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rakṣo-vadhāyaiva na kevalaṁ vibhoḥ
rakṣo-vadhāyaiva na kevalaṁ vibhoḥ
kuto 'nyathā syād ramataḥ sva ātmanaḥ
sītā-kṛtāni vyasanānīśvarasya
The appearance of the Lord in this world as a human was not only for the purpose of killing Rāvaṇa, but to teach the human beings. Otherwise, why would the Lord, the enjoyer who is satisfied in himself, suffer in separation from Sītā?
“How does Rāma appear in the material world?” He appeared in the world with a human form (martyāvatāraḥ), not only for killing Rāvaṇa (rakṣas) but to teach human beings. These humans were of two types: those who followed dharma and the devotees. Rāma appeared in order to teach dharma by showing his nature of following dharma and to teach prema by showing how he was controlled by prema. Otherwise why would the Lord, the enjoyer, the Paramātmā (ātmanaḥ), in his svarūpa (sve), experience suffering caused by separation from Sītā? A follower of dharma would never ignore his chaste wife and would tolerate suffering because of her. To teach this, he showed suffering in himself. That is the first point (teaching dharma).
How could he lament in separation from Sītā? These symptoms which only have the appearance of suffering arise from the taste of vipralambha-rasa (love in separation), in the sthāyībhāva of prema. This rasa is actually the highest bliss. It would be a contradiction if suffering were present in someone who is ātmārāma, self-satisfied. One should not say “If Rāma is self-satisfied how can he enjoy Sītā?” Sītā is part of himself since she arises as his svarūpa-śakti. “If Sītā is part of his svarūpa, then why should he experience separation?” By a particular function of the cit-śakti, by the great power known as prema, the one supreme tattva remains divided in two parts without beginning in time: one part is bliss with six powers and the other part is pure bliss. The first part is called the Supreme Lord and the second is called the devotee. Then again, by, by four functions of his prema, the second tattva divides into four: servants, friends, elders and lovers. The first tattva, the Lord, is established in terms manifestation of these different types of bhāvas of the devotees.
When jīvas of the material world by good fortune begin practicing this type of bhakti and their bhakti becomes mature, prema appears on its own. Placing the jīvas into those moods as servant, friend, parent or lover, prema then brings them to the eternal world at the appropriate time with these bhāvas such as dāsya and pervades them with these four types of love. By prema, they attain a sthāyibhāva, and by vibhāvas, anubhāvas and sañcāri-bhāvas, which arise by the power of prema alone, prema becomes rasa. Then prema makes the two tattvas experience their natures as viśaya and āśraya, and by meeting and separation occurring by the will of prema, a person experiences happiness and sorrow. The devotees experience the most astonishing bliss by tasting the unparalleled, most extraordinary sweetness of prema. Those who are not devotees however will say that Rāma and Kṛṣṇa experienced great suffering. Others will say that Rāma imitated suffering for teaching the jīvas. In this way they are bewildered.
|| 5.19.6 ||
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