प्रणम्य भाष्यकृद् रामानन्दं गुरुं च राघवम् । श्रीरामानन्द-वेदान्तसारं वक्ष्ये यथामतिः ॥१॥
I humbly offer my respectful obeisances and heartfelt salutations to the revered Lord of Ayodhya, Parabrahman, Shri Raghavendra Prabhu, and the eminent scholar and spiritual leader, Bhagavan Ananda Bhashyakar Jagadguru Shri Rāmānandāchārya Ji Maharaj. I also extend my loving regards to my eternal mentor, the ever-vibrant soul, Shri Krishna Das Payohari Ji Maharaj. With utmost devotion, I now proceed to elucidate the essence of Rāmānanda Vedanta.
तत्वज्ञानं च मोक्षे हि मुमुक्षोर्हितकारकम् । तद्विज्ञानार्थ मित्येतच्छ्रुतेरर्ज्यं च तद्गुरोः ॥२॥
The true knowledge of the paramount and benevolent Supreme Reality, Lord Shri Rama Tattva, is indeed the most beneficial for aspirants seeking liberation (moksha). Therefore, it is imperative for the inquisitive disciple, desiring to attain the knowledge of this liberating Shri Rama Tattva, to approach a qualified teacher who is well-versed in the Vedas and Vedanta, and is established in the tradition of ancient Acharyas dedicated to Bhagavan. As per the scriptural injunction "tad vijnanartham sa gurum evabhigacchet samitpanih srotriyam brahmanishtham" (Mundaka Upanishad 1.2), one should approach such a knowledgeable Guru and seek refuge in him. Through the service and grace of a revered Guru, who is firmly rooted in a lineage of Parampara, the seeker should strive to acquire the knowledge of the divine essence.
प्रमाणप्रतिपन्नोऽर्थो बुधैस्तत्वं प्रकीर्तितम् । तत्वं च द्विविधं प्रोक्तं द्रव्याद्रव्यविभेदतः ॥३॥
Through the evidence provided by scriptures such as the Vedas,Vedanta, scholars have termed the certain and true knowledge as 'Tattva'. This Tattva is of two kinds - "Dravya" and "Adravya".
तत्र द्रव्यमुपादानमद्रव्यं तद्विलक्षणम् । जडाजडविभेदाच्च द्रव्यं द्विधा मतं बुधैः ॥४॥
In that context, "Dravya" refers to the material essence or substance, while the distinct entity is termed "Adravya". According to the teachings of Shri Ramananda Vedanta, followers of the philosophy of Shrauta Vishishtadvaita believe that "Dravya" can also be classified into two types based on the distinction between the inert (jada) and non-inert (ajada) aspects.
स्वयम्प्रकाशमजडं जडं तस्माद्विलक्षणम् । प्रकृतिकालभेदाच्च जडं तत्र द्विधा मतम् ॥५॥
The non-inert (ajada) substance is self-luminous, while the distinct category known as "jada" requires the assistance of another source of illumination to be known. This "jada" substance is also categorized into two types based on the distinctions of Kaal and Prakriti.
विज्ञेया प्रकृतिस्तत्र समगुणत्रयाश्रयः । यतुर्विंशतिधा सा हि सावयवा मता बुधैः ॥६॥
One should understand the nature (prakriti) as the substratum of the equilibrium of the three qualities: sattva, rajas, and tamas. Wise individuals have classified this nature into twenty-four components.
विकारोत्पादकत्वात् सा प्रकृतिरिति कथ्यते । अविद्या कथ्यते सा हि यतो ज्ञान विरोधिनी ॥७॥
Due to its capability to give rise to modifications (vikara), it is referred to as "Prakriti," and because it opposes knowledge (jnana), it is also termed as "Avidya" or ignorance.
मायाऽभिधीयते सा यत् विचित्रसृष्टिकारिणी । अव्यक्तं सेश्वरेच्छातः कार्योन्मुखी यदा भवेत् ॥८॥
As per the will of the Supreme Lord Shri Rama, Prakriti gives rise to the diverse and enchanting creation. Therefore, it is termed as "Maya". In accordance with the past karmas (actions) of the task-oriented souls, driven by the divine will of Lord Shri Rama, when they engage in the multifaceted activities of the world, the expression of the "Avyakta Swarupa" takes place.
महदुत्पद्यतेऽव्यक्ताद् त्रिधा तद्गुणभेदतः । अहंकारस्त्रिधा तस्मात् सात्विकादिविभेदतः ॥९॥
From that "Avyakta" principle, the "Mahatattva" is generated. And from the "Mahatattva," which is associated with the three qualities of sattva, rajas, and tamas, the three types of Ahankara are produced: Sattvik Ahankara, Rajas Ahankara, and Tamas Ahankara.
एकादशेन्द्रियाणि स्युः सात्विकाहंकृतेः किल । ज्ञानकर्मेन्द्रियत्वाभ्यां द्विधा तानि मतानि हि ॥ १०॥
From the sattvic Ahankara, eleven sensory organs are generated: Ears, Eyes, Nose, Tongue, Skin, Speech, Hands, Feet, Genitals, Anus, and Mind. These sensory organs are also categorized into two types based on the distinction between organs of knowledge (jnana-indriyas) and organs of action (karma-indriyas).
ज्ञानप्रसरणे हेतुरादिमं षड्विधं च तत् । मनः श्रवणचक्षुस्त्वग् रसनघ्राणभेदतः ॥ ११ ॥
The first six sensory organs responsible for expanding and experiencing knowledge are: 1- Mind, 2- Ear (Hearing), 3- Eye (Sight), 4- Skin (Touch), 5- Tongue (Taste), and 6- Nose (Smell).
ज्ञानेन्द्रिय सुखादेश्च शब्दादेग्रहकं मतम् । कर्मण्युच्चारणादौ तु शक्तं कर्मेन्द्रियं खलु ॥१२॥
Through these sensory organs, experiences of pleasure, pain, and the perceptions of sound, touch, sight, taste, and smell occur. Therefore, these sensory organs are described as follows: just as the mind perceives pleasure and pain, the ear perceives sound, the eye perceives sight, the skin perceives touch, the tongue perceives the tastes of sweet, salty, bitter, etc., and the nose perceives fragrances and odors.
वाक्पाणिपादपायूवपस्थभेदात् पञ्चधा च तत् । तमसाहङ्कृतेर्जातं तन्मात्रं शब्दसंज्ञकम् ॥१३॥
Those organs through which ordinary worldly actions are performed are called "karmendriyas" (organs of action). For instance, activities like speaking with the tongue, using the hands for giving and taking, binding, releasing, grasping, writing, etc., are performed. Walking and other actions are carried out through the feet. That is why these are referred to as the organs of action.
तस्मान्नभस्ततः स्पर्शतन्मात्रं च ततो मरुत् । ततो रूपं ततश्चाग्निर्जलहेतुस्ततो रसः ॥१४॥
From the Tamasic Ahamkar arises sound (shabda tanmatra), and from the sound arises the space (akasha). From space arises the touch (sparsha tanmatra), and from the touch arises the air (pavan). From air arises the form (rupa tanmatra), and from the form (Rupa) arises the fire (agni). From fire arises the taste (rasa tanmatra), and from the taste arises the water (jala).
जलाद् गन्धस्ततो भूतं जायते क्षितिसंज्ञकम् । एतैः पञ्चीकृतैर्भूतैरण्डोत्पत्तिर्मता बुधैः ॥ १५ ॥
From water arises the smell (gandha tanmatra), and from the smell arises the earth (prithvi). The combination of the five elements is known as "panchikarana," and from this panchikarana-pind, the entire universe has come into existence.
त्रिभिः सत्वादिभिहिनो जङः कालतया मतः । द्विविधः सम्मतः कालश्चाखण्डाखण्डभेदतः ॥१६॥
The time devoid of the three qualities (sattva, rajas, tamas) is known as "inert substance" or "jad dravya." This time is categorized into two types based on the distinction between "akhanda kala" (indivisible time) and "sakhanda kala" (divisible time).
तत्राखण्डो विभुर्नित्यो भूतादिबुद्धिकारकः । अनित्यास्तु मुहर्त्ताद्या भेदाः खण्डस्य कीर्तिताः ॥१७॥
The indivisible time (akhanda kala) is all-pervading, expansive, and eternal. The divisible time (sakhanda kala), on the other hand, is transient and is associated with the practical knowledge of divisions such as moments, minutes, hours, days, fortnights, lunar months, solar months, years, etc.
अजडं तु द्विधा वोध्यं पराक् प्रत्यग् विभेदतः । भासमानं परस्मै हि पराक द्रव्यं द्विधा मतम् ॥१८॥
The "Ajad-Tattva" should be understood in two ways: "parāk" (appearing dependent) and "pratyak" (appearing independent). That which is independent in its own experience but appears dependent to others is called "parāk", It also has two subtypes.
तत्र नित्यविभूतिर्हि शुद्धसत्त्वमयी मता । धर्मभूतं च यज्ज्ञानं तन्मतश्चापरः पराक् ॥१९॥
Within it, there is one Nitya Vibhuti, the supreme abode of Lord Shri Rama, which is pure and full of truth. The second is the “Dharma bhut Gyan”, known by the name of "parāk dravya”.
अचेतनं मतं ज्ञानं शुद्धसत्वं च पण्डितैः । प्रमाणं तु श्रुतिश्चाद्ये त्रिपादस्यामृतं दिवि ॥२०॥
मता नित्यविभूतिः सा मुक्तानां ब्रह्मणस्तथा । भोग्यभोगोपकरण भोगस्थानमयी खलु ॥२१॥
"एतावानस्य महिमा ततो ज्यामांश्च पुरुषः । पादोस्य विश्वाभूतानि त्रिपादस्यामृतं दिवि"
The supreme abode of Lord Shri Rama, known as Shri Sākēt, is described through Vedic verses such as the Puruṣa Sūkta. It is considered to be the embodiment of Supreme Brahman. This abode is the immortal, unaging, and imperishable realm of Bhagvan Shri Ram. It serves as the eternal dwelling place of liberated souls and the ultimate abode of the Supreme Soul, Lord Shri Ram. It is the source of eternal bliss and the instrument of divine pleasures, unceasing and undivided, an everlasting essence.
