When Vishnu-incarnate Ramachandra visits Shabri’s ashram in the Adhyatma Ramayana, Shabri explains that she has been waiting for Him ever since her guru, Rishi Matang, left for Brahma’s abode. Her mystic guru had foretold her that the Eternal Supreme Soul, who has incarnated on earth for the preservation of dharma, would bless her with His darshan one day and had instructed her to maintain her life till that moment. After pleasantly receiving the Lord and offering Him some fruits, Shabri asks a question that is valid for her time, “When even my guru (a great sage) could not obtain your darshan, how could I – a socially disadvantaged, uneducated woman – attain it?”
In reply, Rama explains that His remembrance is not influenced by gender, caste, title, or age but finds its source in devotion alone. In the absence of bhakti, actions like sacrifices, charity, asceticism, and learning are fruitless in leading to His darshan. In Tulasidasa's retelling of the same theme in the Ramacharitamanasa, Rama compares a person who possesses social privileges, a clan, virtues, ethics, brightness, strength, and riches but lacks devotion to “a cloud devoid of water” (Aranya Kand; 34-3).
Finally, Rama gives Shabri a discourse on the nine kinds of devotion through which a jiva can reach the Lord and concludes by clarifying that devotion leads to the experience of the Divine which, in turn, leads to emancipation: “I am here because you are endowed with bhakti. And my darshan will unquestionably lead to your liberation.”
It is interesting to note, especially for the supporters of the devotional schools, that realization and emancipation are not cherished as highly as a darshan. While reaching the abode of Brahma also guarantees Rishi Matang’s eventual liberation, it is the face-to-face meeting with the Personal God that the devotee seeks and attains.
In reply, Rama explains that His remembrance is not influenced by gender, caste, title, or age but finds its source in devotion alone. In the absence of bhakti, actions like sacrifices, charity, asceticism, and learning are fruitless in leading to His darshan. In Tulasidasa's retelling of the same theme in the Ramacharitamanasa, Rama compares a person who possesses social privileges, a clan, virtues, ethics, brightness, strength, and riches but lacks devotion to “a cloud devoid of water” (Aranya Kand; 34-3).
Finally, Rama gives Shabri a discourse on the nine kinds of devotion through which a jiva can reach the Lord and concludes by clarifying that devotion leads to the experience of the Divine which, in turn, leads to emancipation: “I am here because you are endowed with bhakti. And my darshan will unquestionably lead to your liberation.”
It is interesting to note, especially for the supporters of the devotional schools, that realization and emancipation are not cherished as highly as a darshan. While reaching the abode of Brahma also guarantees Rishi Matang’s eventual liberation, it is the face-to-face meeting with the Personal God that the devotee seeks and attains.
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