Vaishnavism, Shaivism and Minor Religious Systems v2.c13.1

v2.c13.1

(Dohā 3) The highest soul, the highest excellent place, than whom or which there is no other, Tulasī understands and hears to be Rāma, the blessed. (Dohā 4) “Rāma whose attributes confer blessings upon all is himself free from all desires. He fulfils all desires, is the benefactor of all. The sages assert this.” — So says Tulasī. (Dohā 15) Tulasī sees plainly that in every pore of Rāma there is an endless universe. He is pure, is unchangeable and is irresistible. (Dohā 6) The blessed Jānakī is the mother of the world, and Rāma the father. Both are beneficent. Their grace destroys sin, and creates conscience (confers the knowledge of distinguishing good from evil). (Dohā 44) Where there is Rāma, there is no [evil] desire; where there is [evil] desire, there is no Rāma. Oh Tulasī, the sun and the night do not exist in one place. (Dohā 45) When Rāma is afar, Māyā (illusion or temptation) is strong. When he is known, it becomes tiny or thin. When the sun is at a distance, the shadow is long; when he is on the head, it is below the feet. (Dohā 48) Says Tulasī: “If there is no love for Rāma, all learning is thrown into an oven; and Yama takes away knowledge and devours it; everything burns away, and the very root is destroyed”. (Dohā 57) All things by which a man is surrounded, serve as hindrances, and none proves a help (towards the way of bliss); and, in such circumstances, if the end is good, it can become so only through Rāma’s grace.