48. It is the nest that perishes, not the bird. The nest is built of earth. The blood vessels and nerves are earth. In the blood vessels are the blood and semen. This body made of flesh is subject to death. If it is not washed for a single day, it stinks. We cannot trust the human body.
52. It is not the body that exists nor disappears. He is the ONE who is the supreme doer. It is the breath that man brings here at birth and it is the breath that man takes with him when he leaves this world. Property and fame are here only. There, everything is one. Duality exists here only. On the other side, there is no duality. A perfect man (Avadhoota) is the greatest of men. Yogis and Sannyasis want some Siddhi (power acquired through yoga or tapas). An Avadhoota does not want anything.
मना सांग पां रावणा काय जालें । अकस्मात तें राज्य सर्वै बुडालें ॥ म्हणोनी कुडी वासना सांडि वेगीं । बळें लागला काळ हा पाठिलागी ॥ १३ ॥
O mind, tell me, what happened to Ravana? Suddenly, his entire kingdom was destroyed. Therefore, they quickly abandon bodily desires and attachments. For time (death/destiny) is relentlessly chasing you.
मना सांग पां रावणा काय जालें ।
“O mind, tell me, what happened to Ravana?”
Samarth Ramdas begins by directly addressing the restless mind (mana), which is often entangled in pride, desires, and attachments. To illustrate this, he invokes the story of Ravana as a cautionary lesson. Ravana was not just a mere antagonist in the Ramayana—he was a devotee of unparalleled intensity, a brilliant statesman, an undefeated warrior, and the wealthiest ruler of his time, so powerful that even the gods feared him. Despite his vast knowledge, immense power, and devotion to Lord Shiva, Ravana was ultimately destroyed. Why? His arrogance (ahamkara) and excessive attachment (moha) led to his downfall. His desire for Sita symbolized uncontrolled lust, and his ego made him blind to wise counsel. Even if one possesses great knowledge and strength, without humility and righteous conduct (dharma), one is bound to perish.
अकस्मात तें राज्य सर्वै बुडालें ।
“Suddenly, his entire kingdom was destroyed.”
Ravana’s Lanka, made of gold, symbolized immense wealth and material grandeur. Yet, in an instant (akasmāt—unexpectedly), it was reduced to ashes, serving as a stark reminder of the impermanence (anityatā) of worldly achievements. Kingdoms, riches, and power—no matter how vast—are all bound to fade with time. For a sādhaka, this realization is essential. Cultivating anityabhāvanā—the deep awareness of life’s transience—helps one detach from fleeting pursuits and turn inward toward the eternal truth.
Many people spend their lives accumulating wealth, name, and fame, but death (kaala) does not spare anyone. Just as Lanka burned in a moment, so too can one’s wealth and power disappear unexpectedly.
म्हणोनी कुडी वासना सांडि वेगीं ।
“Therefore, quickly abandon bodily desires and attachments.”
कुडी वासना refers to bodily cravings—lust, greed, and attachments that bind one to the material world. वेगीं (quickly) signalling urgency. He does not advocate gradual renunciation but insists on immediate dispassion. Why? Because delay only deepens entanglement in worldly illusions, making detachment harder over time. True spirituality is about the here and now, not postponing realization to some distant future. This aligns with the Bhagavad Gita’s teaching:
“Anityam asukhaṁ lokam imaṁ prāpya bhajasva mām” (Gita 9.33)
“This world is impermanent and full of suffering; surrender to Me.”
Thus, Shree Ramdas Swami says to Mind
- Reduce attachment to material comforts.
- Cultivate detachment while fulfilling responsibilities (karma yoga).
- Shift focus from external pleasures to inner spiritual growth.
बळें लागला काळ हा पाठिलागी ॥
“Time (death/destiny) is relentlessly chasing you.”
Kaala (time) is a powerful concept in Hindu philosophy. It represents both time and death, which is inevitable and constantly approaching. This echoes Bhaja Govindam by Adi Shankaracharya:
“Punarapi jananam, punarapi maranam”
“Again and again one is born, again and again one dies.”
Samarth Ramdas warns the mind—don’t be careless. Don’t assume you have infinite time. Death is like a shadow, following every step you take. Before it catches up, use your time wisely in spiritual pursuit.
Samarth Ramdas wrote Manache Shlok to train the mind (Manobodh). This particular verse teaches:
- The futility of material attachments – Even the mighty Ravana lost everything. What, then, can an ordinary person hold onto?
- The urgency of renunciation – One must act quickly to abandon worldly cravings. Every moment, the Jeeva is moving towards its death.
- Reality of death – Time is running out; one must turn toward devotion (bhakti), wisdom (jnana), and self-discipline (vairagya). A Sadhak must live his life intensely.
Samarth Ramdas was a great devotee of Lord Rama. His teachings emphasize self-control, inner strength, and devotion to Dharma.
As a student of Chidakasha Geeta, we must
- Reduce attachment to material things.
- Live a simple life. Excessive luxury only creates more bondage. Live a simple life, for excessive luxury only leads to greater bondage. Comfort is acceptable, but indulgence in unnecessary extravagance should be avoided.
- Cultivate devotion and surrender to the Divine.
- Chant the name of Rama, for Bhakti is the fastest path to dissolving the ego. In this age, chanting is the most effective way to stay connected to the Self while fulfilling daily duties.
- Discipline the mind through daily self-inquiry.
- Regularly ask yourself, “Am I acting out of ego or wisdom?” Contemplation (Atmachintan) and introspection are powerful practices that discipline the mind, allowing Vivek (discrimination) and Buddhi (intellect) to guide and control it.
- Use time wisely—death is certain.
- Avoid wasting time on gossip, arguments, or meaningless activities. Focus on what nurtures wisdom, peace, and spiritual growth, for who knows when death will strike? Seek to break the cycle of birth and death in this very life through Bhakti, trust in the Sadguru and his teachings, and deep contemplation on the ultimate truth.
This verse is a wake-up call! It shakes us from the illusion of permanence and urges us toward spiritual wisdom, renunciation, and devotion. The mind must be reminded repeatedly of the transient nature of worldly life and the importance of focusing on what is eternal—the Self (Atman).
“If even Ravana could not escape downfall, why should we be arrogant? Renounce ego and desires—only then can true peace be attained.”
जिवा कर्मयोगें जनीं जन्म जाला । परी शेवटीं काळमूखीं निमाला ॥ महाथोर ते मृत्युपंथेंचि गेले । कितीएक ते जन्मले आणि मेले ॥ १४ ॥
Birth resulted from actions past, Death’s jaws stilled him at last; The way of Death even the greatest do trace, Countless are born, and countless end in grave ॥ 14 ॥
This verse from Manache Shlok by Samarth Ramdas carries deep spiritual wisdom about the inevitability of death and the cycle of birth and karma. Let’s explore its meaning as the teachings of Swami Ramdas (Samarth Ramdas) in the context of Karma Yoga, Bhakti, and Vairagya.
“The being (Jiva) is born in this world due to karma (Karma Yoga). But in the end, death swallows everything. Even the greatest ones have walked the path of death. Countless beings have been born and have died.”
जिवा कर्मयोगें जनीं जन्म जाला ।
“The being (Jiva) is born in this world due to karma (Karma Yoga).”
The Jiva (individual soul) is caught in the cycle of birth and death due to its past actions (karma /purvasanchit). Birth happens because of karma, and life is a continuation of that karma. Samarth Ramdas refers to this as Karma effect because life itself is a field of action. Every being is born into a web of responsibilities, duties, and consequences of past actions.
Thus,
- Life is a result of past karma, but what we do in this life determines our future.
- A wise person performs karma selflessly, offering it to God.
- Instead of being bound by karma, we should transform our actions into worship (Bhakti).
- Lord Rama performed his duties as a king and warrior without attachment.
- Even though he faced suffering (exile, war, loss), he remained unshaken, teaching us to perform duties without ego.
परी शेवटीं काळमूखीं निमाला ॥
“But in the end, death swallows everything.”
No matter how powerful, wealthy, or learned a person is, death is certain. “Kāla-mukhī” – The face of time (Kāla) represents death and destruction. It is an unavoidable reality.
- Just as the sun sets every evening, life will end one day.
- Instead of fearing death, one should use life wisely for spiritual growth.
- Death is only of the body, not of the Atman (eternal soul).
- A devotee should prepare for death by surrendering to God and practising detachment (vairagya).
It is mentioned in Bhagavad Gita:
“Jātasya hi dhruvo mṛtyuḥ” (Gita 2.27)
“For one who is born, death is certain.”
Samarth Ramdas reminds us not to waste time in trivial matters because death can come anytime.
महाथोर ते मृत्युपंथेंचि गेले ।
“Even the greatest ones have walked the path of death.”
महाथोर (Maha-thor) means great warriors, kings, and sages—even they could not escape death.
- Even great kings like Ravana, Kansa, and Duryodhana perished due to their arrogance.
- Saints and Avatars like Krishna, Rama, and Buddha also left their mortal bodies.
- The body is temporary, but how we use it determines our spiritual progress.
कितीएक ते जन्मले आणि मेले ॥
“Countless beings have been born and have died.”
Birth and death are continuous—this cycle has been going on forever.
- If we don’t break free from desires and attachments, we will keep taking birth again and again (samsara).
- Only through Guru Kripa (Grace of the Guru) and surrender to God can one escape this cycle.
- Instead of aimlessly repeating the cycle, strive for Moksha (liberation).
- Adi Shankaracharya warns in Bhaja Govindam:
“Punarapi jananam, punarapi maranam”
“Again and again, birth; again and again, death.” - The wise seek permanent peace in God or the Self (Atman).
Thus,
- Life is governed by karma, but one must perform karma wisely (Karma Yoga).
- Death is inevitable—don’t waste life in ego, desires, and attachments.
- Even great kings, warriors, and saints left their bodies—what makes us think we are different?
- The cycle of birth and death is endless unless one turns toward spiritual practice.
- Surrender to the Guru and God, and transform all actions into devotion.
As a student of Chidakasha Geeta,
- Accept that life is temporary – This will reduce ego and attachments.
- Perform every action as an offering to God (Karma Yoga).
- Reduce unnecessary desires – Simplicity leads to peace.
- Spend time in Bhakti (devotion), Seva (service), and Satsang (spiritual company).
- Remember death daily, but not with fear—use it as motivation for spiritual practice.
Samarth Ramdas asks us:
“Are you living just to be born and die again, or are you seeking something eternal?”
- A wise person makes this life a bridge to liberation (Moksha).
- A fool gets lost in temporary pleasures and remains trapped in samsara (cycle of rebirth).
Japa, Seva, Satsang, and Guru Kripa—these are the means to break free.
“If even great kings and warriors had to face death, why are we lost in pride and attachments? Surrender to God, perform karma as worship, and seek liberation.”
