T Ram Sewak GURU TAARANHAAR Tulsidasji uses an exceptional metaphor as he completes his adoration of the Guru with some devout quatrains (chaupais) at the opening of Shri Ramcharitmanas 1.1. Shri guru pada nakha mani gana joti, ..baranaun ram charit bhav mochan.
- Posted: December 23, 2024
- Updated: 11:12 am
T Ram Sewak
GURU TAARANHAAR
Tulsidasji uses an exceptional metaphor as he completes his adoration of the Guru with some devout quatrains (chaupais) at the opening of Shri Ramcharitmanas 1.1.
"Shri guru pada nakha mani gana joti, ..baranaun ram charit bhav mochan".
"The splendour of gems in the form of the blessed toenails of the Guru's lotus feet unfolds divine vision in the heart by its very thought. The radiance banishes the obscurity of delusion and unawareness. Highly blessed is he in whose bosom it shines. With its appearance, the evils and sufferings of mundane existence disappear. Further, the jewels of Shri Ram's katha (story) the bestower of liberation, emerge I now proceed to narrate it".
'Gu' denotes darkness, and 'Ru' stands for light. What is darkness but the absence of light? Once light appears, the darkness vanishes. Guru is the light that dispels the darkness of ignorance. He is the repository of the supreme knowledge (brahm vidya) and guides the disciple in traversing the turbulent expanse of this worldly existence. Guru is the Taaranhaar the saviour. This is another path to liberation. Prostrate to the Guru, take his refuge, solicit his grace and serve him with humility.
These quatrains mirror Gita 2.7 and also the concluding verses of Gita 18.72-73, where Shri Krishna, the Guru, asks the disciple Arjun if his delusion caused by ignorance has been destroyed. Arjun humbly answers in the affirmative and attains liberation through complete surrender to Shri Krishna his Guru.
While exalting the Guru, Tulsidasji humbly describes himself as unworthy, illiterate, ignorant, and incapable of composing Shri Ram katha. However, he sees its possibility only because of the grace and benevolence of his Guru. Here, Tulsidasji delineates the bhakti marg. It emanates from vishwas (trust) in and shraddha (faith/devotion) for the Guru, leading to bhakti for the Aaradhya. He highlights that bhakti is a bhaav (emotion), not a
kriya (process). / DAILY WORLD /
Namami Ramam Musings-53
The author is a former electrical Engineer and resides in the Himalayas. He can be occasionally reached at ramam.namami@gmail.com
