CHAPTER 5

CONCLUSION

In analyzing the narrative we find that we have got an outward structure apart from the physical sight of things. We have got an inner situation as distinguished from the entire contemplative plane where meditating entities are set apart from us. A holder of the physical body and owner of the contemplating spirit has got a common fountainhead Who or Which is asserted as the owner of the two possessions and this proprietor forms a part of the spiritual whole with Whom the person is fully associated. The spiritual tie between the integral spirit and fractions is roughly known as "meditation". This meditation at the very sight proves to have reference to physical and mental qualities. Both these qualities are shiftable. So the factor of time puts them into different chambers and this location is restricted to finitudinal inadequacies. If the spirit is detached from the integer, the associating tie will be observed to be "meditation"; so the purport of meditation is hampered by th e contamination of a different element which is known as matter, being opposite to the spiritual bearing. The very preamble of the Bhagavata school goes to signify the function of the spirit as meditation. If this is judged in the ordinary eye we get the position of the "doer" isolated and joined by a tie or deed which is an instrumental. When love acts as medium between All-love and Love, all the different aspects of bhakti are included in the word dhyanam, or meditation in worldly language. The unalloyed entity will dispel all foreign matters that are included as attributes to suit the relativity of an enjoyer and an enjoyed. The pure unadulterated spiritual attempt of an unalloyed spirit should in no case be confused with the temporal association of material phenomena whether gross or subtle.

Ramananda belonged to the Bhagavata school, so all his activities were pure and instructive, if they were properly followed. The word "following" should not be confused with inadequate or improper relativities of our enjoying mood, which are but defective. The seeming features of things should not predominate over our weak reasonings. If we indulge in such feeble criticism, we would fail to have the full conception of the object of meditation. The object has been described as "Krishna" or 'Shyama", "Blue Black" or "Dark" i.e. void of all material colors. The hasty sight will deter us to espy the accurate conception. Our bitter experience of relativity will tell us to having the upper hand to get rid of the inadequacy and will instigate our common sense to claim identity with the Whole instead of having firm determination to stick to our real position. In order to get rid of posing as an integer, which is but a tentative adumbration of depriving ourselves from the absolute position, Krishna's mercy was fully displayed in Ramananda; so he was constantly busy with the greatest perfection of eternal blissful knowledge. His entity has been analyzed by his deeds as thoroughly associated with the unalloyed spiritual manifestations. Though his deeds are not approved by the enjoying mood of observers, still a keen penetration and longer sight would surely help the people to learn the Absolute Truth from his pastimes. The Supreme Lord sent Pradyumna Mishra, a brahmana, to pick up some instructions so as to lead him to perfection. The learner was confused to see Ramananda busy with the serving of dancing girls, paying no attention to him. The seeming features did not attract him to accurately observe the divine spiritual deeds of the host. The Supreme Lord gave him to understand to have patience to penetrate into the Real Absolute for which every soul is meant to equip himself for the eternal and transcendental journey.

Ramananda's trait of character is painted by the Supreme Lord in equality with Sri Rupa and Sri Sanatana who played the part of model ascetics. Ramananda had no affinity of enjoying the world, but he was always on the look-out of rendering service to Sri Krishna by inducing the serving-maids for unalloyed amorous purposes pertaining to the eternal pastimes. Silly observations are often found to misunderstand the whole thing, and they are observed to take the lowest level of non-ethical principles.

Ramananda's Maithili song has disclosed startling pastimes which are hardly to come under the rationalistic scope of mundane thinkers. And this was fully participated in by the Supreme Lord in the company of His intimate friends. His own verse, "Pida bhirna vakala kuta katubhih" is the full parade of speedy loving service to Krishna, instead of submitting to passionate feats.

The Supreme Lord has furnished the highest testimonial of the spiritual life in Ramananda. The Supreme Lord spent His last days in the close companionship of this picked-up serving temper with His most confidential associates. His drama served as one of the constant companions of the Supreme Lord's direct service to Krishna. Ramananda was recognized as one of the four mukta purushas of the time of the Supreme Lord and he was certified to be the only friend who had no equal among the bhaktas He met in the South. But alas! the highest platform of a devotee is often taken advantage of by the greatest scoundrels and thereby the providential will is carried fully by preventing intelligent pedants to have access to the eternal world where knowledge is infinity and bliss is incessant. He was not an instructor to teach merely how to get rid of this mundane bondage but served as an advance-guide of eternally unfettered liberated souls in their incessant unalloyed service of the pastim es of Krishna, who have no connection with or reference to the mundane relative service of the Lord.