||Ramacharit Manas||

|| The glory of Rama Nama ||

|| in the Ramacharitmanas -part2 ||

A Turaga Presentation.

The Glory of Rama Nama in the


- Part 2

||om tat sat||

राम नाम मनिदीप धरु जीह देहरी द्वार।
तुलसी भीतर बाहेरहुँ जौं चाहसि उजिआर।।21।।
Instal the luminous gem in the shape of the divine name 'Rama' on the threshold of the tongue at the door way of the mouth, you will have light both inside and outside, O Tulasidasa.

समुझत सरिस नाम अरु नामी।
प्रीति परसपर प्रभु अनुगामी।।
The name and the object named, though similar in significance, are allied as master and servant one to the other. (That is to say, even though there is complete identity between God and His name, the former closely follows the latter even as a servant follows his master. The Lord appears in person at the very mention of His Name).

नाम रूप दुइ ईस उपाधी।
अकथ अनादि सुसामुझि साधी।।
Name and form are the two attributes of God; both of them are ineffable and beginningless and can be rightly understood only by means of good intelligence.

को बड़ छोट कहत अपराधू।
सुनि गुन भेद समुझिहहिं साधू।।
It is presumptuous on one's part to declare as to which is superior or inferior. Hearing the distinctive merits of both, pious souls will judge for themselves.

देखिअहिं रूप नाम आधीना।
रूप ग्यान नहिं नाम बिहीना।।
Forms are found to be subordinate to the name; without the name you cannot come to the knowledge of a form.

रूप बिसेष नाम बिनु जानें।
करतल गत न परहिं पहिचानें।।
Typical forms cannot be identified, even if they be in your hand, without knowing their name.

सुमिरिअ नाम रूप बिनु देखें।
आवत हृदयँ सनेह बिसेषें।।
And, if the name is remembered even without seeing the form,
the latter flashes on the mind with a special liking for it.

नाम रूप गति अकथ कहानी।
समुझत सुखद न परति बखानी।।
The mystery of name and form is a tale which cannot be told; though delightful to comprehend, it cannot be described in words.

अगुन सगुन बिच नाम सुसाखी।
उभय प्रबोधक चतुर दुभाषी।।
Between the unqualified Absolute and qualified Divinity, the Name is a good intermediary; it is a clever interpreter revealing the truth of both.

दो0-राम नाम मनिदीप धरु जीह देहरी द्वार।
तुलसी भीतर बाहेरहुँ जौं चाहसि उजिआर।।21।।
Instal the luminous gem in the shape of the divine name 'Rama' on the threshold , and you will have light both inside and outside, O Tulasidasa.

नाम जीहँ जपि जागहिं जोगी।
बिरति बिरंचि प्रपंच बियोगी।।
ब्रह्मसुखहि अनुभवहिं अनूपा।
अकथ अनामय नाम न रूपा।।
Yogis (mystics) who are full of dispassion and are wholly detached from God's creation keep awake (in the daylight of wisdom) muttering the Name with their tongue, and enjoy the felicity of Brahma (the Absolute), which is incomparable, unspeakable, unmixed with sorrow and devoid of name and form.

जाना चहहिं गूढ़ गति जेऊ।
नाम जीहँ जपि जानहिं तेऊ।।

साधक नाम जपहिं लय लाएँ।
होहिं सिद्ध अनिमादिक पाएँ।।
Even those (seekers of Truth) who aspire to know the mysterious ways of Providence are able to comprehend them by muttering the Name.
Strivers (hankering after worldly achievements) repeat the Name, absorbed in contemplation, and become accomplished, acquiring superhuman powers such as that of becoming infinitely small in size.

जपहिं नामु जन आरत भारी।
मिटहिं कुसंकट होहिं सुखारी।।

राम भगत जग चारि प्रकारा।
सुकृती चारिउ अनघ उदारा।।

If devotees in distress mutter the Name, their worst calamities of the gravest type disappear and they become happy.
In this world there are four kinds of devotees of Sri Rama; all the four of them are virtuous, sinless and noble.

चहू चतुर कहुँ नाम अधारा।
ग्यानी प्रभुहि बिसेषि पिआरा।।

चहुँ जुग चहुँ श्रुति ना प्रभाऊ।
कलि बिसेषि नहिं आन उपाऊ।।

All the four, clever as they are, rely upon the Name. Of these the enlightened devotee is specially dear to the Lord.
The glory of the Name is supreme in all the four Yugas and all the four Vedas, particularly in the Kali age, in which there is no other means of salvation.

दो0-सकल कामना हीन जे राम भगति रस लीन।
नाम सुप्रेम पियूष हद तिन्हहुँ किए मन मीन।।22।।
Even those who are free from all desires and absorbed in the joy of devotion to Sri Rama have thrown their heart as fish into the nectarine lake of supreme affection for the Name.

अगुन सगुन दुइ ब्रह्म सरूपा।
अकथ अगाध अनादि अनूपा।।
There are two aspects of God — the one unqualified and the other qualified. Both these aspects are unspeakable, unfathomable, without beginning and without parallel.

मोरें मत बड़ नामु दुहू तें।
किए जेहिं जुग निज बस निज बूतें।।
To my mind, greater than both is the Name that has established its rule over both by its might.

प्रोढ़ि सुजन जनि जानहिं जन की।
कहउँ प्रतीति प्रीति रुचि मन की।।
Friends should not take this as a bold assertion on the part of this servant;
I record my mind's own conviction, love and liking.

एकु दारुगत देखिअ एकू।
पावक सम जुग ब्रह्म बिबेकू।।
The two aspects of Brahma (God) should be recognized as akin to fire: the one (viz., the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible.

उभय अगम जुग सुगम नाम तें।
कहेउँ नामु बड़ ब्रह्म राम तें।।

ब्यापकु एकु ब्रह्म अबिनासी।
सत चेतन धन आनँद रासी।।
Though both are inaccessible by themselves, they are easily attainable through the Name; therefore I have called the Name greater than Brahma and Sri Rama both.
Brahma (God) is one, all-pervading and imperishable; He is all truth, consciousness and a compact mass of joy.

अस प्रभु हृदयँ अछत अबिकारी।
सकल जीव जग दीन दुखारी।।
Even though such immutable Lord is present in every heart, all beings in this world are nonetheless miserable and unhappy.

नाम निरूपन नाम जतन तें।
सोउ प्रगटत जिमि मोल रतन तें।।
Through the practice of the Name preceded by Its true appraisement, however,
the same Brahma reveals Itself even as the value of a jewel is revealed by its correct knowledge.

दो0-निरगुन तें एहि भाँति बड़ नाम प्रभाउ अपार।
कहउँ नामु बड़ राम तें निज बिचार अनुसार।।23।।

The glory of the Name is thus infinitely greater than that of the Absolute;
I shall show how in my judgment the Name is superior even to Sri Rama. (23)
रमन्ते योगिनो यस्मिन् नित्यानन्दे चिदात्मनि।
इति राम पदेनाSसौ परब्रह्मभिधीयते।।

"The mystics derive unlimited transcendental joy from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rama"

Sri Ramacaritamanasa
With Hindi Text and English Translation
(A Romanized Edition)
Gita Press, Gorakhpur, India.