Meditation on Sri Rama
31. In its center shines Rama, lustrous as a blue lotus. His rain-cloud-dark body is an ocean containing every form of beauty.
मूल पाठ 31 ता मधि शोभित राम नील इन्दीवर ओभा । अखिल रूप अम्भोधि सजल घन तन की शोभा ॥३१॥
Commentary
At the center of that incomparable pericarp - which embodies the principle of the soul and is filled with threefold light - shines Sri Rama, delight of the eyes of every world, bearing the blue radiance of the dark lotus.
Like a spotless blue lotus, his fragrant body, filled with the sweet nectar of beauty, gives joy to the bee-like minds of his own people. The poet uses the dialect form obha for abha, radiance, to echo the sound of shobha, beauty.
How does he shine? He is the ocean and sovereign of all beauty. Beauty means that every limb from toenails to crown is so perfect that, even without ornaments, it seems adorned with many jewels. At the very sight of him, the bee-like eye and mind become trapped. He is the ocean of beauty's nectar, the cause of every form of beauty throughout the entire cosmos, and the living home of the aquatic creatures who are souls in love with his form.
An ocean has three chief qualities: it is unfathomable, shoreless, and able to submerge. All three belong to his beauty. His body also resembles a rain-filled cloud: it possesses the deep, dark splendor of such a cloud and rains the water of happiness. With the pure thunder of his speech he fills the peacock-like minds of his people with joy. This is verse 31.
32. Upon his head rests a divine crown set with lovely gems and pearls. Beholding its loveliness, the gathered rays of the sun are put to shame.
मूल पाठ 32 सिर पर दिव्य किरीट जटित मंजुल मणि मोती । निरखि रुचिरता लजित निकर दिनकर को जोती ॥३२॥
Commentary
Upon the head of the crest-jewel of beauty rests an extraordinarily lovely divine crown set with gems. It is divine because Brahma himself fashioned it in his own mind. It is studded with jewels, and shapely pearls rise along its upper edge like little finials.
Seeing the crown's luminous beauty, the radiance of hosts of suns is ashamed. Sunlight, formed from the three gunas, is impure, while the crown's light is beyond the gunas and perfectly clear. Sunlight scorches; this light is cool and joy-giving. Sunlight is unstable, rising and setting; the crown's radiance is steady and uniform. Thus the light of multitudes of suns blushes before the crown's beauty. This is verse 32.
33. Exquisite earrings adorn his two supremely beautiful cheeks. Seeing their radiance, both the lord of night and the lord of day - the moon and sun - are humbled.
मूल पाठ 33 कुण्डल ललित कपोल जुगल अति परम सुदेसा । तिनको निरखि प्रकाश लजित राकेस दिनेसा ॥३३॥
Commentary
The most lovely earrings rest beside his supremely beautiful pair of cheeks. Seeing the earrings' light, the moon, lord of night, and sun, lord of day, are ashamed. The moon is humbled by the light of their pearls, the sun by the light of their red gems, for the earrings' radiance surpasses both.
Alternatively, the moon is ashamed by the brilliance of the cheeks and the sun by that of the earrings. The comparison of cheeks to the moon is well known. The word "lovely" stands like a lamp upon a threshold, illuminating both cheeks and earrings. This is verse 33.
34. Dark, graceful curls curve beside his lovely lotus eyes. Around the lotus of his face, they seem like young bees drawn near by its nectar.
मूल पाठ 34 मेचक कुटिल सुचारु सरोरुह नयन सुहाये । मुख पंकज के निकट मनहुँ अलि छौना आये ॥३४॥
Commentary
The phrase can be read as describing dark, curly, exceedingly fine and beautifully patterned hair. With the variant reading shiroruha, "hair of the head," the meaning is direct: the hair is dark, curly, and graceful. The manuscripts, however, read saroruha, "lotus," and therefore the commentary also explains the next image.
His eyes, like lotuses, shine beautifully. They are lotus-red, vast, fully opened, and luminous; they hold the nectar of joy, are storehouses of the pollen of love, and are exceedingly dear, fragrant with beauty and goodness.
Savaiya
Curving, wide, and overflowing with beauty - no comparison from deer, wagtail, or fish can reach them. Filled with white and dark colors, says Rasrangamani, they are sharp, enchanting shafts. Lovely as autumn lotuses, repositories of goodness and rasa, mirrors of gracious character, may the eyes of Janaki's Lord, life-givers to the world, dwell forever in my eyes.
The curly locks beside his cheeks appear like young bees that have approached the fully blossomed lotus of his face for its fragrant nectar. Because the loops of soft hair are small, they are called young bees. This is verse 34.
35. His twin brows shine like two graceful rows of bees. His nose is perfectly formed, and the lotus is ashamed before the beauty of his face.
मूल पाठ 35 भृकुटी त्रयपद दुगुन मनहुँ अलि अवलि विराजै । नासा परम सुदेस वदन लखि पंकज लाजै ॥३५॥
Commentary
What are the brows of the ornament of the Solar Dynasty like? Trayapada doubled gives shatpada, "six-footed," a poetic name for bees. They seem like rows of male and female bees. The brows are thicker toward the front, like male bees, and finer toward the ends, like small female bees. The two are named to convey the rise and fall of the curves. Here ali can specifically mean a female bee, as shown in a verse from Sri Agra Swami's Ashtayama:
The forest is filled with families of male and female bees, delighted by the scent of flowers, and resounds with parrots, mynas, peacocks, and cuckoos.
Because the verse clearly distinguishes bhramara and ali, this is the primary meaning. A second, playful interpretation is also possible. Trayapada may mean time, whose three divisions or characteristics are past, future, and present. The Lord's brows possess time's two qualities, origination and dissolution, and yet appear as rows of bees.
His nose is perfectly formed, so beautiful that the sesame flower, Love's quiver, and other celebrated comparisons look ugly beside it. Seeing the stainless face of Sita's Beloved, the lotus is ashamed, for it is born from mud and withers in a moment. This is verse 35.
36. His gracious glance captivates the hearts of rasika devotees. His gentle smile and tender words rain joy upon all.
मूल पाठ 36 चितवनि चारु कृपाल रसिक जन मन आकंबत । मंद हास मृदु वचन जनन को आनंद बरसत ॥३६॥
Commentary
His glance is both lovely and compassionate, filled with grace. It draws and seizes the hearts of rasika devotees - lovers, companions, servants, and others. Some minds are captured by its beauty alone, some by its compassion alone, and some by both; he draws them under his sway. His gentle smile and tender words rain joy on all his people, rasika and otherwise, young and old.
It is as though Maithili's Beloved were a supremely lovely cloud: flashing the lightning of his gentle smile, sounding the sweet music of soft speech, and raining the water of bliss, he makes the gathered crops of his people green and joyful. This is verse 36.
37. His broad, luminous forehead firmly bears the seal of wisdom. A beautiful and generous tilaka shines there with immeasurable splendor.
मूल पाठ 37 दीरघ दीप्त ललाट ज्ञानमुद्रा दृढ़ धारी । सुन्दर तिलक उदार अधिक छवि सीमित भारी ॥३७॥
Commentary
The forehead of Sri Sitavihari, bearer of the firm seal of wisdom, is expansive and vast, filled with supreme light. Seated upon the throne of his own sovereignty, he has stamped the mind with the unbroken seal and form of knowledge and rests firmly in the peace and self-bliss of his own majesty. This seal is his own experience of his true nature. It is exceedingly difficult even for liberated souls to attain without grace; what then need be said of ordinary beings?
There is also an outward gesture of knowledge: join the right thumb to the index finger, extend the other three fingers, hold the hand steady before the heart, and keep mind and gaze still. This gesture is well known in meditations upon Sri Rama.
Upon that forehead is a beautiful yellow-red tilaka, "generous" because merely remembering it fulfills the heart's aim. Its abundant beauty greatly glorifies the forehead. No single shape is specified. Sampradaya texts instruct devotees to meditate upon the Lord as wearing the form of tilaka received from their own guru and to apply the same to his worshipful image. This is verse 37.
38. A lovely jeweled necklace and lustrous pearls adorn him. The auspicious Shrivatsa mark shines upon his chest, and the Kaustubha gem blazes at his throat.
मूल पाठ 38 परम ललित मणिमाल हार मुक्ता छवि राजै । उर श्रीवत्स सुचिह्न कंठ कौस्तुभ मणि भ्राजै ॥३८॥
Commentary
The meditator's gaze now descends from the forehead to the throat and chest. From throat to chest shine exquisitely lovely necklaces of gems and luminous strings of pearls. On the right side of the chest is the Shrivatsa, the sign of the Supreme Person and a mark of immense good fortune: a clockwise whorl of white hair shaped like the numeral seven. Above it at the throat shines the Kaustubha gem, red as a lotus and blazing with light. Some revered teachers describe the Shrivatsa as yellow, but Sri Parashara Bhatta's commentary on the Vishnu Sahasranama calls it white. Some also place it on the left. This is verse 38.
39. The sacred thread streams beautifully across the center of his body. His two arms reach to his knees, adorned with bracelets set with priceless gems.
मूल पाठ 39 यज्ञोपवीत सुदेस मध्य धारा जु विराजै । उभय भुजा आजानु नगन जटि कंकण राजैं ॥३९॥
Commentary
The beautiful yellow sacred thread runs like a stream from the left shoulder to the right side of the waist. It looks like a river colored by yellow pollen flowing down a blue mountain. Both his arms are ajanu, reaching to the knees, and upon them shine bracelets set with priceless jewels. This is verse 39.
40. Rings mounted with choicest rubies magnificently adorn his fingers. His wondrous beauty glows with the splendor of dawn.
मूल पाठ 40 चूनी रतन जड़ाय मुद्रिका अधिक सँवारी । शोभित अद्भुत रूप अरुण की छवि अनुहारी ॥४०॥
Commentary
The fingers of those hands are magnificently adorned by rings mounted with choicest stones. They are more wondrous than worldly rings because, within the setting of diamonds and rubies, the conscious name "Sri Rama" is engraved. The ring therefore has an extraordinary form and the radiant beauty of the sun.
Kavitta
His hands bear the bow, uphold the world, and remove the sorrows of the poor; they fill and sustain the bellies of all creation. They overcome the devourers of the gods and the enemies' multitudes, adorn the worlds, and grant boons even to Hari and Hara. The delightful fingers of Rama, says Rasram, are ornamented with exquisite rings engraved with Rama's name. Their nails shine like gems and suns; the hands of Sita's Lord are lakes filled with beautiful lotuses.
Alternatively, "wondrous form" describes Rama's own form: made splendid by crown, rings, and every ornament, it is astonishing and luminous like the rising sun. This is verse 40.
41. Many exquisite ornaments and a yellow silken garment gloriously adorn him. A graceful golden border gleams around its every edge.
मूल पाठ 41 भूषण विविध सुदेस पीतपट शोभित भारी । लसत कोर चहुँ ओर छोर कल कंचनधारी ॥४१॥
Commentary
Having named the principal ornaments, the poet now allows for the preferences of many worshipers and includes others. Many beautiful ornaments shine upon the beautiful regions of Sri Rama's body: above the navel rests a square pendant fashioned from the nine gems and engraved with Rama's name; remarkable arm-bands adorn his arms; he wears the forest garland, and many more.
A yellow pata, the dhoti, adorns his waist. A yellow upper cloth hangs gracefully from the shoulder to the waist. Around the cloth runs a red border with beautiful lines of golden thread, and the upper garment ends in charming brocade tassels.
The yellow cloth shines magnificently upon the Lord's dark limbs: like a blossoming yellow vine upon a young tamala tree, like dawn sunlight upon a mountain of dark sapphire, and like a river of beauty within the stream of love's rasa. More glorious than all three, it seems that the radiance of Sita's own body has become fine silk suited to her Beloved's form. This is verse 41.
42. A fine line of hair descends beautifully toward his navel. Around it, three graceful folds cast their lovely radiance.
मूल पाठ 42 रोमावलि बनि आइ नाभि अस लगति सुहाई । त्रिवली ता मधि ललित रेख त्रय अति छवि छाई ॥४२॥
Commentary
A subtle, lovely, dark line of hair descends beautifully from the heart to the navel. The navel itself is exceedingly lovely, deep, and turning toward the right. Across the abdomen are the three folds commonly called the three belly-lines; their three graceful marks spread beauty across his middle. This is verse 42.
43. A jeweled girdle shines splendidly around his shapely waist. His knees are strong and well formed, and his concealed ankles are exceedingly graceful.
मूल पाठ 43 कटि परदेस सुधार अधिक छवि किंकिणि राजै । जानु पुष्ट बनि गूढ़ गुल्फ अति ललित विराजै ॥४३॥
Commentary
The waist of young Kaushalendra is round and slender, with graceful rise and curve. Upon it shines a tinkling girdle of gold set with gems, increasing the waist's beauty. Below it, the hips, thighs, and knees are round, strong, and perfectly formed. The lower legs likewise possess graceful rounded contours. The ankle-bones above the heels are deep and concealed, and therefore shine with exceptional elegance. This is verse 43.
44. Beautiful golden anklets set with gems and rubies adorn him. Their soft, melodious ringing enchants the minds of all his attendants.
मूल पाठ 44 नूपुर पुरट सुचारु रचित मणि मानिक सोहैं । रव कल सुर संगीत सुनत परिजन मन मोहैं ॥४४॥
Commentary
At that place are anklets of gold, exquisitely fashioned with green gems below and red rubies above. Their sound is like music made from soft, sweet notes. Hearing it, the minds of the attendants and retinue nearby are enchanted, become absorbed in its form, and grow still. This is verse 44.
45. His two tender, red lotus-feet bear the thunderbolt and the other sacred marks. They are Lakshmi's eternal dwelling and destroy the fear of samsara in all who seek refuge.
मूल पाठ 45 जुगल अरुण पद पद्म विह्वल कुलिशादिक मंडित । पद्मा नित्य निकेत शरणगत भवभय खंडित ॥४५॥
Commentary
The two feet of Janaki's Beloved are tender and fragrant like red lotuses. They are adorned with forty-eight marks, beginning with the thunderbolt. Those red lotus-feet are the eternal home of Sri Padma, Lakshmi: beauty and auspicious fortune in the form of the marks dwell there forever.
They destroy the fear of worldly existence in those who take refuge. Those who accept Rama's feet as their protection, approach them, and bow are freed from fear of becoming - from birth and death - and attain the fearless state. This is verse 45.
46. A lovely arrow shines in his beautiful right hand. In his broad left hand rests the divine bow.
मूल पाठ 46 दक्षिण भुज शर सुभग सुहावन सुन्दर राजै । दिव्यायुध सुविशाल वाम कर धनुष विराजै ॥४६॥
The forty-eight marks - Kavittas
Rasram meditates upon the marks on Rama's right foot and Sita's left: the upward line, auspicious swastika, octagon, Sri, plough, pestle, serpent, sky, lotus, chariot, cloth, barley-grain, wish-fulfilling tree, goad, banner, crown, sovereign discus, throne, staff of restraint, destruction of Yama's fear, chowrie, fair umbrella, human figure, and garland. [1]
Rasramamani meditates in his heart upon the signs on Rama's left foot and Sita's right: Sarayu, cow's hoof, auspicious earth, ritual pitcher, pennant, jambu fruit, crescent moon, conch, hexagon, triangle, mace, individual soul, point, divine power, pool of nectar, three lines, lovely fish, full moon, vina, flute, bow, quiver, swan, and moonlight. Seeing them, he rejoices greatly. [2]
Commentary
In the right hand of the Protector of the lowly shines an arrow that is lovely, charming, and beautiful. These near-synonyms are not redundant because each qualifies a different aspect: the arm is lovely, the arrow is beautiful, and the act of holding it is charming. Or the arrow itself has lovely feathers, a charming shaft, and a beautiful head. In the broad and beautiful left hand shines the vast divine bow. The word "vast" stands like a lamp on a threshold and illuminates both arm and weapon. This is verse 46. [See the kavittas on the bow and arrow on the final page.]
47. Rama reigns eternally as a beautiful youth of sixteen years. Gazing upon his form, millions of suns are put to shame.
मूल पाठ 47 षोडश बरस किशोर राम नित सुन्दर राजैं । रामरूप को निरखि विभाकर कोटिक लाजैं ॥४७॥
Commentary
Sri Rama eternally reigns in the uninterrupted, uniform form of a dark, beautiful, two-armed youth of sixteen, the embodied ocean of love's rasa. Seeing Rama's form, millions of suns are ashamed. Their light belongs to the three gunas, is overcome by eclipses and other forces, and is destroyed by time. The light of Rama's form is beyond the gunas and unobstructed by time or anything else. Therefore millions of suns are humbled. Shruti says the same:
There the sun does not shine, nor moon nor stars. Lightning does not shine there; how then could this earthly fire? Everything shines after that One who alone is self-luminous; by his light all this is illumined.
[Katha Upanishad 2.2.15.]
Sri Ramachandra remains eternally sixteen years of age, while the gods remain eternally twenty-five. This is verse 47.
48. Thus Raghavira sits upon the bliss-bestowing throne. He is the embodied form of being, consciousness, and bliss; at his left is King Janaka's daughter.
मूल पाठ 48 अस राजत रघुवीर धीर आसन सुखकारी । रूप सच्चिदानन्द वाम दिसि जनककुमारी ॥४८॥
Commentary
The meditation upon Sri Rama's form is now completed and meditation upon Sri Janakakishori begins. "Thus" means: exactly as the meditation has been described from "In its center shines Rama" onward. Sri Raghavira is renowned in five kinds of heroism: heroic in renunciation, compassion, knowledge, dharma, and valor.
He is the condensed embodiment of being, consciousness, and bliss, endowed with the qualities of the noble and self-controlled hero. He sits radiantly upon the blissful throne that gives joy to his own people. Rama's form is pure being-consciousness-bliss. The Sri Rama Tapani testifies:
Yogis delight in the infinite, eternal bliss of the conscious Self; therefore the word Rama names that Supreme Brahman.
And:
Rama, embodied in the half-measure of the sacred sound, is the single form of Brahman's bliss.
The vernacular Ramayana likewise says:
Your body is made of consciousness and bliss; the qualified know it to be free from change.
Here "qualified" means relishing worshipers who know Rama's reality and supremacy, not dry intellectualists.
The verse also suggests that the steadfast hero, clothed in heroic rasa and seated upon the unwavering seat of tranquil rasa, reigns as the joy-giving form of love's rasa. Filled with heroism, steadiness, and delight, he sits in the posture of ease: the left foot beneath the right thigh and the right foot resting upon the left thigh.
At Sri Raghavira's left reigns Sri Janakakumari, the primal Power, embodiment of being-consciousness-bliss and giver of joy to the world. The phrase "form of being, consciousness, and bliss" qualifies both Raghavira and Janakakumari, like a crow's single pupil traditionally said to serve both eyes. Just as "Raghavira" expresses royal sweetness, "Janakakumari" expresses tender, enchanting sweetness. The eternality of their sweet play is known from this, while their shared qualification as being-consciousness-bliss establishes their unity of essence.
This refutes dry doctrines that regard primordial power as inert matter, illusion, or falsity. The Rama Tapani, Brihadaranyaka, and other Upanishads describe her as the form of being, consciousness, and bliss. The Rama Tapani says:
He is joined with Sita, the conscious one, golden in radiance, two-armed, and adorned with every ornament.
The Brihadaranyaka says:
He divided this very Self into two; from that arose husband and wife.
That Supreme Self of being, consciousness, and bliss caused his own single Self to appear in two forms; therefore husband and wife came to be. This is verse 48.