The Mother Divine
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RIGHT UNDERSTANDING
(Excerpted from Reflections on Sri Sri Ramakrishna)
By Mohendra Nath Dutta

Vandey tam Paramaataanam Sarva Kaarana Kaaranam,
Vinaa yena shavaah sarveyh praanino jagateetaley/
Nirliptam Saakshi rupam cha Sarveshaam sarva karmasu,
Vidyaamaanam na drushtam cha Sarveh Sarvatra sarvadaa/
Yena Srashtaacha Prakritih Sarvaadhara Paraatparaa,
Brahma Vishnu Shivaa deenaam Prasuryaa Trigunaatmikaa/
Jagatsrashtaaswayam Brahmaa niyato yasya sevayaa,
Paataa Vishnushcha Jagataam Samhartaam Shankarah swayam/
Dhyaayantey yam Suraah Sarvey Munayo Manavastathaa,
Sidhhaascha yoginah Santah Prakriyeh param/
Saakaaramcha Niraakaaram Param Swecchhaamayam Vibhum,
Varam Varenyam Varadam Varaaham Vara kaaranam/
Tapah phalam Tapo-beejam tapasaamcha phalapradam,
Swayam Tapah Swarupam cha Sarva rupamcha sarvatah/
Sarvaadhaaram Sarva beejam karma tatkarmanaa phalam,
Teshaamcha Phaladaataaram tadbeeja kshaya kaaranam/
Swayam tejah swarupam cha Bhakta –anugraha vigraham,
Sevaadhyaanam na ghatatey Bhaktaanaam Vigraham binaa/
Tat tejo mandalaakaaram Suryakoti samaprabham,
Ateeva Karmayeeyam cha Rupam tatra manoharam/
Naveena neerada Shyaamam Sharatpankaja lochanam,
Sharad paavarna Chandraasyameeshad bhaaswadaasya samanvitam/
Koti kandarpa laavanyam leelaadhaama manoharam,
Chandanokshita saavargam Ratna bhushitabhushitam/
Dwibhujam Muraleehastam Peetakousheya vaasasam,
Kishora vayasam Shaantam Raadhaakantamanantakam/
Gopaanganaa parivrutam kutrachinnirjaney vaney,
Kutrachitraasamadhyastham Raadhayaa parisevitam/
Kutrachid Gopavesham cha veshtitam Gopabaalakaih,
Shatashringaachalotkrushtey Ramye viridaavaney vaney/
Nikaram Kaamadhenuunaam rakshatam shishurupinam,
Golokey Virajaateerey Paarijaata vaney Vaney/
Venum kvanaantam madhuram gopi-sammoha kaaranam,
Niraamaey cha Vaikunthey kutrichiccha chaturbhujam/
Lakshmi kaantam paarshadaischa sevitam cha Chaturbhujaiih,
Kutrachit Swaamsha rupena Jagataam paalanaayacha/
Swetadweepey Vishnu rupam padmayaa parisevitam,
Kutrachit swaamsha kalayaa Brahmaandey Brahma rupinam/
Shiva swarupam Shivadam Saamshena shivarupinam,
Swaatmanah Shodashaamshena Sarva -adhaaram Paraatparam/
Swayam Maha Viraadrupam Vishvogham yasya lomasu,
Leelaayaa Swaamshakalayaa jagataam paalanaaya cha/
Naanaavataaram Vibhrantam beejam teshaam sanaatanam,87
Vaantam Krutrachit santam yoginaam hridaye sataam/
Praana rupam Praaninaam cha Paramaatmaana meeswaram,
Tam cha stutomashaktaamabalaa Nirgunam Vibhum/
Nirlakshyam cha nireehamcha saaram Vangmanasoparam,
Yam stotumakshayonantah Sahasravadanena cha/
Panchavaktraschaturvaktro Gajavaktrah Shadaananah,
Yam stotrum na kshamaa Maayaa Mohitaa yaya Maayaa/
Yam stotum na kshamaa Shrischa Jadibhutaa Saraswati,
Vedaa na Shaktaa yam stotum ko vaa Vidwamscha Vedavit/
Translation:
I salute Paramaatma who is the Cause of Causes, without whom the whole World andits inhabitants are non-existent as he is the under-current and the Evidence of each andevery activity of all Beings; he is the fulcrum of the Universe and the Creation of TriGunaatmika Prakriti who in turn is the Creator of everything including Brahma, Vishnuand Shiva entrusted with their own activities of Srishti, Palana and Samharana; he is alsothe Creator  of all Devatas, Manus, Siddhaas,Yogis and Saints who are eternally engagedin the devotion of that Paramatma who is far above the Prakriti; that Paramatma who hasVisible and at the same time Invisible, who is ‘Aaakara’or possessive of Form, yet‘Naraakaara’ or without Form; who is the boon, the boon-giver, the reason of giving aboon; the seed, the plant, the  tree,  the fruit and the enjoyer of the fruit, the taste of thefruit as also the destroyer of the fruit. He is a huge fund of Tejas (radiance) but to enabledevotees take various Forms, Names, Typical Appearances, and Features. SpecifiedBoons are expected from the Bhaktas like good progeny, knowledge, powers, wealth, good health, fame, or Salvation and indeed he is the instant Provider. He is an Epithet ofRadiance with unimaginable shine of crores of Suryas; his Rupa is readily attractive likecrores of Kandarpas with the complexion of blue sky with Sharad season’s lotus-likeeyes; he has a physique smeared with Sandalwood paste all over and ornamented withjewellery and fresh flower garlands full of intoxicating fragrance; with high shoulderswearing scented and sift silks with a Murali in hands full of youthful vigour in thecompany of Radhaakanta and countless of Gopikas and Gopabalas; visualised sometimesin the Form of a Bala Gopala who did the miracle of lifting the Govardhana mountainwith his little finger; some times in the most charming Brindavana forests pressing histender fingers to produce the celestial music of flute leaning on a tree with crossed legs;some other times in yoga nidra while Devi Lakshmi was pressing his tender feet on theSesha Nag’s bed of coiled softness; yet other times in the Form of Vishnu with four armsadorned with shankha, chakra, gada and Padma while Devas and Sages were singingpraiseful hymns and rhythemic utterances of Veda Mantras; while assuming the Swarupaof Parama Shiva at the Shiva dhaama; like a Brahma as the Creator of the ‘CharaacharaJagat’ and as the Veda Swarupa outlining virtues and their practices and recognising thesublimity of the Unique Paramatma; and as the Virat Swarupa with the Universe withinhim as the make-believe kaleidoscope with endless variations who is at once a reality buta fantasy full of Maya that is visible yet invisible; legible yet illegible; distinct yetamorphous! It would never be possible to gauge what Paramatma was all about,even asTri Murtis failed in defining him/her/it / and this or that or other! Pancha mukha MahaDeva, Chaturmukha Brahma, Gajaanana Ganesha, Shadaanana Kartikeya, Maya herself lost her way in seeking to define Krishna Deva; Lakshmi and Saraswati made determinedefforts but in vain; when such was the reality, a grief-striken helpless woman like Malavati could only betray her pettiness to define that Maha Shakti called Paramatma!

Courtesy – www.kamakoti.org