Parvati's Test
Sri Bhagavan was looking into the Siva Purana and related, “Siva has the transcendental and immanent aspects as represented by His invisible, transcendental being and the
linga aspect respectively. The linga, manifested as Arunachala
originally, stands even to this day.
“In the sphere of speech, Pranava (the mystic sound AUM) represents the transcendental (nirguna), and the Panchakshari (the five-syllabled mantra), represents the immanent aspect (saguna).”
linga aspect respectively. The linga, manifested as Arunachala
originally, stands even to this day.
“In the sphere of speech, Pranava (the mystic sound AUM) represents the transcendental (nirguna), and the Panchakshari (the five-syllabled mantra), represents the immanent aspect (saguna).”
To illustrate this Sri Bhagavan recounted the anecdote of Parvati testing Rama.
Rama and Lakshmana were wandering in the forest in search of Sita. Rama was grief-stricken. Just then Siva and Parvati happened to pass close-by. Siva saluted Rama and passed on.
Parvati was surprised and asked Siva to explain why He, the Lord of the Universe, being worshipped by all, should stoop to salute Rama, an ordinary human who having missed his consort was griefstricken and moving in anguish in the wilderness looking helpless.
Siva then said, “Rama is simply acting as a human being would
under the circumstances. He is nevertheless the incarnation of
Vishnu and deserves to be saluted. You may test him if you choose.”
Parvati considered the matter, took the shape of Sita and
appeared in front of Rama, as he was crying out the name of
Sita in great anguish.
Rama and Lakshmana were wandering in the forest in search of Sita. Rama was grief-stricken. Just then Siva and Parvati happened to pass close-by. Siva saluted Rama and passed on.
Parvati was surprised and asked Siva to explain why He, the Lord of the Universe, being worshipped by all, should stoop to salute Rama, an ordinary human who having missed his consort was griefstricken and moving in anguish in the wilderness looking helpless.
Siva then said, “Rama is simply acting as a human being would
under the circumstances. He is nevertheless the incarnation of
Vishnu and deserves to be saluted. You may test him if you choose.”
Parvati considered the matter, took the shape of Sita and
appeared in front of Rama, as he was crying out the name of
Sita in great anguish.
He looked at Parvati appearing as Sita, smiled and asked, “Why Parvati, are you here? Where is Sambhu? Why have you taken the shape of Sita?”
Parvati felt abashed and explained how she went there to test him and sought an explanation for Siva saluting him.
Rama replied, “We are all only aspects of Siva, worshipping
Him at sight and remembering Him out of sight.”
Rama replied, “We are all only aspects of Siva, worshipping
Him at sight and remembering Him out of sight.”
2. Silent Eloquence of Sita
Lakshman Brahmachari from Sri Ramakrishna Mission asked, “Enquiry of ‘Who am I?’ or of the ‘I-thought’ being itself a thought, how can it be destroyed in the process?”
Sri Bhagavan replied with a story.
When Sita was asked who was her husband among the rishis (Rama himself being present there as a rishi) in the forest, by the wives of the rishis, she denied each one as he was pointed
out to her, but simply hung down her head when Rama was
pointed out. Her silence was eloquent.
Similarly, the Vedas also are eloquent in neti-neti (not this,
not this) and then remain silent. Their silence is the Real State.
This is the meaning of exposition by silence. When the source
of the ‘I’-thought is reached it vanishes and what remains is the Self.
Sri Bhagavan replied with a story.
When Sita was asked who was her husband among the rishis (Rama himself being present there as a rishi) in the forest, by the wives of the rishis, she denied each one as he was pointed
out to her, but simply hung down her head when Rama was
pointed out. Her silence was eloquent.
Similarly, the Vedas also are eloquent in neti-neti (not this,
not this) and then remain silent. Their silence is the Real State.
This is the meaning of exposition by silence. When the source
of the ‘I’-thought is reached it vanishes and what remains is the Self.
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