asa kahi lagē japana harināmā. ga'īṁ satī jaham̐ prabhu sukhadhāmā. 8.
Saying so (or, deciding in the manner as narrated in Chaupai line nos. 5-7 herein
above) to himself, Lord Shiva began repeating the holy name “Ram” of Lord Hari
(i.e. Vishnu—because Lord Ram was Vishnu’s incarnation)^1.
Meanwhile, Sati went to the spot on the ground where the Lord (Ram), who is
an abode of happiness and bliss^2 , was present. (8)
[Note—^1 Lord Shiva repeated the holy name of Lord Ram to find peace and solace
because this holy name of the Lord is a well-recognised universal formula for
attaining abiding bliss and tranquillity of the soul.
When Lord Shiva reached Mt. Kailash, his abode in the Himalayas, he sat down
under the shade of a banayan tree to meditate, and we learn that the holy name he
used for this purpose was “Ram”—refer: Ram Charit Manas, Baal Kand—(i) Chaupai
line nos. 6-8 that precede Doha no. 58; (ii) Chaupai line nos. 2-3 that precedes Doha
no. 60; and (iii) Chaupai line no. 3 that precedes Doha no. 19.
In fact, Lord Shiva adores this name of Lord Ram so much because he knows its
astounding spiritual powers:
(i) It is on the strength of this holy name that he had gulped the horrible poison
known as ‘Halaahal’ that was produced at the time of the churning of the ocean
(refer: Ram Charit Manas, Baal Kand, Chaupai line no. 8 that precedes Doha no. 19).
(ii) It is on the strength of this holy name—known as the ‘Tarak Mantra’ because
it can take the creature across the mundane world consisting of a continuous cycle of
birth and death together with their accompanying horrors, a world which is compared
to a vast and limitless ocean—that Lord Shiva provides a dying creature with the
reward of liberation and deliverance when he utters this holy name of “Ram” in his
ears (refer: Ram Charit Manas, Baal Kand, Chaupai line no. 3 that precedes Doha no.
19.
(^2) It is important to use the epithet “Sukha-Dhaamaa” (‚ÈπœÊ◊Ê an abode of
happiness and bliss) here to remove misgivings about the true nature of Lord Ram
who is acting his part of being a human to perfection by wailing and lamenting the
loss of Sita, and wondering gloomily in the forest in search of her as if he is an
ordinary man overcome with grief and distress. The reader ought to understand that
Lord Ram has to do this because he is an expert actor and leaves nothing to chance.
How will we judge an actor? Well, the only criterion for judging any actor is the
perfection with which he plays the role assigned to him. Here, the Supreme Lord is
playing the role of a prince whose wife has been abducted by an unknown ememy in
the forest. What is he expected to do in this situation—sing and dance merrily?!]
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dōhā.
puni puni hṛdayam̐ bicāru kari dhari sītā kara rūpa.
āgēṁ hō'i cali pantha tēhiṁ jēhiṁ āvata narabhūpa. 52.
Sati repeatedly thought to herself what is to be done (to ascertain whether or not Lord
Ram is the divine Lord Vishnu in a human form as advised by Shiva). Finally she
decided to test the truth of Lord Ram by assuming the illusory form of Sita, and