Bal-kand : Mangalacharan Shloka 6 Continued
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Comparison of Mangalacharan Shloka of Srimad Bhagavatam with Ramcharitamanas Mangalacharan Shloka 6

Mangalacharan Shloka of Srimad Bhagavatam and Sri Ramcharitmanas
जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् । तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरयः ॥ तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा । धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥०१॥
॥ श्रीमद भागवत मंगलाचरण श्लोक॥
यन्मायावशवर्ति विश्वमखिलं ब्रह्मादिदेवासुरा
यत्सत्त्वादमृषैव भाति सकलं रज्जौ यथाहेर्भ्रमः।
यत्पादप्लवमेकमेव हि भवाम्भोधेस्तितीर्षावतां
वन्देऽहं तमशेषकारणपरं रामाख्यमीशं हरिम्‌॥6॥
॥ श्रीरामचरितमानस बालकाण्ड मंगलाचरण श्लोक 6॥
janmādyasya yatō'nvayāditarataścārthēṣvabhijñaḥ svarāṭ । tēnē brahma hṛdā ya ādikavayē muhyanti yatsūrayaḥ ॥ tējōvārimṛdāṃ yathā vinimayō yatra trisargō'mṛṣā । dhāmnā svēna sadā nirastakuhakaṃ satyaṃ paraṃ dhīmahi ॥01॥
॥ śrīmad bhāgvat maṃgalācaraṇa ślōka॥
yanmāyāvaśavarti viśvamakhilaṃ brahmādidēvāsurā
yatsattvādamṛṣaiva bhāti sakalaṃ rajjau yathāhērbhramaḥ।
yatpādaplavamēkamēva hi bhavāmbhōdhēstitīrṣāvatāṃ
vandē'haṃ tamaśēṣakāraṇaparaṃ rāmākhyamīśaṃ harim‌॥6॥
॥ śrīrāmacaritamānasa bālakāṇḍa maṃgalācaraṇa ślōka 6॥
भावार्थ:- जिससे इस जगत की सृष्टि, स्थिति और प्रलय होते हैं ― क्योंकि वह सभी सद्रूप पदार्थो में अनुगत है और असत पदार्थो से पृथक है, जड़ नहीं, चेतन है; परतंत्र नहीं, स्वयं-प्रकाश है, जो ब्रह्मा अथवा हिरण्यगर्भ नहीं , प्रत्युत उन्हें अपने संकल्प से वेदज्ञान का दान किया है, जिसके सम्बन्ध में बड़े बड़े विद्वान भी मोहित हो जाते हैं; जैसे तेजोमय सूर्यरश्मियों में जल का, जल में स्थल का और स्थल में जल का भ्रम होता है, वैसे हीं जिसमे यह मिथ्या त्रिसर्ग (त्रिगुण-सृष्टि) सत्य भासता है, उस अपनी स्वयं प्रकाश ज्योति से सर्वदा माया और माया-कार्य से पूर्णत: मुक्त रहने वाले परम सत्य-रूप परमात्मा का ध्यान करे|
* यहाँ पे भागवतकार श्रीमद भागवत के प्रथम मंगलाचरण श्लोक में परमात्मा के निराकार ज्योति-स्वरुप की वंदना करते हैं |
भावार्थ:-जिनकी माया के वशीभूत सम्पूर्ण विश्व, ब्रह्मादि देवता और असुर हैं, रस्सी में सर्प के भ्रम के भाँती यह सत्य जगत भी जिनकी सत्ता से हीं भासमान है प्रतीत होता है और जिनके केवल चरण ही भवसागर से तरने की इच्छा वालों के लिए एकमात्र नौका हैं, उन समस्त कारणों से पर अर्थात सब कारणों के कारण और उत्पत्ति, पालन और संहार के निमित्तकारण ब्रह्मा, विष्णु, महेश से भी श्रेष्ठ, सबसे श्रेष्ठ, उन राम नाम से प्रसिद्ध, सर्वपापहारी, परात्पर श्री हरि, परम प्रभु श्री राम की 'मैं' (तुलसीदास) वंदना करता हूँ॥6॥
Purport: He, who is the primeval cause of all the causes of the creation, sustenance and destruction of the manifested universes ― As he is within everything and also beyond of material aspect, he is supremely independent, and without any cause beyond him and self-illuminated; who is not BrahmA but the one who first imparted the Vedic knowledge unto the heart of Lord BrahmA; By whom even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of brightful sun in water due to reflection, or land seen on water or water on land; Only because of whom do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal; I therefore meditate upon that same absolute truth who is illuminous by his own splendor and forever free from the illusory representations of the material world.
* Here the composer of Bhagavata eulogizes the formless god in very first shloka (of Śrīmad Bhāgavatam 1.1.1).
Purport: I (Tulasidas) make reverence to the Paratpar-swarupa of Lord Hari, renowned by the name of Shri Rama in all the worlds, who is superior to and lies beyond all causes, who is even beyond the triad gods BrahmA-VishNu-Mahesh responsible for creation, sustenance and dissolution, whose Maya (illusive power) holds sway over the entire universe including gods from BrahmA (the Creator) downwards and demons, by whose presence this whole real everything comes into light (in experience) ― even as the illusory notion of a serpent is entertained with reference to a ropeand ― and whose feet are the only bark for those who are eager to cross the ocean of mundane existence.॥6॥


― The first Mangalacharan shloka of Śrīmad Bhāgavatam is also in śārdūlavikrīḍita (शार्दूलविक्रीडित) meter as like the 6th Mangalacharan Shloka of Ramcharitmanas. [Similarity]

― The composer of Manas has mentioned the same thing in 2nd line of Mangalacharan Shloka in the present context which is mentioned by the composer of Bhagavata in 3rd line of Śrīmad Bhāgavatam 1.1.1. The meaning of 'त्रिसर्गोऽमृषा trisargō'mṛṣā' of Bhagavatam lies in 'अमृषैव सकलं amṛṣaiva sakalaṃ' of Ramcharitmanas, Magalacharan and the meaning of 'तेजोवारिमृदां यथा विनिमयो tējōvārimṛdāṃ yathā vinimayō' is akin to the meaning 'रज्जौ यथाहेर्भ्रमः rajjau yathāhērbhramaḥ' of Ramcharitmanas. [Similarity] तेजोवारिमृदां यथा विनिमयो tējōvārimṛdāṃ yathā vinimayō: the illusion of sun in water or land in water or water in land is alike to illusion of snake in rope in dark ('रज्जौ यथाहेर्भ्रमः rajjau yathāhērbhramaḥ).

― While Bhagavatam 1.1.1 says the absolute is responsible for creation, sustenance and dissolution; Ramcharitmanas Magalacharan 1.6 says whole creation (विश्वमखिलं ब्रह्मादिदेवासुरा) starting from BrahmA downwards demons is under sway of Maya of Rama. BrahmA-VishNu-Shiva are responsible for creation, sustenance and dissolution under the control of his Maya. No one is spared by his Maya.

― While the composer of Bhagavatam tells Ishawara as सत्यं परं धीमहि satyaṃ paraṃ dhīmahi i.e. the supreme absolute truth to be meditated, Goswami Tulsidas says him अशेषकारणपरम् ईशं aśēṣakāraṇaparaṃ īśaṃ i.e. supreme lord of such Maya who governs everyone else in this cosmos, but completely dependent on Ram, as explained earlier. The concept of Maya of Bhagavata is in parallel to the concept of Maya explained in Ramcharitmanas, but Ramcharitmanas has explained it in more comprehensible way that it holds sway over entire cosmos including gods starting from BrahmA downwards and demons.

― The terms 'अशेषकारणपरम् ईशं aśēṣakāraṇaparaṃ īśaṃ' explains Ram is the one who is beyond the cause of all the causes, whose Maya holds sway over everyone else in entire cosmos, thus it provides a more complete and explicit description of the सत्यं परं धीमहि satyaṃ paraṃ dhīmahi i.e. the supreme truth to be meditated. Satyaṃ paraṃ सत्यं परं (the supreme truth) can be explained more clearly by अशेषकारणपरम् ईशं aśēṣakāraṇaparaṃ only as The absolute truth is the one who is cause of all the causes. And Goswami Ji has accomplished this more successfully in his Mangalacharan shloka.

― अशेषकारणपरम् ईशं हरिम्‌ (the one who is lord of Maya) of Ramcharitmanas Mangalacharan explains the Param-Tattva in more exhaustive way than अर्थेष्वभिज्ञः स्वराट् and धाम्ना स्वेन सदा निरस्तकुहकं (the one who is forever free from all illusions) of Bhagavatam, as the absolute truth of Ramcharitmanas (i.e. Rama) is Lord (master) of Maya hence he can never be illusioned by his Maya, and the absolute truth explained in Bhagavatam is free from Maya. By telling the absolute truth as अशेषकारणपरम् रामाख्यम् ईशं हरिम्‌, Goswami Ji has left no doubt unanswered from whose Maya (illusion), he is forever free (Bhagavatam), no such question can arise in Ramcharitmanas as he is himself the supreme master of Maya/illusion (Ramcharitmanas).

― Mangalacharan shloka of Shrimad Bhagavatam and that of Shri Ramcharitmanas both are interpreted by all major schools of Vedanta.

― Goswami Ji gave the whole philosophy of Vishishtadvaita-Vaishnavism along with Artha-Panchaka in Ramcharitmanas Mangalacharan Shloka 1.6, however it is interpreted by other schools of Vedanta in accordance of their own philosophy, however such uniqueness is not seen in Śrīmad Bhāgavatam 1.1.1 . Goswami Ji is a Muni (the sage) appeared in this Kaliyuga WHO can be aptly adored with the title of 'na Bhuto na Bhavishyati' (divinity like Goswami Ji has never been before witnessed by human-kind and is not expected to happen again in future).

― Meaning of Mangalacharan Shloka of Shrimad Bhagavatam is on pattern of Gayatri-Mantra, while meaning of Mangalacharan Shloka of Ramcharitmanas is on pattern of Mantra-Raj. While composer of Bhagavata meditated on the Nirguna-Brahman in his Mangalacharan Shloka, the composer of Ramcharitmanas paid obeisance in lotus feet of Saguna-Brahman (यत्पादप्लवमेकमेव हि).

अर्थ-पञ्चकं ( artha-pañcakaṃ)

☼ अर्थ-पञ्चकं ( artha-pañcakaṃ): Five truths or principles explained in scriptures and in Shri-Sampradaya, which are the key concepts of Vishishtadvaita philosophy. Goswami Ji gave a brief narration of the philosophy of अर्थ-पञ्चकं ( artha-pañcakaṃ) of Shri Sampradaya in the 6th Magalacharan while reverencing Paratpar Hari, Shri Rama.

The Five Truths or Principles are those of -

A. Sva-svarUpa (स्व-स्वरुप ज्ञान) - realisation of Own self or Soul (अपनी आत्मा का ज्ञान) .
वशवर्ति विश्वमखिलं - अर्थात यह जीव नित्य स्वरुप से श्री राम का दास है ऐसा बोध हो जाये |
"vaśavarti viśvamakhilaṃ" - explain recognizing self as a Baddha-Jeevaatma (the soul under control of Ram) i.e. All Jivas are servants of lord Ram. So, I am the servant of Shri Rama - This much should become the unshakable faith. I belong to Shri Rama only, this should become the firm faith.

B. Para-svarUpa (परा-स्वरुप) - Realization of Higher Self or supreme God (परात्पर ब्रह्म श्री राम का ज्ञान) .
'रामाख्यमीशं हरिम्‌"' - से प्राप्यब्रह्म का स्वरुप श्री राम का बोध और 'तमशेषकारणपरं' से श्री राम की परात्परता परिलक्षित होती है |
'rāmākhyamīśaṃ harim‌' - tells Rama is the supreme Brahman who is the supreme goal to be achieved by all Jivas and 'tamaśēṣakāraṇaparaṃ' explains the quality of Para-Swarupa of Shri Ram.

C. PurusArtha-svarUpa (पुरुषार्थ-स्वरुप) - The understanding of the essential form of the goals of man (फल-स्वरुप का बोध).
'भवाम्भोधेस्तितीर्षावतां' - भवतरण से पुरुषार्थ 'फलस्वरूप' का बोध होता है |
'bhavāmbhōdhēstitīrṣāvatāṃ' - tells crossing the ocean of mundane existence i.e. liberation is the final fruit, the final outcome of all Purushartha-s. It is by good fortune that one gets a human body, which –— as declared by all the scriptures — is difficult even for the gods to attain. It is a tabernacle suitable for spiritual endeavours, gateway to liberation. He who fails to earn a good destiny hereafter even on attaining it, He reaps torture in the other world and beats his head in remorse, wrongly attributing the blame to Time, Fate and God. The man who, though equipped with all these resources, fails to cross the ocean of metempsychosis is ungrateful and dull-witted and meets the fate of a self-murderer. So, liberation to get nearness of Bhagavan Shri Rama is the final Purushartha for every soul.

D. Upaya-svarUpa (उपाय-स्वरुप) - Means (मुक्ति अर्थात भगवद-प्राप्ति के उपाय का बोध होना).
'यत्पादप्लवमेकमेव हि' - अर्थात उनके चरण हीं एकमात्र उपाय हैं, वही उपाय भी हैं और वही उपेय भी हैं |
'yatpādaplavamēkamēva hi' - only his feet are the bark to cross the ocean of mundane existence. There is no other means apart from him. He is the means as well as the goal also. The devotion in his feet is the means as well as the ultimate goal.

E. VirOdhi-svarUpa (विरोधी-स्वरुप) - Knowing the essential nature of the obstructions, the opposite entities (परमात्म-प्राप्ति के विरोधी तत्त्वों का स्वरुप ज्ञान). This includes 'Improper understanding of own nature', 'No proper understanding the Supreme', 'seeking the lord only for self interest', 'having no strong faith in the means i.e. in Lord','having enmity with the Lord and his devotees' etc.
'यन्माया' से विरोधी स्वरुप का ज्ञान होता है|
'yanmāyā' - Virodhi-swarupa is explained by the term "yanmāyā". So, Maya i.e. Avidya (no proper understanding), Moha i.e. infatuation and attachment in the world anti to Shri Rama , enmity with Lord's dear devotees (Vaishnavas), no faith on Guru's words and the words of Vaishnavas are signs of VirOdhi-svarUpa (spiritual obstacles). These spiritual obstacles sometimes become very dangerous, so one should be very cautious from spiritual obstacles in this precious human birth which ultimate-objective is to reach the lotus feet of Shri Rama.

Thus, whole artha-panchaka is explained by Goswami Ji in this Mangalacharan shloka.

।।श्रीमद्रामचंद्रचरणौ शरणं प्रपद्ये।।
।। श्रीमते रामचन्द्राय नमः ||

।।śrīmadrāmacaṃdracaraṇau śaraṇaṃ prapadyē।।
।। śrīmatē rāmacandrāya namaḥ ||

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