Katha Chopais

Sunahu sakha kaha kripa-nidhaana | Jehin jai hoi so syandan aana ||
Sakha dharm-maya asa rath jaakein | Jeetan kahan na katahun ripu taakein ||

Listen Friend, replied the All-Merciful, the chariot that leads one to victory is quiet another one.
My friend, he who owns such a chariot of piety shall have no enemy to conquer anywhere.

Katha Translations

Welcome to all for satsang in this city, located close to Ma Ganga. We will take up the topic of ‘Manas-Dharma rath’ from Uttar kand of Shri Ram Charit Manas in this katha. It has already been discussed twice earlier years back, but there was a request for this topic here and as recently we all celebrated Gita jayanti and in Bhagwad Gita also the rath of Arjun, driven by Bhagwaan Krishna (chariot) is in highlight.

This rath is not just for war (yudh) but to make a person wise (budh). It is rath that is necessary for life as in every person, a dual between positive and negative goes on and this rath can help in dealing with the inner conflicts.

Bhagwaan Budhha said that be your own light; it is a good thought, but Sadaguru is necessary to light up the diffused light in an aspirant. If one is unable to light a lamp for himself within, then going to Sadaguru (who is fully illuminated with spirituality) would create light and provide a new direction.

Troubles are to be faced with courage, they do not go if you keep crying or cribbing about them. They are the results of your own deeds. God tries your faith by giving adversities and not to make you suffer in pain! Remember problems are just your tests, which will go with time.

In Bhagwad Gita, Bhagwaan Krishna’s discourse was in the beginning of Mahabharat, but the discourse by Bhagwaan Ram to Vibheeshan in the form of Dharma-rath is in the middle of war of Lanka. As the war progressed, one day, Vibheeshan got restless when he saw Bhagwaan Ram without any footwear and chariot to confront Raavan ( Raavanu rathi birath raghubeera | Dekhi bibheeshanu bhayau adheera ||) . Here, a question arises that in spite of surrendering in the feet of the Lord, why did Vibheeshan feel fidgety (restless)? The statement that says that Vibheeshan felt restless comes from any of the narrators of Shri Ram Charit Manas and not from Bhagwaan Ram. In fact, Bhagwaan Ram calls him ‘matidheer’ (enduring) in the conclusion of his discourse of Dahrma-rath. Therefore, for an aspirant the most important thing should be what his subject of worship thinks about him and not the views of others.

Just like the sun never goes off, it gets hidden due to rotation of earth; similarly, the God given wisdom of an individual is always there but it gets veiled by the adverse or favourable situations.

There is a difference between the anguish (vishaad) of Arjun and Vibheeshan. Arjuna got nervous due to delusion (moha), but Vibheeshan got apprehension due to extreme affection towards Bhagwaan Ram ( Adhik preeti mana bhaa sandeha | Bandi charan kaha sahit saneha ||).

There should be material development (vikaas) but not at the cost of inner peace (vishraam). Suffering may be due to many reasons as follows.

  • Raag moolak – Due to individual’s attachments, like it happened with Arjuna.
  • Dwesh moolak – Due to jealousy and hatred. Eg.- Duryodhan.
  • Abhinimesh moolak – Due to lack of knowledge.

The end of suffering cannot be experienced with outer reasons, but with the actual joy from within.

To prevent yourself from becoming restive/uneasy (adheer), take care of following.

Anukool samaya – Choose a convenient time for every work. Even in the case of daily pooja, be flexible and choose a suitable time according to your practical circumstances. There is no time-table to remember God, so choose an appropriate time when your mind is energetic and healthy.

Anukool samajh – Appropriate knowledge should be there according to age.

Anukool saadhan – Choose the appropriate method of worship according to your personal inclination and natural choice.

Anukool sahaayak – One should such a company of people who help you in maintaining the inner peace.

Anukool sahan-sheelta – Keep appropriate patience. Involve yourself in endeavours that are in your capacity. Don’t go overboard with your enthusiasm and understand your limitations.

Anukool uplabdhiyan – Keep appropriate number of material goods around you. Do not collect things unnecessarily without requirement.

Adhik preeti” (extreme fondness) is naturally existent in three relationships:

  • Parents and kids – It is there upto an extent, but with the passage of time, age brings limitations in it.
  • Friends – Friendship retains fondness provided no selfish interests come in the way.
  • Sadaguru-shishya – Remains eternal if both are faithful.

Pain and pleasure are not happenings but the reactions of a person towards any happenings. It depends on an individual to take out the positive or negative meaning from any happening.

Ram naam is the essence of all spiritual efforts. The spiritual journey should move on the tracks of thought (vichaar) and faith (vishwaas).

Bapu says, “I would request the male members of family to understand and bear the pains of hardships and then make everyone happy without cribbing. Females are a bit tender so they should take care of them.”

Dharma-rath of Shri Ram Charit Manas came in the middle of the Lanka war and not in some sage’s ashram. This means that there is no need of a specific place for realization; it can happen anywhere provided the aspirant is eager and is mentally receptive. Change of place is not required; change of mind is required to attain realization.

Actually, the war is not between Bhagwaan Ram and Raavan but between the forces of love (neh) and delusion (moh). Raavan rides on the chariot of delusion (Adharma-rath) and Bhagwaan Ram prefers love (Dharma-rath).

There are several social sins according to Gandhi jee. Some of them are listed below:

  • Taking away someone else’s money without doing any efforts.
  • Science without sensitivity – Science produces Yantra (instruments), but spirituality produces Mantra. Vinoba jee said that science produces three types of instruments/yantra- ‘Sanhaarak’- destructive like bombs.
  • Samaya-saadha – time saving like aeroplane, telephone etc.
  • Utpaadak – productive.
  • Preaching without practice.
  • Politics without morals.
  • Business without honesty.
  • Worshipping without respect.

Bapu says, “I want to add two in this list.”

  • Farming without hard work.
  • Saadhuta (righteousness) without truth.

You can see God in three ways:

  1. Paarivaarik paramatma – see in the people around you, this way quarrels will automatically stop.
  2. Praakritik paramatma – see in the nature and its creation around you. Try to cooperate with nature as struggling with it will not help in any way.
  3. See within yourself.

Never ever think that God’s grace is bestowed upon me because I deserve it. It is not due to an individual’s eligibility, but due to God’s benevolent nature that one feels His grace. His nature compels Him to bestow grace on all.

Bapu says, “ In the times of struggle, try and remember this Dharma-rath. I have faith that it will help you come through troubles. Recite with faith, it will inspire you to move towards right direction.”

QuestionHow do we increase love in life?
Bapu’s answer – It will increase with humbleness (vinay) and it is evident in a person’s speech. Mannerly behaviour (sheel) increases fondness and it shows through eyes. Love also reciprocates love.

Raavan’s rath is of adharma (wickedness) is visible & but Dharma-rath of Bhagwaan Ram is not visible. This connotes that dhrama need not be seen (sthool) outwardly; it is actually inside a person (sookshma). It is in the roots, so its not seen sometimes. The symbols of dharma are outer but its essence resides inside the aspirant. The incidents of the storyline of Ram katha may seem happenings, but they convey perceptive meanings.

Vyas jee had said that lethargy is equivalent to being dead. But Bapu says, “I want to add three more sutras in this context:

  • Pradarshan – Exhibiting yourself by copying others is like killing your own soul. Retain the nature that lies within; do not ape others.
  • Paraadheenata – Lack of freedom is like being a dead body as you are dependent on others.
  • Patit vritti – Sinful mentality.

QuestionYou say that there is no system in the supreme power. How is it possible as there is supposed to be a divine system that takes care of all creation?
Bapu’s answerYes, it is absolutely true that the supreme power is beyond any kind of arrangement. Actually, the system applies to nature, which works according to time and a defined mode. But, the supreme power is not bound by any system or any set of rules. The defined principles may be of scriptures, sects or law but the Almighty does not have any set principles. The ultimate divine power is free of limitations. A creature requires ears to listen, mouth to speak and taste, hands to work, feet to walk, eyes to see; but the supreme power does everything without any of these; it is beyond any of these requirements. Like a garden has a boundary, it has a set of plants and it requires maintenance. But a jungle is not bound in any kind of arrangement.

QuestionWhy do you say “Sadaguru bhagwaan ki jai.” Are you bhagwaan?
Bapu’s answer – “I say ‘Jai’ for my Sadaguru (my Dadajee), it is up to you to say the same or not; its your choice! You can also remember your respective Sadaguru when you say jai with me. I’m not bhagwaan, but bhagwaan is in me. Similarly, Bhagwaan is in you too, but you are not bhagwaan. Bhagwaan is everywhere, an individual needs to feel him. Hemendracharya defines bhagwaan is with certain qualities in the following way:

Bha – Relates to Bhakti. One who is full of devotion
Ga – Free of ‘garv’ (pride)
Wa – Whose speech is full of humbleness (vaani mein vivek).
Na – Who is not pessimistic (nakaaratmak na ho).

Let us start with the parts of Dharma-rath. Tulsidas jee says that the two wheels of Dharma-rath are bravery and patience.

sauraj dheeraj tehi rath chaaka | – A person should have a blend of bravery that is not hurting to others and patience that helps in maintaining mental balance. Valor is handicap without patience. A person may be daring but if he is not able to keep patience in the ups and downs of life, then he is incomplete. Patience actually means to behave in accordance with the demands of circumstances.

satya seel driddh dhwajaa pataka || – Truth is the flag of Dharma-rath; it is an identification of a person. The various flaps are different kinds of manners that decorate a person. How , what, when and where to speak; what and what not to see; How and what to eat; How and where to sit etc.. One of the main sheel is minding your own things, do not intefere in everything.

In a book called ‘Bhoj Prabandh’, it is said that any work is accomplished by purity of spirit and not by instruments. Bhagwaan Ram used minimal instruments but accomplished himself wherever he went.

Yesterday, we saw that the wheels of Dharma-rath are bravery and patience, but as opposed to this the wheels of adharma rath are fear (bhaya) and impatience (adhairya). Raavan was supposed to be very strong but it was only outwardly. When he went to abduct ma Sita in Panchvati, he feared like a dog. A wicked person does not have much patience, he becomes perplexed by petty things also. Patience can only come with total surrender in feet of the Lord. The flag of adharma rath is untruth (asatya) and the flaps are various types of indecencies (asabhyata) in behaviour. Bapu says, “I would like the youth to understand the viewpoints of elders and remain cordial with them. Don’t create conflicts in family.”

Now, let us start with the next chaupai of Dharma-rath

Bal bibek dama par-hit ghorey | Chhama kripa samata raju jorey ||

Tulsidas jee discusses the four horses and their halters of Dharma-rath. The most important parts of any horse are its four legs and its two eyes. Let us discuss the four horses.

Bal – The first horse denotes strength. The four legs of strength are the strengths of intellect (budhhi), faith (shradhha), dispassion (vairaagya) and resolution (sankalp). Intellect and faith are different sides of the same coin. When a person’s energy turns outwardly, it is called intellect, but when it goes reverse within, it is called faith. Dispassion provides strength to dharma and it becomes stable with fervent resolution.

The two eyes of Bal horse are neeti and reeti – Strength should be used at the right place and in the right way.

Bibek – The second horse is understanding/wisdom. The four types of understandings are classified as laukik (apt behaviour in practical life and relationships), alaukik (appropriate conduct with realized souls like saints, fakirs etc), aatmaa (to remain conscious of the fact that this body is just a cover of the soul, soul is indifferent. One who maintains this consciousness does not feel any bodily pain) and brahmaa (understanding that the supreme power is beyond any arrangement).

The two eyes of the horse of bibek are samata and mamata – one should sustain equality in mind for all but attachment for those to whom you are responsible.

Dama Third horse denotes Control. The four legs signify the four Parts – mana, budhhi, chitta and ahankaar. An aspirant should have control over the four but the two eyes of horse of Dama are nyaayi and sthaayi – teach that the domination should be just and lasting. Too much or too little control is not helpful; it should be in the right proportion.

ParhitThe fourth horse denotes to do welfare of others by money or by feelings. The four legs of this horse are sadbhaav poorna (one should serve others with no self interests involved), sanmaan poorvak (with due respect for the needy), samabhaav poorvak (with equal feelings for all) and swabhaav anukool (in accordance with the nature of the person).

The two eyes of Parhit horse are shakti and bhakti – Do good for others according to your capacity and build a mentality of devotion for the Lord in the form of service to the needy.

Three halters control the four horses of Dharma-rath:

  1. Chhama kripa samata raju jorey | – a person who follows dharma should be able to forgive others (chhamaa).
  2. In the process of maintaining dharma, control over vices takes place with the grace of God (kripa).
  3. Dharma means taking care of others as much as yourself, but one should maintain equality of mind (samata) in this process.

An incident can be said as great where there is amalgamation of following five elements:

  • Paatra – where the main character is significant. In Bhagwad Gita, Arjun was the main listener, who provoked Bhagwaan Krishna to give an inspirational discourse. In Dharma-rath, Vibheeshan becomes the listener of Bhagwaan Ram.
  • Prasang – No other scripture speaks of equality of all dharma as Bhagwad Gita and that too in the middle of the war place. In Shri Ram Charit Manas, Dharma-rath is an auspicious element in the war of Lanka.
  • Prashna – The questions of Arjun in Bhagwad Gita and Parikshit in Shrimad Bhagwat were such that the answers provided inspiration for whole mankind. In Dharma-rath, Vibheeshan only expressed his apprehension in one line-‘ Naath na rath nahin tana pada-traana | Kehi bidhi jitab beer balwaana ||’ and it led to Bhagwaan Ram’s discourse.
  • Aarambh – Arjun’s perplexed state in Mahabharat and Vibheeshan’s concern for Bhagwaan Ram led to Bhagwad Gita and Dharma-rath.
  • Parinaam – In Bhagwad Gita, the conclusion was in the form of victory of dharma over adharma. In Dharma-rath, Vibheeshan was full of gratitude saying-‘ Ehi mis mohi upadesehu ram kripa sukh punj’.

Thus, both the discourses by Bhagwaan Krishna and Bhagwaan Ram can be rightly defined as momentous happenings.

Yesterday, we discussed the halters and the four horses of Dharma-rath. Let us see the halters and four horses of adharma rath. These horses do not take the person anywhere as they have no legs and no eyes.

  1. Chhal (deception) – Duryodhan uses deceit full tricks to lure Bhagwaan Krishna to join his side.
  2. Avivek (irrational) – Wicked people show that they are mannerly, but they have evil intentions.
  3. Hum/ahankaar (egoistic) – Adharma pushes a person to credit for everything good.
  4. Par-peeda – A heinous person would find pleasure in hurting others. Do not sow pain, do not give pain abut when it comes to you do not try to run away from it.

The three halters of the above horses of adharma rath are:

  1. Pratishodhe (revenge) – People on the path of devotion should make it a practice to forgive others. Taking revenge is abstaining from the devotional path.
  2. Katthorata (harshness) – wicked people are stone hearted; they remain unmoved by anything. Aspirants should not remain stubborn but try to be compassionate with others.
  3. Mamata (attachments) – Adharma breeds blind attachment to several things due to selfish interests.

Intellect gets corrupt by three main reasons:

  1. Bad company – According to Jainism, don’t be in the companyof such people who spend too much time in sleeping, eating and talking. Parents who complain that the company spoils their children, should take care that they present an ideal example to kids by their own behaviour too. Stop the senses when there’s a chance of attraction; use the intellect at such times.
  2. Misunderstandings (bhraanti) corrupt the intellect.
  3. Surrendering at the wrong place can corrupt the intellect.

Let us see the next chaupai of Dharma-rath

Ees bhajanu saarathi sujaana |

In the times of Upanishads, intellect used to be the saarathi (charioteer) of a person following dharma. In Dwaapar yuga, Bhagwaan Krishna took the halters of Dharma-rath in his hands and took care of Arjun’s rath. But Tulsidas jee says that in Kaliyuga, only the bhajan (devotion) of the Lord can take the Dharma-rath in the right direction. It will control the rath with the halter of ‘Mala’ (rosary). Japa/mala would save the aspirant from the attack of vices. Bhajan can be in many forms like amending your behaviour, abandoning vices etc.

Birati charm santoshe kripaana ||

According to Vinoba jee, Hindu referred to a person who got hurt by seeing the violence on others (Hin=hinsa: du=dil dubhe). Thus, an aspirant should never think of hurting others, but he has to have a protection to save himself from the criticism of society. Dispassion/vairaagya saves him from any such attack. It also means that dispassion should be like a skin of the person and not just for outer show. It should become apart of existence for an aspirant. ‘Satisfaction/santoshe’ is the kripaan, a two-sided sharp weapon, which helps in destroying the vices that attack closely.

Ways of attaining mental peace:

  • Kaamana na kare – Do not wish for material things. Do efforts, but don’t get obsessed with them.
  • Spriha na kare – Don’t get too attached to a thing. Don’t get affected if it goes away.
  • Mamata na kare – Don’t condemn if it goes away.
  • Ahankaar na kare – Don’t become proud if you are able to leave it without problem.

Question – In the chaupai ‘ Ees bhajanu saarathi sujaana’, why is the word ‘sujaana’ used for bhajan?
Bapu’s answer – Originally, the word ‘Ees’ only applied to Bhagwaan Shankar and he is called sujaan by Tulsidas jee in Shri Ram Charit Manas- “ Hari ichchha bhaavi balwaana | Hridaya bichaarat sambhu sujaana” and “Dekhi su-avasar prabhu pahin aayau sambhu sujaan”.

Hari bhajan should be done with right energy; it should not be life-less. Hari bhajan is not a matter of destiny, it is up to and individual to involve oneself in it or not. It is true that it happens with God’s grace and God’s grace is on everyone. Bhajan would be full of life if an aspirant has 7 types of nishttha (faith in some one/allegiance). They are as follows.

Bapu says, ‘This is my nishttha saptak’.

  1. Guru nishttha – Faithfulness towards Sadaguru is very important as he controls the ups and downs of the spiritual journey for the aspirant. Sadaguru’s power of grace for aspirant.
  2. Granth nishttha – Stick to one granth (Scripture), whichever appeals to your heart and does not create prejudices in the mind.
  3. Mantra nishttha – Faithfulness to a mantra may be in the form of chanting one mantra or may be in the form of following one particular thought.
  4. Ishta nishttha – Keep faith in one deity but at the same time do not disrespect others’ subject of worship.
  5. Satya nishttha – Faith should be absolute and in other sense, practice of truth should be total i.e. in thought, speech and actions.
  6. Prem nishttha – Spiritual path is only for those who have faith in the thought of love towards all creation.. In this path, when the tears roll down, faith rises higher and grows for better.
  7. Aatma nishttha – Awareness of soul.

Let us see some aspects of adharma rath of Raavan. The saarathi (charioteer) of his rath is kumant (as opposed to Sumant of Ayodhya) denoting corrupt mentality. Raavan admits that he cannot do bhajan -‘ Hoihi bhajanu na taamas deha | Mana kram bachan mantra driddh eha ||’ . A wicked person might worship with rituals but there’s no devotion in it.

The protection of adharma is ‘aasakti’ (obsession). Strong attachments protect wickedness. Raavan’s weapon ‘kripaan’ was in the form of discontent.

Now, let us take the next chaupai of Dharma-rath.

“Daan parasu budhhi sakti prachanda”

Daan (charity) is an axe for the rider of Dharma-rath. It is such a weapon that works on the spot. When you donate somewhere, you can see the results instantly most of the times. For example- if you give food, you can see the satisfaction when one eats it. Everybody should give something everyday- not necessarily money but in the form of kind words, sound advice or even a smile. Give according to the necessity of the needy.

Daan (Charity) can be of various types:

Vastra daan – Giving clothes is sometimes more important that food also as the clothes protect a person’s prestige. In Shri Ram Charit Manas, Ma Ansuya gives clothes to Jaanaki jee- ‘ Dibya basan bhooshan pahiraaye | Jey nit nootan amal suhaaye|’. Don’t hide anything with deceit full a purpose from anybody is also a kind of vastra daan.

Ann daan – Food should be donated with due respect. Ma Annpoorna is the provider of food for all.

Vidya daan – Encourage and help kids to study and prosper. Gurujans like Vishwamitra jee are the people who grant knowledge.
Abhaya daan – Grant fearlessness to people around you. Bhagwaan Ram makes Sugreev free of fear.
Kshama daan – Make it a habit of forgiving others. Ma Jaanaki forgives Jayant in Aranya kand inspite of his mis behaviour.
Bhakti daan – Saints grant the boon of devotion to aspirants.

Bapu says, “We will take the next phrase of the chaupai tomorrow. And if God wills, we would continue with Dharma-rath in the next katha in Bangalore as I don’t want to rush with the chaupais.”

Question – Tulsidas jee mentions the horses and their halters in the chaupai- “Bal bibek dama par-hit ghorey | Chhama kripa samata raju jorey ||”. Which halters are used for which horse?
Bapu’s answer – All the three halters can be used for all the four horses and also can be used in different permutations and combinations according to the nature of the aspirant.

The first horse of strength (bal) is held with the halter of forgiveness (chhama). The strong should be able to forgive others and everybody should forgive the weak.

The second horse of wisdom (vivek) is held with God’s grace(kripa). An Aspirant should always think that my wisdom is only due to grace of God. Tulsidas jee says, “Binu satsang bibek na hoi | Ram kripa binu sulabh na soi ||”.

The third horse of control (dama) is also held with halter of God’s Grace as it is not easy for any aspirant to control his senses on his own; it the Lord’s grace that helps in sustaining the control -“ Yaha guna saadhan tein nahin hoi | Tumhari kripa paav koi koi||”. If control comes with grace it would be dignified, but if it comes with force, it might be perverted.

The fourth horse of doing welfare of others (parhit) should be held with sense of equality (samata). Welfare activities should be done without any discrimination. Serve the religious leaders but at the same time take care of your servants and helpers. Respect your family members as much as you respect outsiders.

Question – Can Hanuman jee really fly?
Bapu’s answer – Yes, he definitely can. It is actually a science, but may not be possible for all. Like a bird flies, an aeroplane flies as it is made lighter than air by certain machines. Similarly, when an aspirant accomplishes special yogic kriyas, he can fly too.

The more shishya is transparent (paar-darshak), the more he can attain from a Sadaguru’s (path-darshak) guidance.

Axe of adharma rath is Lootana, chheenna (to steal/rob or to capture by force). The rider of adharma rath protects himself by strong attachments (aasakti) and fights with a kripaan of greediness (trishna/kripanata).

Question – how much bhajan should a person do?
Bapu’s answer – The amount of time one spends in a day for eating food, equal time should be spent for bhajan. If you spend an average of an hour per day for breakfast, lunch, dinner etc., then spend an a day for bhajan.

Parents should take care that the child does not fall into bad company; otherwise it will corrupt the impressionable intellect of the child. They need to take mental care more than physical care of a child.

Shastra cannot be understood by reading many books (Pustak) nor by studying the psychology people (mastak) but only when a Sadaguru knocks (dastak) at your heart with his grace.

Until one stations him in truth, he/she is not able to sustain the ups and downs of life. In the cycle of existence. An aspirant should prepare himself for every kind of situation. This preparation can be done with the help of Sadaguru’s grace and your own bhajan. In Bhagwad Gita, Hanuman jee sits in the flag, denoting truth/satya, so victory or defeat does not affect him. But, in the war of Lanka (where there is a need of circumstance), he becomes active. Truth should come into action when required.

The following type of people cannot experience the actual pleasure of life:

  • A jealous person burns himself within and invites stress for himself. Everyone should check himself.
  • A hateful person just cannot see and feel happiness around.
  • A person who never gets satisfied is always unhappy.
  • An angry person affects himself the most; his anger may or may not affect the other.
  • A person who is dependent on others cannot be free to choose his wish of happiness. If an individual is dependent on some instruments to find joy, he will lose happiness in the absence of those.

Let us take the chaupai of Dharma-rath -“ Daan parasu budhhi sakti prachanda|”

Intellect is an powerful part of existence; it can work both ways. On one hand, it makes one aware and on the other hand, it can also make unconscious of reality if wrong ways influence it.

According to SaamVeda, an aspirant can attain immense power through following:

‘Somam anu aarabha mahe’ – Follow the serenity of moon as it is a force in itself. Calmness in a person’s nature is a quality that makes his personality weighty.

‘Raajaam anu aarabha mahe’- Follow a person whom you can look up to.

‘Varunam anu aarabha mahe’- Follow the water body. It inspires the aspirant to live with equality and large-heartedness.

‘Agnim anu aarabha mahe’ – Fire a strong element as it burns waste, cooks food, provides light etc.

‘Aadityam anu aarabha mahe’ – Bhagwaan Surya grants glow of personality (tejasvita).

‘Vishnum anu aarabha mahe’ – Bhagwaan Vishnu inspires all to be open minded and not to get affected by the wealth.

‘Brahma anu aarabha mahe’- The creator shall be worshipped.

‘Brihaspatim anu aarabha mahe’ – Salute to the dev-guru. And in the other sense, bow to your Sadaguru.

It might seem difficult to follow all the above, so Shri Ram Charit Manas makes it easy for aspirants as it propagates that all these elements are present in “Ram naam”. Hari naam shall fill you up with a power that will prove to be constructive for the mankind and will lead to spiritual realization.

We would continue the rest of the part of this chaupai “ Daan parasu budhhi sakti prachanda| Bara bigyaan katthin kodanda ||” and the following chaupais of Dharma-rath in Bangalore (next katha), if God wills!!

“Haraye namah..Haraye namah..Haraye namah..”