Chapter 59 - Travels of Shree Hari in the region of Sorath with Ramanand Swami

Shri Hari, the best disciple of Ramanand Muni 

Suvrat said:- 

Even though Shri Hari had opted for discipleship (of Ramanand Swami) and he was dedicated to his attentive service, the master i.e. Guru (Ramanand Swami developed an attitude of companionship with him who was gifted with all qualities. After consulting the intelligent Shri Hari, he used to carry on daily affairs, and also used to share his inner thoughts. He used to travel to the villages of devotees, being accompanied by him, at the feet of Raivataka Mountain, promoting devotion to Krishna. 1-3 

O King! The master used to return to the township named Jayanta, after, staying away sometime, for a month, sometimes a fortnight, and sometimes for five days. 4. 

He stayed most of the times in Jayanta, being repeatedly urged by king Unnada, who was religious, and thus he pleased the people there. 5.

There over, Narayan i.e. Shri Hari, dedicated to the service of his Guru.6. 

Ramanand, always improved all other disciples by his merits. 

O doyen of kings! In him all those qualities were ever-present in all places and times and he was ever absorbed in the Self. 7. 

Those virtues were: truth, purity, kindness, forgiveness, renuncia- tion, happiness, and straightforwardness, calm, self-control, penance, equability, forbearance, abstinence, learning, knowledge, detachment, majesty, bravery, luster, strength, and memory, independence, dexterity, charm, courage, softness, 8 - 9. 

And also modesty, character, patience, vigour, might and fortune, greatness, stability, positive approach, reputation, silence, humbleness; Absence of pride and hypocrisy, moderate intake of food, alertness, friendship, universal charity Non- concern by desires; 10 - 11. 

Non-treachery, habit of giving respect, victory over increase of six inner foes, hospitality towards Brahmins, protection to refuge-seekers, desire-lessness, non-acceptance, supreme unshakeable in the Lord of Radhika i.e. Krishna, and service to the teacher with great love and with- out deceit. 12 -13. 

The disciples of Shri Hari’s preceptor saw these qualities of him, which were par excellence to them, and were surprised by those and regarded him to be their superior. 14. 

O King! Two years passed, while he was staying with Ramanand Guru and doing favourable acts for him. 15. 

Having noticed him thus, Ramanand Muni desired to leave the world after assigning responsibility on him. 16. 

While all of the disciples as well as Shri Hari were listening, Guru spoke unto him even though he was disinterested in worldly affairs, plac- ing him as a preceptor. 17. 

Shri Ramanand Swami said - ‘O Narayan Muni! O prudent one! Kindly listen to my words with respect. After listening to it you deserve to act accordingly in all respects. 18. 

Ramanand wishes to place Shri Hari as the preceptor Shri Hari unwilling. 

All these men and women are devoted to Krishna and have taken shelter in me. They are to be settled by you in the religious custom. 19.

Whatever magnificence of Vasudeva (Vasudeva Mahatmya) is learnt by you every day, therein duties assigned for men and women belonging to all social classes and all stages of life have been stated. 20. 

Corresponding to their eligibility, the people have to be settled by you in those duties alone. The way of offering service to Lord Krishna enunciated by Shri Vitthala is to be authoritatively accepted. 21. 

In respect of all vows and festivals related to the Lord of Radhika, the outcome uttered by him which suits Vaishnavas is to be promoted. 22.

Earlier my following used to be in Ramanuja tradition. However, lot of nuisance was created by Vaishnavas therein on account of jealousy. Consequently, I abandoned that outward feature and promoted new path after abiding by the genuine Shastras indeed. 23 - 24. 

Still, for accomplishment of spiritual knowledge, I have retained and settled those works written by Ramanuja, which are nourishing devotion and the service to Krishna. 25. 

Therefore, in order to ascertain the nature of individual Self, nescience and the Supreme Being do promote the observations on Brahma-sutra i.e. Sribhashya and other works written by Ramanuja. 26. 

This command of mine is to be obeyed by you as you have grasped the purpose of all Shastric works. Currently you deserve to be the one and only person to take my position. 27. 

Since the day I saw you first, this has been the will and wish in my mind. You deserve to fulfill that. 28. 

O Sage! I understand the strength of your detachment. But this mis- sion has to be accomplished by you alone and not by anyone else. 29. 

You have to accept people’s respect involving acceptance of garments and ornaments, and you have to mount on elephant, horse, chariot etc. 30. 

These devoted people have to be guarded from the defects of Kali by you. You alone are fit to protect them in this world, O austerity-affluent one! 31. 

You have not to be ever defeated by wealth or women or vices like anger etc. I know you to exceed all these and you are taken to be like Lord Krishna himself, owing to these merits. 32. 

You are indeed dedicated like Bhishma, the son of Ganga, and not liable to make unjust impurity of class and stage. Having understood this well, you are being installed on master’s position by me. 33. 

Suvrat said:- 

Having heard these words of Guru Ramanand, O King! Narayana Muni, having thought for a while, answered being depressed. 34. 

‘It is the righteous custom of constant tradition that the command of Guru is to be obeyed by disciples; however O Master! I do not risk acting accordingly. 35. 

O the head of all ascetics truly believe that I will become an object to be ridiculed by society and scriptures, if I were to obey this commandment. This is due to having taken shelter in the observance of the vows of celibacy. 36. 

Even on smelling the smell of which, I do flee away. I am of that nature, then how shall I stay near women. 37. 

Contact with women is a great trap putting the aspirants of liberation into bondage. Many liberated souls too have instantly gone off track by that. 38. 

A strict believer of vow of celibacy, not knowing even distinction between male and female, the sage Rushyasrunga was corrupted from his vow on account of contact with a woman. 39.

As per Gita, due to contact (with women) lust is evoked, and out of lust anger is generated, from anger passion evolves; passion results in loss of memory, loss of talent results in senility and man perishes on loss of intelligence. 40 - 41. 

Therefore, O Master! Certainly I am scared of female contact. And when mind is unsteady, one should not develop companionship with them. By over-confidence the divine penance accumulated by great personali- ties for long duration is perished. 42. 

When a Yogi’s mind befriends with lust, it gives way to other inner foes, like a lustful unchaste wife gives entrance to her lovers, who are the foes of her husband. 43. 

Which prudent person will opt for accepting such foes like lust, anger, pride, greed, temptation, fear etc., which are the source of karmic bondage? 44. 

In case that happens to be done for the sake of compassion on beings, there also disregard is proper, since the world is a product of Karma alone. 45. 

Even out of kindness, if one’s mind is diverted from Krishna, he will become like Bharata, who was demoted from his path due to severe attachment. 46. 

I would rather jump in burning fire or consume poison rather than woman-contact at any time with anyone. 47. 

Likewise, relation with wealth etc does not appeal to me. By that even a man of high morale tends to commit corrupt practice. 48. 

Even sage Vasistha cursed righteous king Nimi of foregone ages, calling him a ‘son of harlot’, since his mind got corrupted on account of greed for money. 49. 

Following the merits of these eight aspects like place, time, action, meditation, shastra, initiation, Mantra, as well as association, fruits are obtained accordingly by men. 50. 

If these eight aspects come together in auspicious way, the intellectual tendency of men would turn auspicious. On the contrary, if these aspects occur in an inauspicious way, then the intellectual tendency will be inauspicious. There is no doubt about it. 51. 

A person, whose tendency is of a strange nature, he may commit actions similar to that, and consequently, he will bore fruit similar to that action. 52. 

Therefore, a wise person should not resort to ignoble places and times, etc., avoiding those, one interested in his good, should resort to auspicious objects alone, as early as possible. 53. 

Just as liquor or drowsy drugs, Bhang etc., when consumed intoxi- cate both a simpleton and a learned person and turn him mad indeed. 54.

Likewise, a woman or wealth would attract even a learned person, when he comes in contact, and leads him off track, even though he is moderate by nature. 55. 

The factual state of affairs is of this character alone in all respects, and no one is capable of overcoming natural qualities. 56. 

I have no natural aptitude for women or wealth etc. It is my true and firm opinion. 57. 

At the same time, it is improper to violate or deny your word, o my master! Hence I am grief stricken; please tell what is good for me. 58. 

You are indeed capable of protecting the bounds of religion, so kindly instruct me, as to what I should do now and afterwards. 59. 

Ramanand firm on his decision, Shri Hari accepts his word. 

Suvrat said:- 

After listening to the response by Narayan Muni, Ramanand Swami revealed his heart-felt thoughts establishing him in mastership. 60. 

Shri Ramanand Swami said - O good-natured one! Now listen to my speech. I understand your hearty feelings; indeed, of whatever done by me is well considered over, and not otherwise. 61. 

I am capable of protecting the code of righteous conduct of those who have taken shelter in me. I am living on this earth presently and this truth is also well said by you. 62. 

Yet, I wish to abandon this mortal body after transferring this re- sponsibility unto you, who are a true disciple, O righteous one! Now I will be free from worry, having accomplished my mission. 63. 

Indeed, I do not find anyone else like you, who will take on this re- sponsibility. Therefore, o lad! You deserve to accomplish my command. 64.

Whatever you have said, that the breach of vow would occur in dialogues with women, is certainly true, no doubt. 65. 

However, those persons are different whose vow may be failed by contact with women. But you are a person of supra-human ability, and not like them. You are indeed not a common mortal. 66. 

O sinless one, indeed you possess that power to act disturbingly amidst thousands of women as well as heaps of gold. 67. 

Lord Sun, Suryanarayan is your direct boon-giver. He dwells in your heart protecting you from lust etc. 68. 

I have straightway grasped that you are capable in all respects; there- fore, having overlooked other disciples, who have long apprenticeship, you are being solicited by me. 69. 

Other members belonging to high social order may become corrupt by simply listening about stories of women, what to talk of direct glance. 70.

So contact with women and wealth is to be avoided by them, in all respects. You are the lord of those who take shelter in you. You have to protect their dharma etc. 71. 

Suvrat said:- 

O! King, thus having listened to the dictates of his Guru Ramanand, the best of the celibates Shri Hari respecting his words, Shri Hari ac- cepted that command, even though unwillingly. 72. 

When the celibate chief found that his advice was obeyed by Narayan, he then placed him on his own seat and adored him with sandal paste etc., 73. 

Then he got a big festival celebrated, proceeded by music and rock band; master Ramanand, best of the celibates, was highly pleased and addressed his disciples, who had taken refuge in him. 74. 

Shri Ramanand said:- 

‘O my disciples, householders and renunciates! All of you listen. Sage Narayan is now installed in my place. This is a firm resolve. 75. 

He is endowed with virtues which are difficult to be achieved by human beings. He is surely capable to guard the religious interests of yours. 76.

Hence, today onwards all of you have to stay under his command. It is my order to be strictly followed by you., 77. 

There upon all of them assured him, saying ‘O Master! We shall abide by your order. Then again the master said to Narayan, who was standing with folded hands. 78. 

‘O Narayan! I am pleased with you for your obedience of my order. Hence do ask whatever cherished wishes as boons from me. 79. 

There is nothing in this world whatsoever for me that cannot be given to you, certainly speak out whatever is your desired boon. 80. 

Suvrat said:- 

Thus insisted upon by him for a boon, the great sage Nilakantha, an incarnation of compassion on all living beings, spoke thus: 81. 

Nilakantha said:- 

’If it is in your capacity to grant boons, then kindly bestow on me the following ‘Let my intellect be engaged on the pair of tender lotus-feet of the son of Nanda i.e. Krishna. 82. 

‘And in this world whatever is said to be the great pain at the time of death, equal to countless scorpion bites, and whatever other pains may be of devotees of Vishnu, let that be my lot and let them be free from pain. 83. 

‘O Lord of the people! Let there not at all ever be any pain on this earth, for those sharing the devotion of Krishna, which is expected on account of deeds committed by themselves all that great pain for obtaining food and clothes and also be my lot and not their lot. 84. 

‘And wherever saints telling the stories of and singing of his glories of that darling of Vraja, O Lord, let my presence be there ever, and not in the company of worldly inclined. 85. 

‘Let my speech be dedicated to chanting of virtues of god, and my ears to listening to his stories, my hands to his service. Let all my activities, physical and mental, be dedicated to Krishna only. Let me not be ever put to evil company anywhere. O Lord! Kindly grant me these boons’. 86.

Suvrat said:- 

In this way, though being the Lord himself, glorifying his human role on this earth, he, praying thus to his Guru, as though instructed the ways of servitude and devotion to Krishna, in his noble preceptors following. O King, when he sought for those boons, the Guru responded as thus: 87 - 88. 

‘No doubt your cherished desires will be fulfilled. Thus having granted boons to Narayan, wholly dedicated to charity unto others, the preceptor stood staring at Shri Hari’s lotus-face with his steady inner vision. 89- 90 

Shri Hari reveals himself (Krishna) to Ramanand who wishes to leave the world. 

At that instant, he, the Lord Krishna pleased with him (Ramanand) who was immensely beloved to him, granted him realization of his own Self, and made him free from worry. The Master himself knew Shri Hari to be his chosen deity. 91. 

Guru witnessed him in that form of Shri Krishna in which he had perceived Him in the never-ending abode situated in Goloka and in great forest Vrindavan, and he was instantly submerged in the ocean of Krishna bliss. 92. 

Having then glanced at Him for a long time, he witnessed that He has descended on earth to protect religion and the devotees. Having recognized him at heart, and that with the curse of Duravasa muni he has come to save dharma Bhakti, Marichyadi muni and himself, he felt that his wish was fulfilled, O King! And he became free from worry. 93. 

Also having realized and understood the human dramatization of the Lord and the affectionate friendship shown by Him, he being intent and the best devotee, refrained from revealing his experience to others. He realised himself and his own realization; because. 94. 

Thereafter, he having left the feeling of discipleship of Shri Hari, and taking him as his real master at heart, the master (Ramanand) proceeded to the town Fareni, together with his disciples, O, King. 95. 

Thus ends the fifty-ninth chapter entitled ‘Initiation of Mas- tership on Narayana Muni’ in the first Prakarana of Satsangi Jivan, the life story of Lord Narayan, also titled as ‘Dharmashastra’ (the rules of the code of conduct). 59