KATHA TRANSLATIONS

Please note that translations for kathas have been provided for those that are available. The main chaupai for each katha with its meaning has been included.

Ayodhaya Kaand – Doha 324
Nandi-gaanv kari paran-kuteera | Keenha nivaasu dharam dhur dheera||
Jataa-joot sira munipat dhaari | Mahi khani kus saanthari sanvaari ||

Bharat, a staunch upholder of righteousness, erected a hut of leaves at Nandigram and took up his abode their.
With the hair tied together in a knot at the top of his head and clad in hermit’s robes, he dug the earth low and spread thereon a kusa grass.

Bharat jee’s character is very vast and full of depth.

Bharat jee’s personality is a multi-faceted one. He is a personification of several spiritual qualities.

Prem moorti – He is an epitome of love. When a person frees himself totally from hatred (dwesh) towards others, he can experience true form of love. Love should be free from domination.
Vivek moorti – Love is incomplete if it is not complemented by appropriate understanding.
Tapo moorti – Inspite of getting the crown of Ayodhya, he lived in extreme penance.
Tyaag moorti – He renounced every luxury with ease.
Seva moorti – He took care of his duties with sincerity.
Japa moorti – His every breath contained the holy name of Bhagwaan Ram.
Vairaagya moorti – His detachment was uncomparable.
Maun moorti – His speech was very balanced. He only spoke when there was a need.
An aspirant’s faith can be guarded by the thoughts given by Sadaguru. We don’t serve sadaguru, but he takes care of us, this is his service in true sense.
Sadaguru’s touch in following ways (touch may not be literal, but may be through his eyes or in his heart) helps a lot in an aspirant’s spiritual progress.

If sadaguru touches the feet of an aspirant, the conduct of the aspirant changes for better and eventually becomes perfect.
If sadaguru touches the eyes, the aspirant gains a unique vision.
If Sadaguru touches the face, the aspirant’s speech becomes controlled. His silence conveys meanings and words convey silence.
If sadaguru touches the stomach, the aspirant becomes able in digesting any kind of situation in his life.
In Bapu’s words, “Ideally, a person’s childhood should be spent in the care of maata (mother), middle life should be spent in the care of a mahatma (a virtuous guide) and later life in the care of paramaatma (God).”

Bapu says, “ Today is the new year according to the Hindi calendar, make a resolution that I will only see a person’s plus points and totally ignore the weak points”

There is a way to study yourself. Whenever you see a person, note the first spontaneous thought that comes to your mind – That is you. Analyze and judge yourself by your spontaneous natural reactions.
Bharat jee’s love is absolute in the feet of Bhagwaan Ram. Five features distinguish this kind of love.
Atoot – Continual love without any breaks.
Akhoot – Love that grows forever.
Aloot – Love that cannot be conquered by anyone.
Ajhootth – True love.
Agut – Love that is beyond boundaries, it is universal.
Bapu says, “ I would like to make it very clear that I am not bounded by any group or any faction. There is no group in my name and I am not attached to anyone except my ShriRamcharitmanas. So, please don’t trust anyone who quotes my name in their group”

If you don’t get a satisfactory answer from your sadaguru, then understand that may be its not the right time or my eligibility (paatrata) is still not up to the mark. Wait for his reply. But if there is no problem in eligibility and still the answer is not convincing enough, then it is the responsibility of Sadaguru about the matter.

Question – when I spend time in Bhajan (worship), I’m free of negative thoughts but when I indulge in my chores, I’m surrounded by negative thoughts. What do I do?
Answer – you have been 50% successful, which is a good sign! To be totally free of negative thoughts, do your chores with such a mentality that performing them is also a form of Bhajan. Spiritual journey involves a lot of patience, so keep trying.

Question – There is a chaupai in Shri Ram Charit Manas – “Japahin naamu jana aarat bhaari | Mitahin kusankat hohin sukhaari”. It is mentioned that chanting of God’s name can free a person from kusankat (bad trouble). So, is there a susankat (good trouble) also?
Answer – Yes, troubles can be of different kinds. For instance, there is some disease in your body; it is called a kusankat. Then you take refuge in the feet of the Lord and hold on to His holy name as the last resort and you get cured of the disease due to His grace. But after getting cured you forget the God’s grace and leave the chanting of His name, then that is called a susankat. Susankat can be experienced, when a person fails to remember God.

Bharat jee’s devotion towards Bhagwaan Ram was not so openly visible, still it had a lot of depth. If you are devoted towards a beloved, try to hide it from the world. Love will grow more if it is guarded from the world. Bharat jee’s love towards Bhagwaan Ram was ultimate. He never kept his choice, never did he ask for any favours (God’s will was his will) and never did he complain about anything.
Bharat jee’s character can be looked at in three major parts.
First is the early life in Ayodhya. Childhood, marriage and later the ceremonies after Dasarath jee’s demise and the meetings with Vashishttha jee etc. Second is the role in Chitrakoot, where he goes to meet Bhagwaan Ram. Third part of Bharat jee’s character is his life in Nandigram. He stayed in Nandigram like a sage, but at the same time took care of people in Ayodhya. We can take inspiration from his life in Nandigram. We cannot and should not copy him, but we can try to follow his ‘vritti’ or inclinations of life. Below mentioned are certain features of his life, by which we can take inspiration and try to follow his footsteps in the spiritual journey.
Bharat jee had ‘Jataa’ or a cluster of grown hair on his head. – An aspirant’s ‘jataa’ can be in the form of recognition of every given situation as the grace of God. Bharat jee’s ‘muni pata’ (dress of a sage) inspires us to live a life free of hypocrisy. Bharat jee used to sit in the pit dug in the ground. – An aspirant should try to make a vacuum with the help of Satsang and get rid of all the vices.Bharat jee used the bedding of ‘kusa’ (a shrub). – By this, it can be learnt that an aspirant should try to do every activity meticulously (extreme care/perfection), as ‘kusa’ denotes ‘kusalata’ or perfection.
In the chaupai- “Asan basan baasan brat nema | Karat katthin rishi dharam saprema”, his life’s other characters are also indicated, they are as follows. ‘Asan’ (His food was only fruits)- Aspirants should gracefully digest the fruits of their deeds (karma) without complaining. It may be success or failure, accept it with happiness. ‘Basan’ (He wore clothes like a sage)- Aspirants’ attire should be such that it should neither pollute his own mind and neither the mind of others around. ‘Baasan’ (He ate in wooden container)- Aspirants’ conduct should be such that he becomes a subject of everybody’s affection. He should be able to contain acclaim without being proud. ‘Vrat’ (He observed certain fasting)- Fasts should be kept with devotion and not just as rituals. Aspirants should take a vow of speaking truth, keeping silence (maun). Make a resolution that we would distribute love and smile to everyone. ‘Nema’ (He followed the principle of divine love)- Bapu says, “My sadaguru gave me 5 principles, I would like to share them here.
1. Always speak truth, but do not speak truth harshly.
2. Study Ramayana and Bhagwad Gita everyday.
3. Be very careful of ego or arrogance.
4. Never indulge in scorn or jealousy.
5. Try to observe silence (maun) and chant Harinaam as much as possible.”
Bapu says, “ I don’t really expect but would like to request listeners of katha to try and develop certain qualities.

Bal-vivek – Don’t try to attend each and every katha at the cost of your duties. Never neglect your personal responsibilities.
Sthal-vivek- Listener and speaker should maintain the decorum of the place.
Pal-vivek – Listener should be extremely attentive, he should not become careless even for a fraction of second. Every sutra should be listened to with concentration.
Phal-vivek – A listener should come with the only aspiration to develop his devotion towards the Lord.
Mal-vivek – A listener should recognize his faults and make sincere efforts to be free of them.”
Wahe guru..Wahe guru..Wahe guru…

Tyaag (renunciation) can mainly be due to the reasons mentioned below.
Mooddhata (ignorance). Upeksha (contempt). Virodhe (discord). Vairaagya (asceticism).
Out of the above four, it would be best if a person renounces the world due to the feeling of dispassion or vairaagya. The amount of things that a person gives up is not so important, but the intention behind giving up is important.

There are certain elements that create disorder in a person’s life. But if they are controlled, they cannot do many harms. They are discussed as follows:

If greed (of money, prestigious posts, material goods etc.) is destroyed, then wishes would come under control. The only want in life would be of Satsang. If anger is killed, then violence can be curbed. Tendency of violence can be used positively to kill the faults in oneself. If desire is destroyed, then its instruments become worthless. They would not be able to create disturbance in the life.
An easy way to destroy the above three is to chant Harinaam with love.

Mind (mana) is capable of getting totally absorbed (magan) in the Lord, but it becomes restless (chanchal) due to following reasons:

If a person is suffering from any disease, his mind becomes restless. If a person is only used to acclamation and suddenly if he has to face criticism of people, his mind gets disturbed. If circumstances do not take a wanted shape, the mind becomes perplexed. The mind loses peace when doubt enters, it may be however small though. Intellect should not lose faith in order to keep the mind stable. Take out some exclusive time daily to cajole (gentle urging especially in the face of reluctance) your mind so that it remains in a positive state. Don’t fight with it to control it forcefully.
To experience true freedom, Tulsidas jee indicates four ways in Vinay patrika.

Try to be free of bias and prejudices. Try to remain satisfied and be careful of excessive wants. Try to keep your thoughts as pure as possible. Be in constant touch with your Master.
Bapu says, “In my viewpoint, katha listeners are more liable. Responsibility to improve their conduct with others and to behave with love with all, lies with them. People coming in Satsang should shoulder this responsibility with sincerity.”

Due to number of transmission problems today only a brief update
Bapu says, “ first of all, I want to congratulate the Indian cricket team for their outstanding performance. My best wishes to the Indian captain and the entire team. I also appreciate the sporty spirit of the host country….Rashtra devo bhav….”
Tulsidas jee says that Bharat jee is the subject of Bhagwaan Ram’s love. Taking inspiration from him, we should also think that how do we become eligible for God’s affection. There are certain factors that can help us to become eligible.

Dil (Heart) – One has to have a heart, not just as an organ to pump the blood, but it should be a place full of love for all. Sheel (Modesty) – One has to be genuinely modest. Bal (Strength) – One has to be have strength of unbending patience to maintain faith, even if the beloved becomes indifferent. It is commonly seen that we pray a lot but we are unable to wait patiently for Him. devotion has to be so concentrated that it grows every moment. To contain God’s affection or to become a ‘paatra’ of his love (like a vessel contains nectar), one has to be free of loopholes of hypocrisy and deceit and dirt of censure and jealousy. The paatra has to be deep enough in order to be full of grace.
According to a Jain saint, a person should take refuge in the feet of the one possessing following qualities:

1. Endless compassion.
2. Comprehensive knowledge.
3. Countless virtues.
4. Free of any bindings.
5. A Master of all.

Raja Ram Ram Ram, SitaRam Ram Ram…..

Ram katha has two qualities. Firstly, it is “laayak” or capable. It has capability to change a person’s life for better. Secondly, it is “daayak” or provider. It is not miser; it showers sutras for all.
In Bapu’s words, “I cannot understand that how do people, coming in satsang, fight with each other. I would declare such people as insane. I really don’t understand where does there modesty (sheel), their sutras etc go..”
A Zen sect saint was once asked that what is the essence of religion? He thought and replied that it can be said in five words, then again thought and said that three words can convey the essence of religion but stopped again before disclosing the final answer. He concluded and at last said that just one word is enough. People asked him what was that word, he said you’ll find it in ‘You’. Similarly, if seen in Shri Ram Charit Manas, five words can be listed as essentials:

1. Ram.
2. Satya.
3. Dharma.
4. Tapa.
5. Prem.

But the most vital from the above five is “Prem”. If Prem is present, all the other four will follow. This one comprises of the rest four.

Bharat jee’s love towards Bhagwaan Ram was free of despair. Even in the absence of his beloved, his love grew every day. His mind was never in a depressed state. If devotion is ardent enough, then an aspirant can find joy in japa (chanting), fasting (vrat) etc. Continual remembrance of the Lord is most important.

Every ritual of worship (pooja), however short, should be full of fondness towards the almighty. A pooja without love may just be a formality. In fact, every activity done with love becomes worship.

Bapu says, “live life with mohabbat (love) and not with majboori (compulsion)”

Question – why do you normally remain silent, when away from ‘Vyas-peetth’?
Bapu’s answer – Words are synonyms of God according to the Upanishads. They should not be used carelessly, save them as much as possible. I request katha listeners also to practice maun (silence) once a week or fortnight or as per your convenience. It saves a lot of positive energy. There is a strength in remaining silent. Speaking only in necessary circumstances is also a kind of ‘maun’.
Ralph Waldo Emerson was once asked that whom would you define as truly great? He replied that following qualities make a person genuinely great, even if he is not recognized by the society:

A person who loves children and children also reciprocate his love in an equal manner. A person whose nature is applauded by the learned people of the society. A person who is declared great by the section of authentic critics.
A person who gives respect to his ally, who has actually betrayed him. A person who maintains his discretionary understanding and helps the society to be free of misconceptions. A person who knows and enjoys poetry, literature and art in real sense. A person who is never forgotten by the society even after his demise.
There are mainly four aspects of an individual, if they are dealt with proper insight they become tools of a successful lifetime. They should be given importance (mahatva), but should not be allowed to become obsessions (mamatva):

Dhrama (Religion) – is important to a person but one should be careful that he does not become fanatic about it.
Arth (Wealth) – it is accepted that money is important, but it is more important that one remains careful about checking the greed for it.
Kaam (Desires) – it is important to continue the system of mankind. But it should not become the only motto of life.
Moksha (Salvation) – it is a great state, but do not worry too much about it. Just keep doing Satsang.
A person who is aware of attachments and remains appropriately aloof from the above four, he is a Saadhu.

While remembering the almighty, when each cell of the body experiences joy of His presence in the heart, eyes overflow with tears and the tongue cannot do without chanting His name, an aspirant should understand that this state is somewhat similar to Bharat jee’s state in Nandigram.

Bharat jee is a Saadhu. It means that he is a ‘Sanyasi’ (a sage) as well as a ‘Bhikshuk’ (a monk). Lets start today’s katha with the sutras of Niravana upanishad and offer salutations to Bharat jee and try to take inspiration with the help of these.
Niraalamb peetthah – Bharat jee’s sole refuge was towards the “paaduka” given by Bhagwaan Ram. His faith was entirely focussed and he did not look anywhere else for any support. One should cooperate with others, but should not depend on anyone else except your subject of worship. A person should serve people according to one’s capacity without depending on others.

Sanyog deeksha – Bharat jee was in constant union with Bhagwaan Ram. Unbroken alliance with the supreme auspicious element (shubh tatva) is a form of deeksha (initiation ceremony). If an aspirant is miles away, but he feels united with the master, it is an eternal alliance that is free from the grief of separation. This kind of alliance becomes successful when Sadaguru gets attached to the shishya.

Viyogo-padeshah – Bharat jee’s devotion was unscathed by the splendour of Ayodhya. Keeping unnecessary luxuries at bay can prove to be an instrument of attaching oneself with the divine. Distance from excessive materialistic goods can help an aspirant to keep his mind stable and healthy and can further lead to spiritual development.

Deeksha santosh paavanam cha – Bharat jee never experienced any kind of dearth in his life. If an aspirant truly allies himself with the master, he experiences total contentment. He also feels that his heart has been so purified that there is no scope of any kind of pollution.

Dwaadash aaditya avalokanamm – Bharat jee’s life is illuminated with the radiance of God’s grace. An aspirant feels the God’s glow in his life provided his surrender is sincere.
Question- why is it that Agni (fire) is chosen for doing aarti ?
Answer – Aarti is performed with the help of all the five elements of universe, not just fire. According to the actual ceremony, some fragrance is offered before aarti, that is an indication of earth element. Fire (agni) cannot exist without air element. It is performed in free space, which is aakash (sky) element and finally it ends with jal parikrama (water element).

There is a science behind the ‘Mala’ (rosary). It exists in every religion in some form or the other. An ideal mala is complete with 108 beads with a meru (a central bead). If it is not convenient to use a full mala, use the one with the number of beads whose total ends in 9, for instance- a mala of 18, 27, 63 , 72 beads. If a person uses a mala of 108 beads and chants on it 200 times a day, it comes to 21,600 chants. This number is that of a person’s breath in 24 hours. Mala is a successful instrument to call out to the Almighty.

In Bharat jee’s character, there are four prominent features:
1. “Samarpan”- He surrendered was well thought and not due to unawareness or hatred towards the world.

2. “Smaran”- He was totally immersed in the remembrance of Bhagwaan Ram. His devotion was so perpetual that even Bhagwaan Ram could not help himself from chanting Bharat jee’s name.

3. “Sanrakshan”- He was guarded by the ‘Paaduka’ given by Bhagwaan Ram in Chitrakoot. They took care of Bharat jee’s wellbeing. ‘janu juga jaamik prajaa praan key…’

4. “Su-aacharan”- His conduct was so flawless that even great sage like Vashishttha jee described it as the essence of religion.

Question – We chant Harinaam but cannot become concentrated, what should be done about it?
Bapu’s Answer – If we understand this question’s answer from Shri Ram Charit Manas, we would never feel the guilt or worry about lack of concentration. Bhagwaan Ram discusses nine types of bhakti with Shabari jee, in that he says, ‘mantra jaap mama driddh biswaasa..’ This is the soul of bhakti that says that one does not need any concentration in japa (chanting), one only needs to have firm faith. There is no formulated procedure (vidhi) for doing japa; the only requirement is total faith in the feet of the Lord. Like a child calls out to his mother, there is no intentionally build up concentration neither a procedure for it; its only the faith that matters the most, so do not worry about concentration.

Faith can be of two types:

Maana hua (accepted faith) – that may be prone to the influence from others. It would be there till everything happens according to one’s choice, but it is so fragile that it can collapse when something happens in contrast with one’s choice. Jaana hua (experienced faith) – that is immovable in however adverse kind of situation. This kind of tested faith is not blind in nature.
Katha listeners should be free of expectations pertaining to sutras or bhajans or examples etc. Try to keep oneself vacant from inside in order to absorb the sutras properly.

Bapu says, “I would like to request the parents to teach Sanskrit shlokas to your children. Don’t force them but inspire them tenderly to learn some stotras (like Shiv mahimnah stotra should be recited Shraavan Maas). It will create pleasant vibrations around the place.

Jai jai shri Ramchandra avadh ke dulaare…..

Ayodhya Kaand – Doha 95 and Uttar Kaand 121
Dharmu na dusar satya samana | Aagam nigam puraan bakhaana ||
Param dharm shruti beedit ahinsa | par nindaa sum agh na gorisa ||

There is no virtue equal to truthfulness |
so declare the Agamas, Vedas and Purans ||
A vow of non-violence is the highest religious merit known to the vedas |
and there is no sin as heinous (horrible, evil, hateful) as speaking ill of others ||

Bapu says, “I’m extremely happy to be here as there is special place of Gandhi ji in my heart. I have come here not for any kind of prestige but only because I have deep faith in Gandhi ji and I wanted to pay homage to him.’”
Daandi is the place of Gandhiji’s ‘Salt movement’ in the freedom struggle. In Bapu’s words (Gujarati), “Gandhiji ahiya mittha no satyagraha karva avya hata, pan hu ahiya satya no mittho aagraha karva aavyo chhu.” , meaning that I have come here to sweetly insist on truth in everyday life.

According to Niravaan Upanishad, a mahatma (man full of virtues) has 5 prominent characteristics. Gandhiji had all these in his life. They are as follows.
“Dhairya kantha” ( Extreme patience)–Patience has to be sustained not just for material gains or goods but also to attain the supreme. “Udaaseen kaupinam (Neutrality)-One should be able to remain indifferent to the positive and negative happenings in life.“Vichaar dand” ( Focussed thought)- The mind should be fully focused on one’s ultimate goal. There should not be a crowd of thoughts as it may lead to haywire actions.
“Shriyaam paaduka”- Wealth overpowers the materialistic mentality, but for a mahatma, wealth remains in his feet.“Paraapvaad mukto jeevan muktah”- One who is free from scorn attains salvation, while being alive.
Sadaguru has been described as Brahma, Vishnu and Mahesh, who have four, one and five heads respectively. This makes a total of ten heads. Sadaguru is a master who watches his disciples by twenty eyes, he listens to disciples by twenty ears, he lifts up disciples by twenty arms.

” Daandi is not just a place, in fact it is a ‘diva-daandi’, a light-house. it served as a guide to the freedom struggle and later the struggle got a momentum.”

Gandhi jee has all the qualities of Mahatma ( a virtuous person) , but it can also be said that Gandhiji’s special qualities should be present in a mahatma.
One should not use path of untruth in any form to attain Truth. This is ‘saadhan shudhhi’ ie purity of efforts. This purity is very important in every endeavour. Gandhiji’s Truth was absolutely free of any shade of malice .

For a political leader, best interest of nation and welfare of all should be the main priority. There should not be any kind of discrimination to fulfill selfish goals.

A thought however great should be such that it can be adopted in practical life.

True Knowledge can only be experienced when an aspirant does not get attached (moh) to the present, he should be able to use the best of the present. He does not condemn the past and neither worries unnecessarily for the future.

There are four features of a Mahatma.‘Vinodi’- He is not wary of humour. His mind is full of healthy humour , but does not deviate himself from manners and discretion.‘Aanandi’- He stations himself in the basic nature of the soul i.e bliss or joy. ‘Samvaadi’- His words do not create division, but create unification.‘Apramaadi’- He is never lazy in his duties.
A devotee is the one who is not even aware of his sincere surrender to the Lord, he is never satisfied with his devotion.

Question- Yesterday it was mentioned that Gandhiji was a very practical person, can it be proved through any incident of his life?
Answer- Yes, Gandhiji was particular about certain things but at the same time he was very practical. Gokhale ji was his political guide, once he asked Gandhiji not to give any public lectures for a year. Gandhiji agreed, but in the same year at the time of Rajchandra ji’s birth centenary, Gandhiji spoke in the gathering. He also spoke in public in the condolence meeting of Gokhale ji’s death. He was then asked that why he broke his promise, Gandhiji replied that he believed in commitment but he was not finicky about it. He said that he realized the importance and demand of place and time and thus behaved practically.
The first mahatma in Shri Ram Charit Manas is Sage Vashishth. His life was a culmination of the basic three aspects of spirituality- knowledge (Gyaan), Action (Karma) and devotion (Bhakti). We can also see the same three aspects in Gandhiji’s life. His knowledge was great and also was free from artificiality, actions were for welfare of others without unnecessary rituals and devotion was such that it was an inspiration to all.
The second mahatma in Shri Ram Charit Manas in Sage Vishwaamitra. The major five elements that define him as mahatma are:

Great personality- ‘Biswaamitra maha-muni gyaani’.
Best place- ‘Basahin bipin subh aashram jaani’.
Ideal time- ‘Tahan japa jagya joge muni karahin’.
Ideal actions- ‘Japa jagya joge muni karahin’.
Appropriate resolution- ‘ Hari binu marahin na nisichar paapi’.
The above five features were prominent highlights of Gandhiji’s personality also, denoting that he was a perfect mahatma.

Gokhale ji said, ‘No soul is as pure, brave and courageous like Gandhi’s”.
Gandhiji’s set up his simple ashram at the banks of river Sabarmati in Ahmedabad, Gujarat.Gandhiji was very particular and punctual about time, he believed in the best use of every moment.All the actions and endeavors of Gandhiji were aimed to serve others.Gandhiji’s unbending belief that faults and troubles can only be overcome by “Ram naam”, took India towards freedom.
Gandhiji was once asked that how do you describe yourself as a Hindu as you do not accept the customs like child-marriage, sati, untouchability etc.? He replie, ‘I am a Hindu by all means but I do not accept anything that is against Truth and welfare of others. I feel that a Hindu is the one who believes in the existence of God, immortality of soul, theory of Karma, protection of cows, non-violence, truth and he who never escapes from his duties.”

In his early life, Gandhiji’s caretaker maid (Rambha) and a Saadhu in the local temple (Laadha Maharaj) were the initial inspirations behind his faith in “Ram naam”. Gandhiji has written in his books that he has never seen a scripture as great as Shri Ram Charit Manas.
Gandhiji’s view on Sankirtan (chanting the holy name of God in a group)- The energy and power of Hari naam by a crowd is manifolds than the energy of a battalion in an army.
In Bapu’s words, ‘Like there is Gateway of India in Mumbai, Daandi is the Gateway of freedom.’
Failure sometimes opens the doors for new avenues in a person’s life for betterment. Take it positively.
Be extremely careful about the undue doubts arising in your thought for any person or incident as once suspicion comes in mind, it is very difficult to get rid of it.

When you listen to katha, please do not apply sutras on others and be judgemental, just analyze yourself.

Bapu extends his congratulations and best wishes to every Indian, in country and abroad and also to anyone who believes in independence, on the occasion of 55th Republic Day of India.

A local Muslim group came in the katha and greeted Bapu with flowers and Indian flag, Bapu in return presented them also with Indian flag with great happiness. They said that they would never let this flag down. One of the representatives requested Bapu to write ‘Ram’ on his heart (chest) Very gladly Bapu wrote ‘Ram’ and said that such incidents would bear fruit for coming generations. People will realize the effect of such unity based incidents.

There should be religion in politics but no politics in religion. Religion refers to truth, non-violence, love and compassion. Gandhiji also said that politics without religion smells foul.

A question was asked to Bapu that people ask for donation to build a temple, should I donate money for that? Bapu asked the person if there were any temples around in vicinity. He replied that there were many. Then Bapu asked him if the donation was for renovating an old temple, he said that no, the donation was to be for building a new temple. Hearing this Bapu said that don’t give any donation there, instead of that, build rooms for your servants or any needy person who is without a roof.

Five things attribute to a person’s all-round development.

Family values inherited in genes.Bringing up or educational training.Surroundings or company around oneself.Satsang- it develops a person’s understanding.HariNaam- makes a person’s life complete.
The latter two, Bapu says that they are most important.
According to Shrimad Bhaagwat’s Kapil aakhyaan, mahatma is characterized by following features.
1. ‘Titikshavah’ (Endurance) – There is never a limit for tolerance. Gandhiji went through many adversities through out his life beginning from early life in South Africa. He tolerated criticism as well as acclaim equally.
2. ‘Karuneek’ (Compassion) – Gandhiji believed in total non-violence.
3. ‘Suhrid sarv-bhootaanaam’ (Sympathy for one and all)- Gandhiji reached out to the last man.
4. ‘Ajaat shatravah’ (Debarred of enmity) – Gandhiji’s goodwill was vast, he never had ill feelings for British also.
5. ‘Shaantah’ (At peace) – Gandhiji’s posture during prayer meetings shows his inner peace.
6. ‘Saadhavah’ (Virtuousness) – Gandhiji used to say that thinking, speaking and living sincerely is Truth.

Shri Ram Charit Manas’ mahatma, Sage Yagyavalkya is highlighted by Truth (satya) and Service (seva). Gandhiji laid his life in service of people and stuck to truth till death, therefore he can be rightly called a mahatma.

If people criticize you, think and try to improve if the criticism applies to you. But if it does not then, in Bapu’s words, ‘don’t mind’. Be open to criticism.

In Shri Ram Charit Manas, Sage Vaalmeeki discusses the traits, indicating the presence of ‘Ram’, were all present in Gandhiji. Ram is where there is truth, love and sincerity. Gandhiji showed the world from his journey of life that a person however ordinary can become an idol to masses, provided his conscience is pure and untainted by materialism.
Gandhiji used to say that fasting with chaste intention is the language of heart. But fasting with hypocrisy and with an intention of troubling others is a vice (paap).

Satsang can be defined as ‘total rejection of untruth’. Satsang can be in the form of reading a good book that inspires an individual to rise above or exchanging noble thoughts or even sitting quietly with your sadaguru. Satsang can be very vast.

Always adopt the auspicious (shubh) side of any person, thing or situation. Just ignore the negative aspect.

According to Bapu, following sutras define a mahatma.

After doing satsang or listening to katha, when one develops suitable understanding, he should earnestly look into his own faults as well as qualities analytically. With the help of satsang try to get rid of the faults and remain happy with the qualities without being proud of them.Keep a constant vigil on your thoughts and actions and at the same time believe strongly in the grace of God. Think and judge yourself without any bias and forgive others.Do not take others’ duties for granted as your rights. Respect their feelings and actions. Do not misunderstand others’ large-heartedness is due to your merits, tell yourself that it is their quality. Bapu says, ‘ I am constantly trying to be careful about people’s acclamation, therefore I keep awake at nights, chant harinaam, follow the scriptures, listen to philosophers and writers, go to the common man etc.’ Do not use others’ weaknesses as your strength. If you do, then you are a coward.
The three important things to be kept in mind for development of personality.
Controlling the body senses in a balanced way.Constantly remembering the Lord.Truth. Serve the needy in the nearby surroundings according to one’s own capability. Do not depend on support from others; try to help them with your own caliber. Do not brood over the incidents of past, use the present in the best possible way and move forward towards the future with a positive attitude.Be careful about not repeating the mistakes done in the past and pray sincerely to God that we may never indulge in such activities again. If someone tries to harm us, pray for them also.

Gandhiji is rightly called as a ‘Vichitr’ (unpredictable, variegated) person. All the mahatmas have their own way of life which is distinct in every way. He took inspiration mainly from 3 persons- Leo Tolstoy, Ruskin and Shrimad RaajChandra.
Bapu says, “I request all the guardians never to scold children. Don’t become so dominating that they become scared of you. Discipline should be without fear. A guardian should provide freedom and security to children. If you want them to be disciplined, you behave in a disciplined manner to inspire them. Do not impose it with domination.”

Punishment is not the ultimate solution to prevent errors. Find other ways to stop their recurrences. Bapu says, ‘ I think love and forgiveness can be only options to take care of mistakes.’

Sage Attri of Shri Ram Charit Manas has some important features of mahatma. He had overcome the three ‘gunas’ (inclinations). He did not believe in excessive rituals, did not involve himself in worldly activities and was free of mental weaknesses. Gandhiji’s personality was also characterized by these qualities. Sometimes, even if anger or a little stubborn-ness was seen in him, it was due to human nature that found place only once in a while. His control on ‘satva, raj, tama gunas’ or inclinations was evident by his absolute fearlessness.

Sage Attri lived with his better half Ansuya, who was a personification of nobility. Gandhiji was such a mahatma that envy or jealousy was never seen in him. Thus, all the features of Attri and Ansuya were the highlights of Mahatma Gandhi.

Bapu says, “ Yesterday, some people of Daandi were asking me for any suggestions to be applied here. I think that Daandi is another Haridwaar of India. The place’s purity and discipline should be maintained. Try to eliminate the vice of liquor as much as possible. Every house should have an autobiography of Mahatma Gandhi and it should be read with respect. I never force anybody, but if it suits all, the people of Daandi should wear Khaadi only.”
The one who tortures others is a man full of fears. He can never be brave.

If every person gives away 10% of his earning towards charity, then many problems of the society can be solved.

If you are not able to understand a decision of Saadhu, don’t doubt it. His perception may be for the betterment of future that we may not be able to figure out.

Sage Kumbhaj of Shri Ram Charit Manas and Gandhiji share similar qualities of a mahatma. Kumbhaj rishi dealt with three problems of that period, in the similar fashion mahatma Gandhi also took over the Indian freedom struggle.

The first predicament was the depth of the sea. Kumbhaj rishi drank up the sea which was creating trouble for people. Gandhiji pushed out the vast British empire with his peaceful resolutions and movements.The second dilemma was Vindhyaachal mountain’s growing height. Kumbhaj rishi controlled the mountain with his wisdom. Gandhiji stopped the increasing domination of British and finally sent them back to their country.The two demons, Aataapi and Vaataapi created the third problem. Kumbhaj rishi ate up Vaataapi and destroyed Aataapi. The two demons signify the dual of happiness and grief. Gandhiji surpassed both in his journey of life.
A mahatma is the one who provides ‘mantra’ to all. Here mantra refers to a school of thought for guidance. Rishi Kumbhaj guided Bhagwaan Ram in his journey in forest. Gandhiji’s guidance to Indians was through his thoughts and actions based on truth and non-violence.

A person should be very careful about his eating habits as individual ’s food influences his sub-conscious mind as well as the body. One should not eat anything that cannot be offered to God.

Today is the 56th death anniversary of Mahatma Gandhi. Bapu along with the nation, kept ‘Maun’ (silence) at 11 Am. (IST) for two minutes, as a gesture of homage and respect for the great soul.

Bapu says, “I see the presence of ‘Ram’ through out the life of Gandhiji. In his early life ‘Ram’ was in his thought. In his middle age, the ideals of ‘Ram’, like truth, love and non-violence came into practice and in the last stage of his life, ‘Ram’ was on his lips all the time.

Question- Similar question was once asked to Gandhiji also, What would you choose if you had to decide between truth and non-violence?
Bapu’s Answer- According to Shri Ram Charit Manas, Truth is religion (dharma) but Non-violence is the ultimate religion (param-dharma). But, it can also be said that, like feet, hands, lips work in coordination, these two go hand-in-hand. Both complement each other. I would like to add that non-violence should not be cowardly.

In Bapu’s words, ‘ For Gandhiji, truth was great but non-violence was a gate to reach out to all.’

Even if a worthless person pronounces ‘Ram’ in his last moments, he attains salvation. But if a gentle and truthful person pronounces ‘Ram’ in his last moments, he attains absolute independence. He becomes free to choose or reject salvation.

If we see the qualities of mahatma according to Shri Ram Charit Manas, Sage Lomas’ character helps a lot. He was first upset with Kaag-bhushundi ji, but later asked for forgiveness and gave him refuge. It is seen in Gandhiji’s life also that whenever he used to feel sorry after scolding anyone, he used to call him back with love. Sage Lomas granted a boon to Bhushundi ji that may he always be an object of Bhagwaan Ram’s affection. May he be blessed with all the good qualities, may he always remain humble. May he have the power to adapt and change his appearance whenever he wanted. May he be blessed with knowledge and may he remain unattached and may he be able to control and choose his death.

If we see Gandhiji in this light, all the features of the above described boon are present in him. Bapu says, ‘ don’t you all think that Bhagwaan Ram must have loved Gandhiji.’ Gandhiji’s humbleness was so prominent that he never considered any work as low. He used to adapt and prepare himself according to the need of the surroundings and time. Gandhiji’s knowledge and unattachment to materialistic things is well known. Gandhiji’s death was also divine as his last words were ‘Ram’. Therefore, Gandhiji personified all the qualities of a mahatma in real sense as an inspiration to all.

Bapu says, “ I appeal to all youngsters to read and understand the values of Gandhiji. Try them in practical life.”

Ram rajya’s sutra- “When you come in power, don’t take service from others but use your power to serve others.”

Bapu says, ‘I’m quite sure in my belief that Mahatma Gandhi’s consciousness must have been present in this katha for 9 days. I dedicate the fruit of virtue of this katha in the feet of Pujya Gandhiji and all the respected martyrs who laid their lives for the freedom of India ’

“Raghupati raaghav raaja ram, patit paavan sita ram…….”

Baal Kaand – Doha 18
Janak suta jag janani janaki | Atisaya priya karunanidhana ki ||
Take juga pada kamala manavaum | Jasu kripa nirmal mati pavaum ||

Janaki, daughter of Janaka, mother of the universe, the most beloved consort of Shree Rama,
The fountain of mercy – I seek to propitiate the pair of Her lotus feet, so that by Her grace I may be blessed with a refined intellect.

Question- Sometimes, there are contradictory statements said in katha.

For example:
sometimes it is said that the Paramaatma is easily accessiblebut sometimes it is said that Paramaatma can only be experienced when one overcomes all faults, sometimes it is also said that we would not be able to take it, if we come face to face with Him. Another example:
Sometimes it is said that the Sadaguru takes total care, the aspirant need not do anything but sometimes it is also said that the Sadaguru helps and keeps a watch, the aspirant should do some efforts in the spiritual journey. What do we understand from these kinds of contrary views?

Answer- These statements may seem contradictory, but actually they compliment each other. These views indicate the diverse nature of spirituality. They are said in accordance with the mental and spiritual nature of listeners.
Paramaatma is described in particular ways for aspirants with particular inclinations
Role of Sadaguru in the above two statements are indicators of the aspirant’s path
path of complete surrenderpath of knowledge
There are some signs of total faith in the Lord. If an aspirant overcomes the following dependencies, his faith can be immovable:

‘Dhan-aashraya’- Do not depend entirely on money, remember it is never stationary. Use it wisely, use it to serve others, but do not become obsessed with it. Have faith on God; he takes care of all his creation. ‘Dharma-aashraya’- In Bhagwad Gita, Bhagwan Krishna strictly says, ‘ sarva dharmaan parityajya…’. Just surrender yourself in the hands of the Lord. Sometimes, religion makes a person fearful. One should overcome this fear of religion and trust God.‘Karma-aashraya’- Dependence on action will not lead to God. ‘Jada-aashraya’- Do not be obsessed with material things. ‘Jeev-aashraya’- Respect and serve everyone, but try not to be dependent on people.‘Dev-aashraya’- Keep faith on one Supreme Lord, do not get distracted by other deities. When you aspire for something and fail to get it, be assured that it is His will. Be happy that He has imposed his will to take better care of you. Accept his will trustfully.

Living in the world is a training in attaining the Lord. Perform your worldly duty with complete sincerity, in such a way that your conscience remains crystal clear. This duty can become a medium to experience the supreme. There is no need to change your work or your place, provided your life is full of faith and dedication towards the divine.

Katha is not just a religious festival; it is a spiritual camp for aspirants. It’s an experience in itself.

If one is devoted to his adorable subject, the bond between the two should not be named. The alliance remains intact only if it is kept free of frame of a relationship (rishtey). Let the love remain unnamed. If it is bound in the walls of a certain relationship, a limit is built and subsequently, complaints and expectations arise. So, let love remain in its true form, the divine nature of love exists outside of made-up relationships.

Question- What are the characteristics of the person at whose feet we can surrender in the spiritual journey?

Answer- Similar question was once answered by Vallabhacharya jee. According to him, there should be following seven points in that ideal personality at whose feet one can surrender wholly.
He should be completely fearless (Abhaya).
He should be able to make the surrendered person free of every fear.
He should be able to fulfill all the material and spiritual needs of an aspirant. Though he should be cautious of what would be the best choice with regard to the aspirant’s ability. He should take even the unworthy individuals to the spiritual destination without any discrimination. Like it is mentioned in Shree Ramcharit Manas that Ganika, Ajaamil, Vyaadh etc. also reached the ultimate destination. He should remain free of faults and he should be a personified form of most of the virtues If the one person doubts him (sandeh) or other person devotes himself (bhajan) for him, he takes care of both with equal sincerity. ke Ganesh jee, but never becomes a burden on others.

Association or dissolution based on hatred or negativity in always harmful in nature. But if they happen on the basis of mutual love they are always auspicious.
Question- Is there a scope of reasoning (tark) in purified intellect (nirmal budhhi)?
Answer- Yes, provided the reasoning leads to the Lord and not towards materialism. It should end in making a person free of unnecessary attachments and not in creating worldly attachments.

If an aspirant keeps the feelings of hatred, scorn and hypocrisy towards others, he cannot progress spiritually. These are the hurdles in his internal growth.

Religion should bring a smile on a person’s face. It should not make a person grave.

There is science of listening. It involves three factors, which one should consider:
What do you listen? One should not listen to negative thoughts.
Whom do you listen to? The speaker should not be a hypocrite, he should follow what he preaches. How do you listen? Be free of pre-conceived notions and prejudices when you listen. Do not impose your ideas in the speaker’s speech; listen to his point of view without being biased. A person who adorns the sacred thread (janeu), is supposed to follow six practices-
Snaan (bath) Sandhya (ritual of worship) Japa (chanting holy name) Havan (Home) (ritual of holy fire) Tarpan (gratification of the dead ancestors)
Brahma-yagna Similarly, a person who adorns the most sacred thread of prem (divine love) over his heart undergoes all these practices in a very peculiar way.
His bathes in sweat when he serves his master. The way he remembers his Lord every evening, it is his worship. He chants only one mantra, “prem devo bhav” or the name of his Lord. His sacrifices all his doubts in the fire of Forgiveness, this is his holy fire. The tears of divine love are his gratification towards the world. His brahma-yagna is satsang, where he only discusses the omnipresent supreme power

of everyone’s hospitality but it does not become apparent to anyone, except Ram jee. We can learn from this incident that when we serve the society, only our service should be visible and not us. People may give credit to others, but God would definitely know and He would be pleased with this sincere silent service.
Bapu says, “ I request all my listeners, not to just listen to katha, but choose some sutras to make your lives better.”

Every individual should make a resolution to give something to somebody everyday according to one’s ability. It may not be necessarily money or something in kind but give out positive cordial behaviour, even a smile, full of love can be gift to others.

There are some evidences (pramaan) or results (parinaam) of purified intellect (nirmal budhhi).
Person never loses patience. Person never disassociates himself from religion. Religion refers to truth, love and compassion Person never sees anybody as enemy in the world. Person gets over the distinction between a man and a woman. He sees everyone as elements of the supreme Lord. Every individual should have highest regard for one’s own mother, motherland and mother tongue. Never disrespect them.
There is no certified uniform in religion, it is a matter of heart. In Bapu’s words, ‘universe does not have any uniform’.

Living in one’s own basic nature without any kind of hypocrisy, like a child, is natural spirituality.

If you blame someone (doshe) for anything, remember that you are not in your proper senses (hoshe). Do not indulge in such behaviour.

Bapu says, ‘ I had mentioned 6 chetanas in Talgajarada Katha with whom I share a special mental rapport. Continuing I would like to say that
7th chetana is Ma Ganga, I have not chosen Ganga jal just like that for myself, I’m attached to it. 8th chetana is samadhi at Senjal, saurashtra (Bapu’s ancestors place). 9th chetana is Shukdev maharaj (The saint of Shrimad Bhagwat). 10th chetana is my fire of Yagna kund. I have a bond with it and I’ve learnt a lot from it. Bhaja mana shri Raadhey……

God’s grace descends on everyone, not due to individual’s devotion (bhaav) but due to His nature (Swabhaav). Individual’s devotion may flicker between doubt and faith, impurity and purity etc but God’s nature of flowing grace is stationary.
A significant feature of a purified intellect is that how much ever difficult circumstances strike us but we remain absorbed in
God’s leela (divine behaviour, actions) roop (form) Naam (name) dhaam (place where he lives) Janaki jee took care of all the four in her time of crisis.

In practical life,
when we involve ourselves in auspicious activity for the welfare of others, it may be like participating in his leela. When we see beautiful creations of nature, it may be like looking at His form. When we call out anybody’s name with positive intention, it may be like chanting His holy name. When our inner self feels pure, it becomes like his dhaam. Poet Majboor says, “Maanana bandagi hai, Manavaana gandagi hai….kuchh bhi”. Bapu says, ‘ I request all the listeners that if you believe in anything, it may be your subject of interest, but remember do not impose your viewpoint on others. Do not force anything on anybody, if you do so I feel it is a form of hinsa (cruelty).”

Do not try to imitate anyone, be satisfied in your self qualities. One can never find happiness anywhere outside, until one is contented (happy) within himself/herself.
Question- what does Satsang do?
Answer- Satsang establishes a human being in inner-self. It makes a person look into his conscience.

There are five ways which help in getting connected with the Divine according to Yoga philosophy. These five features also help in the path of devotion. They are as follows.
Do not speak much. Use words with care and do not waste them.
Do not collect material things unnecessarily. Use them wisely without getting attached to them.
Do not expect anything from anyone, even from God.
Be free of desires. Remember they are endless.
Stay away from crowds

If you are devoted to someone and you receive love from the beloved and then you know that the beloved loves others also equally.
In such a situation understand that the intellect is purified if your mind

mind remains free of jealousy and hatred towards others mind remains free of doubt and complaints towards the beloved Janaki jee never ever felt jealous towards Hanuman jee, Sugreev, Vibheeshan etc. who received Bhagwan Ram’s love. She was so cordial with them that she even granted boons to Hanuman jee.

Don’t try to interfere with or disturb the natural process of destiny (niyati). Lao-tse had said that the one who tries to interfere in nature, he does not gain anything and is left nowhere.

Nature works on an echo system. If an individual lives with a positive or negative attitude towards others, he would receive the same in one form or the other.

There are several definitions of “Saadhak” (aspirant).
He is the one who strives for his goal with sincerity. He is not satisfied until he becomes a Saadhu (virtuous person) in real sense. He listens to katha or satsang and his life becomes simple, devoid of any artificiality (seedha-saada). He never becomes a hurdle (baadhak) for anyone. ‘Saa’- He is careful (saavadhan) in all his endeavours.
‘Dha’- He takes care of his religion (Dharma).
‘K’- He involves himself in welfare activities (Kalyaan) for others

No details.

Doha 107 & 111
Bisvanatha mama natha purari | Tribhuvana mahima bidita tumhari ||
Tumha tribhuvana guru beda bakhana |Ana jiva pavara ka jana ||

‘O Lord of the universe,’ she said, ‘my master Tripurari! Your glory is known to all the three spheres.
You are the preceptor of the three worlds, so declare the Vedas; what can other base creatures know of these mysteries?

Bapu says, “With the extreme grace of Hanumanji, my journey with Ramkatha began with this place and has arrived here again. I’m extremely happy.
This place (Talgajarada) has given me three things.
Savitri Ma [Bapu’s mother] gave me birth (janma). Tribhuvan Dadaji [ Bapu’s Sadaguru and Grand Father] gave me life (jeevan). Amrit Ma [ Bapu’s Grandmother] gave me the chanting of Bhagwan’s holy name (Japa)
In this katha, mainly three things would be discussed.

Ramkatha (Bhagwan Ram’s story) Dadaji’s avastha (Spiritual state of mind) Bapu’s aastha (Faith)
It is not going to be an autobiography, but it is going to be more of self-expression.

Bapu says, “ The delight I’ve experienced through Ramkatha, I want to share with you all, so that you can also experience the same. There are seven things that I’ve gained through this journey of Ramkatha.

Light (Prakash)- The study of Bal kand enlightened my path towards devotion.Love (Prem)- Through Ayodhya kand, I realized that without love, enlightenment is not of much value. When Dadaji narrated the story of Bharat jee, his eyes were always full of tears.Inspiration (Prerna)- Aranya kand inspired and established the fact that the path of devotion is supreme.Energy of life (praan-bal)- In kishkindha kand, it is proved that an insecure person like Sugreev can experience the essence of life and an arrogant person like Bali can meet death with positivity.All this was possible only with grace of Hanumanji.Evidence (Pramaan)- Sunder kand taught me how to deal with various facts of life.Grace (Prasaad)- Dadaji departed in the beginning of discussing lanka kand. I continued my journey of Ramkatha sitting at the same place, remembering him. Lanka kand does not signify distress but also delight. Result (Parinaam)- I came across many results of this journey through Uttarkaand
Money, Status, Reputation are all temporary in nature. Only the above seven things in life are important.

Guru can be discussed as 3 types:

Like a Lightening : When a person is surrounded by inflated ego, ignorance, and negativity. Guru removes the darkness of these faults like a lightening but only the receptive souls experience this enlightenment.Like a Lamp : In the light of Sadaguru (Sadaguru’s grace), a person can overcome his shortcomings, but the value of lamp is not always understood.Like a Gem: Sadaguru with his own soothing light can remove aspirants doubts and faults. This Gem’s light can neither be overshadowed nor can be put off. Some Sutras
Never ever abandon the path of devotion towards your adored deity in however critical situation.Just like conscience does not accept untruth similarly body does not bear lies. A person full of lies can suffer a lot of diseases.Hanumanji is a savior of praan (vital energy) in Shree Ram Charit Manas. He saved Janaki Jee, Lakshman Jee, Bharat Jee, Vibhishan and Sugreev. The symbols of Lord’s feet are located in Hanuman Jee’s hands (Dwaja = Flag, Vajra = Lightening Bolt). Therefore, one should take refuge in Hanuman Lotus Feet.

Both the main chaupais of this katha signify the mental state of a faithful aspirant towards his master (sadaguru). A sadaguru’s consciousness (chetna) is infinite, but a devotee always has a positive possessiveness for him ‘Biswanath mama naath puraari…..’
Question – Should there be counter-questioning in scriptures?
Answer – Questioning is an integral part of scriptures, the scriptures usually begin with a question. But, one should be careful that counter-questioning should not be aggressive in nature. It should come out of pure anxiety and should not be with any kind of malign intention. Even the solution should be given with a sympathetic attitude.

There are two paths of spiritual journey

path of knowledge based on intellectual thoughts path of devotion based on total faith and surrender
Bapu says, “When I was learning Shree Ram Charit Manas from Dada jee [Bapu’s Sadaguru], even I had to decide between the thought based path of knowledge of Kailas Ashram and faith based path of devotion of Vaishnav sadhus”

Thought-based path begins with some kinds of doubts full of curiosity, this kind of curiosity leads to solution, solution leads to wisdom, wisdom takes a person towards truth, and truth finally leads to the Paramaatma (almighty).

Faith-based path starts with an aspiration to be around the supreme beloved. This results in an emotional bond between the two, a kind of mental satsang takes place. It also leads to wisdom and wisdom leads to truth and truth subsequently leads to the Paramaatma(almighty).Thus, both the paths culminate at the same destination ie. Supreme Lord.

The spiritual journey is a way of solitude. It is not appropriate to involve oneself in crowds and get disturbed. An aspirant should follow the words of Sadaguru and not of society. The practice of rituals or daily prayers is way of keeping oneself in isolation. Bapu says, “A disciple of Osho was once asked by someone, in my presence, that your sadaguru was involved in many kinds of controversial matters, what do you have to say about that? Osho’s dedicated disciple replied that I am only concerned with the transformation he brought in my life. I did not think it was necessary to think about what he did otherwise.” The aspirant should not indulge in unnecessary matters about fellow aspirants’ lives instead should focus on one’s own spiritual life.

The words “tribhuvan guru” (master of three worlds) in the chopai have a special three-dimensional meaning for a devoted aspirant.

Sadaguru is the supreme master of an aspirant’s mind. He takes care of all the thoughts and guides him towards the right path.Sadaguru is the governer of an aspirant’s speech. He controls his words and stops him from speaking untruth (asatya). Sadaguru keeps a watch on the actions of an aspirant.

Bapu says, “I would like to tell some details about the 7 points mentioned yesterday.

Through Bal kand’s guru vandana (“dalan moh tama so saprakaasu…”) I experienced an illuminated state. I want to make it clear that I have never been interested in miracles; I am not talking about external light. I experienced the light (prakaash) which eliminates many fallacies.
This light enlightened my mind about three aspects of Sadaguru.

I understood that knowledge (gyaan) cannot be attained without sadaguru. Spiritual journey cannot proceed (gati) without sadaguru. Sadaguru is the only solution for a person’s upliftment. An aspirant should try to understand the essence of sadaguru’s words.

I learnt from Ayodhya kand in which Bharat jee’s love (prem) for Bhagwan Ram is described, that devotion should grow every single day and it should be free of desires (kamana).
Aranya kand inspired (prerna) me to appreciate noble thoughts and not be disgraceful towards them.
Through Kishkindha kand, I learnt that in any kind of crisis, one should not lose willpower (praan-bal).
I realized that the recital of Sunder kand provides comfort to a materialistic person, removes doubts of aspirants and provides divine delight to the realized souls. “ sukh bhavan sansaya saman davan bishaad raghupati guna ganaa….”
Lanka kand discusses the salvation of various demons (asuras). I tasted its essence but I want to say that I’m not interested in salvation.
Uttar kand led me to the experience of total satisfaction from life ( “paayo param vishraam…”).
Some Sutras

Question – Yesterday you said that you had to choose between two spiritual paths (one of thought and other of faith), what did u choose?
Bapu replied saying, “ My journey has been going on both the tracks. I live with total faith on supreme and also give due consideration to logical thought. These are the two eyes to see inner-self. I trust God also you all, but my faith is not blind. Though faith and reason are contradictory, still a journey based on these two can take one to the divine destination.

With reference to Uttar Kand’s chaupai –
“param saadhu paramaarath bindak | Sambhu upaasak nahin hari nindak ||”
let us discuss three aspects of sadaguru.

1) Param saadhu- Saadhu (a virtuous person) is the one who feels pain for others and covers their shortcomings. But, a param saadhu (ideally virtuous) is the one who is above pain and does not see any faults in anybody. Sadaguru is extremely pious; He is above the duality of positive and negative and sees the world as it is. All his actions are free from any mental prejudices and he does everything out of pure compassion.
The word “param” denotes some more qualities of sadaguru.

pa- Sadaguru is indifferent from any kind of ‘Pada’(status). He neither aspires for any position nor criticizes it.ra- Sadaguru is always engrossed in the supreme element, inspite of living a regular life like others. ma- Sadaguru has full faith in ‘manushyata’ (humanity). Like Tulsidaas ji says, ‘Seeya ram maya sab jaga jaani …’One should never insult any human being, it is an insult to the Lord.
2) paramaarath bindak- A saadhu is righteous and he worships God with sincerity. But a param saadhu worships God as well as his creation. He understands that the world and supreme power are not different.

3) sambhu upaasak nahin hari nindak – Sadaguru is devoted to own adored deity, but at the same time respects others’ worship patterns. He is never critical about other deities.

The above three features describe the sadaguru and depict that he is a realized soul. Bapu says, “ My sadaguru (dadaji) was extremely virtuous. He spent his whole life in piety. He never took anyone’s services and did all his daily chores himself. There was never a moment when I felt that he was not doing ‘japa’ (chanting god’s name), his fingers were constantly on the mala (rosary). He was fully devoted to Bhagwan Ram, but always respected other deities.

The first verse he taught me was ‘Rudraashtak- namaameesh meeshaan nirvana roopam….’, a shiv stuti. It was shivratri that day and I consider it as my birthday.”

Some Sutras

Keep one ‘nishttha’ (faith); do not get carried away by anyone. Bapu says, ‘ Brazilian people asked me to initiate them into Hinduism (after ramkatha there). But I explained that I was not there to convert their religion. Instead, I asked them to follow the path of truth, love and compassion and live with complete faith in their own religion.”
To bring happiness in you family and around, do not see each other’s faults and qualities. One should understand that these are certain traits of nature, which are dominating. Like sun’s nature is to heat, flower’s nature is to give fragrance. This kind of mind conditioning is like doing satsang at home.
When you lose a dear one, do not be pessimistic about it. Don’t cry over the loss but try to rejoice the pleasant things that were granted by him. Always keep a positive attitude.
If someone pays respect to you, always think that he is greater as he is the giver.
One should be free of prejudices. A prejudiced person can neither be happy himself nor can make others happy.
If you want to guide someone on the right path for his welfare, try three times. Still if he is not interested, leave the matter to God and pray for him.
To hide one lie, one has to lie many times. So, do not lie.

Questions:
which kind of katha listener do you like? Which kind of sevak (Caretaker) do you like? Which kind of katha organizer do you like?
Answers: It is important to understand that if you like something, then there would also be dislike towards another thing. It is best to get over the duality of likes and dislikes. The state of mind should not be affected by good or evil. No friend, no enemy; No likes no dislikes; Bapu says, “I try to maintain this kind of attitude and every aspirant should try to maintain the same. Still I would like to discuss Tulsidaas jee’s viewpoint to answer the above questions.”

An ideal listener should have following qualities.

Sumati (Positive intellect)- A listener should not have negativity in the mind. He should be open-minded to good thoughts. He should feel that the recital is not just for the crowd; it is more of a talk between the speaker and himself.

Suseel (well mannered)- A listener should maintain the decorum of the gathering.

Suchi (Pure)- A listener’s intention should be pure and full of curiosity. A pure mind helps a lot in creating good vibrations around.

Katha rasik (Fully concentrated)- A listener should be so engrossed that he should not be aware of the crowd around. Vinoba jee said that if you listen properly, God would listen to you.

Haridaas (servant)- A listener should not be arrogant but be humble. He should not think himself to be the master of his surroundings, but a caretaker.

Bapu says, “ I do not have any sevaks (caretakers). There was a tradition when sevaks used to provide food to saadhu families but I have disassociated myself from this. I try to serve people by offering words and doing katha.” Kaagbhusundi says in Ram Charit Manas that even if a caretaker is not able to serve the master, he should always have the devotion and intention of serving him.

A good katha organizer is the one who becomes a medium. He should not be affected by status or money. He should believe that satsang is utmost important and should try to listen to katha as much as possible. Let us discuss the relationship of sadaguru (master) and shishya (devotee). The bond between the two is an eternal one and it cannot be measured by time. In Ram Charit Manas, Tulsidaas jee describes Hanuman jee’s qualities, and also in a way, depicts three-dimensional faith of a shishya towards his sadaguru.
The three dimensions are as follows:

‘Khal bana paavak’- Sadaguru is the destroyer of all negative elements of devotee’s mind. An aspirant should have absolute trust that his capable master can remove all his faults. If a sadaguru worships fire (yagna), then it is not just a ritual; he burns all the negativity of aspirants’ in the holy fire.
‘Gyaan ghan’- A shishya should be sure that sadaguru would shower thoughts for his welfare whenever and wherever, need arises. He accompanies him everywhere through his vast consciousness (chetna). His knowledge cannot be tested or measured, it is infinite. Bapu says, “ I can surely tell you that a sadaguru never dies. I have experienced it; I have seen fumes coming out of samadhis (place of grave). These are not miracles, I can say that it is spiritual science.”
‘Jaasu hridaya aagaar basahin ram sar chaap dhar’- An aspirant can see the Lord in the form of sadaguru. For him the supreme element is sadaguru himself.Some Sutras
Live with a heart full of love and eyes full of purity.
If anybody criticizes you and you understand that it is right, try to improve. But if it really does not imply on you, then don’t mind. Don’t try to clarify, the truth will come out with time.
Neither talk about others’ faults nor listen about them.
When a person’s intellect gets converted into faith, he can be successful

The approach of a disciple is an important factor in the sadaguru’s flow of consciousness. Sadaguru’s behaviour depends on the way shishya gets devoted. For example, Hanumanjee related with both Sugreev and Vibheeshan. He took care of both of them, but Sugreev considered him through out as a minister only and Vibheeshan took ‘mantra’ from him and made him his master. Sadaguru is always ready to reciprocate an aspirant’s devotion, whatever kind. He can be a master, a father, a friend etc.
Let us discuss something more about Sadaguru’s spiritual state through the verse of Ram Charit Manas.

“vande bodhemayam nityam gurum shankar-roopinam |
Yamaashrito hee vakropi chandrah sarvatra vandyate ||”

(Bal kand initial mantra – 3rd shloka)

This shloka describes 3 aspects of Sadaguru.

First – ‘Bodhe-mayam nityam’, a Sadaguru is knowledge personified. He is full of awareness; all his gestures inspire the aspirant in one way or the other. A realized person is the one who does not argue.

At the time of death, Bodhidharma (a Buddhist guru) asked his four disciples what they had learnt from him?
First replied, ‘truth, non-violence, not to steel, not to collect anything- this is the ultimate lesson’. Guru said that you have reached only my outer form, my skin only.
‘I learnt sadhana (worship pattern)’ said the second. To this guru said that you have reached till my flesh.
The third said, ‘ I have achieved a vacuum (shoonya) in this world.’ Guru said that you have reached till my bones.
Guru asked the fourth disciple, but he was not able to speak anything, only tears flowed from his eyes. Seeing this guru said that only he had reached my soul. The second and third aspects of the Sadaguru may be discussed tomorrow.

Question- Can you tell us how do we do penance (tapa)?
Answer- Tapa can be done in following ways.
Try to tolerate the duals of respect and insult, hot and cold, pleasure and pain etc.
Try to stop the force of negativity with the help of guru’s grace and your wisdom. Try to stop your jealousy when you see the rise of others.
Try to speak as few words as possible. Bapu says, my Sadaguru gave me a five pointed lifestyle. These five points have been my form of scripture.
Speak truth but never be harsh. I want to confess that in my 101st katha I lied to a person saying that I was going to be at home (as I avoided going to his place) but the truth was I went to many places. Next day my voice was lost and I humbly promised Hanuman jee that I would never lie again, then only I could speak.
Be careful of your ego.
Never be scornful and critical of others.
Study Ramayana and Bhagawad Geeta everyday.
Try to speak in few words and chant Lord’s name inside. Some Sutras
God as an omnipresent supreme power (brahm) is activated by a devotee’s bhajan (devotional surrender) and converted into Bhagwan (God / deity). The omni-present is never partial but the deity would favour his refugee.
There should be ventilation of money, to encourage welfare of people around.
We are able to sustain knowledge, but only till the force of faults does not attack us. So, be very very careful. Do not steal anyone’s thoughts- if you want to express them, please quote with the giver’s name. Otherwise, it would be considered an intellect theft. Always monitor your inner self and trust God.
Rituals should be performed with a smiling face and with a heart full of love.
Bapu says, ‘the listeners of my katha should never insult anybody. I feel pained by such behaviour.’
To make a marriage successful, a wife should respect her husband and husband should love his wife. Mutual trust and respect is a way of doing bhajan.
Bhagwan Ram’s first gesture after his birth was to smile. In Bapu’s words, ‘Please smile’ to make yourself and other’s happy.

Question-What is meant by the word “paanvar” in the main chopai ?
Answer-The word ‘paanvar’ refers to the ordinary people of the world.
The people can be classified mainly into following three types.
Vishayi (materialistic person)- A vishayi’s only concern is to possess and enjoy the pleasures of life. There are mainly three subjects of his desire.
A vishayi would like to enjoy the pleasure of his senses (to eat, to smell, to touch, to see, to listen etc.). A vishayi would like to collect materialistic objects of his choice, like clothes, gadgets etc. A vishayi would like to possess a lot of money. Saadhak (Aspirant)- Aspirants can be described as four types.
Tofani (aggression, friction based)- Aspirants who fight against their senses (indriyas). They indulge in tantra, over-fasting etc. But these kinds of practices are tiring and cannot give peace of mind.
Barfani (Peace based)- Aspirants who are not loud and aggressive, but are peace loving.
Kurbani (Sacrifice based)- Aspirants who even sacrifice their fast (upavaas) for the welfare of people. If it were absolutely essential to speak in a certain situation, he would sacrifice his ‘maun’.
Sharamaani (Modest)- aspirants who always try to hide their devotion and remain subdued. Siddh (Realized souls)- A Siddh person usually gain control over following five things.
Rasa-siddh – He understands the essence of human life.
Shabda-siddh – His words’ power is such that whatever endeavor he expresses, it materializes.
Prem-siddh – His only expectation is divine love, nothing else.
Drishti-siddh – He frees others from faults, just by looking at them. Bapu says, “ I am not interested in traatak, but I’m talking about the purity of eyes.”
Chintan-siddh – He can do the welfare of others, just by thinking about them, even miles away. Now, let us continue with the remaining two points of aspects of Sadaguru, mentioned in the initial mantra (3rd shloka) of Bal kand.
The first aspect is ‘bodhe mayam nityam’.
Sadaguru is knowledge personified. This aspect was discussed yesterday.
The second aspect is ‘shankar roopinam’.
Sadaguru is described as ‘sachchidaanand roopay’ in Shrimad Bhagwat. It depicts that Sadaguru is personification of truth. There is only truth in his thoughts, speech, and actions. Trivial matters do not affect his mind and can never be displeased. He is an embodiment of bliss and this is not because of any worldly equipment, but this is his natural state.
The third aspect is ‘yamaashrito hee vakropi chandrah sarvatra vandyate’.
A person full of faults, if once accepted by a Sadaguru becomes a shishya. Sadaguru can make a shishya who is full of faults – respectable by everyone.
Some Sutras

Today, there are a number of local muslim representatives. Bapu is extremely happy to see this kind of harmony. Bapu recalls, “ Many years ago, I went for Ramkatha in Kailas ashram, Rishikesh. A fakir (muslim saint) used to come to meet me at night. Everyday he used to bring one peacock feather; I asked him that from where did he get it. The fakir used to say that when he went to a Krishna temple, he used to get it from the pujaari. Once, he asked me if he could put lobaan in my hawan, I said, ‘ why not’.
So, this kind of oneness should be developed. We never talked much but used to do satsang even while sitting quietly. I would also like to share that the statue of Hanuman jee in Chitrakoot is made by a muslim artisan. There should be unity in hearts of all the people.

If wrong religious perceptions are misleading people, then they should be removed. But an individual’s personal worship pattern should never be disturbed. There is goodness in every religion, in fact goodness is a religion in itself.”

Five causes / kinds of fires burn society.
Lok-agni- Fanaticism of people can be a disturbing factor in peace of society.
Varsha-agni- If a person is away from his beloved, even raindrops seem like fire drops.
Prithvi-agni- The earth is full of fire down under.
Purush-agni- If a man constantly involves himself in fights, then he burns the hearts of people around.
Naari-agni- A lady is also considered to be a kind of fire. In the main chopai, there is an indication of a shishya’s devotion towards his sadaguru. He should understand that the sadaguru’s sphere cannot be narrow, it is infinite.

Faith towards Sadaguru may be of two kinds.
worshipping him as the master of the world whole-heartedly believing him to be one’s own master. Merging of these two aspects of faith can prevent every kind of friction in the society. But be carefull.
Your sadaguru may be an ultimate in your faith, but do not criticize others’ sadaguru. Also, be careful that you do not praise your sadaguru in front of others as this may cause a feeling of jealousy in them. Some Sutras
Duality gives birth to faults. One can be influenced by anger, delusion and desire only if he sees another person. Always hide your love and faith towards the supreme, as it would help in spiritual development. There should neither be blind faith (andh-shraddha) nor no-faith (ashraddha). Faith should be in its right form as a whole. Everyone gets involved in vices (Paap), someway or the other. But be careful not to repeat them. Question – where is your sadaguru’s samaadhi?
Answer – My dadaji’s samaadhi is under the statue of his placed in Ramji mandir in Talgajarda. There should neither be competition nor faith in weapons

Question- Why is there a discrimination between a shishya and a guru in the chopai
‘Tumha tribhuvan guru beda bakhaana | Aan jeev paanvar kaa jaana || ?
Answer- There is a rule in the scriptures that there can be oneness between many things but in the relationship between a guru and a shishya, a certain distance always remains. This kind of difference is a special feature of this spiritual relationship.

In Bapu’s words, “People ask me that who are those, with whom you share a mental telepathic relationship?

Yesterday, I had mentioned one muslim fakir, he is one of them. Another saint, with whose sutra (ideology), I agree is swami Sharnanandji. I’ve never met him, but only a kind of mental satsang.
I met another saint in my adolescent years; I was studying Ramayana at that time. I used to meet him on my way to school (to Mahuva). I learnt two things from him:
to renounce unnecessary things to bear pain Another saint, whom I would not like to name, was interested in Yoga and siddhi. He used to be silent most of the times. One day, he said that I would leave all these yogic experiments and you give me one tulsi mala (rosary). One place that attracts my conscience is Girnar (a mountain in Saurashtra). I find the place full of spiritual vibrations.

People have asked me about some personal experiences based on devotion.

I would again like to say that I was never interested in miracles. I believe in complete trust in God.
I would like to share two incidents.
In the first incident, a huge katha was organized in Talgajarada, the katha got over but there was lot of debt. I decided that I would sell my house to repay it. But, the next day, a gentleman came and offered to repay the same. This is the grace of Hanuman jee.
In the second incident, once in a katha in Tared (a village in saurashtra), I felt a lot of pain like pressure on my chest. It was unbearable. That moment, with absolute surrender, I called out to Hanuman jee and started reciting Hanuman Chalisa. The pain got subdued within no time. This is also an evidence of His grace. These are not miracles, but proofs of His (supreme) power.

About me
I believe that absolute faith is a way of worship.
I am dedicated to truth.
I have received lots of trust from people and I’ve given lots of love to all. I promise I would not betray your trust. Please do not do these
Do not use my name in any group or organization.
I request that please do not celebrate my birthday. These things do not interest me.” Some Sutras
If you want to feel the presence of the Lord everywhere, then first try to experience Him in your heart.
There should be total trust in the sadaguru. Sadaguru is not an agent. He is a guide and savior.
Naturalness is a beauty in itself. Remain natura

Today, Kailas Ashram, Rishikesh’s Mahamandaleshwar (head) has graced the occasion. Bapu is pleased to welcome him. He extends an invitation to all for next year’s Ramkatha in Rishikesh.

Bapu says, ‘ The sixth person with whom I shared a close mental rapport was my elder dada jee, Swami Vishnudevaanand jee Maharaj, who was also the sixth head of Kailas Ashram.

I was greatly inspired by his ideology. Though I’ve never met him, I found guidance in his work on scriptures. He wrote a post-card for the family saying that the children should study Ramayana and Bhagwad Geeta everyday. We have preserved this post-card. Its like a green card for me.’

If you see that a person is travelling, you can see the car but the driver is not visible. Similarly, Sadaguru takes the aspirant through the spiritual journey, but he may or may not be visible. Always remember that whatever progress I experience, its only because of my Sadaguru’s grace.

A musician plays an instrument, everyone enjoys it. But seldom do we think that what the instrument goes through. Sadaguru is our base of spirituality, he goes through many difficult situations for us.

Bapu says, ‘ I believe that music complements katha, but it should not dominate the katha.’

Concluding Bapu says, ‘If you want to give something to my Vyas-peeth

Main Chopai: Hanuman Chalisa
Shree Guru charan saroj ruj, nij mun mukur sudhaaree |
Barnau raghuvir bimal jasu, jo daayak phal chaaree ||

With the dust of Guru’s lotus feet, I clean the mirror of my mind
and then narrate the sacred glory of Bhagwan Ram, the giver of four fold attainments of life.

Hanuman Chalisa is the most popular part both with devotees and with Bapu himself. This and three more kathas will be devoted to the explanation and analysis of Hanuman Chalisa. But in this analysis and description, I am not follow the establish tradition either of Kashi or of Aayodhyaa. I would prefer to follow the flow of the Shree Ram Charit Manas, the flow of the Hanuman Chalisa rather than any set tradition.

Shree Ram Charit Manas is an immensely and intensely human story beginning and ending with human beings. The human personality is a seven fold complex personality. There are seven different types of personality within us.

1. Shaareer Jeevi – devoted only to the physical pleasures of body
2. Mano Jeevi – devoted only to mental processes
3. Budhi Jeevi – devoted only to intellect
4. Shrum Jeevi – devoted only to Karma
5. Hridaya Jeevi – devoted only to Heart – Compession
6. Dharma Jeevi – devoted only to dictates of Dharma (duty)
7. Aatma Jeevi – devoted only to dictates of inner self

To be translated into English these terms are rather difficult but we can say the persons who are devoted only to their physical life, only to the mental processes, only to their physical life, to the life of work & toile to these who live by devotion, to those who live by rules and regulation and the customs and lastly those who live according to the dictates of their own inner selves.

Shree Ram Charit Manas itself is divided into these seven stages.
1. Baal Kaand will deal only with birth of human being is a Sharier Jeevi Kand
2. Ayodhya Kaand describes what happening to the mind of the people and therefore it is manojeev stage.
3. Aaranya Kaand contains the stories of several intellectual while the
4. Kishkindha Kaand deals with the activities both of Ram himself and of his followers especially the vanars and the bears.
5. Sunder Kaand is the Kaand of love, devotion and human emotions.
6. Lanka Kaand as containing Dharma. Arguing that Ravan even though he opposed Ram had his own particular type of own religion, legal, customary rules but last
7. Uttar Kaand describes a human being who lives according to the dictates of his inner self.

if you study Ramayan perfectly and with knowledge and devotion, A human could travel, a human could develop from pure physical self to a person who is helpful one.

In the beginning Tulsidas Jee has praised the five major Devs, Ganesh, Surya, Bhavani, Vishnu and Shiva. Each of them is worshipped ritually and ceremoniously. But we should not limit ourselves only to the rituals and ceremonies, you are misunderstanding, you are not taking the fullest advantage of the Hindu thought.

Ganesh is a symbol of Discretion. live a life with discretiion, that is the best way to worship to Ganesh. Surya is symbol of light. Live in light, meaning give up all the darkness (ignorance) is the best worship of Surya. Vishnu is symbol of vastness, so living broadminded is worship of Vishnu, Bhavani is symbol of Shraddha (faith) and Shiva is symbol of auspiciousness, living your life with doing good for others is worship of Shiv.

Rituals and the ceremonies might have their own points but mere rituals and ceremonies will lock up religious thought into mere books, will make us book worms. Being a Book worms does not make you religious person.

Religion must come into your own action, into your life, into your own everyday life. Religion which is confined to the text will ruin, it will ruin both the individuals, the society and the nation itself.

What’s the best worship which one can offer to the divine.

Make a child smile that is all your yagna, all your pujas, all the devotion that you can offer to God.

Shree Ram Charit Manas also contains a long description on the Gurus and the worship of Gurus. Worshipping of Guru is not the worshipping of an individual. It is worshipping of a principle, it is worshipping of Guru as Param Tatva (Supreme Element) as the hindu call it and these Tatvas, This principle is needed in order to utilize what we get, what we expect to get from the worship of the Gods.

Ganesh or Surya will give you all the siddhis, all the achievements, all the power that you need towards the use of it. The power the achievements will lead to ruin. Do you mean to say Raavan had less power. Do you mean to suggest that Raavan had less achievements to his credits but he had no Guru, no Guru to guide him and therefore he lead to ruination both of his own life and the life of his own society and when we say that

In the recent past event when lots of people will feeding milk to Ganesh jee, a small child was also standing in a line and asking those who were feeding Ganesh Jee that my name is also Ganesh, I also drink milk. We need to feed milk to these living Ganeshs. I expect those who have been listening to Ram Katha for a long time to feed these living Ganeshs to ensure that Religion does not remain in books instead comes into our lives.

we must worship at the feet of Guru, at the charan (feet) of the Guru. The operating word is not charan (feet) of the Guru, it is the Acharan (Character or Conduct) to follow so that Guru can purify you, Guru can make you noble, Guru can lead you towards betterment of self.

One can get Siddhi (endowed with supernatural powers). In order to make sure that we don’t misuse the Siddhi, we need a Guru to tell us how to use it for the welfare of man kind.

When I recently visited Brazil, someone asked me if I could convert him in to a Hindu. I do not convert anybody. One does not need to get converted. Just live your life with Satya (truth), Prem (Love) and Karunaa (Compession).

Hanuman Jee to whom this chalisa is devoted has been described by forty different names. If we to collect all the names used for Hanuman Jee both in Vinay Pratika and Shree Ram Charit Manas, it comes to exactly forty. One more point Hanuman Jeei is considered to be the incarnation of Bhagwaan Shiva and various formulation of Bhagwaan Shiva, his twelve jotrilingas, his eight very famous images, his five faces and his fifteen eyes. The figure comes to forty again but we go still further up there are very profound philosophical reasons why this figure forty might have been selected.
Hanuman is an embodiment of humanity and each person, every person, every one of us guided and controlled by our own Anthakaran (inner self). Antakarn has been considered to be consisting of four different ingredients. The mind (mun), Chit (Consciouness), Budhi (intellect) and Ahankar (ego) Each aspect of Antakarn is ten different qualities the figure again rounds up exactly at forty. All the qualities and characteristics of each aspect of Antakarn, ten qualities of mind, ten of chitt, ten of budhi and ten of Ahankar, figure again comes to forty. So all theses may be the reasons why figure forty has been selected by Tulsidas in writing this Hanuman chalisa.

We can get over all difficulties by using a conveyer belt. Conveyer belt of bhakti where the grace of God will take us over all these difficulties but it depends on your own self exertion. Conveyer belt will take you where you want to go but walk a few steps, take few steps on the conveyer belt so that you can arrive at your destination faster and a better person.

We should also effort, we should also aid our effort to the grace of God but bhakti even though the easiest part is not always very easy. It requires the courage to break away from the traditions to face the society as Tulsidas did and so did Rohidas who violated the caste rules and ashamed the Brahmins by his own personality.

While speaking about Rohidas, Bapu disassociated himself with all miracles and mystics and advice to depend only upon katha and the name of god to fill our mind and our ears so that we can be indifferent to the flattery of this world as well as to the abuses which may be showered upon us by the society at large. In this connection he referred to the famous incident st. francis who had nothing but the bible as his property. And he was bold enough to sell away that bible in order to feed the hungry as bapu puts it he sold the worlds of god in order to keep the word of god.

The first chopai of hanuman chalisa is the same exactly word to word same as the first chopai of Ayodhya kaand in Shree Ram Charit Manas. Tulsidas purposely chosen the adjective shree as Guru. Guru can be described by many adjectives, Tulsidas Jee has chosen Shree. Shree is Laxmi but not only wealth, Shree is beauty, Shree is grace, Shree is blessing. Tulidas Jee again has deliberately avoided naming his Guru when you name the Guru, he becomes a person. He is limited to one particular individual if we don’t name the Guru, then he becomes as vast as a enveloping as the universe itself.

Tulisdas Jee has compared the feet of Guru to the lotus. Lotus has several qualities beauty, colour, fragrance but more than that lotus born in mud, living in water, is free from all the qualities. A Guru should be completely, totally free from all attachments of the world and all the worldly desires and only such Gurus can become the end all and be all for his pupils. As Gadhadhar experienced the total devotion to his Guru Chaitanya.

When Tulsidas Jee speaks about the dust at the feet of Guru, it’s not the dust you can pick up and put it on your forehead. The dust means you walk, you follow in the same footsteps as the Guru has walked and get your feet blessed in the same way as the Guru himself has. These spiritual experiences can only be experienced, cannot be described, they cannot be explained

Tulsidas Jee again points out that in this chalisa while describing the family of Raghu in relation to Hanuman Jee, points out that even though Hanuman Jee is not born in the Raghunath Jee’s family, Hanuman jee has made himself into a Raghunath Jee family by his devotion, by his selfless service, by his intense love for Ram. What Hanuman has done we too can do by devotion, by intense love, by following the example of Ram in whatever small way that we can. Tulsidas Jee promises that whoever reads and recites the chalisa will have the four pursuments at his command Dharma (duty), Karma (good deeds), Arth and Moksh (salvation).

As Jesus pointed out that heaven is kingdom of God and kingdom of God is in the heart of every one of us. While one who wants to follow this type of analysis need not change, need not give up, need not escape from the world. Do your duty, don’t give up your responsibility for your family, for your society, for your nation, for whatever your doing, you need not change anything, only change your attitude and don’t waste all the time in criticizing and denouncing others.

We are interested in our own self development and any body can be criticized but remember every sinner has a bright future, therefore, turn the light inwards to focus in ourselves, on our self improvements.

This katha it is being organized as it is going to be delivered not merely as an entertainment. It is a medium for character building. It is a medium for creating a energetic, devoted, selfless, glorious individual. off course love God and pray every thing but not to beg anything from the God. Hanuman Jee is the embodiment of giving, he belongs to the class of people who are not takers, who are givers, in that is the basis of the message which Hanuman Jee & Hanuman Chalisa is expected to deliver.

When a person reads forty lines of Hanuman Chalisa, and if they understand it and implement it in his life then he is living otherwise he does not live, he merely exists. The figure forty (Chalisa) is four, zeros. Unless a person is able to reduce to zero, four ingredients of his life cannot be initiated into the proper frame of Bhakti. The four obstacles are
1. Ataman – insulting behaviour
2. Asmantaa – treating anybody inferior
3. Abhimaan – Arrogance
4. Upvaad – Accusation or Contradiction
The entire purpose of Hanuman Chalisa is to dissolve your ego. We all are rather proud of ourselves, even arrogant. Now what is so much in us that we can take pride of us in front of God, in front of saints, in front of books like Tulsi’s Shree Ram Charit Manas.

What are we? We are almost nothing, but having reduced to zero all these obstacles does not mean that we stop working. We must work not as individuals but merely as instruments of God. If you start doing this your ego will slowly start getting dissolved.

Shree Ram Charit Manas can be analyzed by breaking up the word MANAS into four components.
1. Ma represents Maryada (discipline) – A discipline should be self imposed discipline. The discipline imposed by others, imposed by outsiders is a bondage, it is a slavery
2. A represents Aadarsh (ideals) as seen in the life of Lakshman Jee
3. Na is Namarta (humility) as we can see in the life of shatrughan Jee
4. S is Samarpan (total surrender) as exemplified by Bharat Jee.

While having understood this is our duty to work only for everything that we consider to be our duty. We should not bother where the duty leads us. But this type of religion has to live in the present tense, it cannot live in the past tradition, it cannot in the future hopes or aspiration. As Bapu said live in today the present, the concrete, the actual life. A religion is not a religion unless it renews itself continuously and forever.

What we need more is not the renovation of the temples but the renovation of the ideas, shading of our opinions and our prejudices. Religious disciplines, religious vows, religious practices should yield to the human value. Our purpose is to hold our human values, human emotions and human needs.

This Katha is devoted not to the prestige of any body but in my way of expressing my love for you all. the first Doha comprising of Purusharths (efforts), Kaam, Dharm, Arth, Moksh. But even these four will lead ultimately and finally to Bahkti (devotion) which is a fruit of all these efforts.. The second Doha is a request to Hanuman for granting Bal (strength), Budhi (intellect/wisdom) and vidya (knowledge). Now strength depends upon your profession or type of work. For a yogi his strength is Vairaagyaa (renunciation), for a bhakt (devotee), it is his faith, for a warrior it is his compassion and so on & so forth.

Here Tulsidas Jee is not merely asking, he merely exchanging. He is requesting Hanumanji to exchange 17 things with 3. He is asking Hanuman Jee to grant him Bal, Budhi, and Vidya and in return take away from him seventeen different things – 5 of his Kaaleshas (distresses of Life) and 12 of his Vikaars (impurities).

5 Kaleeshas as defined in Patanjali yog sutra are :

1. Avidya – Ignorance
2. Asimitaa – Pride
3. Raag – affection
4. Dwesh – Resentment, Animosity, Malice
5. Abhinivesh – Fear (Fear of death)

12 Vikaars (impurities) – 6 impurities of Body and 6 impurities of Mind.

6 impurities of Mind are :

1. Kaam – Desire
2. Krodh – Anger
3. Lobh – Greed
4. Moh – Infetuation
5. Mada – Arrorance
6. Matasarta – Jealousy, Envy, Contempt for others

For all those who suffer from the strain and the stress and the tensions of the modern life. Therefore everyone who participates in this Kathas ought to begin practicing love and help in the growth of potentialities of all the persons around us.
I am inviting all those talented young people to participate by coming to the stage in rotation and show their talents in whatever field they possess because we are all children of Vyas, spreading out, becoming wider, becomming universal.

Why should we become narrow minded, selfish or dogmatic because under all the truth and the compassion, We must learn to be truthful on all occasions, to be compassionate under all circumstances and to love one & all.

The Hanumaan Chaalisa begins then by asking for the bal (Stregth), budhi (wisdom), and Vidya (Academic knowledge). But all these three ingredients bal, budhi and vidya ought to be freed for all Kaaleshs (distresses) as it is described in the ancient scriptures and they should be free from the Vikaars (impurities).

Bal, Buddhi and Vidya can do wonders if one uses the three ingredients for good cause as it is described by Tulsidaas Jee in the Shree Ram Charit Maaansa. How can stone float even in water? How can monkeys be ever industrious? how can ocean be so stable and tranquil?. But it did happen. It happened because there was a union of bal (Stregth), budhi (wisdom), and Vidya (Academic knowledge) on that occasion. But all these can happen with the basic condition when we are honest, honest in our presentation, honest in our thoughts and honest in our confession. Whatever we learn from others, To take thoughts and ideas from others, there is nothing wrong with it, but not to acknowledge, would be Padma Chori (intellectual theft).

This type of transformation is not an easy process. Nothing good is ever easy in this world and to change a human being is probably one of the most difficult task that world has seen. Whoever is not devoted to self development will go on confusing himself and others by endlessly arguing, debating, discussing about the qualities of God. Let me raise a pertinent question, Is God a subject of discussion or is he a subject of devotion? Bhakti (Devotion) and Karma (action), which are inspired by the bhakti. Let me emphasize that our reason, even our budhi, must float on the ocean of Bhakti, so that we can experience what Kevat experienced in Shree Ram Chatir Manas.

Shree Hanuman Chalisa is an embodiment of such knowledge of such love, of such action. The legend tells us that soon after his (Hanumaan Jee’s) birth he jumped up to grasp and swallow the rising sun and he was wounded by Indraa in his chin. Sun is a symbol of knowledge. We can interpret this legend to mean that soon after his birth, Hanumaan Jee strived, and we also should strive, to educate ourselves that why In the beginning of Hanumaan Chaalisa, Hanumaan Jee is praised as Gyan Guna Saagar, the ocean (Saagar) of knowledge (Gyan) and qualities (Goon). Hanumaan Jee is worshipped as a leading scholar, he is respected as a great gyani-naammagar-ganyam a great lover of music and self reliant. He neither imitates nor he tries to imitate anybody. Similarly, we should never try to imitate someone other than ourselves.

Let me give you my own example that I do not want to become any one. I am Morari Bapu and I want to be accepted as Morari Bapu. Tulsidaas Jee wrote only one Shree Ram Charit Manas But Shree Ram Charit Manas has produced hundreds and thousands of Tulsidaas. Hanumaan is always compared with the ocean, he is called saagar, he is always gambhir (sober) and he is beyond all praise and all condemnation. He is only a follower of Ram who changed the stones and animals into human beings. In contrast with Raavan who changed human beings into demons.

Hanumaan Jee is sober but not somber, he is never sad. He loves singing, dancing and jumping. We all must be happy and joyful when we are to transform ourselves into spiritually to become better persons. Hindus describe even the supreme god as Sachidaa Aanand (Brahmn with supereme joy), then why should we not always welcome the joy and the beauty and the music and dancing of all types. We should never forget that Hindu temples originated and encouraged all types of art like music, dancing, paintings and pleasures of pure happiness.

If I can do it he would love to paint it, I would love to inscribe the motto “Love is God” to all the establishments of United Nations and other international agencies because God is always there, Omnipresent, in all his creations. For him every individual is a God.
Q. If Morari Bapu were to interview anybody, what will be the question he will ask?

A. I will never ask any question to anybody, he just listens and waits. You must wait, wait for a longer time if necessary. If I were to ask a question, I will ask only one question. Have you ever loved anybody? My advice is love your near ones and your family people first, because that is the seed from where the universal love will spring up.

The second chopaai describes Hanumaan Jee as the ambassador of Bhagwaan Ram. (Ram Doot). There are three type doots (ambassadors, envoys, representatives)

1. Raj doot (Ambassodor of a Country or State)
2. Ram doot (Ambassodor of Bhagwaan Ram)
3. Rah doot. (Ambassor who shows us path)

Hanumaa Jee a messanger of Bhagwan Ram. He is the representative of truth and love. He has to beyond all emotions and attitude and attribute of goo-ns (Qualigies). Hanumaan Jee is a servant. He is a bhakt (Devotee) and reflection of Bhagwan Ram.. Every representative of Bhagwaan Ram is formulated as a Ram and develops very close resemblance to Ram because he represents truth, he represents spiritual values and he represents total honesty and purpose. Hanumaan Jee therefore has incredible, incomparable, unmatched strength (Atu-lit Bal-dha-mum) because he represents the invincible fire of truth and love. Hanuman has been described as a son of wind and his speed is a speed of mind (mano-ja-vamaa) . But all his powers and his intellectual abilities are guided by his superb control over all his senses (Ji-ten-deri-yaa). He does not crush his indriyaas (senses), but he uses them on all occasions and purposes by which he can serve Ram. Crushing or repressing our body may draw public attention, it may give you public acclaim, there may be processions. Hanumaan Jee does not want, does not need, does not believe in public acclaim. He tries to increase his strength and capacities so that he can serve Ram better.

Tulsijdaas Jee says one need not shun things in life but enjoy them and use them for the good of the spiritual progress. Hanuman has been praised as the foremost among the intellectuals (budhi-mataam vaa-rish-thaam) because Hanuman is never rash, he does not do anything without thinking, weighing the conditions and circumstances under which he has to act. Ram is his final goal – His be all and his end all of his life. For all his actions and for all his approaches for Hanumaan Jee Bhagwaan Ram is the final ended purpose. For Hanumaan Jee nothing count as much as service of Ram, and the service is all that he is interested in. Through Hanumaan, the qualities and mindsets of the ideal servants as described by both Shankaracharya Jee and Kauthliya Jee.

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Main Chopai: Ayodhyaa Kaand – Doha 315
Tum muni matu sachiv sikh maane | Paalehu puhumee prajaa rajdhani ||

Meaning:
As for yourself, you should protect the earth, your subjects and your capital in accordance with the advice of your perceptor (Guru Vashist), mothers and the minister (sumant)

Rajasthan is heroic and has been made holy by the feet of Mira. The purpose of the katha is a good one: to help the earth of Rajasthan, support even the smallest animal and man by providing for them during the time of drought.
Let’s come together and sing manas with joy in our hearts and for the joy and happiness of all. We know that nowadays in the world there is much talk of religion – this Ramcaritmanas does not simply belong to one single religion/dharma. In fact this scripture is only about Samvad (uniting)- without any divisions. Why is it that Bapu has chosen this shastra (scripture)? He invites us in this katha to think about what religion this Ramcaritmanas is referring to:

1. The Baalkaand says the following about religion in the part where Raja Pratapbhanu is spoken of with a minister called Dharmaruchi. It shows that whoever has ruchi (love or interest) in something, whatever name they may give to it, they can treat that as their religion or dharma. Everyone should be entitled to their own way as long as they are not forced into a religion.

One should choose the way or the path on which God feels the closest to that person.

2. Ramcaritmanas says that there is no other dharma like satya (truth).

3. Daya (compassion) is a type of religion. For example the following can be counted as Trikal Sandhya: If in the morning one has tears in their eyes because of their own faults, in the afternoon, others suffering can make them cry and in the evening, if one has tears due to the realisation of God’s kripa (blessings).

4. Ahinsa (non-violence) is also religion. Do not hurt anyone with your mind, words and actions.

5. Sewa (service) is religion. A katha is not just a religious function, it is for sewa as well. To benefit others is also religion.

Every scripture has explained religion in its own way. The Ramcaritmanas has many explanations as we have seen, but the mool (main root) is Shankar. This is because Shankar is Kalyan (blessing), for the self and for the community.

Satya (truth), Prem (love) and karuna (compassion) is in order of significance, the basis of religion.

A mantra should represent the truth
A mala should represent love
A murti should represent compassion.

The above, if followed, will make an individual and a country happy.

Bharat ji wants to have Ramdarshan before accepting the Kingdom of Ayodhya. Everyone agrees with him and they go to Chitrakut, They are worried about the future of Ayodhya. After seeing Ram, Bharat says that he will not be able to live without him.
Bharat remembers and worships Ram and also lives according to the way Ram would want him to. Remembering someone (Anushilan) is very easy, But living according to their wishes (Anukul) is harder. Even Kans was able to think of Krishna, but he did not live according to the way Krishna would have wanted him to. Even in a family, along with Anushilan, it is important to be Anukula.

When Bharat doesn’t want to go, Ram explains the way Bharat should reign, by saying three things which are contained within the chopai:

Take the sage’s (Muni) advice and look after the earth. Take mother’s (Ma) advice and look after the people.Take the minister’s (Sacheev) advice and look after the kingdom.
The above is applicable universally (Vaishvik). However, there are two aspects to this: the Bhautik ( the material side) with regard to the community and the Adhyatmic (the spiritual side), which refers to the soul.

The Bhautik (materialistic) side:

In this case the sage means the Guru or the Guru of the Kingdom. Guru literally means heavy, referring to those whose words, actions etc carry weight. For example Gandhi’s two words “Quit India” enabled the whole nation to rise. The reason why the mother needs to be asked, which includes Kaikeyee, is because a mother looks after her children, which is her kingdom, in a way that a father never can. A mother makes many sacrifices. Hence it is important that the kingdom is looked after in the same way, with maternal love. Then for Ayodhya, the advisor/minister (Sacheev) should be consulted and these should be (Sadhu Sacheevs), true advisors. In fact, it is important for everyone to be a “sadhu” no matter what their function is in life. Sadhu means having good character, being true to ones own self and being simple. The good governor has an important function as he can bring the nation, its people, the King and the army together
The Adhyatmic (spiritual) side:

The sage refers to the Sadguru. The Sadguru has to be consulted when it comes to looking after the earth. Here, the earth is the disciple’s state and being. Sometimes the Sadguru becomes the darpan (mirror) and shows us who we are. He can also be the diva (candle/light) and shows us the way. At other times, he becomes our drishti (sight/vision) so that we can see the mirror and the candle.Mother is the faith (Shraddha), which needs to be present to look after the subjects/citizens (praja) , who, in the spiritual realm refer to good qualities and characteristics of the person, which comes through discipline and having good company. The faith should not be blind in nature but at the same time lack of faith (ashraddha) is not good either. While lack of faith leads to a lack of true feeling (Bhav), blind faith leads to fear and therefore only faith alone is needed.The advisor represents sacrifice (Vairagya, tyag). Tyag is that which is given up by the hand and “vairagya” is that which is given up by the heart. The kingdom refers to one’s stage in life. The best stage of a sadhak is one in which he is peaceful-not when he is worried and can’t make decisions. For this peaceful state, it is not sufficient to seek knowledge or read books, vairagya is necessary. This peace is not achieved in the presence of anger. Anger can disappear if we can just learn to say “yes” (karishye vacanam tava) and are willing to let go of our ego.
Katha Kram:

Tulsiji does Guru Vandana. A Guru is one who lives in the world like us, but is unattached like a lotus. The red colour of the lotus represents love, always smiling and giving much happiness in the form of “prasad” to the people.We should all be satisfied (prasanna) and when we reach this stage, it means all our sins have dissolved.Dharam/religion is not for (Labh) one’s own betterment, its for (Subh) the good of all.Tulsiji does everyone’s vandana beginning with Bharat, Laxman, Satrugna, and then Hanuman. This is in order of importance as the Bhagat is given more importance than God himself.

The katha gaan (singing) should not be done with one’s mind (antakaran), as this would also contain ahankaar (pride/ego).
Sadhya (attainable) and Sadhan (the way/method one achieves that objective) both should be pure. For example, if you steal someone’s blanket, while it will keep you warm, there will be fear as it has been stolen. But instead if you buy the blanket-you will be fine. In the case of this katha, the Sadhya is present (that we are doing it for a good cause). The sadhan however, is also good as we are getting together to talk about such important things.

Ayodhya: (Man Nagari), the mind
Janakpur: (Chit Nagari), the heart
Kishkindha: (Buddhi Nagari), the intellect
Lanka: (Ahankar Nagari), the ego
Chitrakut: (Prem nagari), love

Katha gives dard (pain), dawa (medicine) and dua (blessings). So it is important to come with some courage!

When does a person becomes aviveki (unable to discriminate between right and wrong), especially when God is in everyone? Even when you listen to katha, it takes time to rise above ahankaar (your ego). But why does it take so long? There are two reasons:

The troubles and bad circumstances that a person faces makes them foolish at times. If someone loves you too much and pampers you beyond what is necessary, then one can also become chalak (crafty or foolish).
Bharat and Ram’s relationship shows that if we should feel that our father/mother/son/guru or anyone in our lives resembles Ram, then never question them and follow their instruction with vinamrata (humility).

Tulsiji says that a person’s vivek (discrimination), dharma (religion/duty) and niti (principles) should be vimal (pure):

Vivek can separate water and milk – Vimal vivek can then use the milk and the water properly. Dharma should be vimal. It shouldn’t be used to attack or hurt anyone. For example if you tell a child off, that may be vivek, but the way you tell the child off is dependent upon vimal vivek. Niti should be vimal. In the Mahabharata the answer to the “yakshaprashna” was only given by Yuddhishtira. It’s when the “yakshaprashnas” of society are answered by the Shakunis and the Duryodhans of society, that the problems begin, as their niti is not vimal.
Kapat: to put cloth on a pot, i.e. To cover up the truth.
Chal: to paint a clay pot gold, i.e. To pretend to be something we are not.
Chidra: to have holes in the pot, i.e. To be unable to retain necessary information.

Ramji speaks according to (desh) place, (kaal) time, and (avsar) opportunity. Anyone who does this is called “praveen”. Ram says to Bharat that if we are being looked after by our Guru, then why should there be a distinction between (meri) mine, (teri) thine, (parivarki) family’s etc.. In fact every family should have this mantra and any person who is completely devoted (sharanagat) should never worry.

But Tulsi says that you do not need to put all this weight on your guru- as long as you put it on the (dhul) dust of his feet-that is enough! This shows the importance of the Guru (mahima). However this is all providing that you have real (shraddha) faith.

A metaphor for the King: If the mouth is the master, the King, then:
1st servant – eyes
2nd servant – hands
3rd servant – feet.

While the mouth does all the work, it makes the food reach all the parts of the body, according to what is needed. Therefore the mouth also has (vivek) discrimination. Ram says to Bharat that in the same way the Raja is the mouth and with vivek he has to provide for all. So Bharat should also be like this and look after the kingdom.

Pearls from the Katha Kram:

The importance of (naam) the name of God.
In the (Sat Yug) Golden age: meditation was the method to attain God.
In the (Treta Yug) Silver age: sacrifice.
In the (Dwapara Yug) Bronze age: (pujan) worshipping deities.
In the (Kali Yug) Iron Age: (Harinaam) taking God’s name.

It does not matter if the names are different. One must sow according to the season they are in, or there will be no fruit. And so, while this is the season for “naam jap”, we should sow accordingly.

The importance of Naam (Reciting God’s Name):

Once there were three people in a pilgrimage and they heard a voice that told them to stop where they are or else they would die. They stopped. Then the same voice told them to pick up stones and put them in their pockets or else they would die. The voice then said, “do not check you pockets until the morning. At that point you will be happy and sad.” They were! Happy because the stones were actually valuable jewels. And they were sad, as they did not take any more at the time. In the same way, our life is our only chance- so take as much harinaam as you can!

In the Dohavali Ramayan, Tulsiji has spoken of Rajdharma. What is the King’s duty? This should be thought about having left behind all prejudices (purvagraha):
To be like a Maali (gardener) To be like the Bhanu (sun) To be like a Kisaan (farmer)
Like a gardener, the King should sow the seeds in line and allow everyone to walk together. (Vikas) development and vishraam (peace) should co-exist in the country. Although the country comes together during times when there is an outside threat, there should be a “sadbhav sabha” (meeting of goodwill) in the country, full of sadhus, to increase the unity and the honor of the country. Whoever, walks in such a way, by the “kalyan marg” (path of welfare ) with good wishes for everyone, that person will never face durgati (bad consequences). The King should also remove the weeds and all the evils of his kingdom, providing he himself is Shuddh (pure). And if trees, which represent theft or corruption, have grown, it becomes his duty to chop them off.

Like the sun, the King belongs to everyone. In the same way that the sun takes the water from the ocean, without causing it any trouble, and then gives it back through rain, so the King should take resources sweetly and distribute evenly. He should enable them to reach every part of society, without any discrimination.

Like the farmer who lives with the earth, it is important for the king to keep his kingdom clean, to sow the seeds and ideas well, to look after it and to protect it from evil.

The Ramcaritmanas talks of the following types of (sukh) happiness:

Sukh: This is when the vishay (the object of desire) and the indreeyan (senses) come together and it is enjoyable. Although there is a lot of rasa (pleasure) in this, it is not akhand (eternal). Yet people are mostly looking for this sort of happiness.Nij sukh: There is no rasa (pleasure) in this, but the mind becomes very still and takes you towards heaven.Swanta sukh: This is the best sukh of the Manas. It seeks no liberation, or happiness or peace, but simply full and eternal love for God. There is much prem (love) and this in itself includes all the enjoyable rasas as well. The King should be able to give this to his people.
Pearls from the Katha Kram

Question: For a householder, what is the best vidhi (ritual/method) to attain God?
Answer: There is no such thing as a method. It is a matter of having a burning desire to attain Him. Everyone is of course allowed to have their unique ways, but if this method is used just by itself, then there is a risk that kranti (a revelation) will not happen. It’s the tivra sankalp (strong committment) that can get anyone there regardless of the method adopted. Dhairya (patience) is necessary for the process. But this is all providing that one wants to get to that state in the first place! People generally find it very hard to abandon this world!

According to a Gujarati folk song, these are the things that one should keep away from in their lives: The path of love, to live in the jungle, to have a weakness towards women without maryada (appropriate behavior), to laugh with a group of fools, to serve greedy and miserly people, for a brother to stay at his sister’s house for too long, a woman (or a man) who has a bad character, for a son-in law to stay at his parents in laws’, to play with a snake, to come back from a battlefield early. But the worst of all is to ask for something from someone.

Katha 588 – Manas Rudrashtak (Part 1), Omkareshwar

Sutra orientated speech is like thread. But to make that thread stronger in order to carry pearls, three things are needed:
Satyatmak – The truth needs to be joined with the thread. It has to be true in one’s experience. Snehatmak – The Gita, the Ramayana etc. all say this. If the satya is not sweet, then one should just keep quiet. Real truth will not need to be harsh. Shastratmak – Should contain some scripture. It doesn’t however, need to belong to one particular religion. The Veda says that it is important to keep all the windows open to all the truths of the universe. That’s why the sadhus and fakirs begged for alms, they did not necessarily need the food, but when people opened their doors, they would be allowing good thoughts and truth to come into their home. People have over time closed their homes to this.

And so Ram showed a “sutratmak” way to Bharat (pronounced Bharut), which contained the above three

Question: I can’t find a sage, can’t find a mother, just advisors! Is this enough?
Answer: Yes! If the sacheev (advisor) is peaceful like a sage or has vatsalya bhav (motherly love), then that is sufficient.

The king is like a mouth- has two things: teeth and tongue. The teeth are strong and the tongue is soft. So the King also needs to be strong and carry out justice. At the same time, his softness should be visible in his compassion for his people and in his ability to bring people together. The kathorta (harshness) of the King is necessary, but only as long as it does not contain any dvesh (hatred).

In the spiritual sense, the king is the Guru. The guru also has 32 teeth and the tongue. This represents the guru’s 32 characteristics. It is not possible to list of all of them, and so we can go through 5, as 3+2=5.

When one sees these five characteristics in anyone, then don’t delay entering their sharan (shelter). Also it’s important to understand them from a subtle angle, not with the physical eyes.

Akhand swasthya: He whose body is healthy. Physically, Buddha, Mahavir and many others have had diseases. But we are not referring to the physical body, rather the inner self (sukshma sharir). Akhand shakti: One whose senses have unbreakable power, even though he may be old and his body would be failing him.
Akhand Gyan: One whose (buddhi) intellect has eternal knowledge.Akhand shubhsankalp: one who has eternal good wishes for the good of the earth. Aham mein akhand prem: One who loves himself. (not in egotistical terms).
The 5 Rasas (features/tastes) of the tongue:

Shant rasa: The way a child is most peaceful in the mother’s stomach, so the disciple will remain peaceful in his Guru’s (garbha) protection. Dasya rasa: The disciple who sits at his Guru’s (charan) feet, will feel as if he serves his master. Sakhya rasa: The disciple holds hands with the Guru. Vatsalya rasa: When the disciple sits in his Guru’s (god) lap as if he were a child.Kanta rasa: The meeting of hearts/ a hug, but not in the literal sense of it. It means receiving your Guru’s love.
Pearls from the katha kram (sequence):

Dukh (sorrow,pain) and Pratiksha (awaiting someone), has the ability to make people vinamra (humble). This happened to Parvati when she waited for Shankar for 25,000 years. If dukh by any chance enters your house, then accept is if it were a guest (atithi devo bhava)
If God gives you a chance, then do not take badla (revenge), do balidan (forgive/sacrifice). When the purpose for the action becomes revenge, then the fruits will always be a failure. This is seen when Raja Daksha does a yagna and invited everyone apart from Shankar and his daughter Parvati, in order to insult Shankar.

If you take medicine in the form of katha, then it is important to live according to the instruction that is given. It becomes important then to leave behind all our vyasan (addictions) [e.g. alcohol etc.]

The word “sikh” in the chopai, means advice. Whatever gives happiness, that is “sikh”. The word comes from shishya (disciple) – one who is ready to learn and keep himself open in the presence of a sadguru. There are many times when advice can be wrong and lead to harm.
In the case, Bharat is being told to take sikh (advice) from a sage, mother and advisor. The whole of “rajdharma” is contained within this chopai.

Then why is it that we don’t accept the “sikh” (pronound seekh) which will make us happy? There must be a reason. Mahabharata gives this reason. Dhritarashtra says to Vidur, that even when he has been advised to do the right thing, he is not able to carry it out. Duryodhana also knows his “dharma”, but he cannot release himself from “adharma”.

There are ten types of people who find it difficult to understand their dharma/swabhav/sikh properly, according to Vidur:

1. Mada (drunk with intoxication): Whoever has “nasha” or wrong addictions will not listen to anyone.
2. Pramata: those who are totally obsessed with bhog (mateialistic objects), objects of desire.
3. Unmata: Whose mind is not steady.
4. Shranto: Who is very tired. Some people get tired after (tap) performing austerities and (vidhis) rituals. Sometimes people even forget to smile and be happy. This means there must be something wrong in the method used. In fact, whatever keeps you happy and without feeling burdened-whether others understand you or not, then that is still your religion!
5. Krudho: One who gets angry.
6. Bhubhukshi: A person who is hungry.
7. Twarit: Someone who is rushed. Patience is very important. There is always a right time for fruits to appear.
8. Lobhi: One who is greedy
9. Bhita: A very scared person.
10. Kami: One who has no samyakta (balance) in their lives.

A King should be like Angad’s foot, where no one can disturb him. Whoever has the strength of dharma (duty) and niti (moral) can perform Rajdharma:

RAM is Sita is
Dharma Niti
Flower Scent
Mind Intellect
Food Taste
Cloud Lightening
Katha Kram (sequence):

Shankar is telling the katha to Parvati, sitting under a tree. The tree represents faith. So every husband and wife should live under the shade of shraddha (faith).

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Ayodhyaa Kaand – Doha 315
Nirakaar-mokaar-mulam-turiyum | gira-gyan-gotit-misham girisham ||
Karalam mahaakaal kaalam kripalam | gunagaar sansaar-paraam natoham ||

I bow to the supreme Lord, who is formless, source of the sacred OM, symbolizing Brahma, the monumental Self of Creatures which transcends all conditions and states, beyond all speech, understanding or sense-perception, terrible yet gracious,
the ruler of Kailaas, devourer even of Death, the almighty, the abode of virtues, immortal

Lord Shiv has shubh vichaar (good thoughts) and shubh uchar (good speech/utterance)
In Shivji’s manas are vichaar (thoughts) of Ram Charit Manas, and on His lips are Ram Charit Manas uchaar (words).
Bhagvan (Lord) Shiv has 100 names, but Tulsidas favorite name is “Shankar”. Bhagvan Shiv’s mool (original) name is Shankar.

In this katha, Omkareshwar is the shrota (one who is listening) and the ayojan (organization) is done by Mahakaleshwar.

Manas Rudrashtak is nirvan of Guru apradh (offence).

The doha immediately before the Rudrashtak outlines five lakshan (qualities) of a Guru:
1. Dandvat kriya [ action of bowing/obsciance] 2. Sa prem dvij [Brahm with love] 3. Shiv sanmukh [facing Shiv] 4. Haath jodiye [with folded hands] 5. Gadh gadh swar [delightful voice/sound]

Lord Shiv has/is asht murti (eight physical forms) – panch tatva (five elements) and three others:
1. aakash (sky) [Element] 2. vayu (wind) [Element] 3. jal (water) [Element] 4. prithvi (earth) [Element] 5. agni (fire) [Element] 6. surya (sun)
7. som (moon)
8. pratyek jeev-atma (soul of every living being)

Namamish meeshan – in between purva (east) and uttar (north) is eeshan. Eeshan is Shankar.

Nirvaan Rupam is Bhagvan Shiv who is also moksh roop (form of salvation).

Vibhum refers to sarva shakti-maan (almighty)
Vyapakam refers to drishti (vision), charitrata (Characteristic)
Brahmah is used to call Shiv shakshat brahmah.
Nijam refers to Shiv being svatantra (free)
nirgoonam implies that Shiv is beyond gun (quality)
nirvikalpam implies that Shiv does not have any vikalp (no substitute)
niriham refers to Shiv not having any chesta (attempt), eicha (wishes) or kamna (desire)
Chidaakash makaash vaasam bhajeham refers to Shiv being aakash ka kapadaa (garment of sky)

Shiv doesn’t do ninda (malign/slender) of anyone. One who doesn’t do ninda of anyone is nirvan roop.

Shiv is mukht (free) from krodh (anger). Krodh is part of tamogun (property of ignorance). Yet Shiv is nirgunam. Thus, Shiv doesn’t have any krodh because he is nirvana (free of all desires). One who doesn’t insist on changing others, who doesn’t do krodh, who doesn’t do lobh (greed), and who doesn’t do ninda is nirvan roop.

Nirvikalp sthiti involves gyanta, gyan and gneh-jana. Shiv is in nirvikalp sthiti.

Don’t do vikalp (question).

Ram teaches us to laugh, Krishna teaches us to dance, and Shiv teaches us to sing.

Shiv has akhand samadhi. Chidaakaash implies no aakar, shunyata and no vikar. One of Shiv’s roops (forms) is aakash (sky, vastness).

A Guru is:
1. a darpan (mirror)
2. deepak (light)
3. dehri (boundry)
4. upai (solution)
5. dil (heart)

Bhagvan Mahadev has/is asht murti of which the first one, aakash (sky) was spoken of yesterday in the first bandh. In the second bandh, Bhagvan Shiv’s prithvi murti (earth) is hinted at. Even Gandharvaraj Pushpadant mentions these eight murti’s in the Shiv Mahima Stotram.
Shiv’s eight murtis, twelve jyotir lings, five mukhs and fifteen eyes together equal forty (8 + 12 + 5 + 15 = 40). And these forty are sthapit (placed) in the Hanuman Chalisa. In the Hanuman Chalisa are the eight murtis, twelve jyotir lings, five mukhs and fifteen eyes. This will be elaborated on in some future katha. However, if one recites the Hanuman Chalisa with ones heart, one is doing darshan of the eight murtis, twelve jyotir lings, five mukhs and fifteen eyes. Thus, there is a khaas (special) kaaran (reason) of Hanuman Chalisa.

Shri Guru charan saroj raj nij man mukur sudhari. This couplet is in the beginning of Ayodhya kaand as well as in the beginning of the Hanuman Chalisa. This shows purnarukti.

When a question is asked to a Mahapurush (greatman/saint/sage), one should keep the question short with three vidhaa (methods/ways) in mind:
1. Sahaj sundar (naturally beautiful) On the outset, a question may appear to be beautiful, but the person asking the question may actually be testing the other person and that is not sahaj sundar.
2. Sukh-dai (gives pleasure) The question should give pleasure to both the shrota (one listening to the answer) and the vakta (one who is giving the answer). The question should not give kasht (any trouble) or be dukh-dai (sorrowful).
3. Sant sammat A true sant (saint) can decide if the question will give sukh.

With these three in mind, another person becomes majbur (helpless) to answer the question. If a person asks a question with the above three vidhaa, then even the astitva (existence) will give an answer if no one else gives one. In fact, if you have asked a question in such a manner, then consider that the answer has come from your Guru, regardless of where it has come from.

Sanshai (suspicion) / prashna (question) to samadhan (solution) / shraddha (faith) is a yatra (journey) of the Ram Charit Manas. Ones faith should be maulik (fundamental) – keep it real, not andh shraddha (blind faith) or ashraddha (not having faith). Shanshai can become a sadhana (practice) if it is asked in the right way.

Three param (supreme) gyani (wise one) are Ram, Krishna and Shiv. Despite being param gyani, Ram teaches us to laugh, Krishna teaches us to dance, and Shiv teaches us to sing. Then why are we so serious? A person’s swaroop (form) is aanand (bliss). We should be prasanna (happy) when in sansar (world) and can be udaas (sad) when bhitar (within).

When you listen to katha in a tirth (holy place), select what you want from what you have heard, sit and do dhyaan (concentrate) of it.

If a question is tivra (asked with a strong desire) and from ones hriday (heart), then there is no need to even ask the question since you will get the answer from the shastras (religious scriptures).

Katha is ek-matra upai (the one solution ) for :
1. bin badal varsha (katha is the solution for rain/showers without clouds)
2. bin badal beejali (katha is the solution for lightening without clouds)
3. bin badal mayur ko bulaava (katha is the solution for calling a peacock without clouds is possible)

Ram katha works on vyakti’s swabhav (individual’s nature). The vyaspith works on an manvi’s swabhav (nature).

Param Sadhu is saying the Rudrashtak for His shishya’s (disciple’s) kalyaan (welfare). The Param Sadhu is telling Mahakaal (Bhagwan Shiv) in the Mahakaal mandir that He [ie. Shiv] is nirakaar (without form).

As long as a saadhak (devotee) has a mind, that mind will always take on some aakaar / roop (form):
1. In yog, one should maintain nirodh (extreme control) of ones mind.
2. In bhog (fulfilling ones desires), there is durupyog (misuse) of ones mind.
3. In gyan (wisdom), one should eliminate ones mind – man ka nirodh’.
4. In bhakti (devotion) ones mind is used for sadupyog (good purpose).

A quality of ones mind is to take on some aakar / roop (form). Niraakar is the stage when ones mind does not take on any form, when the mind is khatam (finished), and when no mind remains. Since the mind always takes on some form, it is impossible to reach this stage of niraakar. God is niraakar but takes on a form for us (for example, Krishna) since our minds require some form.

Question: Why has Tulsidas written “Ram Chand” instead of “Ram Chandra”?
Answer: Both “Ram Chand” and “Ram Chandra” are used. “Chand” is not a short form of “Chandra”, nor is it an Avdhi word (word used by those in Ayodhya). In the word “Chand”, rakar (letter “R”) is missing. Rakar is agni beej (seed for fire) and it jalata hai (burns). When “Chandra” is used, thodaa jalana (little burning) occurs. For example, when Ram Chandra – the Raja (king) – is referred to, people in his kingdom are a little scared. When “Chand” is used, there is no jalana’; rather sukh (pleasure) is experienced.

As the Rudrashtak stuti continues, Mahadev is told that He is the mool (root) of Omkar. Actually, Omkar is the mool of everything, but you [ie. Shiv] are the mool of Omkar.

It is said that all feet can fit inside an elephant’s footprint. Specifically, an ant’s foot can fit inside a fly’s footprint, a fly’s foot can fit inside a cockroach’s footprint, a cockroach’s foot can fit inside a mouse’s footprint, a mouse’s foot can fit inside a cat’s footprint, a cat’s foot can fit inside a dog’s footprint, a dog’s foot can fit inside a cow’s footprint, a cow’s foot can fit inside a bull’s footprint, a bull’s foot can fit inside a tiger’s footprint, a tiger’s foot can fit inside a lion’s footprint, and a lion’s foot can fit inside an elephants footprint.

However, a person sitting on top of an elephant can kick the elephant. Using this possibility, an elephant’s foot can fit inside a person’s footprint [not literally]. A person’s foot can fit inside a vaman’s (dwarf’s) footprint [explained through Vaman avtaar example]. A vaman’s foot can fit inside brahma’s foot. And brahma’s pada (foot) is dependent on Omkar. Omkar is shresht (superior) – if it has aadhar (foundation) on anyone, then the aadhar is on Shiv

Mahakaal is the mool (root) of Omkar [ie. The sound of AUM]. Each Ved is in search for Omkar. Every tapasya (penance) is done for Omkar. Brahmachari’s keep control / discipline for Omkar. Many mantras begin with “AUM”.

OM (sounds AUM) has three letters: A, U, M. There are many meanings that come from this:
1. A refers to becoming avtarit (taking a human form), U refers to uthnaa (getting up) after becoming avtarit, “M” implies becoming maun (quiet).
2. A is asang tatva (element of non-attachment). Even when one pronounces A ones lips will not touch each other. When U is pronounced, a little bit of sangati occurs. When M is pronounced, complete sangati occurs. This exemplifies that ones mool svabhav (true nature) is asangati (non-attachment), but as one lives their life, one slowly experiences more sangati (attachment).
3. A implies jagrut (aware, awake), U implies swapna (dream-state), M implies sushupti. These three imply turiyum which is Shankar.
4. A, U, M are the mool (roots) of the Veda’s.

Ishvar’s (God’s) vaachak shabdh (word) is AUM. Omkar is also Ishwar, and its roots are Mahakaal. This entire universe was created from the AUM sound. And the sound of AUM comes from Mahadev Shiv.

Mokar moolam – you are the mool (root) of AUM.
Turiyam – Mahadev is kala of three: jagrut (awakened), sushupt and swapana (dream). He is free from dosh (faults).

Gira gyan gotit misham girisham – Shiv is beyond words. No matter what words are said, they cannot describe Shiv. He is beyond gyan (wisdom). One meaning of gyan is mun (mind). Thus, Shiv is beyond one’s mind.

Crying, thinking of someone, loving and praying are also beyond words. One cannot explain the feelings associated with them; one can only experience them.

Gotit – Paramatma (God) is beyond indriya (senses).

Shiv is beyond words, wisdom and senses.

Girishum – This is God’s prithvi (earth) murti darshan. Giri is a mountain. Shiv is Giri’s ish because He is Kailash naath.

The Vedas have outlined certain sopan (steps) / lakshan (characteristics) of bhakti (devotion). If these are done, one is considered to have vedic bhakti.
1. Satsang — this refers to sant sang (the company of saints). In the Rig Veda, it is referred to as jaanta sa-ang. In the Ram Charit Manas, it is referred to in the chopai (couplet) “pratham bhagati santan kar sanga”.
2. Shraddha (faith). In the Vedas, it is referred to as shraddhaya satya. In the Ram Charit Manas it is referred to in the chopai “dusari rati mam katha prasanga”.
3. Daan – avdaan (to give), udaarta (generosity). The Vedas mention that one should ekatrit (gather) with 100 hands but should give with 1000 hands. One who gives can become siddh (accomplished).
4. Sa-yum (control) – Shankar has sa-yum (control) and this is a great lakshan (quality) of His.

If one is going to take daan (donation/charity) from others, one should be saved from four dosh (faults):
1. Datru (donator) – One should look at the person who is giving the daan and not take it from someone who has the wrong intentions. For example, one should not take daan from someone who is giving with ahankaar (pride).
2. Desh (place/country) – It is considered a dosh to give daan and associate someone’s name with it in certain places (for example Omkareshwar, Mahakaal, Ayodhya) because those places are not your desh.
3. Kaal (Time of donation) – There are certain times during which daan should not be given. For example, on days with surya grahan (solar eclipse), chandra grahan (lunar eclipse), Deepawali and Makar Sankranti, one should give daan after the associated time; otherwise it is a dosh’.
4. Agrahiya – Taking things that are not appropriate is considered a dosh’. For example, alcohol made of ganga jaal is agrahiya’.

If one wants to do bhajan, then one must be beware.

Shankar is a big daani (one who gives), but he does not have the above four dosh (faults).

Karalam – kaal se bhi kaal.

Kripalam – Shiv is kripalu (merciful).

Shiv is karaal (harsh on the outside but soft from within) and kripalu.

gunagar – In this vishva (universe), Shiv is the mandir of all gun (good qualities). He is gun ka bhavan (home of good qualities).

Sansar paaram – Only Shiv can paar us (take us through) from sansar (world), because Shiv Himself is par (aloof) from this world.

Nathoham – naman, namaskar (bow to thee).

Yesterday, we talked of the second murti of Shiv: prithvi (earth).

Karaalam mahakal kalam krupalam Gunagar sansar-paaram natoham

Bhagvan Shiv is karaal (harsh on the outside but soft from within) and kripalu (merciful). Karaal and kripalu are two extremes that describe Shiv. This seems odd, but in this world, one who is karaal is also kripalu. For example, a tree is karaal [ie. Its physical structure] but is also komal (soft) [ie. Its leaves are soft and the tree gives fruits to us]. Karaal and kripalu are two sides of one coin, thus it is not possible to separate the two unless an individual is crooked. Karaal and kripalu are twins.

Science says that there is life in everything. Therefore, this means that in karaalta, kripalta is hidden somewhere.

One who is cultured that is, one who is understanding, wise, having good qualities, well-mannered – and one who is in touch with nature will be both karaal and komal / kripalu. However, one who is crooked is neither cultured nor in touch with nature will be only karaal. One who is crooked is ignorant and their mind is not proper. Bhagvan Shiv is param Chaitanya (supreme conscious).

Bhagvan Shiv is guno ka mandir (a temple of good qualities). He, Himself is aloof of sansar (materialist world), so He is able to paar (take us away) from materialist world. The Bhramin who is saying the Rudrashtak stuti is himself a Guru. The qualities described in the stuti also apply to him and other Guru’s. Thus, a Sadaguru is also nirakaar.

Question: Why did Tulsidas not mention Bhushundi’s Guru’s name? [ie. The one who is saying the Rudrashtak stuti] Answer: A sadaguru is one who has no name form. Nar-roop Hari (God in the human form) does come, but a sadaguru is one who himself does not have any form – a sadaguru is nirakaar. In fact, a sadaguru does not have any one form; rather a sadaguru has many forms (those that are engraved in ones hearts and eyes). A sadaguru takes many roops to be helper to his/her shishya (disciple).

Despite being nirakaar, Shankar takes on many aakaars (forms).

Ganga, Saryu, and other holy rivers are not just plain bodies of water.

Vidhyapati was a very follower/believer of Shiv and Ganga. One day, Shiv took on the form of Vidhyapati’s shishya (disciple) and named himself Ugna. Once, Ugna and Vidhyapati were walking somewhere when Vidhyapati became very thirsty. There was no water in sight, so Vidhyapati sent his disciple Ugna in search of some water. Ugna walked far from Vidhyapati and then undid his matted hair to get some Ganga-jaal (water from Ganga). Ugna filled his vessel with the Ganga Jaal, returned to Vidhyapati and gave it to him to drink. Vidhyapati, being a follower of Shiv and Ganga, immediately recognized the Ganga jaal. Then he noticed that Ugna’s hair was wet and that water was dripping from his matted hair. Vidhyapati asked Ugna a few times who he really was. Finally Ugna told Vidhyapati that he is Shankar.

Prior to this incident, Ugna used to eat Vidhyapati’s leftover food. Now that Vidhyapati knows that Ugna is Shankar, Vidhyapati wants to eat Ugna’s leftover food. Ugna agreed on the condition that Vidhyapati did not reveal who he really is.

One day, Vidhyapati’s wife could not bear seeing her husband eating the leftover food of Ugna. When she persisted in letting him know how she felt, Vidhyapati told her who Ugna really is. At that instance, Ugna disappeared and Omkareshwar remained. Ugna se Omkareshwar pragat huaa (From Ugna, Omkareshwar appeared).

Once when Shankar danced, Ganga-jaal dripped all over the world: “sakal lok jag pavani ganga” resulting in Ram katha.

Ram had a regular practice where He did Parthiv pujan (puja to Lord Shiva) daily. For this, Hanumanji used to bring 1000 flowers every day. One day, Hanumanji accidently brought only 999 flowers, leaving Ram one flower short for His puja. Ram did not scold Hanumanji, nor did he make do without the missing flower. Instead, being Rajiv (Lotus) netrum (eyed), he offered his right eye. In this right eye is the entire aishwarya (divine powers).

Ram had so much bhakti bhav (feelings of devotion) that he gave one of his eyes. In return, Shiv gave Ram [ie. Vishnu] the sudarshan charka (Vishnu’s discus) for jagat rakshan (protection of universe). This is where the sudarshan chakra in Krishna’s hands have come from.

To offer 1000 flowers/Kamal (lotus flower) means to offer whatever we have to God.

There is no need for a golden Shiv Ling. One can do abhishek (offering of water) even to a pile of sand. In fact, even if one were to make a fist and hold up ones thumb, Shiv would accept this as His Ling.

A sadaguru is kalptaru (The wish-fulfilling tree of heaven) – he gives fruits according to his devotee’s feelings.

By giving a sadaguru a form, we are binding that sadaguru.

Sadaguru, in Shiv’s form, is in the form of Omkareshwar.

Sadaguru is beyond words, beyond indriya (senses), is formidable (kaaraal) without Jealously (raag-dwesh) and gentle, has won over time, and gives life to one who has died. Giving life doesn’t only refer to the physical body; it can also include the following:
• Making one who is kaam vash (surrendered to desires) to Ram vash (surrender to Ram)
• Making one who is lobhi (greedy) into a kripan (one who gives)
• Making an ati vimudh into a great pundit
• Gives vision to one who is ati daridra (extremely poor). Daridra can also include poor speech
• Giving a good name to one who is ajasi.
• Rejuvenating the youth in one who is ati budda (very old).
• Making one who is sada rog vash (sick) nirogi (without disease).
• Making someone who is always krodhi (filled with anger) bodhi (wise).
• Taking someone in front of Ram (sanmukh) if one is vimukh (away).

A Sadaguru is ati kripalu (extremely gracious) — He is kripa ki murti.

Rudrashtak stuti is said for Tribhuvan Guru [ie. Shiv], Kak Bhushundi’s Sadaguru, and for all Sadagurus.

The third mantra of the Rudrashtak describes the jaal (water) murti of Shiv: sphuran-moli. Although the chandra (moon) murti is mentioned in this third portion, the Vyas gaadi will associate it with another bandh.

The sadhu saying the Rudrashtak saw sakshat Mahakaal ka vigra (the true form of Mahakaal). Tulsidas also saw the true form.

Chalat kundalam exemplifies that they saw Mahakaal and noticed that the kundal were moving on the ears.

Tusha means ice/snow.
Raa-dri implies a mountain.
Sankaash is used to say that Shankar is unke saman (similar to ) [snow clad mountain]).

Question: Despite listening to so many kathas, why is there suffering in this world?
Answer: One should not consider it as suffering instead it should be considered as an opportunity to grow and blossom. One should accept whatever one is given and not have any expectations.

One should consider the world as “ST” (State Transit) [ie. A bus] in which one should sit wherever there is room and have no expectations. Furthermore, one should not go to a “STD” (Subscriber Trunk Dialing) [ie. A means for making telephone calls.] and do shikayat (complain).

In intellect – have faith
In Mind – have devotion and love

Devotion and faith are needed.

Ones seva (service) becomes fruitful if it is done with faith and devotion. Some phal (fruits) are experienced immediately while others are experienced after some time. However, the fruits are always received.

The masti (feelings of extreme joy) that one has gained will never decrease or die out. It is possible that the masti may be suppressed as a result of pride, but it will never die. If the masti does not increase then it has been suppressed for some reason.

Shiv, you are gaur (beautiful) like snow and shankh (conch).

Shiv’s ashtak murti is described in the Rudrashtak Stuti. The Brahmin is singing this stuti (hym) for his disciple. So let us continue with the third mantra’:
tusharadri sankaash gauram gabhiram | manobhut koti prabhaa shri shariram ||
sphuranmauli kallolini charu ganga | lasad-bhal-balendu kante bhujangaa ||

In the Ram Charit Manas, Shiv is described as being gaur (beautiful, attractive) shankh jaisaa (like a conch) and like a full moon. In the Vinay Patrika, he is described as kapur gauram. In the Rudrashtak stuti, it is said that Shiv is gaur (beautiful) like snow clad mountain.

Why has Shiv been compared to a mountain because a mountain is steady and serious. There is great importance behind this analogy:
1. A mountain has many hills and peaks. This symbolizes Mahadev being both karaal and komal.
2. Despite the appearance of mountains, one can find jewels and water in/on a mountain if one searches. Similarly, Shiv’s appearance is amangal (not good) [ie. He wears snakes and skulls.] but He is beautiful from inside.
3. When one climbs a mountain one gets tired. However, when one comes down from the top of a mountain, one gets vishram (rest). This exemplifies that if one tries to “climb” Shankar [as mountain], one will get tired. That is, one will attain Shiv if one undergoes tough devotion/worship such as yog, tapp (penance), etc. However, if one wants to climb down then it is much easier.
4. A mountain keeps three things on its mastak (head). Similarly, Shankar keeps those who are deen (poor), heen (deprived/abandoned) and vakra (crooked) on His head. He loves those that are small/insignificant (chhotaa). For example, He keeps the moon on His head because it is crooked. He also keeps Ganga on His head because Ganga was filled with pride.

When an individual gets hungry, two things arise. If the individual is materialistic, then asking/ begging arises. However, if the individual is spiritual, then longing/desire arises. In the latter, the desire is for bhakti (devotion).

Shiv does begging for food because 1032 mouths have to be fed at His home:
• There are 1000 mukh (mouths) from the shesh on Shiv’s head.
• Raavan eats there and he has 10 mouths.
• Kartik swami has 6 mouths.
• Shiv Himself has 5 mouths.
• Ganesh sits on Shiv’s lap and he has 1 mouth.
• 4 mouths come from Brahma who Shiv had called His father.
• Parvati has 1 mouth.
• Shiv’s ox has 1 mouth.
• The peacock has 1 mouth
• The lion has 1 mouth. (The lion was also a vegetarian.)
• The mouse has 1 mouth.
• Ganga has 1 mouth.

Gauram gabhiram – Shiv is compared to a moutain because Ganga was released from His jatta’. Ganga is also bhakti.

A mountain has four bad qualities because it is:
1. Maleen – dirty. For example, it has thorns.
2. Sthaavir – sturdy
3. Jad – set in its own ways
4. Shubhraa – dreadful / dangerous

Although Shankar has been compared to a mountain, He does not have the above bad qualities. Shankar has been compared to the Himalayas, and the Himalayas are:
1. not maleen – they are dhaval and bright
2. not sthaavir – since Himalaya married his daughter, he cannot be sthaavir
3. not jad – they are knowledgeable
4. not shubhraa and not bhayanak – they are beautiful

Question: What change should occur to those who have been listening to kathas for 20 to 25 years? Should we as individuals remain alone in aloofness or should we run to kathas?
Answer: Either way is fine, so choose according to your liking. And choose in which your feelings increases. We should let people do whichever they feel is appropriate, because judging who is lower and better may be an offence.

Question: My mind is no longer into puja (worship) and path (daily prayers). What should I do?
Answer: Do whatever is natural and as per your feelings.

When one does path, one reads in ones own language. However, there is only one language for God – it is the language of ones eyes and emotions. In spirituality, words from the mouth are not of importance – only words from ones eyes are. Communication should be done with ones eyes, not through words in spirituality.

“Jeev ka parichai vani se hoti hai. Bhram ki parichai aakho se hoti hai.” (Words can identify an individual; eyes can identify God.)

Attaining God can be done from a Sadguru, renunciation) and devotion.

That attempt from which one attains God is bhakti

Every decision of a Guru is free of malice and jealously.

Sita’s Ram is not in her heart; rather He is in her eyes. That is why Sita communicated with the women of the village through her eyes so that they can see/experience Ram hidden in her eyes. The village ladies did pranam (bowed) to Sita and also gave her their blessings for longevity of her husband to remain as long as the world rests on the Shesh. Both bowing and blessing are possible in love.

There are two types of sadhus / mahatmas (sages) in the Ram Charit Manas: those who move around and those who sit alone. Moving around all the time is considered pravrutti marg, and sitting alone is considered nivrutti marg. Both of these are good, and one should follow that which one likes and come naturally.

Coming to kathas is nivrutti marg because one lets go of so much to attend. There is so much phal (fruits) associated with attending kathas, but many miss out a little because of lack of knowledge/understanding.

In the Ramayan, santatva is compared in which both sarovar and sarita are mentioned. A sarovar symbolizes shaant marg (a quiet path) where one stays in one place and is stable. On the other hand, a sarita is always moving.

If one chooses the pavrutti marg, one should ensure that one does not have madd (ego) or moh (attachment). In solitude, one should not have ego and attachment. One should do bhajan without ego and attachement a sarovar or like a sarita’.

sphuran – From the jatta of Shiv came Ganga maiya (mother).

All the lakshan (qualities) being sung to describe Shiv also describe the one who is singing the Stuti [ie. The Param Guru / Bhramin].

The Ganga also flows from a sadguru’s head. This Ganga is that of bhakti (devotion), prem (love), gyan (wisdom), etc. A sadguru is sthir like a pahad (mountain) no matter how much aalochana (criticism) is done. A sadguru is gambhir in listening to the world’s upaas’.

A sadguru’s head has vivek pravah (flow of knowledge), sheel pravah (flow of qualities) and bhakti pravah (flow of devotion). He has the moon on His head in that He always considers Himself far from the full moon.

The asht murti (eight forms) of Shankar are also described in the Shiv Mahima Stotram:
• Bhav represents the jal murti (water)
• Sharva represents the pruthvi murti (earth)
• Rudra eludes to one who does krodh (anger) and represents agni murti (fire)
• Pashupati represents jeev atma murti (soul)
• Ugra represents vayu murti (wind)
• Sahmahaan represents chandra murti (moon)
• Bhim represents aakash (fire)
• Ishana represents surya (sun)

Mili was a very beautiful woman. She was so beautiful that the samaj (society) decided that she could not just be one man’s wife. As a result, she became the entire village’s wife. One morning while she was drinking tea, she asked her servant what the celebration going on outside was for. The servant explained that Christ, the one who has given love to everyone, would be coming to town. Mili wanted to go to meet Christ but wondered whether Christ would accept her. Since Christ was nearby, she went as is to meet him. When she met him, tears flowed from her eyes onto his feet. At that moment, her uddhar occurred.

Today is His [ie. Jesus Christ] day [ie. Christmas Day], so let us remember Him. Badhai (congratulations) to the entire world on this day.

Shiv has the Ganga on His head, which depicts His jal (water) murti. Also on His head is the moon. In the Ram Charit Manas, Ram has stated many faults of the moon. If Ram Himself has stated various bad qualities, then why is the moon so worthy of praise? It is because it was able to attain Shiv’s ‘bhaal’ (forehead).
When one puts a teekaa (dot on the forehead representing the third eye) on some faces, those faces look good. Then there are other faces on which a teekaa looks good when put on that face. This is also the case with aabhushan (jewellery).

For the words Lasad bhaal, one could interpret that Shiv’s ‘bhaal’ (forehead) looks good because the moon is on it. Another interpretation is that the moon looks good because it has attained Shiv’s ‘bhaal’. The latter interpretation is more appropriate.

That who makes an individual with faults His alankaar (jewellery) is Shiv.

Shiv’s agni (fire) murti is depicted in the following bandh (stanza):

chalat-kundalam bhru sunetram vishaalam prasanannam neelkanttam dayalam
mrugadhish-charmambaram mundmaalam priyum shankaram sarv-natham bhajaami

There are two different paath for this:

“chalat-kundalam bhru sunetram vishaalam” and “chalat-kundalam subhra netram vishaalam. Chalat-kundalam refers to kundal (earrings) moving on Shiv’s earings.

Sunetram – Shiv’s vishaal (vast,big) netra (eyes).

Prasanannam – Shiv is happy.

Neelkanttam – Shiv has a neel kanth (blue neck).

Dayalam – Shiv is merciful.

Mrigadhish – Shiv wears clothing made from deer

Priyum shankaram – Shankar, you are very dear to me.

Sarv-natham bhajaami – you are master/Lord of all , I am praying to you [ie. Shiv].

When Shiv was getting married, Tulsidas described His appearance:

kundal kankan pahire byaala | tan vibhuti pat kehari chhaala || – Bal kaand 91

Does ones kundalini (spiritual energy) become awakened in bhakti? The answer to this is yes. It is a good thing that a bhakt (devotee) is not aware of this spiritual energy surfacing, otherwise the possibility of becoming proud exists.

If an individual can feel various (natural) kundalini becoming awakened (for example, a small headache), then the awakening of ones bhakti kundalini (devotional spiritual energy) should also be felt, Yet still individuals do not feel the bhakti kundalini. This is because a devotee’s energy progresses to the ears as kundal (earrings). This association should be made with chalat kundalam.

One should not do ones sadhana (spiritual practices) according to ones ‘sav prayaas’ (individual attempts). Instead, one should do ones sadhana according to ones Guru’s marg darshan (guidance).

As outlined in the Ram Charit Manas, Sati [Ma Parvati] wanted to know whether Ram is Bhrama (God) or manush (human). Her mistake was that she did not attempt to find this out in the manner suggested by Shiv. She figured that she is buddhi-maan (smart/wise). She has so much prakash (light) from Shiv, yet she didn’t use it in the right way. The outcome was that vishvas (trust) went and so did Sati’s jeevan (life).

A devotee should make attempts. However, a Sadguru is the jyoti (light) that is used to light the sadhak’s mombati (candle).

An attempt by the devotee as well light from Sadguru, and (lessed offerings both go hand in hand. However, a Sadguru’s light absolutely necessary in ones devotion/regilious practice.

Shravan (listening) is bhakti (devotion). However, bhatakvu (wandering) can decrease ones bhakti and/or increase ones bhrum (misconception).

A few days ago, we discussed certain ‘sopan’ (steps) / lakshan (characteristics) of bhakti (devotion) according to the Vedas. The fifth one is adroh where one sees everyone with mitra darshan (as a friend).

Those who speak for the astitva (existence) [ones who recite kathas] need to adhere to the following four modes of recitation as described by Tulsidas:

1. Prem (Love) – Sadbhav (good feelings) should be kept towards those who listen [to kathas]. Words should be said with love, for if there is no love in ones words, those words will not touch others.
2. Prasanshaa (Praise) – When one sees something that is sachaa and satya (truth), one should do prasanshaa. One should do pranam (salutations) to the truth and offer praise wherever it is appropriate.
3. Vinay (Politeness) – One should speak with politeness
4. Vayung (humour) – Every so often, do chuttki’ / majaak (add humour) to lighten the mood.

Ones family is also a small astitva (entity), so one should practice the above four while staying with others.

Why did Parvati listen to the Ram katha only from Shiv? It is because she didn’t want to listen to others in the event that her mind started to wander and/or she got bhranti misunderstanding). She strongly adhered to the fact that she has her husband who is Tribhuvan Guru.

Words are very powerful and can nfluence. Thus, one should maintain ones mansikta (state of mind).

One should stay in ones Sadguru’s prakash (light) so that ones current state does not stop from increasing.

‘Kundal (earrings) in ones ears should move. In order for earings to move, vayu (wind) is needed. Examples of kunda’ are found in the Ram Charit Manas with Mandodari and Shiv, Hanuman Chalisa, Mahabharat with Karan, and with the Gopi’s.

When a bhakt listens to a katha, the urja (energy) comes to ones ears. In listening to a katha, a bhakt becomes so engrossed that he/she does not realize that awakening has occurred.

The Valmiki Ramayan describes when Hanumanji goes to Bharat in Nandigram to inform him of Ram’s return. At that time, Bharat hugs Hanumanji and expresses his desire to give Hanuman something in return for the news. Bharat gave the following:

• one lakh (100,000) cows
• one hundred villages
• sixteen well-mannered, unwed women

It appears odd that Bharat would give Hanumanji sixteen women. However, these are actually the sixteen vidha (modes) of listening. And in describing them, they are associated with kundal (earings)

Kundal should move;nupur (anklets), bangles and a judo (jewellery used to hold keys) should make noise. Kundal moves with wind and/or when the head moves. Similarly, when kundalini (spiritual energy) comes to ones ears, one becomes praan-vaan (filled with life).

Badhai (congratulations) to everyone on Ram Janam! (Birth of Bhagwaan Ram)

Upon Garud’s request, Bhushundi is reciting His life’s important events to Garud. Of them, Bhushundi tells of His Guru apraadh (offence) and the stuti (hymn) that resulted in His Guru singing to Shiv. It is this stuti that we are doing darshan of (looking at) in this katha.
Yesterday we discussed the fourth bandh (stanza) of the stuti in which Shiv’s agni (fire) murti can be seen:

chalat-kundalam bhru sunetram vishaalam prasanannam neelkanttam dayalam
mrugadhish-charmambaram mundmaalam priyum shankaram sarv-natham bhajaami

We went into great depth about kundal yesterday. Prasanannam implies that in each circumstance, Shiv remains prasana (happy).

Kalidas described Shiv in the following manner:
• He is never scared, despite having so many snakes on Him.
• Despite the chandra (moon) being able to drip amrit (nectar), He has no priti (love) for it.
• He wears a mund mala (chain of human skulls), yet He does not see anything impure.
• Although He has the Ganga on His head, He does not worry about things being pure.
• He does not think twice about wearing ‘bhasma’ (ashes) on His body.

Why is this the case? It is because Mahadev’s aatmaa (soul) is engrossed in Ram. Thus, He is able to stay with happy.

Question from Bapu: Do you wish to remain happy (prasana)? If so, then there is a method that will definitely enable you to be happy. Following these will enable you to be happy like Shiv and like Bhushundi’s Guru [as mentioned in the Rudrashtak Stuti].

A ladder enables one to climb onto a terrace, as well as down into a well. It does not just take an individual up, but it can also bring one down. Human life is like a ladder, for it can take you up or down. Which of these two we take ourselves is dependent on our chosen path of life.

“narak svarag apvarg niseni … “ — Uttar kaand 120

It was not only Shankar who had to drink poison – all Sadguru’s have to do the same. It is important to see a Sadguru from every angle. In order to remain happy, one will have to drink poison. One who remains happy after drinking poison is merciful.

Why is it that some individuals do not remain happy? Perhaps they have already made up their minds not to be happy. Some individuals think of the past and become sad; some think of the future and become sad. And as a result, this may make their present sad.

Paramatma [ie. God] sparked eichha (wish, desire) inside Himself and then made this universe. By living in this world, we are all making Paramatma happy. Then why is it that we ourselves cannot be happy?

Human nature is to stay in joy, then why are we unhappy?

For the feeling of happiness: “kar nek amal, har ko simar, utpat na kar” [follow the path of righteousness, meditate on Hari (God), don’t be destructive].

One doesn’t attain peace until one gets into ones own personality/character. Many faults are manav janit (stem from humans), not from the nature. To eliminate these faults, one needs to make serious attempts. And this is called sadhana.

Sadhana is not just praying on a mala (rosary beads). If one does pray on ones mala but does not do proven effort then that person will not enjoy the result of their proven efforts.

In order to stay happy, one should NOT say anything bad to anyone. One should not judge others because no one is competent being a judge. Who are we to pass judgement? One should not even pass judgement on a small child since they too have chetna (consciousness). Recognize that you are passing judgement that someone is bad because you yourself are bad.

To stay happy in this world, one should wait and Love of God.

“I am talking to you; this is not my lecture.”

Some individuals do not take reward or donation, but most people take gifts. Question from Bapu: If someone gives you Rs1000 note as a gift, would you take it? Answer from shrotas: yes. What if it were dirty – would you still take it? Yes. What if it became wet? Yes. What if the note was old? Yes. What if it was dropped in mud? Yes.

Why is it that you will take the Rs1000 note despite it being dirty, wet, old and/or muddy? It is because it has a lot of mulya (value). Then do human beings not have value? If one will accept a currency note regardless of its condition, then why not also accept human beings the same way.

As mentioned earlier, one should follow the method outlined below to forever remain happy. There are three things that one should eliminate and renounce:
1. Hattaagrah (stubbornness) – One should not be stubborn for things such as people, money, fame, etc. Duryodhan was defeated because of his stubbornness. Other examples include Ravan and Bali.
2. Kadaagrah (enforcing ones thoughts on others) – By enforcing your thoughts on others, you are disrespecting the chetna of other human beings. One should share ones thoughts, but one should not insist that others agree. One paatra (character) in the Ram Charit Manas that had such stubbornness of thoughts is Parshuram. One should not feel that ones thoughts are correct and insist that others follow what you say.
3. Purvagrah (prejudice) – It’s very hard to get rid of a prejudice/predetermined notion is developed

The above three are three invitation cards to be prasana (happy).

If one has to let go of things, such as money for truth and love, then do so because ones relationships are more important.

If one were to tyaag (give up), then give up ‘akrodh’ (lack of anger) will ‘paida’ (spark, be born). If one practices ‘ahimsa’ (non-violence) then ‘satya’ (truth) will spark. Ahinsa (non-violence) includes not hurting anyone with your mind, speech or actions. If one were to stop doing ‘kutli’ (gossiping from behind) then peace will spark. ‘Kutli’ includes enjoying others gossiping.

The Bhagvat Gita is not [only] for swearing on in courts [as done in India]; it is for keeping it in ones heart.

Hattaagrah stubbornness is of padaarth (material things)
Kadaagrah ones thoughts on others is of vichaar (thoughts)
Purvagrah Prejudice is between people.

The above 3 are not independent; they are all connected.

Hattaagra sparks kaam, Kaam is an andhi (storm).
Kdaagrah sparks krodh (anger), krodh is agni (fire).
Purvagrah sparks lobh (greed). lobh is baad (flood).

“kaam bat kaf lobh apaara | krodh pit nit chaati jaara || “ — Uttar kaand 120

An individual’s hattaagrah and kadaagrah strengthen ones purvagrah.

If one keeps one’s mind is with God one will reamin happy regardless of his/her circumstances.

Mrigadhish charmambaram — Shankar wears lion, yet mrig (deer) means a lion. However, a deer is considered to take the place of a lion when a lion is not present.

Priyum Shankaram sarv natham bhajami – Despite you being everyone’s naath(master/God), I consider you to be my Priya (loved one).

The lakshan (characteristics) described in this stuti also applies to a Guru.

A Guru is prasana and dayalu (happy and merciful)
Mrigadish, priyum – everyone loves a Sadguru;
Mund mala – a Guru wears a mala (rosary beads) of His disciples’ prarabhd (destiny);
Sarv naath – a Sadguru does kalyaan (welfare)

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Kiskindhaa Kaand – Doha 7
Je na mitr dukh hohi dukhari | Tinhi bilokit paatak bhari ||
Nij dukh giri sam raj kari jaanaa | Mitrak dukh raj meru samaanaa ||

One would incur great sin by the very sight of those who are not distressed to see the distress of a friend.

A man should regard his own mountain-like troubles as of no more account than a mere grain of sand, while the troubles of a friend should appear to him like mount sumeru though really they may be as trifling as a grain of sand

Ram Charit Manas gives vishram (peace) and param Vishram (supreme peace). Each of its seven kaands exemplifies one main thought. If we eliminate the following thoughts, then we too can experience param vishram.
Baal Kaand – Aanaashraya

If a sadhak eliminate annaashraya, then this is the first step to attain param vishram. An example in this kaand is when Maa Uma / Bhagwati Bhavani tells Sapt (Seven) Rishis that she will marry no other than Shanker in each of her births.Ayodhya Kaand – Padaashraya

Eliminate pada and partishtha (fame) aashraya (shelter/dependence) to attain param vishramAaranya Kaand – Dharm (Duty/Religion) /Karam (Karama) ka aashraya

Individuals should eliminate Dharm and Karama’s aashraya. Moksh (Salvation) is just that – When an individual eliminates Dharm, Arth (greed/money) and Kaam (lust), they become Mukt (free) and attain Nirvaan (Salvalation). Kiskinda Kaand – Bal (Strength) ka Aashraya

One should tyag (Let go off) ones bal (strength) ka ashraya Sunder Kaand – Devta Aashraya

Aashraya of various Devta (demi gods) should be eliminatedLanka Kaand – Aashraya of Jartaa (Rigidity/Stubburn) / moodta (Ignorance)

One should not be stubbornUttar Kaand – Aashraya of Gyan (Knowledge)

(a) Eliminating aashraya of gyan has two meanings.

(b) Staying away from the pride of having knowledge Being Free from knowledge with prem (love) and Bhakti (devotion) If the above seven are eliminated, then one can attain Param Vishram

The topic is about how our Maitri (Friendship) should be. There are eight panktis (lines) which thoroughly describe Mitra (Friend), thus this is called “Manas Mitraashtak”

A Mitra (Friend) is not just a friend like we have in college. We can also consider God our Mitra, just like Arjun did. Relationships like Guru-Shishya, Bhakt-Bhagwan, Husband – Wife, Neighbour – Neighbour, Father – Son, Sadhu – Sadhu and many others are all considered friendships.

There are 3 important mitras of Ram in the Ram Charit Manas

Guha Nishad RajSugrivVibhishan
In the larger scope, Ram is actually a mitra of everyone.

Hanumanji has five mukh’s:

Paschim (facing west) – Garud mukhDakshin (facing south) – Narsingh mukhPurva (facing east) – Vanar mukhUttar (facing north) – Varah mukhUrdhva – Ashva (horse) mukh

Today, let us look at the first line of this ashtak:

Je na mitr dukh hohi dukhari | Tinhi bilokit paatak bhari ||

(kiskindha Kand – Doha 7 – 1st chaupai)

If a mitra does not get dukhi (sad) by seeing the dukh (sorrows) of another friend, then looking at the mitra is a bhayankar (enormous) paap (sin). For example, if you do not feel sorrow when seeing another friend who is sad, then looking at you becomes a sin.

According to the Ramcharit Manas, the following patak (sins) are bad:

Asatya – There is no sin like lyingWhen our Guru, mother, father and/or swami (Isht) are saying something for our hith (benefit), listen and happily do what they say without questioning if it is uchit (appropriate) or anuchit (inappropriate). If one does not do this, then one is letting go of their dharma (duty), and that is considered a sin. Hari / Har ninda – Even listening to gossip of Hari (ie. Vishnu = vyapak (omnipresent) = sarvatra = in everyone) and Har (ie. Mahadev and har cheez (everything)) is a big sin. Speaking dur vachan (bad words) to one’s Isht (Adored / Favourite deity ) and Shradhay (Revered/Respected) . For this sin, the only nirvan (salvation) is that person’s kripa (mercy)Doing paap (sin) in a tirth (holy place) will increase the paap. If one thinks good in a tirth, then those good thoughts will increase. Similarly, if one thinks bad in a tirth, then those bad thoughts will increase.
These are some sins outlined in the Ram Charit Manas. However, not becoming sad when a friend is in sorrow is an enormous sin. It is possible to decrease these above mentioned sins from our lives.

Give prathishta to others; hold onto your own nishtha (Faith).

There are two types of sadhus as described in kiskindha Kaand:

like a sarita – “chareveti, chareveti” – the sadhu keeps on doing things for lok kalyan (welfare of others)like a sarovar (Lake) – the sadhi has stopped everything and has settled in one spot
When there is a solar eclipse, we do not eat because our mitra, the sun, is dukhi. Similarly, we do jagran during a lunar eclipse because our mitra, the moon, is dukhi.

Our antahkaran (inner self) consists of our mun (mind), buddhi (intellect), chit (concentration, focus of mind) and ahankaar (pride). To help understand these, let us use the analogy of a camera.

Mun (Mind) – this is the camera itself Buddhi (Intellect) – the art of setting up the camera and taking photgraphs (how to …) Chit (concentration, focus of mind) – this is the camera film roll – both do sangrah (collection) Ahankar (Pride) – the thought that the camera is mine and that I took the picture – all this is mine OR all this is not mine.
Sadaguru gives diksha (Initiation) to ones antahakaran.

In Kiskindhaa kaand, Ram is explaining mitra’s paribhasha (definition of friendship) to Sugriv. Mitrata (friendship) is discussed everywhere from the Veda’s to lok boli.
In the Shukla Raju Ved, a Rishi asks God to grant him mitra jeevan. Specifically, the Rishi is asking to see everyone with mitra bhav and that everyone also sees him with mitra bhav.

If everyone were to let go of their own purva grah, then all problems could be eliminated. Through “Manas Mitrashtak”, let us progress in seeing everyone with mitra bhav.

Nij dukh giri sam raj kari jaanaa | Mitrak dukh raj meru samaanaa ||

This chaupai (couplet) describes a lakshan (characteristic) of a mitra: even if one’s own dukh (sorrows) are like a parvat (mountain) and one’s mitra’s dukh is like a raj-kan (particle of dust), one should consider that mitra’s dukh like Meru (Mount Sumeru) and their own dukh like a raj-kan.

Raghav is an example of this type of a mitra. One particular day during the yudh (war) in Lanka, many reech (bears) and vanar (monkeys) were walking back to Ram’s base with long faces. On the other side, “Jai Jai kaar” could be heard because Raavan’s side had succeeded in making Lakshman murchit (unconscious). As described in the Gitavali Ramayan, Ram began to cry and was extremely upset. Ram consoles himself that all of them, including the reech and vanar, will go back to their respective places. However, he was very upset and worried about Vibhishan´s future. Ram had already done Vibhishan´s raj tilak (coronation as King) and was now unsure what would happen to him. Ram regarded his dukh of Lakshman being murchit as nothing compared to Vibhishan’s uncertain future. Lakshman is Ram’s right hand – despite how important Lakshman’s survival is to Ram, Ram is thinking of Vibhishan instead.

This is an example of how we should consider our own dukh as something small compared to our mitra’s dukh. These thoughts should come to mitra’s naturally. If not, such a sutt (fool) should not be a mitra.

Jinh ke asi mati sahaj na jaiee | te sutt kat hatti karat mitaiee ||

Those fools who are not naturally endowed with such wisdom presume in vain to make friends with anybody.

Sahaj mati should be as natural as a nail is attracted to a magnet.

There are five prakar’s (types) of mati / buddhi which we refer to as panch-mati:

1. Guru mukhi mati
This is buddhi from the mouth of one’s Guru.

2. Abhadhra buddhi
This is when one always wishes amangal (bad) upon others.

3. Asati mati / buddhi
Leaving paramatma (God) and doing only sansar’s chintan is an example of this asatya.

4. Pashvi buddhi
Another name for this is Hatyari mati. This is when one is ready to do whatever it takes until someone dies.

5. Sahaj buddhi
This is the uttam (best) mati of all five. Another name for this from the Bhagvat is Naisargaki mati. This refers to one being svabhavik (natural).

If one does not have sahaj mati [to fulfill the role as a friend], then one should not do maitri with others. However, these types of sutt (such as those who say sweet things to ones face and talk badly behind their back) do maitri parane.

Lord Krishna says that we should do bhajan – with that, buddhi will be given.

Do smaran (remember) of Ram and acharan (Practice/conduct) of satyaa (truth)

Once again, this sandesh (message) is about living with mitra bhav in relationships like those of husband – wife, father – son, mother-in-law – daughter-in-law, brother – brother, Guru – shishya (disciple), raja (king) – raja, friend – friend, etc.
“Na saa sakhaa yo na dadati sakhye aacha bhave” – mantra from Rig Ved

A friend is not a true friend if he/she does not do ana daan (giving of food) to a snehaal and premaal (loving) mitra. This refers to giving food as well as feeding someone with love.

There are three meanings of ana (Food):

ana is bhrama (God) ana is ones man (mind) because ones mind is made from foodana is jeevan (life)
If one does not give ana daan to a friend, then one is not considered a true mitra. Specifically, if one does not give the above three to a friend, then one is not considered a true mitra. As a friend, give your mitra bhrama daan (ie. God’s smaran (remembrance)), sundar (beautiful) mansikta (state of mind) (ie. Good thoughts), and a good jeevan.

When eating, one should not do the following:

krod (anger) – Food is bhrama, so do not get angry while consuming it.watch inappropriate scenes – While eating and while doing bhajan, ones chetna is very prabal (powerful) with lots of urja (energy). At these times, one should be particularly careful with what enters ones self. watch the person who is servingliecomment on the food if it is not to your liking
Maitri (friendship) is a deep (light).

Ram tells Sugriv that a friend is someone who takes their mitra from kupath (bad path) to supanth (good path).

Kupath nivari supanth chalava | gun pragataee avgunanhi durava ||
A friend should divert his companion from the path of evil and set his foot on the path of righteousness. He should proclaim his virtues and conceal his faults.

Some examples of kupath from the Ram Charit Manas are:

A path which is nindaniya (worthy of gossip). Leaving your mool dhara (main focus) and going to a pakhand marg.Kusang (Bad Comapny) – keeping the company of people who are a bad influence on you. The company one keeps always influences an individual. It can even prahar (attack) ones shraddha (faith).
Supanth is where the following five are present. If they are not present, then this is kupath.

Sava kalyan (welfare of oneself) – Whichever marg (path) gives you atma (soul) kalyan (benefit) is supanth. Otherwise, it is kupath.Par kalyan (welfare of others)– Whichever marg (path) gives others kalyan (benefit) is supanth. Otherwise, it is kupath.Samaj kalyan (welfare of society) – Whichever marg (path) gives the samaj (group of people) kalyan (benefit) is supanth. Otherwise, it is kupath.Desh kalyan (welfare of nation) – Whichever marg (path) gives a county kalyan (benefit) is supanth. Otherwise, it is kupath.Vishva kalyan (welfare of world) – Whichever marg (path) gives the entire world kalyan (benefit) is supanth. Otherwise, it is kupath.
Kupath takes one away from God while supath takes one towards God.

In order to maintain one’s atma tatva (inner self) and do bhakti (devotion) properly, one should be careful not to do the following:

spardha (competetion) – especially when it comes to religionasuyah – do not do irsha(Jealousy), dvesh (malice), etc.teeriskaar (taunting, insulting)ahankaar (pride)
The sugam marg / saral path (easy path) to God is bhakti.

A mitra proclaims a friends gun’s (good qualities / virtues) and covers up the avgun’s (bad qualities / faults). A mitra should work at slowly decreasing the avgun in a friend and should cover up those that still remain.

In Shiv charitra, one can see sandeh (doubt) burning and shraddha (faith) sparking.

Det let man sank na dharaiee | bal anuman sada hit karaiee ||
A lakshan (characteristic) of a mitra is one who never does shanka (doubt) in giving and taking. The first word in the above chaupai is “det”. Thus, we should give first, then if need be, take.

There are many things to give, but to make a maitri (friendship) dikshit, start by making a friend abhay (fearless). Sadhu’s and sant’s give the jagat (world) abhay. Dharma’s (righteousness’) first kam (task) is to make others abhay and not afraid.

There are two conditions associated with satya (truth):
1. Sada – one should always tell the truth
2. Suchi / pavitra (pure)
If one wants to do satya’s sankalp, then one should not speak apriya (unsweet) satya, because apriya satya becomes apavitra (unpure) satya, according to the Ram Charit Manas.

In the Atharva Veda, a Rishi asks for nothing but abhay from friends, enemies, and everyone he knows. He asks to get this abhay day and night from every angle. The mantra begins with asking for abhay from friends: “abhayam mitrad”.

In the Ram Charit Manas, it is apparent that Ram gives to his friends first and foremost. For example, Ram first gave Sugriv abhay, then tackled the rest. Another example is how Ram first gave Vibhishan Lanka’s rajya (kingdom) and then continued with planning the war. In the instance with Guharaj, Ram actually asked first: “mangi naav” . This made him little sankochi (hesitant) because He had not given Guharaj anything first.

If a Guru becomes a shishya’s (disciple’s) friend, then the Guru should also give something first, like abhay, to the shishya. A Guru generally does not take anything from a shishya. However, in the event that a Guru does take something from a shishya, it is to keep the shishya happy.

The Ram Charit Manas outlines the method of asking a question to ones Guru or a sant (saint). This is Shankar’s vidhaan:

1. Sahaj suhaiee / svabhavik (naturally) sundar (beautiful)
2. Sukhdaiee – the question should give sukh to both the person who asks and the person who is asked
3. Shastra (scriptures) / sant sammat
One should ask to learn and/or understand something; not to test someone’s knowledge.

A mitra should not do shanka (doubt) when giving and taking, and should do as much hith (what is in the best interest of others) as possible.

bal anuman sada hit karaiee ||

There are ten types of bal (strength) outlined in the Mahabharat. If someone has any of these, then they should give them to their mitra:

1. Vidya (knowledge) – If a friend does not have vidhya, then share your knowledge with them. This can be extended to paying for the fees of a mitra’s admission to an educational institute, or helping them to obtain addmission.
2. Abhijit / kulinta / khandani / parampara (tradition) – share the sanskar (values) of your family with a friend.
3. Mitra – share what you have learned from another friend with your mitra.
4. Buddhi (intellect) – use your intellect to help a friend
5. Satva / bhitari sampada – purity of ones antakaran should be shared.
6. Dhan (wealth) – help others according to our ability.
7. Tap (penance) – If you have acquired a particular tap bal, such as tolerance, then share this with a friend.
8. Sahai ( Helpful)
9. Paurush / ones tej (radiance)
10. Devta’s bal

There is a misconception that tap (penance) means to fast. In actual fact, it refers to letting go of what one is regularly used to (accostomed to).

The following describes the type of bal (strength) various people have:

Vaishnav’s (God Loving) bal is hari naam (taking the Lord’s name) and prabhu sharanagati (surrendering at the feet of God).Durjan’s (wicked person) bal is hinsa (violence)Tapasvi’s (ascetic,hermit) bal is tapasya (penance).Devta’s (Demi God) bal is to give shraap (curse) and vardaan (boon) .Shishya’s (Disciple) bal is to do their Guru’s seva – not puja, but seva.Ghrastaya’s (Householder) bal is to follow sanatan dharma and sadd (good) dharma.Baalak’s (Child) bal is rudan (crying).Chor’s (thief) bal is to speak a lie.Raja’s (king) bal is when others around are nirbal (weak).
Whichever type of bal one has, they should use it to help their mitra.

There is no better seva (service) than following your Guru’s aagyaa.

“Ram janam ki badhai” to everyone

Question: Where is it best to sit and listen to the katha?
Answer: Sit wherever there is anukulta (convenient/suitable) so that shisht (discipline) and maryada (decorum) are maintained. From an adhyatmik (spiritual) drushti (viewpoint) in the Ram Charit Manas, Tulsidas says to sit in ones man (mind) to listen to the katha. If shravan (listening) is done from ones man, then tamaam (every) anumaan siddhant become shastra’s (scripture’s) praman. Both shrota (those who have come to listen to the katha) and vakta (one who recites the katha) should sit in their own man. Just like a sheet will not blow away from underneath a person sitting on top of it, ones mun (mind) will not wander while one is sitting on it in katha. In katha, the shresht (best) aasan (what one sits on) is ones mun.

The Gujarati language is like our home while the English language is like our office. We should use the English language as a tool, but it is important to speak Gujarati at home.

Three things are very important: matri bhumi (motherland), matri bhasha (mother tonge), and janani (mother who gave you birth ).

Question: How can one be a good sasu (mother-in-law) so that one could become a good mitra to ones bahu (daughter-in-law)?

Answer: Sasu = sa aas = one who lets go of all asha (wishes). Thus, a sasu (mother-in-law) should not have any apeksha (expectations) of her bahu (daugher-in-law). Instead, she should think of what she can do for her bahu. A sasu should not have any asha, should not immediately scold mistakes made by her bahu, should be patient, should do parivatan (change) using vivek (understanding), etc.

Ram says that he experienced the following three things by giving Vibhishan Lanka’s rajya (kingdom):

1. Krutkrutya bhav (feeling of eternal satisfaction)
2. Taav (flu) utaryo (decreased)
3. Anand (bliss)

Bipati-kal kar satgun neha | shruti kah sant mitra gun eha ||

A mitra is one who gives one hundred times more love to a friend during times of vipati / dukh (sorrow).

An example of this is when Ram’s mitra, Nishad Raj Guh, saw Ram, Sita and Laxman in their tapas vesh (physical appearance while in penance) on their way to the van (forest). This is thoroughly described in the Chumpu Ramayan. Good realizes that he has done janmo punya (good deeds for many births) in order for the three of them to come to his nagar (city). At this point, he experiences tears of joy. When he remembered that Kaikeyi and Manthra were the root cause of their exile, his tears of joy turned into tears of anger. Furthermore, Nishad Raj asked Ram to fulfill his pita’s (father’s) agya (command) by staying in his nagar during the fourteen years of exile. This instance depicts Nishad Raj´s love for Ram during Ram’s time of vipati.

Tulsidas outlines this same occurance in the Ram Charit Manas. In Ayodhya kaand, Nishad Raj proclaimed that his dharti (land), dhan (wealth) and dhaam are all Ram’s. He clearly stated that he and his family are neej kinkar’s / sevak’s (servants) of Ram. When he asked Ram to stay with him for fourteen years, Ram explained why he could not do that. Even though Ram did not svikar (accept) Nishad Raj’s proposal, it is apparent that as a friend, Nishad Raj showed his love during the time of Ram’s dukh.

shruti kah sant mitra gun eha ||

There are three ways of interpreting this portion of the chaupai:

1. Shruti (ie. Ved) says that sants (saints) — ie. Mitra (friend), sajjan (good) person, sadhu –possess the quality of giving one hundred times more love to a friend during times sorrow.
2. Both shruti and sant say that a mitra possesses the quality of giving one hundred times more love to a friend during times sorrow.
3. Shruti says that both sant and mitra possess the quality of giving one hundred times more love to a friend during times sorrow.

A mitra is one who:

Dharm no acharan kare (practices righteousness)Satya bole (speaks the truth)Durnu jove (is not short sighted)sees param (supreme)
Bapu’s question to the shrota’s: Where is a mitra born?

Answer: According to the Ved’s, a mitra is born in one’s ankh (eyes) / drishti (sight).

The Dohavali Ramayan explains that it is not as important to have a mitra during the good days of ones life as it is during the bad days. When the moon is in line with the sun, the moon blends into its light and cannot be seen. However, we still call the sun a mitra because it continues to give the moon its tej (light).

There are many prakar (forms) of netra (eyes) / drishtri:
1. Pett drishti – This is when an individual only looks out for themself. An example is an ati (extremely) lobhi (greedy) person. Despite what this person is given (ie. Money, intellect, laughter), he/she will not use it for the good of others.
2. Padaarth drshti – This is when an individual even forgets to eat because he/she is so engrossed in their own padaarth. In fact, many individuals will let go of their satya (truth) for padaarth.
3. Prabhu drushti — This is when an individual has sat (truth), prakash (light) and amrut (nectar) in their eyes. This is the best drushti of all.

A mitra is not born from pett drushti or from padaarth drushti. A mitra is born from prabhu drushti.

Distinguishing characteristics of different types of individuals:
· Lobhi (one who is full of greed) – likes to listen about others
· Krodhi (one who is full of anger) – does not like to listen to others; instead likes to tell others
· Kami — will not listen to anyone, even if it is in their best interest

“Ram” is a mantra. Ram’s three other brothers exemplify the three sidhant of a mantra:

· Bharat shows us to fill others with bhav (feelings) and prem (love). We should make everyone trupt (satisfied) and ensure that others are happy even when you do your bhajan. We should be practical and vehvari when doing our bhajan.
· Shatrugna shows us not to have shatruta / dvesh (jealousy) / dushmani towards others when doing bhajan.
· Lakshman shows us to help others as much as possible when doing bhajan.

Dvesh (jealousy) to these seven will give you a quick gati to mrutyu (death). Ravan purposely did dvesh with all seven of these because he wanted to die by the hands of Ram.
1. Deveshu = devtas
2. Vedeshu = veds
3. Gaushu = gaiee (cows)
4. Vipreshu = bhramans
5. Sadhushu = sadhus
6. Dharm
7. Mein (“with me” ie. God

Question: Yesterday, it was discussed that a mitra is born through ones eyes / drishti(vision). What if an individual does not have eyes?
Answer: The physical eyes are not of as much importance as jeevan’s (lifes) drishti (view).

Question: What do you do when a friend does not want your help, but you know that he/she needs it?

Answer: Come forward with your love and duty. However, if your friend does not accept your help, then do not be forceful. Give help to your friend secretly, like Krishna did to Sudama. Those who truly want to give will find a way to do it.

Vriti (State/Condition of mind) is better than kriyaa (actions).

Question: It was mentioned to speak 100% satya (truth). What if we are in a position where we need to speak the truth, but that truth will hurt someone. Should we still speak it?

Answer: At a time where the truth will hurt someone, either stay maun (silent) or muskurao (smile). Then, when the timing is appropriate and the other person is not as sensitive, tell them that truth. If need be, telling them through a shalok or chopai. Just do not tell them in kheej (anger).

Question: Who named you “Bapu”?

Answer: “Bapu” is not a name, it is a kriyavaad (verb) [tense]. Furthermore, it is is a kriyaa (action) – by being a nimit matra (medium), it is an action. That is why the “Bapus” and sadhus in the world are “chareveti, chareveti” (always on the go). Bapu is a very aadarniya (respectful) sambodan. In sadhu kul (families of sages), people are called Bapu.

Question: How can one become a good bahu (daughter-in-law)?

Answer: A bahu’s first duty should be to see her sagi (real) mother in her sasu (mother-in-law). Even if you don’t see / experience those qualities in her, do your own praan pratishta ( the ceremony of imparting life to an idol) to help you see your mother in her. If ever there is sangarsh (argument / fight) between your husband and your sasu, take your sasu’s side, even if your husband is correct. If you side with your husband, there is potential of another sangarsh. In due time, when things settle, it will all fall back into place. Remember that your sasu is elderly and that you are young with a taaji (fresh) chetna (consciousness) . Thus, conduct yourself in such a way that she does not feel uncomfortable with your actions. Even if you have all the suvidha (luxuries) in your home, do some parichariya (work) at home.

All sambands (relationships) should have maitri bhav (feelings of friendship), including derani (younger daughter-in-law) — jetani (older daughter-in-law), and nanand (husband’s sister) – bhabhi (brother’s wife).

Question: What is manush (human) jeevan’s (life’s) antim (last) arth (purpose)?

Answer: Prabhu prapti (attaining God). Do not accept anything less of this, not even swarg (heaven) and moksh (salvation).

Aage kah mrudu bachan banaiee | pache anhit man kutilaiee ||

Stay away from those people who make up sweet words to one’s face and harms behind ones back.

In the Ram Charit Manas, there are three main mantras, three main mantris, and three main mitras.

The Ram Charit Manas is itself a maha-mantra. However, it further specifies three main mantras:

1. “Ram” — this is a maha mantra
2. “Aum namah bhagvate vasudevaya ” – this is a dvadas (12) akshar (syllobal) mantra
3. “Aum” – this is an ekakshar (one syllobal) mantra; it is gyani’s mantra. All three of these are sthapit in the Bal kaand.

One can repeat sadhan’s — like jap and tap – that make God happy. However, nishtha and sharanagati can be done in only one place for life after life (births after births) – these should not change. It is khatarnakh (dangerous) to sell ones nishtha for pratishtha (fame).

A mantri is one who has a mantra – like a gyani is one who has gyan (wisdom). The three main mantri’s in the Ram Charit Manas all have mantras:

1. Ayodhya’s mantri is Sumant. Ram calls him “taat” (ie. Father). Sumant is a gupt (secret) upasak of Ram mantra.
2. kiskindha’s mantri is Shree Hanumanji His mantra is “Ram”.
3. Lanka’s mantri is Malyavant.

When Ram and Lakshman met Hanuman in kiskindha, Ram did not say anything to Hanuman for two reasons:

1. Hanuman spoke so beautifully that Ram forgot his dukh (sorrow).
2. Hanuman still had shareerak (physical) kapat (cunningness) – not any other kapat – in him because despite being a vanar (monkey), he took the form of a Bhramin.

In the Ram Charit Manas, Ram did not talk to those who changed their bhesh (outer form). For example, he did not talk to Sati, Supnakha or Hanuman.

It is in our best interest to come forth the way we are in front of God.

The three mitra in the Ram Charit Manas are:

1. Shringverpur’s Guhraj
2. Kiskindha’s Sugriv
3. Lanka’s Vibhishan

Each of these three mitras did not speak good things to one’s face and bad things behind their backs.

A mantra, mantri and mitra should all be the same in front of an individual and behind their back. They should be free from kutilta (crookedness) / kapat (hipocrisy/fraud):

If there is kutilta / kapat behind a mantra, then the entire phal (fruits) of the mantra will not be experienced.A mantri should make sure that whatever he says is without kapat.A mitra should be without kapat.
As a friend, do not make up mitta bol (sweet words) and do not speak behind peoples backs. If someone speaks bad about others behind their backs, then they are giving their kul (family) parichay (introduction).

Manas Mitrashtak can be divided into two: who is a su-mitra (good friend) and who is a ku-mitra (bad friend). One should strive to be a su-mitra and stay away from a ku-mitra.
To make up and say sweet things to ones face involves swarth (selfishness). To hold bad feelings behind someone’s back shows the dvesh (jealousy) within us. If there is kuttilt-ta (crookedness) in our mun (mind), then this shows our dushtt-ta (wickedness). Sarp gati (snake-like) refers to a mitra whose chit is vaaku (not straight). It is in everyone’s hit (best interest) to tyag (let go of) a mitra with sarp gati as quickly as possible.

A mitra should not be swarthi (selfish). If a mitra is swarthi, one should tyag them. In Kiskindha kaand, it is said that there is no one in this world who does hith (good) of Ram. It is further explained that sur (devtas), nar (humans) and muni does prem (love) only when in their selfish interest. True, there are always apvaads (exceptions). However, this is a direct contradiction to being a su-mitra (ie. a su-mitra should not be swarthi).

Is it true that even a muni does prem while it is in their best interest? One can understand that devtas and humans do so, but why have munis been included? The samadhan (answer) to why all three (devta, nar, muni) have been generalized together is given in Uttar kaand.

Bhushundi was asked why he kept the body of a crow. In reply, he explained that the body of a crow was where he attained Ram bhakti (devotion) and hence wanted to keep it. There are two birds in the Ram Charit Manas whose bodies we should look at. The first is Jatayu who wanted to die because he did not want to keep that body which could not hold onto Ram bhakti. The second is Kaag Bhushundi who wanted to keep his body because it was with that body he received Ram bhakti. Kaag Bhushundi has mamta (attachment) to his crow body for this reason.

Wherever there is param (supreme) hit (good/welfare), munis have a similar swarth (selfishness). That is, wherever they can attain bhakti (devotion) and Hari prapti (attainment of God) is where their best interest lies. Moreover, muni’s will never give that away — that which gives them Ram bhakti is more vaalo (dear) to them than Ram Himself. For example, one will not give up ones mala, mantra or murti because they are dear to them. Munis’ swarth is not at all sansari (worldly). Similarly, ones swarth should not change ones mantra, Guru, nishtha, mala, etc.

Lakshman tells Nishad Raj Guh that one who is param (supreme) paramarth (subtle truth, salvation) does prem (love) in Ram charan (feet) with his mun (mind), vachan (words) and karm (actions). Bhushundi says that one who has saach (true) swarth (selfishness) does Ram charan (feet) prem (love). This is a very krantikari (revolutionary) sutra (aphorism) whereby both param paramarth and saach swarth have the same outcome of Ram charan prem. Despite paramarth and swarth being like two sides of a railway track which never meet, the Ram Charit Manas says that the outcome of both is the same — that of Ram charan prem: “man kram bachan Ram pad nehu”.

True friendships should not be selfish. For example, a mitra, Guru, sasu (mother-in-law), patni (wife), etc. should not be swarthi. If one is swarthi, then they are a ku-mitra.

Some lakshans (characteristics) of a ku-mitra include:

swarthi (selfish) ahitvan from behind (like keeping dvesh (jealousy) from behind) dusht by man (mind)sarpi-chit (snake-like)
Stay away from such ku-mitras.

When you find out that someone speaks differently about you behind your back, let go of their sang (company). Still laugh with them and maintain a surface relationship, but do not give your dil (heart).

A particular Tamas lakshan (characteristic of tamogun) is krodh. Krodh has three shreni (levels):
1. no krodh in you right from the beginning
2. krodh in you before, then in time, no krodh
3. krodh in you

Question: Of the many Gods in the Hindu religion, which is the greatest?

Answer: Wherever your heart’s chetna’s sahaj (natural) gati (movement) is — that is the best form for you.

Question: We are not supposed to lie. However, can we lie to our school and/or workplace to come to a katha?

Answer: “Muskurate raho” (keep smiling)! If one has saachi (true) tivarata (longing), then the opposite party’s chit will be changed so that one will not have to lie.

Question: I have a mitra who has vyasans (vices) like drinking and smoking. I have accepted him/her for who he/she is, and love him/her a lot. I have tried to stop him/her from these vyasans, but there has not been any change in my friend thus far. What should I do?

Answer: Be sure that you do not start having the same vyasans, and keep telling your mitra to stop them. Someday your telling them will affect him/her. You keep doing your prayas (trying) and leave the parinam (outcome) to God. Do not tiraskar your mitra, but have the apeksha (hope) with prabhu to change them.

jakar chit ahigati sam bhaiee | as kumitra pariharehi bhalaiee ||

It is in one’s best interest to stop a friendship with someone whose chit is ahi-gati (gati like a snake — walks crooked), because that person is a ku-mitra.

A sarp (snake) walks straight only two times:

1. When it goes into its dar (place of stay) — that is, when its swarth is there, it becomes straight.

2. When it bites — that is, when its swarth of dasvanu (biting) is there, it becomes straight for a while.

Similarly, a ku-mitra who walks like a snake will become straight only when in their best interest.

God does not change ones svabhav (nature); sadhu’s change ones svabhav.

Ram did katha for chatur maas (four months) while Lakshman listened. The topics and four paatras (characters) where:

bhakti (devotion) — Bharat charitra (both Ram and Lakshman were crying during this topic) virati — Lakshman charitra (during this topic, Lakshman looked down) nrupniti (principles of a King) — Dashrath charitra vivek (understanding) — Shatrugna charitra
Tomorrow, we will discuss the upsanharak (ending) sutras (aphorisms).

sevak sat nrup krupan kunari | kapti mitra sul sam chari ||
“A stupid servant, a niggardly monarch, an adulterous wife, and a false friend — these four are painful like a pike.”

The above types of people give dukh (sorrows), just as a sul does. A sul is like a tir (arrow). In every dharma, seva (service) is very hard, unlike giving daan (charity), which is easy.

A sevak (servant) filled with loochai (cheating / insincerity) is called a sut sevak. One who does seva but does not have samarpan / tyag (ability to let go of) and prabhu smaran (remembrance of God) is called a sat sevak — their seva is not as saphal (fruitful).

A sevak is considered sath (foolish) if he/she:
1. does not do samarpan
2. does not do tyag
3. does hut / balaat (force) on his/her Swami
4. puts his/her Swami in sankoch (hesitation)

A lakshan (characteristic) of a sadhu is that he/she is ati (extremely) sankochi (hesitant) in that he/she tries not to hurt anyone.

A kripan (miser) is one who cannot give others even a very little. There are two beek (fears) of a lobhi (one who is greedy): he/she does not give others so that nothing becomes less from what they have, and he/she does not use what they have for themselves so that what they have is not decreased. Even at the last moment of a kripan’s life, he/she cannot become udaar (generous). A kripan does not do bhajan to understand God, and does not do bhagwat aayojan.

One who does bhajan, uses their money in satsang, and uses their money in ann (grains) seva (service) is not kripan.

Know that you are a sajjan (good) person if you shed tears for:

1. anya (for others) — For example, those who you do not know, but have read about in the newspaper; seeing strangers and getting tears for them; your own dushman (enemies).
2. svadosh — when you remember your own faults and shed tears realizing how you really are. For example, thinking how abhimani (proud) you are, and how you cannot sahan (tolerate) others’ pragati (rising to the top).
3. anant upkar — the endless things others (like your parents, Sadguru, Paramatma) have done for you.

A ku-nari is a woman who has a bad swabhav (nature). Some characteristics of a kunari are:

Not taking care of ones own kutumb (family) and not nibhav (fulfilling) ones kartavya (duty). Not giving sanskar (values and morals) to ones children. Fighting with ones husband — “gala gali” Not taking care of ones dharma (duties / righteousness).
A woman should take care of her husband regardless of how he is. At each instance, she should stand by him and help him.

A kapati (crafty) mitra (friend) gives dukh (sorrows) like a sul does.

sakha soch tyagahu bal more | sab bidhi ghatab kaaj me tore ||

“Rely on me, my friend, and grieve no more, for I shall serve your cause in every way possible.”

Ram does a sankalp (promise) to accept Sugriv as a mitra. Ram tells Sugriv to let go of all chinta (worries), to forget his (ie. Sugriv’s) own bal (strength) and to take on Ram’s bal.

Let go of chinta (worries) and do chintan (remember God). If one worries, they are doing apman (disrespect) to Bhagvan (God). Instead, do chintan and smaran of God.

There are some differences between chinta (worries) and chintan (remembrance of God):

1. Chinta is done of jagat (world); chintan is does of jagdish (God).
2. The word “chinta” is of feminine form; the word “chintan” implies bal (strength). Thus, one should do ashrai (surrender) of bal / chintan.
3. Chinta jalaave (burns); chintan gives anand (joy / bliss).
4. Chinta leads to mrityu (death); chintan jagade (awakens).
5. Chinta affects ones health; chintan gives ones laher (fun / happiness).
6. Chinta keeps one in sansar (world); chintan makes one mukt (salvation) from sansar.

Ram will help His mitra with His own bal (strength), not with Sugriv’s.

sab bidhi ghatab kaaj me tore ||

Ram says that, in every way possible, I will complete each and every karya (task).

Keep bharosa (trust) in Hari (God).

Today, August 4th 2002, is Friendship Day in India. On this day, let us arpan (give / bestow) this mitra prasang (friendship subject). A katha occurs when there is yog, lagan, grah, bar and titi. It is apparent that this is also true for a katha vishai (topic).

Let us samarpit (surrender) this katha to all mitra-bhav (feelings of friendship) relationships in this world.

Baal Kaand – Doha 176
Kala pai muni sunu soi raja | bhaeu nisachara sahit samaja ||
Dus sira tahi bees bhujadanda | Raavan naam bir baribanda ||

Listen, sage, in due time this king and all his household were born as demons.
He had ten heads and twenty arms; his name was Raavan, a formidable and valiant warrior.

This katha, Manas Ravan, is about who Ravan is according to the Ram Charit Manas. Ravan is throughout the granth (scripture), but he is also in our panth (path).

The result of a shraap (curse) is ashubh (not good). The result of ashirvad (blessings) is shubh (good) because ashirvad itself is shubh.

The four places in the Ram Charit Manas where Ravan becomes pragat (appears) there is Shraap, yet the one place where Ram becomes pragat there is ashirvad.

A Shraap is ashubh because it stems from krodh (anger). Krodh is the doorway to narak (hell); it is ashubh. Bodh (advice) is always shubh. The truth of life is that krodh and bodh are two paths that we must balance; we must choose the one to take us towards Ram.

Always look at the shubh (good) even out of something bad.

Ravan means “rav” “na” – there is no rav left.

One must eliminate shikayath (complaint) from life.

Ravan is a vruti (way of thinking). We must use him as a mirror to look in to see ourselves so that something shubh happens in our lives.

Ram Charit Manas is considered to be our mata (mother). In the Bhagvad Gita’s 10th chapter, Lord Krishna explains that women have seven vibhuti (greatness):

1. Kirti (fame) – the majority of a family’s fame is in the hands of the women of the house
2. Shri (wealth) – women are considered Laxmi
3. Vaak / vani (speech) – in general, women have shubh vachan (good speech / words)
4. Smruti – women remember a lot
5. Buddhi (intellect) – “buddhi rupain sansthithan”
6. Druti / dhirag (patience) – overall, women have a lot of patience
7. Kshama (forgiveness) – women can forgive a lot of things

Notice that all the above words describing the seven vibhuti’s are also nari vachak shabdo (feminine form of words). Since the Ram Charit Manas is seen as matru roop (female form), then these seven vibhuti’s also apply to its seven kands (chapters):

1. Bal kand = kirti
To show Paramatma’s kirti, there is a big dand (punishment) in this kand.

2. Ayodhya kand = shri
This kand continually alludes to shri. For example, it has the word “shri” in the beginning of the kand, and it describes “shri” in the form of Sita going to the forest.

3. Aranya kand = vani
Many Mahatma’s (great sages) became mukhar (used their speech to express themselves) in this kand.

4. Kiskindha kand = smruti
Sugriv returns to doing Ram kam (work for Ram) after his smruti is brought back by Hanumanji.

5. Sunder kand = buddhi
This kand depicts Hanumanji who is “buddhimatam varishtam” (embodiment of intellect).

6. Lanka kand = druti / dheeraj
One who is patient during sangarsh (dispute / war) is saphal (fruitful). In this kand we can see that Ravan, despite Mandodari and Kumbhkaran constantly telling him things, has tremendous dhiraj. Furthermore, Ravan even does thap (penance) which dhiraj.

7. Uttar kand = kshama
In Mahakal’s mandir one sadguru (spiritual teacher) forgives his shishya (disciple). Guru is kshama murti (embodiment/statue of forgiveness).

Sadguru charan dhuli (dust particles of the feet of one’s spiritual teacher) gives the following:

1. Kathorta – A sadhak (one on the path of spirituality) becomes like a pahad (mountain) and/or a chattan (hill/pasture) so that nothing affects him/her; one develops dheriya (patience) and sahan shiltha (tolerance).

2. Mruduta – A sadhak becomes komal (tender) in his/her vachan (speech), vinay (humble) and sheel (qualities) and is not stubborn.

3. Madhurta – A sadhak becomes sweet like amrut (nectar).

4. Divyata – A sadhak becomes divya (great)

5. Sunderta – A sadhak becomes sunder (beautiful) in his/her vichar (thoughts).

Ravan’s laksh (goal) is to get nirvan (salvation / heaven) through tamastha. For centuries we have been exposed to a lot of Ravan’s bad qualities, so now it is time to see the good.
A sadhu is an individual who:
1. has no dambh (falseness / one who pretends)
2. is sahaj (natural), does not need any maan (respect), and regardless of whatever comes their way, there is no madh (pride). One who doesn’t have any dambh and madh is a sant.

A very open mind is needed to understand Ravan. Ravan is vishisht (unique).

Human beings have one head.

The creator of humans is Brahma. Brahma has four heads and four mouths symbolizing the four Veda’s.

Shankar (Lord Shiva) has five heads symbolizing five yog’s: jap yog, dhyan yog, karma yog (He does to eliminate the ashubh (bad)), gyan yog, vigyan yog.

Kartik, Lord Shiva’s son, is one step ahead of his father by having six heads. Kartik’s six head’s symbolize six vichar’s (thoughts): purusharath, parmarth, prashnarth, svarth (not selfish but atma anubhuti), suraksha so that the above four will be maintained, and anthim vath where nothing is left.

Ravan has ten heads of which we will discuss tomorrow

Ravan has 10 heads that are often depicted in pictures as one main head with five heads to one side and the remainder four on the other side. Logistically, this may not make sense, but look at the symbolic meanings behind them.
Shrutikar Manu gave ten lakshan (characteristics) of dharma (righteousness). In the vyas gadi’s opinion, Ravan’s ten heads are the ten lakshan of dharma. The ten lakshan of Manu — being the Ravan’s ten heads starting from the left – are as follows:

1.Dhruti i.e. Dhairya (patience)
Ravan has a lot of patience. If he did not, then he could not done so much taap (penance). Yesterday we talked about Ravan’s laksh (goal) being nirvan (salvation / heaven). Even for that, he had a lot of patience. To get Sita, Ravan first went to Janakpur where he had to tolerate a lot of upmaan (disrespect) and later went to kidnap her. He was patient in attaining Sita who symbolizes bhakti (devotion) and shakti (strength). Furthermore, he was patient in waiting for Ram to come to him so that he can fulfill his nirvan laksh. One who does not have patience is not dharmic (religious).

2. Kshama (forgiveness)
Ravan is kshama sheel (has qualities for forgiving).

3. Dum (suppression / control)
Ravan did a lot of daam on his body and always respected various rekhas (boundaries) in life.

4. Astheya (not to steal)
On the outset, it appears as if Ravan kidnapped Sita. However, he was actually kidnapping bhakti, shakti and bhav. Stealing is when one must hide and cover up. And that he didn’t even do when taking the Pushpak because others knew he took it. He did steal one thing – he discretely took Ram naam without others knowing.

5. Shauch / pavitrata / shuddhi (purity)
Ravan’s karma kaand was shuddh, and if one looks at him from within, he has a lot of bhav shuddhi (purity of feelings).

6. Indriyah nigrah (control of senses)
Despite having twenty eyes and twenty arms, he controlled them / their actions. Furthermore, he controlled his anthakaran’s (inner self) mun, buddhi and chith.

7. Buddhi (intellect)
Ravan is very intelligent in many ways. For example, he was smart enough to remain discrete about how he would stay up late at night and cry while remembering Ram.

8.Vidhya (knowledge)

9. Satya (truth)
Ravan wanted to gain param (supreme) satya.

10. Akrodh (free of anger)
If one were to take an X-ray of Ravan’s inner self, one would see that there is no krodh (anger).

If Ravan had these ten heads that are the ten lakshan of dharma, then why was there no dharma in him or in his empire? Ravan’s heads were dharma, but his acharan (conduct) was of adharma (unrighteousness).

Question to Bapu: What is your katha Shaili? In responding, he presented the following niyum (principles) as given to Bapu by His Guru:

1. Hold onto the mool arth (root meaning) of the shastra (scripture).
2. Use saral (easy) bhasha (language) whenever possible so that everyone can understand.
3. Keep vichar pradhan – think with your intellect to get the saar.
4. Don’t ever become boj on your shrota. Instead, make them sahaj (natural) and Nirbhaar (weightless).
5. Ensure that sarvang darshan is done – look at every angle.
6. If the above is done by God’s kripa (grace), then don’t get abhimaan (pride).

Gyani is one who is saral, is shanth, has vivek buddhi, and has vinod buddhi.

Before Ram speaks, He smiles. Always smile. Make others smile – that is nagad puja.

Need shakti (strength) in bhakti (devotion).

It was not only Kumbhkaran who slept all the time. Even Ravan and Vibhishan slept day and night. Kumbhkaran slept in rajogun while Ravan slept in tamogun. Ravan awakens Kumbhkaran like moh (attachment) awakens rajogun. Shurpankha awakens Ravan like vasanah awakens moh. Hanumanji awakens Vibhishan exemplifying real jagruti where a Sadguru awakens others.

Malti is a dasi (servant) of Kaushalya. One day, Malti asked Kaushalya her age. Mata answered that she is two shun (moments) younger than Ram’s age. This shows that it is only when Ram and/or satsang enters ones life that the true years are counted.

Ravan took his entire family to Ram’s sharan. His mahantha (greatness) is that he did not have mamta of anything except attaining moksh (salvation) and Ram.

In your head, maintain buddhi (intellect). In your chest, maintain hriday (heart). In your feet, maintain dharm (righteousness).

Ravan’s nam-karan (naming ritual) was done by Shankar. When and how this happened … we will discuss tomorrow

If Raavan is so mahan (great), then why is his birth not celebrated / depicted in the Ram Charit Manas? It is because only Ram, symbolizing prakash (light) takes birth, not Raavan who symbolizes andherah (darkness).
One can become (ie. attain the qualities of) a rakshas (demon) even if they are:
1. born a rakshas. – for example, Jallandhar
2. from vaikunth lok
3. from Kailas / Shiv lok – for example, as a result of a curse
4. manushya (humans)

It is possible for a sur (demi God) to become an asur (Rakshas or Demons) and for an asur to become a sur. If one has bad “sang (company) then one could become like a rakshas; if one has good company, then even a rakshas can turn around.

The more savdhan (cautious) an individual, the more the individual is a sadhak. One who is not badhak (in the way of others) is a sadhak.

Ones hriday (heart) does vishvas (trust). Ones buddhi (intellect) does shraddha (faith).

Anubhuti / anubhav occurs when the following three occur together:
1. buddhi’s kam (the job of one’s intellect) is to think
For example, “when I eat, I will gain strength.”
2. hriday’s kam (the job of one’s heart) is to believe
For example, thinking, “if I don’t eat, then I will feel weak.”
3. hath’s kam (the job of one’s hands) is to do kriya (actions)
For example, putting food in your mouth.

Dharma should be in one’s acharan (conduct), not just in one’s vichar (thoughts).

Raavan has twenty arms. Jagadamba Bhavani also has twenty arms symbolizing shakti (strength). Therefore, Raavan’s twenty arms symbolize Raavan’s shakti / bal. Raavan’s vishesh (main) bal (strength) is the fact that he has twenty arms.

Raavan’s twenty arms symbolizing his strength are as follows:
1. Dhan – He has lot of monetary wealth; his Lanka is made of gold.
2. Bahu / bhuj – He lifted Kailas without any difficulty.
3. Kul – He has a very pavitra (pure) family.
4. Buddhi – He is very intelligent.
5. Shustra – He uses many weapons.
6. Shastra – Brahma would go daily to Raavan’s house to do paat (reading) of Veda’s.
7. Yog – He attained many siddhiya’s.
8. Taap – He did a lot of penance. He even gave his head as ahuti (offerings) in a yagna.
9. Punya
10. Dharma – For example, he had satya, prem, … this was discussed in depth yesterday.
11. Yudh kaushalyuh – He knew when to go to war.
12. Shabd – Raavan was a big pandit.
13. Mantri – Raavan had good council of Ministers.
14. Sheel – He recognized other sheelvan’s (people with good qualities) like Hanuman.
15. Parampara (tradition)
16. Aabhijatya
17. Smaran – He did Paramatma smaran from within in such a way that no would could hear or tell.
18. mrityu / maran – Raavan was not afraid of death.
19. Prem – He had love for music, dance, … He also stayed with his family.
20. Abhayum – He was not afraid.

Once, Raavan’s arms were caught underneath Kailas. Raavan cried a lot and seeing him, others in tinolok cried too. Then, Shiv decreased the weight of Kailas so that Raavan could take out his hands. When he did, Raavan did pranam (salutations) to Shankar. At that time Shankar named him Raavan. Those who cry and make others cry are Raavan.

To maintain smaran bal, one should be able to answer the following:
1. why they do smaran / bhajan
2. how much bhajan to do
3. which way bhajan is to be done
4. where to do bhajan
5. when to do bhajan

Raavan had smaran bal of the above five. To help answer those questions in an individual’s life:
1. do bhajan for God or just for the sake of doing bhajan
2. how ever much you can
3. some places may be more suitable to do bhajan for different individuals
4. it can be shubh whenever, and bhramya murat is when you wake up
5. whenever you feel like it and get the bhav

Stay svabhavik and sahaj.

In the Ram Charit Manas, there is another darshan of Raavan’s twenty arms. This is when Angad goes to Raavan’s darbar (kingdom) for sandhi prastav (to make peace). At that time, Angad saw Raavan in a special way, and it was described that Raavan’s arms are like vruksh (trees):
Bhuja bitapa sira srung samana |romavali lata janu nana ||
— Lanka kand 18

His arms appeared like trees and heads like mountain peaks, the hairs of his body like numerous creepers.

Tulsidas says that a tree is paropkar ka pratik (symbol of selfless service), which is like a sadhu.

Raavan is comprised of Ram’s “R”, Vaidehie’s “V” and Hanuman’s “N”.

Pushpadant Gandharvah also talks of Raavan’s arms. Raavan’s mother, Keksi, was a Shiv bhagat (disciple). In the month of ShRaavan, she used five grains to make a Shiv ling. Every day, she would hold the Shiv ling in one hand and do abhishek of it with the other. One particular day, she was very engrossed in her puja when Indra came by. He didn’t like seeing her do such a puja, so Indra took the Shiv ling and threw it in the water. Later when Raavan met Keksi, she explained what had happened. Raavan went to look for the Shiv ling but could not find it. Then he went to bring Shiv Himself from Kailas – he put his arms under Kailas, as described by Pushpadant.

Once, Brahma came to Raavan and told him to ask for anything. Raavan asked that he die only at the hands of a vanar (monkey) or manush (human). The vanar is Shankar’s roop [ie. Hanuman] and the manush is Ram. In other words, Raavan is asking to die from the hands of his Guru or his isht (God).

In this katha, we are discussing the shubh (good / positive) tatva (elements) in Ravan. Each human body is a bhavan (house) that has walls, windows and doors. In the human body, an individual’s dosh (faults) represent the walls, and the shubh / sad goon (good qualities) represents the windows and doors. If we keep trying to enter a house through the walls, we would never get inside. Similarly, if we were to only look at ones faults, we would not be able to understand from within.

Just like Hanumanji is Ram’s mandir (temple), Ravan is Sita’s mobile mandir. If we want to go to Sita, we must go through the windows and doors of Ravan, not through the walls. That is, we must look at the good qualities of Ravan, not just his faults.

Sita is within Ravan. Ravan’s atma (soul) is Sita.

Take ashrai (surrender) of one whom:
1. does kranti (revolution)
2. gives shanti (peace)
3. eliminates bhranti (illusions)
Search for an individual with these three characteristics – those who search will attain.

The difference between adhyatma (spirituality) and dharma (religion):
Adhyatma — There is only one; there is no mandal (group); it is sanatan; it involves understanding your own soul and nature.
Dharma – There are many; there are mandals; it can sometimes be bound by time; it involves understanding that others are also Paramatma (God) (ie. Do good deeds for others, practice non-violence, etc.)

Dvait (duality) is eliminated with sadhu sang (company of a sadhu). This leads to lagan (love) in Raghunath’s (Lord Ram’s) feet. It is then that the vikar’s from one’s body are removed and an individual becomes sthit in that body.

In the following chopai (couplet), Raavan is asking Brahma that his death is at the hands of only a vanar (monkey) [ie. His Guru in the form of Hanuman] or manush (human) [ie. Ram].

Hum kahu ke marahi na mare | baanar manuj jati duiee bare ||
— Bal kand 177

Brahma said “evamastu”, granting Raavan his boon.

For a shishya (disciple) who has full nishtha (faith), their Guru is / gives maha mrityu (great death) by killing the vikar in a sadhak’s mind. A Guru that does gives the following three things to a shishya is maha mrityu:
1. seva (service) done from near
2. aadar / sanman (respect) from far
3. gyan (wisdom) from bhitar (within)

Due to a shraap (curse), Raavan became a rakshas (demon); as a result of his taap (penance), he was given a boon by Brahma; he then was given a beautiful wife who did not have any trishna vrutti or mamta.

May tanuja Mandodari nama | param sundari nari lalama ||
Soiee may dinhi Ravanhi jani | hoieehi jatu-dhan-pati jani ||
— Bal kand 178

Three dukh’s (pains) take an individual to God:
1. Paramatma’s viyog
2. Praschit / pasthav (guilt) from sins
3. Becoming dukhi (sad) seeing others dukhi.

The shastra’s (scriptures) and Pushpadant Gandharv describe Paramatma’s (God’s) murti (statue) as being:
1. surya (sun)
2. chandra (moon)
3. agni (fire)
4. pani / jal (water)
5. akash (sky)
6. pruthvi (earth)
7. vayu (air)
8. atma (soul)

Tomorrow we will take the katha towards Ram janam (birth of Ram).

Tulsidas calls Raavan an abhimani (one who is proud of himself) at various instances in the Ram Charit Manas. Furthermore, Tulsidas says that Raavan is sahaj (naturally) abhimani, and that there is no one like him in the world in this regard. Even Shankar calls him an abhimani. However, being abhimani is not a shubh gun (good quality) — thus, it is not a dwar (doorway), as discussed yesterday. However, it will become apparent that Raavan’s abhiman (pride) is really a dwar / shubh gun.
One of the main characteristics of an abhimani is that he/she will not listen to others and will be very stubborn in their own way. Regardless of how much one tries to explain and reason with him/her, that person will not be happy accepting advice. Raavan is so abhimani that he did not fully pay attention to / realize the extent of the chaaunauti’s (challenges) that were presented in front of him until the fifth time when Supnakha described how Khar and Dushan were killed, and how her nose and ears were cut off.

Possibly, Raavan purposely did not become cautious of the chaaunauti’s because he wanted to become so bimar (sick) that God would come to him quickly — just like a doctor would quickly visit a patient who is in serious condition. Raavan wanted to fall so badly that God would come on His own will and Raavan could die at His feet.

When Supnakha described the details of her encounters with Ram and Lakshman, Raavan was affected. Raavan went home and could not sleep that night. It is this incident that gives us the true parichay (introduction / recognition) of Raavan’s abhiman. Khar and Dushan were sum (at the same level) to Raavan. Abhiman can never tolerate sumanta (equality). On the outset, it becomes apparent here that Raavan’s abhiman is starting to melt.

Khar Dushan mohi sum balvanta | tinhahi ko maraee binu bhagvanta ||
sur ranjan bhanjan mahi bhara | jo bhagvant linh avtaara ||
to me jaiee bairu hati karu | prabhu sar pran taje bhuv turoo ||
hoeehi bhajanu na tamas deha | mun krum bachan mantra drudh eha ||
— Aranya kaand 23

As for Khar and Dushan, they were as mighty as myself; who else could have killed them, had it not been for the Lord Himself? If the Lord Himself has become incarnate to gladden the gods and relieve the earth of its burdens, then I must go and stubbornly fight with Him and cross the ocean of mundane existence by falling to his arrows. Worshipping the Lord is out of the question in this fallen form made up of darkness and ignorance; this is therefore my firm resolve, which I shall carry through in thought, word and deed.

From within, Raavan was not abhimani like us — he was abhimani as the Ram Charit Manas describes:

us abhiman jaiee jan bhore | me sevak Raghupati pati more ||
— Aranya kaand 11

Never let this exalted feeling disappear from my mind, even in an unguarded moment, that I am Ram’s servant and He is my master.

This is actually the abhiman that is present in Raavan — all the other prasang (incidents) were a cover. The real abhiman in Raavan is that he is a sevak. If Raavan were to eliminate all the abhiman in him, then there would not be any dwait (duality) between him and God. And dwait is necessary for seva (service). Thus, he kept this one abhiman that he is a sevak.

Raavan has ten mouths and twenty arms. This shows that Raavan spoke less and worked more.

Jain dharma (religion) says to keep the following five khand:

1. gyan (wisdom) / samuj (understanding) — to attain nirvan
2. lajja / sharam (shyness / shame) — others are living such a life with good qualities after listening to the Ramayan, so why can I not do the same?
3. kripa (grace) — my sadguru has done so much kripa on me
4. vrut — live with some niyum (rules / principles) and shisht
5. dharma — have good qualities like kshama (forgiveness), ahimsa (non-violence), etc.

Raavan married Mandodari and is now looking for a place to stay.

giri trikut ek sindhu majari | bidhi nirmit durgam ati bhari ||
soiee muya danuv bahuri sanvara | kankarchit manibhavan apara ||
bhogavati jasi ahikul basa | amaravati jasi sakrannivasa ||
tinh te adhik ramya ati banka | jas bikhyat nam tehi lanka ||
kaiee sindhu gabhir ati charihu disi firi aav |
kanak kot mani kachit drud barani na jaiee banav ||
— Bal kaand 178

In the middle of a certain ocean there was a three-peaked mountain called Trikut, brought into being by Brahma, and most difficult to access. The demon Muya (who was a great magician and architect) renovated it. There were countless golden palaces there, all set with jewels. It was even more splendid and charming than Bhogavati, the city of the race of serpents, and Amaravati, the capital of Indra (lord of paradise). It was known throughout the world by the name of Lanka. The ocean encircled it on all sides as a very deep moat; its four massive walls were of jewel-studded gold whose fashioning defied description.

sunder sahaj agam anumani | kinhi taha Raavan rajdhani ||
jehi jas jog bati gruh dinhe | sukhi sakal rajnichar kinhe ||
— Bal kaand 179

Perceiving that the city was beautiful and naturally inaccessible, Raavan made it his capital. He assigned quarters to all the demons according to their several deserts and made them happy.

Pitamah Brahma himself came to Raavan’s rajya abhishek (coronation as King). Even Bhagwan Shankar was present at that time. After his abhishek, Raavan did a big daan (Donation) by building homes of gold for his sevak’s (servants).

sukh sampati sut sen sahai | jai pratap bal buddhi badhai ||
nit nutan sab badhat jayee | jimi pratilabh lobh adhikai ||
— Bal kaand 180

His happiness and prosperity, the number of his sons, his troops and allies, his victories and power, his might, his intelligence and renown — all these grew more and more in the same way as greed increases with every fresh grain

In the Bhushundi Ramayan, Tulsidas calls both Raavan and Ram an avtaar (incarnation).
Puni Narad kar moh aparah | kehesi bahuri Raavan avtaarah ||
Prabhu avtaar katha puni gayee | tab shishu charit kahesi man layee ||

The word “avtaar” is reserved for someone who is a Maha-purush. We know that Ram is an avtaar because He is a Maha-purush, but so is Raavan because he too is a Maha-purush. God’s hands are like a kamal (lotus) as described in the Vinay Patrika. This symbolizes God remaining akarmah despite engaging Himself in various karma. Raavan is also an avtaar, so he himself described his hands as being like a kamal because no one else did this for him.

By doing pranam (salutation / bowing down) to elders, one will gain:
1. aayushya (longevity)
2. vidya (knowledge)
3. yash (reputation/fame) / sheel (good qualities)
4. bal (strength)

Do pranam to your parents each morning and night.

One should do Trikal (Three times) sandhya:

· In the morning, recite Hanuman Chalisa.
· In the afternoon, recite bhaye pragat kripala …
· In the evening, recite Bhushundi Ramayan.

Raavan had three things:
1. sanskriti / parampara (tradition)
2. satta (power)
3. sampatti (wealth)

A sansari (materialistic person) lives in a hexagon with six corners comprising of kaam(desires), krodh (anger), lobh (greed), madh (pride), moh (attachment) and matsar.

A sadhak lives in a rectangle with four corners comprising of dharma (righteousness), arth (wealth), kaam (desires) and moksh (salvation).

One who is siddh lives in a triangle with three corners comprising of a sant (saint), Hanumant (Hanumanji) and Bhagvant (God).

One who is shudh (pure) lives in a circle without any corners in empty space symbolizing that there is nothing to hide.

Although Raavan lived in a circle, let us look at all four geometrical figures with respect to Raavan’s physique:

In his nabhi (belly button), he kept Ram naam (name of the Lord) amrit (nectar) showing that he was a para jaap upasak. This is how he lived in a circle.In his hriday (heart), he kept Sita’s roop (physical form) showing that he was a nami. This is how he lived in a rectangle.Raavan’s kunt (throat) symbolizes the three corners of a triangle.Raavan’s vani (voice) was like a hexagon.
Raavan has a golden Lanka. One day, he wanted the Pushpak (plane) from Kuber (wealth demi God), so he won it and brought it back to Lanka. Raavan mostly won things as opposed to stealing them, except in the case of Maa Janki (ie. Sita).

The kidnapping of Sita symbolizes Raavan secretly doing bhakti (devotion) — “bhakti chhipee chhipee lenah”.

Ek bar Kuber par dhava | pushpak jan jeeti lai aava ||
— Bal kaand 179

On one occasion he attacked Kuber and carried away his aerial car Pushpak as a trophy.

One day, Raavan remembered how his mother used to hold her Shivling (made from flour) in her hand to do puja in the shrawan maas and decided to measure how much strength he had. He decided to lift Kailash (mountain where Shiv and Parvati reside).

Kautukahi Kailas puni linhesi jaee uttaee |
manahu tauli nij bahubal chala bahut sukh paiee ||
— Bal kaand 179

On another occasion in a sportive mood, he went and lifted up Mount Kailas, testing, as it were, the might of his arm, and then returned most jubilant.

The following ten things of Raavan increased each day just like lobh (greed) increases in an individual:

1. sukh (happiness)
2. sampatti (wealth)
3. sut (children)
4. sena (army / troops)
5. sahayak log (allies)
6. jay (victory) — he had new vijay
7. pratap (power) — his prabhav increased
8. bal (strength)
9. buddhi (intellect)
10. pratishtha (fame)

These ten will increase if they have satya (truth) in their roots.

Sukh sampati sut sain sahaiee | jay pratap bal buddhi badhai ||
nit nutan sab badhat jaiee | jimi pratilabh lobh adhikaiee ||
— Bal kaand 180

His happiness and prosperity, the number of his sons, his troops and allies, his victories and power, his might, intelligence and renown — all these grew more and more, in the same way as greed increases with every fresh gain

Raavan is a mahatma (great soul), an avtaar (incarnation), mumuksh (one who wants mukti) and a jaapak (one who does jup) from his nabhi (belly button).
Raavan’s character is portrayed in the Adhyatmik Ramayan in an extremely unique manner:

One night, Raavan was sitting alone in Lanka wondering why Ram had not yet come. It had been so many days since Sita was brought to Lanka, and Raavan now wanted a war so that he could die by the arrow of Ram. In Raavan’s eyes, Sita had come so that Ram could follow; yet Ram had not yet come. Raavan was doing nirantar (continuous) chintan (meditation) and was always remembering Ram in his heart. On this particular night, Raavan was very dukhi (sorrowful) and fell asleep while thinking about all of this. In a dream, Ram came to Raavan and told him to wake up to go to Ashok Vatika where a vanar (monkey) had come. Ram continued to explain that this vanar had taken a sukshma roop (miniature form) and had hidden in a tree. “Oot (wake up) Raavan and go say katu vachan (harsh words) to Sita so that the vanar will become upset and run to bring me to Lanka” says Ram in Raavan’s dream.

This is why Raavan said katu vachan, and why he took Mandodari and other rani’s (queens) to Sita. This is why this prasang (event) is shubh (good).

It is a big sin to pragat (spark) sandeh (doubt) in others.

Vali’s death and Raavan’s death are similar because both Vali and Raavan were abhimani. However, there was no shikayat (complaint) in Raavan’s death.

Raavan is abhimani (full of pride), where as Kumbhkaran is Ahankari (full of vanity and conceit).

Kumbhkaran’s ahankar(pride) was asleep. When he awakened from his sleep, Kumbhkaran sometimes did satsang and sometimes did bad things. Ahankar is like cancer — it does not die without bhagvat kripa (grace of the Lord). Ahankar needs to be awakened in order to kill it.

ati-bal Kumbhkaranus bhrata | jehi kahu nahi pratibhut jag jata ||
karaee paan sovaee shat masa | jaagat hoiee tihu pur trasa ||
jo din prati ahar kar soiee | bisva begi sab chaupat hoiee ||
samar dhir nahi jaiee bakhana | tehi sum amit bir balvana ||
— Bal kaand 180

He [Raavan] had a brother, the mighty Kumbhkaran, a rival to whom was never born in this world. After a draught of wine, he remained buried in sleep for six months; and at his waking the three spheres trembled for fear. Were he to take a meal every day, the whole world would soon have been left bare. He was unspeakably staunch in fight; there were, in fact, countless such stalwart warriors in the city as he.

Raavan is so buddhi-man (intelligent) that he killed kaam (lust) and Ahankar (pride) first.

kumukh akampan kulisrad dhumketu atikay |
ek ek jag jiti sak aise subhat nikay ||
— Bal kaand 180

There were many more doughty warriors, each by themselves capable of subduing the whole world, such as the hideous Kumukha the intrepid Akampana, Kulisrada with teeth like thunderbolts, the fiery Dhumketu, and the gigantic Atikaya.

Lanka Kaand – Doha 55
Jaamvant kaha baid sushena | Lanka rahai ko pathhayi lena ||
Dhari laghu roop gayau hanumanta | Aaneu bhavan samet turanta ||

Jaamvant said, “Susena, the physician lives in Lanka; someone should be sent to fetch him here.”
Assuming a minute(indescernible) form, Hanumanji went and immediately brought, house and all.

This Ram Katha is mainly aiming at three goals:
1. For one’s inner joy.
2. For opening of the “Hanumant hospital”, which would provide treatment to one and all without any reservations of caste and creed.
3. To rebuild a temple of mutual trust and love in the minds of people of
Gujarat and the whole nation.

The personality of Shri Lakshman epitomises

1. Awareness
2. One’s limitations and watchfulness
3. Setting up new lines in accordance with time, place and situation

At this time especially Gujarat is going through the problems created by communal riots the mutual trust between the two communities has suffered a severe setback. Therefore, just like Lakshman, who is injured by the hands of Meghnath, Gujarat needs to be revived by Ram (embodiment of compassion), Hanumant (provider of medicinal elements) and Sushen (provider of treatment).

This katha is to send a message of understanding, peace and love.

The naming of the hospital is based on the inner meaning of “Hanumant Tatva”.

There are four aspects of Hanumanji’s personality that inspire us to lead a meaningful life:

1. Positive attitude and acceptance not resistance and rejection
2. Being very careful as not to hurt anybody in any way
3. To serve people according to one’s capacity with due respect and not with derision or contempt
4. To win opposition by humility and egolessness

Hanumanji is the protecting element of the “Prana” (life). In Ram Charit Manas he has saved lives and given new energy to Bharat, Lakshman, Vibhishan, Sugreev, and Ma Janaki .He gives one strength and force for doing good to others.

One way to look at the seven kands of Ram Charit Manas for the betterment of life is as follows:

1. To learn transparency and innocence like a child from Bal kand
2. To learn from a liitle bit of cleverness from Ayodhya kand.
3. To learn Wisdom and depth of thought from Aranya kand.
4. To learn surrender as Bali did to Bhagwan Ram in order to get rid of his faults and wickedness in Kishkindha kand.
5. To learn the sweetness of nature from Sunder kand.
6. To fight for the good of others from Lanka kand.
7. To develop into a matured human being from Uttar kand

Vinoba ji said,” if the production increases and love does not then there is bound to be a conflict and war .” Similarly it can be said that if a man progresses in the material world with his mind but is deprived of faith and trust in his heart, then there is bound to be a conflict.
The subject matter of this katha is the fight (dual) between Indrajeet and Lakshman. Indrajeet used devious ways (Maya) through out the war and the fighters on the side of Bhagwan Ram were severely oppressed by him.

Aayasu maagi Ram pahin Angadaadi kapi saath |
Lachhiman chaley kruddh hoi baan saraasan haath || 52 ||

Lakshman was quite capable of killing all the ‘Rakshasas’ by himself, but in his role of being in service of Bhagwan Ram , he would obey Bhagwan Ram’s orders. But in this instance he got very angry by the Indrajeet’s ways of attacks, so, impulsively he went ahead with Angad etc. to kill him. but without waiting to get a ‘Yes’ from Bhagwan Ram. As a result, he got hit by the ‘ veer-ghaatini shakti ‘(special power of Indrajeet) , because he did not get the protection of Bhagwan Ram’s blessings.From this incidence, we need to learn three things to be successful in any venture.

1. Always seek Bhagwan’s permission in the matter. Mostly it’s the inner voice bearing the ring of truth without any doubt.
2. In case of public welfare the appropriate group of people should have a share in it. Like every Ram katha is “of the people , for the people and by the people”.
3.One has to go with an even temperament , free of anger and vanity. Anger does not let one see clearly , therefore there is a state of unawareness, mistake and blunder. One should not have fire of anger in his nature but brilliance of sun.

Bhagwan Ram could have woken up Lakshman from his unconsciousness by a mere wish but he established the formal human way for handling the crisis . Actually it was the Bhagwan’s divine play ( Leela ), in which Hanumanji killed Kaalnemi, cursed apsara (in the form of aligator) got salvation , the world became aware of Bharat ji’s strength and mastery over arms and Hanumanji understood the trace of ego that flashed in his mind and was immediately alert.

Bhagwan Ram was sad at the incident and Jaamvant suggested that Sushen be brought from Lanka so that Lakshman can be treated. Hanumanji took a miniscule form and brought Sushen along with his whole establishment.

Lakshman is an embodiment of dispassion ( Vairagya ) and Indrajeet is an embodiment of desire ( Kama ), the home of desire cannot contain Vairagya. It gets destroyed by Vairagya : Dispassion destroys Desire.
Hanumanji epitomises the height of dispassion ( Prabal Vairagya ) as said in Vinay Patrika. In the battlefield, Indrajeet could not lift Lakshman As he is the incarnation of ‘sesh’, but Hanumanji lifts him up and brings him to Lord Ram.

Lord Ram in his ‘leela’ became sorrowful at Lakshman’s condition. A mind engulfed in sorrow, in a state of depression or distorted with illusion cannot take right decision. A steady mind with clear thought can give true guidance. Therefore, the wise Jaamvant whose mind was calm and steady proposes to bring Sushen, the physician from Lanka.

There are four kinds of physicians in the world.

A Corrupt Physician ( Dushen ) : A physician full of impurities, with ill intentions in handling the patients and who has a foul language. He does not treat the patients in a straight forward manner and may not provide them with pure and proper medicines. A Quack ( Mrishen ) : He is a false physician without proper knowledge of medicines or treatment. He just uses the mask of a physician for fame and money. An Ambitious physician ( Trishen ) : He does not care for the welfare of his patients and is only interested in persuing his own selfish gains. An Ideal physician ( Sushen ) : All his endeavours and ambitions are for the welfare of his patients and public at large.
This ideal physician should live in Lanka ( approachable by the people needing treatment ). He does not escape from his profession’s responsibilities. His treatment is free of bias caused by emotions and isms. He is impartial and his only aim is to alliviate the patient’s disease. He works with a whole mind without holding back his knowledge and capacity.

Like a good physician, Sadguru offers treatment to his disciples to remove the agony produced by illusions in the world of ‘Maya’. In Ram Charit Manas, the word “Sadguru” has been used four times that denotes the four stages of treatment.

Sadgur gyaan biraag joge ke |
Bibudh baid bhav bheem roge ke || (Bal kand )

The shastra itself acts as Sadguru for removing the initial doubts of the disciple.

Bhoomi jeev sankul rahey gaye sarad ritu paai |
Sadgur milein jaahin jimi sansaya bhram samudaai || (Kishkindha kand )

Sadguru removes the wrong thoughts and ideas.

Karan-dhaar sadgur dridhh naava |
Durlabh saaj sulabh kari paava || ( Uttar kand )

Sadguru takes the disciple ashore from the world of materialism.

Sadgur baid bachan biswaasa |
Sanjam yeh na bishaya kai aasa || ( Uttar kand )

Sadguru takes care of the development of inner qualities and cures the disciple of his mental illnesses.

Whom can we designate a “Sadguru” ?

He always continues his ‘sadhana’ even though he does not need it for himself. This way the followers do not mistakenly leave off their sadhana. He knows the ‘shastras’ thoroughly and has realised the Truth expounded by them. He is pure and personified truth. His life shows the abstinance from falsehood and deception. His wholehearted intention and action is for the welfare of one and all.
Namah Shivaya ………Om namah Shivaya

Bhagwaan Ram is overcome by grief on Lakshman’s unconscious state, seemingly he is not in a position to suggest a treatment. Sugreev does not trust anyone from Lanka so he is quiet on the matter. Vibhishan is also silent perhaps waiting for the right time. At that time only Jaamvant has a steady mind being an incarnation of Brahma ji. Also he is the most senior ( living since the era of Bali in Dwaapar yug ) . The fame of Sushen had entered Brahma lok and Jaamvant was certain of his capabilities.
A wise person first uses the readily and the nearest available resource to solve his problem, before reaching far and wide, no matter how sophisticated they are. Hanumanji immediately went and brought Sushen as he had already familiarized himself with all the good and pious personages. This teaches us to look for the goodness and purity wherever we go.

There are three kinds of afflictions that need treatment by good physician.

Rog: The diseases that afflict the body and mind. Bhav-Rog: The affliction created by the cycle of trans-migration from one birth to the other. Ku-Rog: The unexpected extreme mental state that lovers of God xperience, which is very very rare.
According to Swami Sharananand, one who has complete readiness to sacrifice everything, who does not desire anything in return, who does not impose any condition for his love, realizes God in the object of his devotion. Be it nature, or an animal, or a human being, or an image in a temple.

The essence of the Bhagwad Gita as suggested by Lord Krishna is “Maamekam sharanam vraj”. Complete surrender has three aspects.

To surrender the fruits of all the actions. To give up all the worries and leave the responsibilities to God, even while engaged in appropriate action. To surrender in such a way that the whole personality merges in the Supreme…Chidanand Roopah Shivoham Shivoham…
After this kind of surrender the person does not doubt that why nothing has happened so far

In Ram Charit Manas, Goswami ji gives five reasons for “Ram Janma” that represent the five states of the mind.

Mooddh-avastha (The dull mind): In such a state Tamoguna reigns over Raja and Sattva, leading to all kinds of mischiefs in the world. Kshipt-avastha (The disturbed mind): Tamoguna reduces but the Sattvaguna is mixed with Rajoguna, impairing the decisions. Vikshipt-avastha (The positive mind): The distortions are at a minimum, Sattva is high and the pleasantness and calmness is felt. Ekaagra-avastha(The concentrated mind): The tranquility is more enduring and the mind can concentrate on anything at will. Nishedh-avastha (The state of mind beyond) : The mind is now one with the calmness and measurelessness of God.
The generating element of the all-faceted wholeness of human being (Paripoorna) is surrender (Samarpan).

Jai Jai Shri Ramchandra Avadh ke dulaarey …………….

In this episode of Lanka kand, five individuals are involved. Out of them two are elderly (Jaamvant and Sushen), two are young(Lakshman and Hanuman) and lastly Bhagwaan Ram is the eternal Brahm, beyond the reach of time. Time(kaal) is ever young and everybody is in its fold. Lakshman as an incarnate of ‘sheshnaag’ represents kaal. He is unconscious and the other youth, Hanumanji (as blessed by Ma Janaki in sunder kand) is eager to revive the youth Lakshman at the guidance of Jaamvant.

Why did Lord Ram have to go through this sorrow and why did the injury of Lakshman come as a hinderance in the war ?

The sorrow that one faces is a call for transformation and the hurdle that he comes across is a step towards the change. This is a positive attitude to deal with the difficult situations in life.

There are three kinds of obstacles in an aspirant’s spiritual journey.

Obstacles caused by the physical ailments of an individual,ie. ‘shareer-janya vighna’. There can be various reasons for it, natural, accidental or self-created. Therefore, an aspirant should be careful about his health. Obstacles caused through the mental status,ie. ‘chitta-janya vighna’, which include unsteadiness, strong emotions, attachments without reason and impure thoughts. Obstacles caused by circumstances, ie. ‘ paristhiti-janya vighna’,
They come unexpectedly and disturb the regular routine of worship of an aspirant.
There are several ways to remove such obstacles. If one is sincere in his bhajan then he can benefit by using one or more of the following methods.

The sincerity in bhajan must be maintained or increased when an obstacle interferes. At this time if the aspirant loses heart, then he may face more difficulties. When an aspirant faces many impediments and goes through many mental agitations, he should surrender to the Lord. At that time God protects him just like a mother protects her child. An aspirant should develop discrimination ( Viveka ) by increasing awareness regarding inside and outside happenings. One should be very alert and watchful. An aspirant should maintain a good conduct to avoid problems which can impede his journey. He should try to maintain purity in thought and action. An aspirant should regularly hold on to his “Ishta Granth”, with faith and devotion. This helps him in facing the sorrows and difficulties and increase vitality . An aspirant should associate with good (do satsang) and dissociate with the bad (leave kusang). An aspirant should have complete trust on the words of Sadguru, “Sadguru baid bachan biswaasa…” An aspirant should have complete faith on the grace of God ,which may sometimes come as a hardship.
A true disciple can empty his mind of all the wordly things and images to make space for Sadguru’s arrival…Tamaso ma jyotir gamaya …then all his delusions end and there is never any darkness for him anymore.

Raja Ram Ram Ram Ram …Sita Ram Ram Ram Ram

To remove the disease (corruption) from the three fields of humanity, three kinds of doctors are needed.
Physiological field – Everyone knows that in this case a physician taking care of the physical and mental body acts as a doctor, like Sushen. Socio-political field – This involves the whole world and for a particular nation, a minister like Sumantra who is full of wisdom and genuine concern acts like a doctor. Spiritual / Religious field – To make this field free of diseases (Manas rog), each individual has to become healthy. Sadguru is the proper doctor towards this goal. The aspirant’s spiritual journey, the impediments are less external and more internal. These are jealousy, vanity, malice etc. To pass this ocean (Bhav-sagar) one has to keep doing karma and pass through the relationships with courage and patience.
The doctor corresponding to the above three fields must have four qualities as Sushen has in Ram Charit Manas.

Ram padaarbind sira naayau aayi sushen |
Kahaa naam giri aushadhi jaahu pavansut len || 55 ||
(Lanka kand
He first bowed to bhagwaan Ram: A doctor should have humility and should not be arrogant because of his capabilities. He should also have discrimination ( Viveka and Vinay ) . He should give respect to the patient in return of his trust. He suggested the name of the hill: He should use his knowledge and wisdom to diagnose a disease and suggest a treatment ( Vichaar and Gyaan ). He gave the name of the medicinal plant: He should uplift the condition of his patient by using his knowledge of latest technology and medicine. He should use his knowledge gained by previous experiences to the best advantage of his patients (Vigyaan ). He asked Hanumanji to go and bring it: He should have the knowledge of the capabilities of various persons fit for the appropriate jobs (Vyakti vishesh ki parakh).
A question was asked to Vyas gaadi that how can we be free from the fruits of actions ie. The karmafal ?

There are seven ways to either alleviate or burn out the fruits together with the seeds.

According to Bhagwad Gita, the fire of knowledge burns up all the fruits of actions immediately. This can happen for some by doing satsang for a long time. God’s grace can destroy the fruits of all the actions immediately. By doing japa of the holy name of God , the aspirant gets rid of actions as well as their fruits. One should put his complete faith and remain steady in japa. The Name is ‘Kalp-taru’, it gives exactly what one wants, so one has to be aware of his goal. The penances (Tapa) done according to the shastras (Vidhivat Praayashchit)alleviate the fruits of action. The repentance and asking for forgiveness from the proper person alleviates the Karmafal. The complete trust in Sadguru’s words and faith in his blessings destroys karmafal. Prayers from the depth of heart and calling for the Lord (pukaar) like Gajendra and Draupadi frees one from the karmafal.
Raja Ram Ram Ram …Sita Ram Ram Ram Ram …
Vallabh Shrinaath Bhajo Radhey Govinda …

Today’s katha began with a Veda Mantra.
Samaani va aakutihi
Samaana hridayaani vah
Samaanamastu vo manah
Yathaa vah suhaasita”

Let our feelings be in harmony, let our hearts be one, let our minds be same. This synchronisation is essential for the success of a good organised venture.”

The resonance of thoughts and feelings and the harmony of mental planes between Guru and shishya make for a good alliance. It results in creativity, manifesting itself in organizations of welfare of mankind. It does not depend on physical contact and physical closeness.

A good minister should be truly concerned for the subjects of his nation. This brings him closer to them and harmonises his thoughts and decisions with his subjects’ needs.

The mutual feeling between the patients and the doctor should be of trust, the doctor’s intention should be to cure patient entirely and the patient should be eager to accept the treatment of such a doctor. He should be sensitive to the pain of the patient.

What is the difference between virtue ( Punya ) and vice ( Paap )?

To cooperate in the arrangement of appropriate fields that help maintain the universal harmony.To have the honest intention of not hurting anyone with mind, word and deed. What is not acceptable for oneself should not be done to others. “Aatmane pratikulaani pareshaam na samaacharet”.

Anything that uplifts the individual towards divinity is virtue.

Anything that contradicts the above three is vice

.In this episode of Lanka kand, Sushen asks only Hanumanji to go and bring the medicine for Lakshman for following reasons.

Sushen has true knowledge of Hanumanji’s capacity. Because of the time limitation the speed of action has to be great, as the medicine had to be brought from the Himalayas to Lanka overnight. ‘Pavan’ means purifier, on the way he kills Kaalnemi, revives the apsara from the aligator form and purifies the medicinal hill with his touch . In the presence of ‘pavan’ (open air) the medicine remains fresh. No one can stop ‘pavan’. Hanumanji’s nature has mildness, sweetness and coolness. Hanumanji can enlarge his body to a size of a mountain, so only he can bring the medicinal hill. Air is essential for saving life and Hanumanji is ‘pavan-putra’, therefore he can save the life of Lakshman. Hanumanji is well aware of his father’s greatness, so he can aptly serve the father of the universe ( Bhagwaan Ram ). The movement of air is free everywhere. No obstacle can deviate Hanumanji in his endeavour.
Since Hanumanji is Lord Shankar’s ‘rudra-avataar’, so he is familiar with that area in the Himalayas. As ‘Hari-naam’ is a medicine for all the diseases, it is readily available in Himalayas as Bhagwaan Shankar is continuously in japa of “Ram naam”. With the light of his golden body he can cut through the darkness created by Ravani maya. In this endeavour, the strength and speed of the wind (Bal), intelligence(Buddhi), power of discrimination(viveka) and the practical knowledge (vigyaan) are needed and Hanumanji has all the four. Lakshman is ‘shesha-avtaar’ and he stays around Lord Shankar’s neck, therefore, Hanumanji being the ‘rudra-avtaar’ wants his dependent to get well. Hanumanji got a lot of help while burning Lanka from the winds so there is a good chance of getting help again in this endeavour by increasing his speed. Since it is a service for Bhagwaan Ram, he would be absolutely sincere in this endeavour. Filled by the Lord’s energy and strength, Hanumanji proceeded towards Himalayas with great speed.
Raja Ram Ram Ram …..Sita Ram Ram Ram……..

Any action done for one’s own sake with a selfish motive is a fragmented action ( Bhagna karma ) , it’s not a complete and total action. Whereas, action done for the welfare of others without any motive is a total action ( Yagna karma ).
Hanumanji an example of total action. It is seen in Indian mentality that usually people worship Hanumanji as holding the medicinal hill on one hand and mace in the other hand…Laaye sajeevan lakhan jiyaaye| Shri Raghubeer harashi ur laaye ||

This image of Hanumanji represents his action for the welfare of others, in this case to revive Lakshman from unconsciousness. The hand holding the mace (gadaa) represents a hand untainted by selfishness and corruption. To live for others is a life of total action ( Param yagna karma ), this should be an aspirant’s vow, who keeps this image of Hanumanji as his idea (aaraadhya).

At one place in the Vedas, two questions are asked.

Where is the end of this earth ? What is the centre of the universe ?
The answers to these questions are the keys to “Hanumant karya”.
“Iyam vedihi paro antah pruthivyaaha”….The yagna vedika signifies the tranquil state of mind that has received knowledge. There is complete absence of ego in such a person. At appropriate time, according to the need of the time he becomes active. When the mind realises this, is the end of the earth.

“Ayam yagnoh bhuvanasya naabhihi”…Action done for others (yagna karma) is the centre of the universe. After realising this, if ego touches the action then one is bound to go in the cycle of rebirth and the centre is lost, one is stuck without flow.

Shandilya has said in his Bhakti Sutra that the one who misses out on pranam, misses out on God. To see God in everyone and therefore do pranaam to everyone is a form of Bhakti….SiyaRam maya sab jaga jaani | Karaun pranaam jori juga paani || In this part of the episode, Hanumanji forgets to bow Bhagwaan Ram, although he realises God’s power in all his actions. So he is shadowed by ‘ahankaar’ and later, on his way back through Ayodhya is made unconscious by Bharat ji.

In Ram Charit Manas, Goswami ji says “Ahankaar ati dukhad damrua”; Damrua means cysts in the body that can even turn to cancer. Freedom from ahankaar is only achieved by the grace of God until then, one has to be extremely careful and watchful. Only true lovers of God can be free of ego completely. “I am doing this” sense comes from “agyaan dasha”.

Bharat ji detected this trace ego in Hanumanji where he was flying over Ayodhya carrying the medicinal hill, at this time Hanumanji seemed like a rakshasa to Bharat ji. Therefore to protect Ayodhya, Bharat ji had to throw an arrow to make him unconscious. Later on, Hanumanji is revived by Bharat ji through his ‘Ram nishthha’. Second time when he proposes to send Hanumanji on his arrow, again there is there is a trace of ‘abhimaan’ as to how can an arrow carry his heavy body along with the hill. But this time he could detect his mistake and remembered the power of Lord Ram which can act through Bharat ji. On his return to Lanka with the medicinal hill, he bowes at the feet of Lord Ram. Lord Ram then embraces him in joy and gratitude.

The three characters of this episode have three qualities.

1) Sushen-He is free of “Vitteshna” (greed and influence of money), even while living in the golden city of Lanka. He uses his knowledge without hankering for money and personal gains. Hanumanji-He is free of “Lokeshna” (desire of praise of people). He is doing yagna karma selflessly. Lakshman ji-He is free of “Suteshna/putreshna”, he is a symbol of Vairagya and Jagriti(dispassion and awareness). He is not hankering after worldly pleasures.
Therefore, this episode fills a depressed life with new vitality.

Raja Ram Ram Ram ……Sita Ram Ram Ram Ram….

In Ram Charit Manas, Goswami ji has shown “Veer Rasa” must come out after an episode of “karuna” and “karuna Rasa” comes out after an episode of courage and valour.
Sushen administered the medicine brought by Hanumanji and Lakshman was revived, Bhagwaan Ram was relieved of this sorrow and embraced Lakshman. He then expressed his gratitude to Hanumanji saying, “Raghukul will be ever indebted to you”.

When a crisis shows up in the social structure then it must be cured in its roots (mool), otherwise new thorns (shool) and flowers (phool) keep coming up endlessly. Ravan had amrit in his own naabhi, until that was dried up by Bhagwaan Ram’s arrow; the corruption in Lanka could not be destroyed completely. Usually it is said “Mrityorma amritam gamaya”, one should journey from death to immortality, but Ravan (moha) did his journey in opposite direction, he went from amrit to death.

“Ram” does not belong to a group or a nation; He is universal as He is God. He is Truth, love, non-violence, joy, and bliss. He does not kill the sinners but destroys the sins of the sinners. He builds up bridges between different isms and thoughts for the welfare of the people.

As this katha was to assist in building of a technological up-do-date hospital “Hanumant hospital”, three things should be kept in mind.

The organizers and workers should be honest and sincere (Pramaanikta). The doctors should be free of corruption and selfishness (Pavitrata). The patients should be satisfied and happy at the end of the
Treatment (prasannta).
In the presence of these three, Hanumanji presence can be realised.
At the end of this katha, here is a message to one and all-Do not let any selfish or political motive come in the way of peace and harmony. There should be unity in the nation as a whole.

The ‘punya’ of this katha is dedicated to peace, harmony and unity between different groups, specially in Gujarat….”Rashtra Devo Bhav …”

Vyaas gaadi se sab ko Ram Janma ki badhaai ho..badhaai ho…
Jai Siya Ram !!

UPCOMING


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Katha 849: Online Katha from Kamandal Kund, Siddhakshetra, Girnar, Gujarat
(At Highest peak of Girnar near tapahsthali of Lord Shri Adiguru Dattatreya)

17th October to 25th October - 9:30 am to 12:30 pm: Live on Aastha & Chitrakutdham Youtube Channel


शारदीय नवरात्रि के पावन अवसर पर घने जंगलों से आच्छादित सिद्धक्षेत्र गिरनार पर्वतमाला की सबसे ऊँची चोटी पर स्थित आदिगुरु दत्तात्रेय भगवान की अक्षय तपस्थली के आश्रय में एवं माँ गंगा स्वरुप कमण्डल कुण्ड के समीप मोरारी बापू की करुणामय वाणी में कोरोना महामारी के कारण कथा स्थल पर बिना श्रोता के आयोजित ''849वी राम कथा'' का आस्था पर सीधा प्रसारण देखिये

17 से 25 अक्टूबर, प्रातः 9:30 से 12:30 बजे तक