Katha Chopais

Naath Baali aru main dwau bhaai | Preeti rahi kachhu barani na jaai ||
Baali param hit jaasu prasaada | Milehu ram tumha saman bishaada

My Lord, Baali and myself are two brothers, the affection that existed between us was beyond description.
Baali is my greatest friend, by whose grace I have met you, Bhagwaan Ram, the remover of sorrows.

Katha Translations

If Sadaguru gives “Naam-deekshaa”, then only one can gain Love towards God.

Kishindha-kand is such deekshaa-kand.

Kishkindha kand is a kand of ‘Deeksha’ (spiritual initiation). Bali’s character is comprehensive in nature; even his name appears 18 times in this particular incident, denoting the wholesome features of his personality.

Sugreev and Bali were similar in nature to a certain extent, but they received distinctively different treatment from Bhagwaan Ram. Bali was killed by him as he had ‘Kapat’ (behaviour full of tricks) and ‘chhal’ (deceit), whereas Sugreev never tried to conceal his real self.

  • Baal kaand is a drishti-kaand : grants a insight (drishti)
  • Ayodhya kaand is a darpan-kaand : discusses about the mirror in which one can watch his mind. If both, insight and mirror get in sync with each other, a person can see God’s grace in every given situation of life.
  • Aranya kand is dayaa-kaand : talks about mercy of the Lord, when a person sees His mercy in every circumstance, he becomes eligible for ‘deeksha’ (as mentioned earlier about Kishkindha kand). In this kand, first Hanuman jee’s initiation takes place and then it is followed by Sugreev and Bali. The arrow of Bhagwaan Ram baptizes Bali’s heart.
  • Sunder kand is a dakshata-Kaand : aptitude to achieve one’s goal
  • Lanka Kaand is a dahan-kaand: The goal of searching Sita jee is accomplished by Hanuman jee and this leads to ‘dahan’ (burning away the faults) in Lanka kand.
  • Uttar kand culminates into spiritual contentment, fulfillment and thanks-giving

Bapu says, “In personal belief, spiritual journey cannot move evenly without a sadaguru. He takes care of the aspirant at every step.”

The strength of faith (shradhha) is immense. If a person has unbending belief in his body, no rog (disease) can trouble him and if the faith is placed in the soul, his yoga (connection) with the Almighty will be established.

In other words, Baali is son of Indra, and Sugreev is son of Sun-Surya-Shradha (conviction, faith)

  • shradha on body can give us good health
  • shradha on soul can give perfection in yoga
  • shradha on God can give freedom from the world

In Bapu’s words In Adhik Maas (Extra month that comes every 4 years as per Lunar Calendar), which is going to come this year, one should take a resolution that I would give adhik (more) respect, love and forgiveness to all. This kind of resolution is an entry ticket to Satsang.”

If an aspirant wants to chant a mantra, its better to get it spiritually initiated (deeksheet) by a saint.

Deekshaa means someone can join us to God with love by some instrument.

Hanumanji has different forms:

  • he has a clear holy eye-sight,
  • he does not demand anything from God,
  • he remembers God constantly so he does not feel grief by any unhappy event, and
  • he protects Sant (Saint) as well as Asant (ordinary person or person who is not saint).

Question if a mantra is not Deeksheet (Spiritual Inititalited) by any saint, should an aspirant not chant it at all ?
Bapu’s answer – if a person is incapable of getting the mantra Spiritually initiated by any living saint; he/she should try to do the following:

  1. If a person wants to chant “Ram”, he/she should write the mantra on a paper and place it in front of Hanuman jee’s image along with his Mala (rosary). Pronounce it three times with devotion and accept it as the ultimate mantra for life.
  2. For “Krishna”, place it in front of image of any of the Acharyas (Vallabhacharya jee, Ramanuj jee or any saint you have trust in).
  3. For “Shankar”, place it in front of image of Aadi shankarcharya jee.

These kinds of provisions are for those who do not have enough belief in any living saint. But if an aspirant wants to get his mantra Spiritually initiated by any present living authority, he/she should find someone who has absolutely absorbed himself in that mantra. A person, who may not seem to be outwardly religious, but his sub-conscious body (sookshma shareer) is persistently chanting the mantra without a break and there is a certain aura around him that inspires others to go the same way.

Japa (chanting) can be done in three ways:

  1. By Kaaran shareer – Japa is done due to some reason. A person wants to fulfil his motive to gain something. It is seen that some perverted people indulge in japa, and use its power to create trouble for others, which is not right at all.
  2. By Sthool shareer – Japa is done on a rosary with certain norms (niyam) but without any greed of gains.
  3. By Sookshma shareer – Japa may not be evident outwardly, but there is a strong alliance with the Almighty and the soul is immersed in Harinaam.

Question: What is “Bharosa” (Genuine trust)?
Answer: The answer is found in a chopai of Shri Ram Charit Manas, ‘ mama bharose hiyan harash na deena’. When a person becomes stable in every kind of situation. He neither experiences pleasure in facility or pain in adversity. He understands that both are just the sides of the same coin. He always takes a situation as the gift of the Lord. Different situations of life are the tests of trust.

Bapu says, “There is no substitute for ‘Bhajan’. People may guide you and push you towards dhyaan (meditation), yoga etc., but I believe that there can never be an alternative for Bhajan. If bhajan is done with honesty, it may become your dhyaan and yoga

Out of nine kinds of Bhakti, if we do the first one, – that is “keeping company with sant (Saint),” then there is no need to do the other eight. Fifth bhakti is to do mantra jap with firm faith. Mind’s one-pointedness and other procedures are not required. Having firm faith on God means any good or bad events are unable to disturb you.

There are three types of ‘smaran’ (remembering with earnestness):

  1. Bodh smaran – a person remembers in a Vedanti way, but without emotions. Like chanting mantras from Vedas -“Aham brahmaasmi” (I am God) and “Sohamasmi”.
  2. Bhaav smaran – a person calls out to someone, but without being aware of the relation. Like a baby calls out to his mother.
  3. Sambandh smaran – a person remembers the beloved earnestly and builds a bond.

Respect everyone but bow down only to the only one who can be your ultimate refuge.

Bapu says, “a true devotee never demands anything from the Lord. In case, he demands, it is only for the welfare of others.”

In Shri Ram Charit Manas it is mentioned that Sugreev seeks to do bhajan through day and night. Practically, it may not be feasible, but it means that an aspirant will devote himself to the Lord in the light of pleasure and also in the darkness of pain. Spending some definite time in worship and then taking care of your duties without any desire, is also a kind of day-night bhajan.

On Hanumanji;s request, Ram accepts Sugreev as a friend, and Sugreev tells him his life-story.

Sugreev represents “jeev” – human being, and Bali represents “karma” (actions) which always follows “jeev”, and ego is always attached with it.

In Kishkindhaa kaand Tulsidas jee mentions four caves in different incidents. They signify the four aspects of inner self (antah-karan):

  1. Baali’s cave – This cave denotes the ego (ahankar) of a human being. False pride of various deeds surrounds a person at different times.
  2. ave at Pravarshan parvat – this cave is of Bhagwaan Ram, it signifies the sub-conscious (Chitta), which catches the most acute detail.
  3. Swayamprabha’s cave – This cave denotes the light of one’s intellect (budhhi).
  4. Sampaati’s cave – This cave denotes the features of one’s mind (mana).

Even though we do karma with desireless attitude or witness attitude, still some minute ego “I” remains attached with the karma and ego fights in the world

Bapu says
, “ Remember that the world is like a child and we are its guardians. It is created by each of us. Just like the parents overlook and forgive the wayward ways of a child due to his innocence, we can develop similar mentality towards the awkwardness of the world and remain calm in life. We would be able to live more cordially without getting upset by toughest of incidents.”

A bhakta is the one who faces every challenge with a smiling face, as he is positive about his faith on the almighty.

God always does the ‘param hit’ (ultimately best) of a person, but it may be in the form of a hardship or a favourable situation. An aspirant should keep patience to understand His moves in the right perspective.

It is understandable and even forgivable, to an extent, if you express anger due to the faults in the other person. But, it is just not reasonable if you find faults in the other person due to your anger. Be careful and save yourself from such tendencies.

When art (kala) is developed with a mentality of worship, it transforms into knowledge (vidya). This is the actual success of the art.

Bhajan means different ways of worshiping God:

  • Doing your selected kind of worship with insense, candle, food, offering rest etc.
  • naam-jap (Chating Bhagwan’s name)
  • katha,
  • Helping bhaktas (devotees)
  • Sadguru darsan
  • Taking interest in any kind of art of singing, dancing, drawings, etc.;
  • Fulfilling your duties of life

All these are bhajan. Do bhajan, and leave all the other things which are so obstructive in the way of worshiping God.

Science tries to open the secrets of nature, and destroys the beauty of nature by analysing everything. We should preserve the secrets of nature and enjoy it.

Every incident that takes us closer to the Truth/Almighty should be considered as most sacred. It may not seem to be favourable on the outer front, but be sure in your hearts that only is the best choice for us. A person can condition his/her mind in this way when he develops patience and satisfaction. Every state proves to be auspicious in the creation of God.

God expects some satisfaction from all of us, as He is always satisfied by whatever we offer to him. He never demands anything more than what is offered to Him. In this case, there arises a point that satisfaction may breed lethargy in the name of devotion. But Tulsidas jee has a clarification on this, he says that a person should not be satisfied by his actions or duties (karma), he should be satisfied by the fruits or results of his actions (karma phal).

Question – In shri Ram Charit Manas, Sugreev says that his mind had become stable -“Upaja gyaan bachan tab bola | Naath kripa mana bhayau alola…” So, is the stability of mind due to knowledge (Gyaan) or grace (kripa)?

Bapu’s answer – It clearly means that when a person attains knowledge, he/she realizes that the mind has become stable due to the divine grace. Knowledge helps one in understanding the power of His grace. There is no principle that knowledge makes a mind stable. If knowledge alone could make the mind stable, then a sage like Vishwamitra could not have experienced worry or fear.

It’s a form of violence to attack or criticize anybody’s faith or subject of devotion. Please do not impose your worship pattern on anyone.

Bapu says, “I would request everyone, who listen to Ram kathaa, to make a resolution to never compete with each other. Competition invariably leads to either adoration or resentment. If I had the authority, I would abolish the system of examination in schools.

One should never get carried away by the recognition of the people. Public memory is very short, so one should not give undue importance to it.

To avoid unnecessary attachments (raag) in life, do not get besotted (infatuated) to a person with good qualities, try to adopt the positive points of his/her character. Similarly, to avoid aversion (dwesh), overlook the negative aspects of a person.

In Bapu’s words, “ The ideal form of bhajan is chanting God’s holy name with faith. Faith is the soul of chanting (japa). If done in a sincere way, one gradually experiences the process of automatic detachment from the world

If a person wants to feel true happiness, he/she should erase the intention of revenge from life.

There may be three junctures in life with respective masters:

  1. Shrawan Guru – one gets to listen about the auspicious elements (shubh tatva).
  2. Shiksha guru – one understands and lives those elements.
  3. Deeksha guru- one reaches the supreme element (param tatva).

Bapu began by quoting Yagnavalkya whose Ravana darshan includes his merits as well as his defects. Ravana has a few vibhutis that are divine while Rama is full, purna, of all the vibhutis. Bapu referred to the statement of Angad who says that he alone can kill Ravana but there is no sense in killing those who are already dead. He treats Ravana as dead, as a mere cadaver, while Rama is eternally alive; he is the life of the Universe, jagjivan. But the Gita proclaims that death, which is inevitable for everybody is also a vibhuti of god. The yogis treat death as a sweet experience. Ordinarily people wish to live for eternity, but yogis covet death. Bapu quoted an episode where a wise yogi wanted people to do what he told them to do. People proposed three conditions: it should not cost money, it should not take away their time and it should be possible to do. The yogis reply was that death does not cost any money, takes no time and it is quite possible for everybody to die.

Bapu then advised the audience to turn to Ram Charit Manas all the time and for facing any situation that was either good or bad. But Bapu clarified that by Ram Charit Manas he implies any holy book, any scripture, be it the Manas, the Bible, the Gita, the Koran or the Guru Granth Sahib. To Bapu all religions are siblings because they all are from the same womb. Superfluous differences apart, the basic teachings of all religions are the same and are of equal importance. Bapu quoted the vedic sutraahou sat. Truth is one and the same but it is presented and expressed by scholars, vipra, in different ways. Bapu quoted Kabir that different women use different types of vessels to draw the same water from the same well. So we must rely on scriptures under all circumstances and situations because such books like mirrors show us our real form and face.

Tulsidas makes Angad describe the reason why Angad calls Ravana dead when he is still alive. Angad calls Ravana a living dead , a jinda lāsh, because fourteen different types of people are already dead before they die. The vam margi shastras, i.e. those who deliberately violate social rules and norms of behavior and ethics and go against all morality should be treated as dead. Two, those who are miserly, krupan, in the physical as well as moral values, also come under the category of dead as also the people who are slaves to their passions, kamvash. Those who totally lack in understanding, vimudh, who like fools rush in where angels fear to tread, those who are steeped in intense poverty and infamy, aupyashi, who suffer from senile decay, ativrudha, who are terminally sick, rogi, both physically and mentally, and those who always lose their temper for trifles or for no reason at all are to be considered dead. Bapu mentioned, inter alia, that our weaknesses lead us to be over assertive. People who have a missionary zeal to preach their religion and convert others do not realize that a strong religion spreads by itself and on its own. A religion that needs the support of propaganda and publicity is a weak religion. Bapu quoted Krishnamurti as saying that a person who keeps weapons and is afraid to be without a weapon is a weak person. The strong do not need weapons. A healthy body does not need medicines or drugs.

Some people always shout victory to truth, satya ki jai, and some people go to the extent of shouting victory for Morari Bapu. Bapu does not like such slogans and he does not like adjectives like vishva sant; he feels such adjectives and such slogans are cruel jokes. He is happy to be a simple straight forward Morari Bapu, nothing more and nothing else. Bapu argued that he does not like the very concept of victory because victory implies the defeat of someone else. He does not want anybody to be defeated. He wants all and everyone to win in brotherhood. He wants to give the message that man to man should be brothers; there should be universal brotherhood. Let us remember such slogans of victory and such belief that we are spreading dharma and we are making dharma strong is sheer arrogance. It is to be like the cock, sure that only when I (the cock) crow, will the sun rise.

Reverting to the court of living dead, he quoted Tulsidas that those who are opposed to Vishnu are dead while alive. He explained that Vishnu means broadness. Those who oppose broadness, those who are narrow minded are actually dead though their bodies are living. Those who reject scriptures, shurti virodhi and sant virodhi, who as a nihilist negates all scriptures and all saintly people is a dead person. He disclaimed being a vishva sant because sant tatva needs a prolonged and difficult ordeal. To be a sant is not easy. You have to pay a very, very heavy price of saadhana to be a sant. A hedonist, tanu poshak, a person devoted only to physical pleasures and passions, who has no glimpse of superior or higher sight of life, is a cadaver. Those who are always malicious, nindak, of all and everybody, who could not see anything good in anybody are already dead. Bapu explained that malice, ninda, and jealousy, irsha, are conjoint; they are related. Malice is spoken by tongue; jealousy is felt in the mind. Lastly, a person who is steeped in sin, pāp khani, who continuously lives a sinful life, is also a living dead.

Ravana, an embodiment of death, carried nectar, amrut, in his stomach and therefore he had a spark of divinity. He was a cheater and gambled in abducting Sita. But let us remember that in the Gita gambling is also a vibuti of bhrama and he was known as Jaya in his original life. Gita has declared Jaya also to be a vibhuti. Jayosmi vijigushinam. 

Bapu concluded the long argument by saying that Ravana has many vibhutis but Rama, of course, is a vibhu, continuing all the vibhutis. Rama represents life while Ravana is death. Rama was a life-giving force as can be seen in case of Ahalya and Shabri. Ravana needs to be awakened by Shurpanakha and Trijata.

Bapu, after analysing Ravanatva, turned to katha and resumed from yesterday. Shiva and Parvati were married, had a son, Kartikeiya. Shankar is a symbol of quietude, shantras, and is prasanna. So Parvati took this chance and requested him to narrate Ram katha. Shiva started by saying that activity, leela, of Chaitanya is spontaneous as Tulsidas calls the Universe as chidvilash. Chaitanya prevails everywhere, even in the centre of evil. Prahalad was born in the family of Hiranyakashyap and Vibhishan was a brother of Ravana. But even there are five factors leading to the birth of Rama. He narrated how earth and Gods and Brahma requested the supreme, param tatva, to help them out and Brahma enjoined on the Gods to participate in the divine programme to eradicate evil like Ravana.

Bapu then turned to Ayodhya and narrated the family life of Dasharatha and his wives. Bapu commented that the Dasharath family has a message to give to the modern world. He expressed his anguish that somehow as civilisation progresses, family life is deteriorating, is getting disrupted and is losing its charm. Marriage can be rejuvenated and revitalised by a simple remedy as seen in the family of Dasharatha. Husbands should give love to wives and wives show respect for husbands. Such a family life can provide the emergence of Rama, a solace and happiness, vishrama, to all around. Dasharatha faced one problem of not having an heir and successor and he turned to his guru for a solution. We should all turn to our gurus for seeking solutions. Vashistha advised a yagna and after it was duly performed, Kaushalya, Sumitra and Kaikeiyi became pregnant. Then, at the auspicious moment, Rama was born. Bapu extended congratulations to all and the audience broke into joyful festivities.

Today is the appearance day of Vallabhacharya jee, let us begin the katha with his sutra, which says that no one’s inner self can deny the existence of the supreme power, but its only the ego of a person that is not ready to accept it. Bapu says, “ in my personal view, I believe that no one is a born atheist (naastik), but the false pride makes a person one.”

There are three main signs of an extremely egoistic person (maha-abhimaani). Bali’s character had all the three features:

  1. Intellect is convinced of the reality of the divine power, but the ego is stubborn in denying it. A person, full of arrogance, is prone to showing off his capability without any need. He exhibits his strength to disregard the power of God.
  2. An arrogant person does not pay any heed to the advice of his well wishers. Never ignore the guidance of your sadaguru, who lives for welfare of all. He gives so many consolations and evidences about the welfare of all.
  3. An arrogant person considers others to be absolutely valueless. He thinks that others’ thoughts are trivial. In Bapu’s words, “ a person who considers others as low, is himself, the lowest. ”

There is a shloka, in which some indications of a person nearing death are mentioned. These are not to scare you or create doubts in your minds, but to make everyone careful.

“ Deep niravana gandham, suhrid vaakyam, arundhatim,
na jighananti, na shrunavanti, na pashyanti, gataayush.”

When a person cannot smell the scent of just extinguished lamp, when he/she is not able to understand the advice of well-wishers and when he/she is unable to see the Arundhati star.

This means that when a person is unable to identify the goodness of people who are extremely cooperative, his downfall becomes inevitable.

Bapu says, “ I would like to request, specially the elderly people, to keep ‘Maun’ (silence) on their birthday for the same number of hours as per the years completed. But be careful that you keep maun with a smiling face.

Religious leaders should not forcibly drag the people in their religious stream. Especially children, should not be given forceful spiritual initiation (deeksha) by the heads of any religion, let them enjoy their childhood.

A great person may be the one who seems to be the most ordinary. Therefore, never disrespect anyone.

After doing lots of efforts (saadhan) to reach your goal, when an aspirant still does not see any results, he becomes desperate and decides to leave his calling. But be careful, that particular moment of despair may be the moment of the ultimate gain. Take care in such moments and hold yourself to experience your achievement.

QuestionWhat exactly is a virtue (punya) and a vice (paap) in your personal opinion?
Bapu’s answerwhen a person has ample opportunity, capability and freedom to indulge in a vice and still he/she saves oneself from doing itthat is a true virtue. Similarly, when a person has enough strength, independence and chance to involve oneself in a virtuous deed and still he/she does not- that is an actual vice.

Remember donor is always greater than the donation. Sadaguru is genuinely greater than the Lord, as he is the one who takes us on the way to go to Him.”

The birth of Bhagwaan Ram can be experienced in one’s own inner self. The indications ‘Ram janma’ in one’s own self are as follows:

  1. When a person conditions oneself in the present (neither condemns the past, nor worries for future).
  2. When one becomes unaffected by pleasure and pain.
  3. When inner self feels pure.
  4. When one feels goodwill towards all.

Sadaguru prepares an aspirant to be capable of experiencing this state, without going anywhere, but from wherever he is.

Bapu says, “in my personal opinion, shri Ramcharitamanas is a shastra (scripture) of mysteries, it is not just a history. Only a sadaguru has an answer to all the mysteries in it. After being with it for all these years, I feel that it is extremely innate, it overtakes all the Seven Wonders of the World.

Question – what is the place of Sadaguru in the temple at home, where should we put his image?
Answer – Sadaguru’s place is in the centre of an aspirant’s life. Sadaguru lives in the heart of the aspirant and takes care of all the things in life, contrary to the indifferent God stationed in the heart. When a person has adopted a spiritual way of life (saadhana), Sadaguru definitely is more important than the Lord. He is one of his kind in the universe for the aspirant and incomparable to anyone. There can never be an alternative for sadaguru. An aspirant can place his image in the centre in his temple at home with deities, provided he is prepared for criticism from the people who are not aware of sadaguru ’s eminence in life.”

Do not entertain any such people who attack your faith. Remember that faith is precious.

If you chose to follow a spiritual way of life, you may come across people who may try to forcibly impose their worship pattern on you. Be prepared for such situations, they are bound to come in this journey. In such circumstances, don’t be aggressive but be assertive and hold on to your subject of devotion with sincerity. Don’t encourage activities of such people in order to suppress their malign intentions.

Do not get over-awed by any religious leader by big name. Don’t be in a hurry to decide your sadaguru, if you are not absolutely convinced from your soul. A shastra can be adopted as sadaguru, if an aspirant can not devote himself entirely in someone’s feet. There is only one essential condition in the devotion towards sadaguru, the aspirant has to unreservedly give up his ego and become empty from inside to absorb his grace.

If the problems of your life are sorted out in your favour according to your choice, it’s His grace. But if something happens in contrast to what you perceived, it’s His will. Accept both thankfully.

Bhagwaan Ram stood behind a tree as Sugreev went to fight with Bali. It is asked as why did He not go in front? The answer is that Bhagwaan Ram had not gone there to take part in their fight, He had gone there to give justice to both. Bhagwaan Ram waited a little long to see their conduct and saved Sugreev as he surrendered totally in his feet. Bhagwaan Ram’s stance behind a tree also depicts his presence in the most ordinary of the things. One needs an eye to see him everywhere as an omnipresent power.

Bhagwaan Ram’s stance at the time of Bali-Sugreev fight is often discussed as to why did He hide behind a tree. But if seen through the eyes of Shri Ram Charit Manas, he is not hiding but standing in the shadow of a tree. He remained in the background just to conceal his power which would have washed away the sins of Bali; and his ‘leela’ (divine design) would not have proceeded till establishing Ram rajya.

Do not try to copy the religious practices of others or get carried away by wrong influence. A person’s basic nature is his religion.

Bapu says, “It is believed that Shri Ram Charit Manas is a ‘shastra of lok dharma’ (scripture showing the ideal ways of social conduct). But I would like to draw attention that this impression is not 100% true. Many characters of overtake the ‘lok dharma’ and go beyond to reach ‘prem dharma’ (duty for divine love). For instance, Ma Sita ignores the advice of her elders and accompanies Bhagwaan Ram in the forest; Bharat jee boycotts his mother who initiates the exile of Bhagwaan Ram. ‘Lok dharma’ may be a station but ‘prem dharma’ is the destination for aspirants. Therefore, in certain situations, one has to overlook the social duties for the sake of spiritual gains, provided the discretion (vivek) attained by satsang allows.

QuestionWhy was Bali hurt in the heart by Bhagwaan Ram’s arrow?
Answer – To give Bali a chance to get his heart operated, as all the veins were blocked by excessive ego.

It is true that the principle of karma and karm phal (action and its result) does exist, but the ultimate decider is the Almighty. Therefore, he is free to alter the rules according to His will. He is an absolute self-governing power who may or may not follow the rules of humanity.

Tulsidas jee shows the path for meditation (dhyaan):

  1. Gain control over your breath.
  2. Have a hold over your mind.
  3. Make your senses free of desires.

These three steps make meditation easily possible. Meditation is an ideal spiritual path for Satyuga, but for Kaliyuga, it is only Harinaam. Though the followers should never criticize each other.

An aspirant should not be an escapist. He should bravely face the results of his actions, but at the same time he should keep praying to remain attached to the holy feet of the Lord.

If a person studies shri Ram Charit Manas with dedication and discretion, he/she can find that Tulsidas jee mentions seven types of ‘Bhakti’ (devotion):

  1. Basic bhakti as told by Bhagwaan Ram to Lakshman and Shabari jee.
  2. Nirbhar bhakti – this type is a personal choice for Tulsidas jee. An aspirant is wholly dependent on God’s grace. He/she eats, drinks, sleeps, thinks and lives on the grace on the grace of God.
  3. Anapaayani bhakti – aspirant is never satisfied with his efforts, he seeks to do more and more.
  4. Aviral bhakti – aspirant is continually calling out to the Lord, without any breaks.
  5. Ananya bhakti – aspirant’s devotion is solely focussed on one deity.
  6. Bheda bhakti – there remains a certain distance between the master and the disciple.
  7. Vimal bhakti – pure devotion without any adjectives.

At the time of death, Bali seeks devotion from Bhagwaan Ram. He does not seek salvation (mukti), but Bhagwaan Ram, in addition, grants him a place in his divine abode and gave him free choice to come to the earth if he wished.

Salvation (Moksh) is said to be of four types:

  1. Sayujya – a person gets absolutely engrossed, absorbed in God, and looses his identity; like a drop falling in ocean. For instance, Shabari jee.
  2. Salokya – a person gets to reside in the abode of Bhagwaan Ram. Bali was granted this kind of salvation.
  3. Samipya – a person get to reside around the Lord.
  4. Saroopya – a Person gets the form of God. For example- Jataayu jee.

Question – How can we take care of our karma? Can we leave all the actions- karma? How can we exhaust out our “Sanchit” karma (Karma in bank), and “Prarabdha” karma (which are yet to come)?
Bapu’s answer – No one can remain without being in action for a moment also, according to Bhagwat Gita. Action may be in the form of thoughts also.

There are several ways to deal with the cycle of karma:

  1. Accept and undergo the fruits of our karma; without adding new karma during that time.
  2. Ask for forgiveness for bad karma and don’t repeat them in future.
  3. Go through the procedure of repentance according to honest opinion from our scriptures.
  4. Calling on God from the bottom of your heart, requesting for his kindness.
  5. Chanting God’s holy name can help in breaking the bindings of karma.
  6. God’s grace.
  7. Sadaguru’s blessings, or more rightly, his love is the best way to deal with karma. There is no shelter like sadaguru’s shelter.

Moh (delusion) is the most dangerous mental disease, be careful and try to keep a check on it.

In kishkindhaa kaand, Hanuman jee was granted ‘Naam deeksha’, Sugreev got ‘kaam deeksha’ (he was assigned the work of the Lord) and Bali got ‘dhaam deeksha’ (he was sent to the abode of the Lord). Take inspiration from them according to your natural inclination and proceed further in the spiritual journey.

Hey Hari…Hey Hari…Hey Hari………….
Jai SiyaRam…