ, मनु कुपंथ पग धरइ न काऊ ।।---Ch 1 Balkand; Lord Rama conveys to His brother Laxmana, a few ethics of their race. He stresses that it is a natural trait with the race of Raghu that they never set their hearts on an evil course in life.
The above verses speak of one's Dharma towards his varna /race ( in this case Kshatriya varna and the race of Raghu).
RAJ DHARMA / DHARMA of A KING --
साम दान अरु दंड विभेदा, नृप उर बसहिं नाथ कह वेदा।
नीति धर्म के चरन सुहाए-- Ch 6, Lankakand------As per Vedas, there are four basic virtues of a king namely SAMA ( conciliation), DANA (gifts), DANDA (physical force or punishment) and BHEDA ( a vision to distinguish). Demonstrating these virtues are essential elements of ethical policies and practices for a king. In the following verses from Chapter 7, Uttarkand, Goswami Tulsidas further describes some of the " Ethical practices" during the kingship of Lord Rama, indirectly conveying about Raj Dharma practiced by Lord Rama, as the king of Ayodhya.
जब ते राम प्रताप खगेसा, उदित भयउ अति प्रबल दिनेसा---।
अघ अलूक जँंह तहाँं लुकाने, काम क्रोध कैरव सकुचाने-------।
मत्सर मान मोह मद चोरा, इन्ह कर हुनर न कवनिहुँं ओरा---।
With Lord Rama's glory on the horizon, all the three spheres of the world were flooded with light, bringing delight to virtuous people and sorrow to unethical people. Further, while the night of ignorance terminated, the sinful practices vanished like owls hiding themselves; the unethical traits of lust and anger disappeared from people under His rule. The so called thieves like Jealousy, Pride, Arrogance and Infatuation had no occasion to display their skills. Lord Rama's Raj Dharma supported ethical and Dharmik practices all the way and discouraged evil deeds and unethical practices in his kingdom.
धरम तडाग ग्यान विग्याना, ए पंकज विकसे विधि नाना।
सुख संतोष विराग बिबेका, विगत सोक ए कोक अनेका।। During Lord Rama's kingdom, lotuses of every description in the shape of knowledge &self realization blossomed in the Ethical pond of compassion, happiness, contentment and dispassion while sorrow as well as general gloom vanished.
DHARMA TOWARDS A FRIEND /A PERSON WHO SURRENDERS --
जे न मित्र दुख होहिं दुखारी, तिन्हहि बिलोकत पातक भारी।--- Ch 4 Kishkindhakand; Lord Rama to Sugriva, a king of Vanar Tribe, whose help was sought for fighting demon king Ravana. Lord Rama conveys that one would incur great sin by the very sight of those who are not distressed at seeing the pain and suffering of a friend, indirectly talking about Dharma towards a friend.
निज दुख गिरि सम रज करि जाना, मि्त्रक दुख रज मेरु समाना।---Ch 4 Kishkindhakand ; Lord Rama again says that one should consider his mountain sized troubles and sufferings equal to no more than a grain of sand. He adds that troubles and sufferings of one's friend should be given very high weight-age and importance. Again, in a similar context in the same chapter;
कुपथ निवारि सुपंथ चलावा, गुन प्रगटै अवगुनहिं दुरावा।--- Lord Rama says that a friend's Dharma is to restrain his friend from adopting unethical path in life and help him adopt ethical/ value based practices. Further, a friend's dharma is to share only good deeds/ ethical values of one's friend with others and at the same time screen his bad deeds/ poor values from people to the best of his ability.
In another context, when Vibhishan, brother of demon king Ravana, comes to meet and surrender to Lord Rama, before the war, and is viewed suspiciously by the entire Vanar army of Lord Rama, HE strongly conveys HIS disapproval of the act and shares HIS Dharma towards one who surrenders, with everyone. Quoting from Ramcharitmanas;
मम पन शरणागत भयहारी---Chapter 5, Sundarkand, Lord Rama conveys that his vow is to dispel all fear from those who take refuge in Him, indirectly conveying His Dharma to support all those taking refuge in Him.
शरणागत बच्छल भगवाना---Chapter 5, Sundarkand,, Sundarkand, conveying that Lord always cherished paternal affection for His proteges.
शरणागत कहुँं जे तजहिं, निज अनहित अनुमानि।
ते नर पाँंवर पापमय़, तिन्हहिं बिलोकत हानि।।---Chapter 5, Sundarkand, ie It is unethical and improper thinking to leave in wilderness a suppliant, who surrenders. Such persons are totally incorrect in their approach and have no place in society. Their very sight is abominable.
जो नर होइ चराचर द्रोही, आवै सभय सरन तकि मोही।
तजि मद मोह कपट छल नाना, करउँं सघ तेहि साधु समाना।।--Chapter 5, Sundarkand, Lord Rama telling Vibhishan, his Dharma towards those who surrender and approach Him. He says that even if a person, who is condemned by the whole world, approaches Him after leaving vices like ego, attachment and bad deeds, He grants him all the virtues of a saintly person.
There is so much to learn and absorb in daily life from Ramcharitmanas scripture, that one can not cover everything in a small blog like this. It may also be true that each and every learning may not be applicable in today's world. These will be analyzed and presented, when I work on the Evolving Patterns, my final agenda, after completing my journey. In next Blog, I shall cover learnings from Goswami Tulsidas and his sacred scripture Ramcharitmanas on Universal Dharma & Ethics.
I would like to end the blog with a quote from Ramcharitmanas, Chapter 2, Ayodhyakand, in which, Bharat, Lord Rama's brother conveys to Janaka, father of Lord Rama's wife, Sita, that serving the masses with ethical values is most difficult Dharma in this world.
"सिर धरि आयसु करिअ तुम्हारा, परम धरम यह नाथ हमारा।"---Chapter 1, Balkand; Lord Shiva willingly agrees to marry Parvati, when advised by Supreme Lord Vishnu; conveying that obeying His orders/ commands are His paramount duty as well as Dharma.
" समउ जानि गुरु आयसु दीन्हा, पुर प्रवेष रघुकुलमणि कीन्हा ।"---Chapter 1, Balkand; Lord Rama's marriage procession along with father King Dasaratha entered Ayodhya, their kingdom, only after their Guru Vasishta gave permission. Such an attitude reflects Dharma towards one's Guru and Mentors, who need to be given highest respect in life.
DHARMA TOWARDS ONE'S VARNA/ RACE --
"रघुकुल रीति सदा चलि आई, प्रान जाई बरु बचनु न जाई ।"--- Chapter 2, Ayodhyakand; King Dasaratha, assuring his queen Kaikeyi that kings of the race of Raghu always fulfill promises, once made. They may even sacrifice their lives to redeem their plighted words.
छत्रिय तनु धरि समर सकाना, कुल कलंक तेहि पाँंवर आना।
कहउँं सुभाउ न कुलहि प्रसंसी, कालहु ङरहिं न रन रघुवंसी।।--- Ch 1 Balkand; Lord Rama to angry sage Parashuram , conveying that people belonging to Kshatriya Varna are born fighters and they never run away from battlefield. Further He added that kings belonging to the race of Raghu, to which Lord Rama too belonged, are never afraid of death.
रघुबंसिन्ह कर सहज सुभाऊ, मनु कुपंथ पग धरइ न काऊ ।।---Ch 1 Balkand; Lord Rama conveys to His brother Laxmana, a few ethics of their race. He stresses that it is a natural trait with the race of Raghu that they never set their hearts on an evil course in life.
The above verses speak of one's Dharma towards his varna /race ( in this case Kshatriya varna and the race of Raghu).
RAJ DHARMA / DHARMA of A KING --
साम दान अरु दंड विभेदा, नृप उर बसहिं नाथ कह वेदा।
नीति धर्म के चरन सुहाए-- Ch 6, Lankakand------As per Vedas, there are four basic virtues of a king namely SAMA ( conciliation), DANA (gifts), DANDA (physical force or punishment) and BHEDA ( a vision to distinguish). Demonstrating these virtues are essential elements of ethical policies and practices for a king. In the following verses from Chapter 7, Uttarkand, Goswami Tulsidas further describes some of the " Ethical practices" during the kingship of Lord Rama, indirectly conveying about Raj Dharma practiced by Lord Rama, as the king of Ayodhya.
जब ते राम प्रताप खगेसा, उदित भयउ अति प्रबल दिनेसा---।
अघ अलूक जँंह तहाँं लुकाने, काम क्रोध कैरव सकुचाने-------।
मत्सर मान मोह मद चोरा, इन्ह कर हुनर न कवनिहुँं ओरा---।
With Lord Rama's glory on the horizon, all the three spheres of the world were flooded with light, bringing delight to virtuous people and sorrow to unethical people. Further, while the night of ignorance terminated, the sinful practices vanished like owls hiding themselves; the unethical traits of lust and anger disappeared from people under His rule. The so called thieves like Jealousy, Pride, Arrogance and Infatuation had no occasion to display their skills. Lord Rama's Raj Dharma supported ethical and Dharmik practices all the way and discouraged evil deeds and unethical practices in his kingdom.
धरम तडाग ग्यान विग्याना, ए पंकज विकसे विधि नाना।
सुख संतोष विराग बिबेका, विगत सोक ए कोक अनेका।। During Lord Rama's kingdom, lotuses of every description in the shape of knowledge &self realization blossomed in the Ethical pond of compassion, happiness, contentment and dispassion while sorrow as well as general gloom vanished.
DHARMA TOWARDS A FRIEND /A PERSON WHO SURRENDERS --
जे न मित्र दुख होहिं दुखारी, तिन्हहि बिलोकत पातक भारी।--- Ch 4 Kishkindhakand; Lord Rama to Sugriva, a king of Vanar Tribe, whose help was sought for fighting demon king Ravana. Lord Rama conveys that one would incur great sin by the very sight of those who are not distressed at seeing the pain and suffering of a friend, indirectly talking about Dharma towards a friend.
निज दुख गिरि सम रज करि जाना, मि्त्रक दुख रज मेरु समाना।---Ch 4 Kishkindhakand ; Lord Rama again says that one should consider his mountain sized troubles and sufferings equal to no more than a grain of sand. He adds that troubles and sufferings of one's friend should be given very high weight-age and importance. Again, in a similar context in the same chapter;
कुपथ निवारि सुपंथ चलावा, गुन प्रगटै अवगुनहिं दुरावा।--- Lord Rama says that a friend's Dharma is to restrain his friend from adopting unethical path in life and help him adopt ethical/ value based practices. Further, a friend's dharma is to share only good deeds/ ethical values of one's friend with others and at the same time screen his bad deeds/ poor values from people to the best of his ability.
In another context, when Vibhishan, brother of demon king Ravana, comes to meet and surrender to Lord Rama, before the war, and is viewed suspiciously by the entire Vanar army of Lord Rama, HE strongly conveys HIS disapproval of the act and shares HIS Dharma towards one who surrenders, with everyone. Quoting from Ramcharitmanas;
मम पन शरणागत भयहारी---Chapter 5, Sundarkand, Lord Rama conveys that his vow is to dispel all fear from those who take refuge in Him, indirectly conveying His Dharma to support all those taking refuge in Him.
शरणागत बच्छल भगवाना---Chapter 5, Sundarkand,, Sundarkand, conveying that Lord always cherished paternal affection for His proteges.
शरणागत कहुँं जे तजहिं, निज अनहित अनुमानि।
ते नर पाँंवर पापमय़, तिन्हहिं बिलोकत हानि।।---Chapter 5, Sundarkand, ie It is unethical and improper thinking to leave in wilderness a suppliant, who surrenders. Such persons are totally incorrect in their approach and have no place in society. Their very sight is abominable.
जो नर होइ चराचर द्रोही, आवै सभय सरन तकि मोही।
तजि मद मोह कपट छल नाना, करउँं सघ तेहि साधु समाना।।--Chapter 5, Sundarkand, Lord Rama telling Vibhishan, his Dharma towards those who surrender and approach Him. He says that even if a person, who is condemned by the whole world, approaches Him after leaving vices like ego, attachment and bad deeds, He grants him all the virtues of a saintly person.
There is so much to learn and absorb in daily life from Ramcharitmanas scripture, that one can not cover everything in a small blog like this. It may also be true that each and every learning may not be applicable in today's world. These will be analyzed and presented, when I work on the Evolving Patterns, my final agenda, after completing my journey. In next Blog, I shall cover learnings from Goswami Tulsidas and his sacred scripture Ramcharitmanas on Universal Dharma & Ethics.
I would like to end the blog with a quote from Ramcharitmanas, Chapter 2, Ayodhyakand, in which, Bharat, Lord Rama's brother conveys to Janaka, father of Lord Rama's wife, Sita, that serving the masses with ethical values is most difficult Dharma in this world.
आगम निगम प्रसिद्ध पुराना, सेवाधरम कठिन जगु जाना।।
