KATHA TRANSLATIONS

Bapu began by listing the term Mukti as used by Tulsidaas in Ram charit manas and he quoted not only the chapter and verse but also the context of why and when the term was used. There are numerous references to Moksha and its equivalent terms like Moksha, Nirvan, Kevalya, Param gati etc. The term Mukti is used only seven times- thrice in Bal kaand, once each in Kishkinda kaand and Lanka kaand and twice in Utar kaand. Mukti is mentioned in the Arti of the Ramayan, which is a part of Manas but not included in the text of Manas.

Bapu pointed out that Tulsidas is ideologically connected to Bhakti not to Mukti and so without showing any disrespect Tulsidas has given secondary and subordinate position to Mukti. Those who are engrossed in Bhakti do not hanker after Mukti because Mukti is the natural and automatic attainment for Bhaktas. Moksha may be the staple food which becomes much more tasty when it is accompanied by Bhakti. Bhakti is the fulfilment of Moksha. This is a deep rooted belief that dying in Kashi ensured Moksha. But Bhakta Kabir who lived all his life in Kashi chose to die in Maghar in order to demonstrate that Moksha depends not on the place (Bhumi) where one dies, but on the state (Bhumika) that one has reached in spiritual stature. Kabir of course defied death because he as a Bhakta, felt and experienced a total union with God (Hari). If God is eternal, so is Bhakta. Bapu interpretated Maghar as elimination of all paths and sects (mag- marg). Saints like Kabir are both pacificists (Shanti karaka) and revolutionaries (Kranti karaka).

Bapu is very often talking about the success and failure of his mission to spread his message of Ramayan. Bapu has embarked upon his mission without calculating the chances of success but he is extremely happy that the younger generation has picked up Ramayan as their favourite reading. Bapu is aware that too much of adulation (Ahobhav ) world would produce a sick mind and he narrated two incidents where people became intensely jealous when others paid their respects to Bapu. Bapu is wary of flattery and is never influenced by those who praise him over much. He considers all criticism as divine tax (ishwari tax). He loves his stay at Junagadh which is a confluence of several religions and creeds and where unity of Hindus and Muslims grows by itself.

Bapu then read out a letter written by a boy of eleven who enjoys Bapu’s presence and Bapu’s katha without understanding a word of Gujarati and Hindi. Bapu remarked that even those who know the languages fail to understand his message and remain unchanged even after listening to him for years to-gether.

Bapu is not bothered by success and failure, because Ramayan is for him a treasure trove with an inner richness of its own. Ram nam is the be all and end all/ bestowing Mukti, wealth (Dhan), Religiousness (Dharam) and a place of our own (Dham). Bhaktas never bother about Mukti. Sayujya Mukti has been promised by Ram himself for all those who bathe Rameshwar with water brought from the Ganges. Mukti in Arati has been used to describe Ramayan as the ornaments of young women called Mukti.

Bapu then turned to Upnishad mantra which describes the prior conditions to attain Bramha and he made the audience recite this mantra with himself. To attain Bramha Mukti a person should be naturally free from passions (Akama)and he must have controlled and curbed all his passions (Nishkam) and all his passions must have been fulfilled and satiated and all his emotions are to be focused onto his soul (Atmakara)

Bapu said these prior conditions are intensely hard to attain for ordinary people. It is easy enough to be verbose and talk about such attainments but to actualise them in our life is nearly impossible. But the easiest path to the divinity is to recite Hari nam because in a stuti in the Ramayan, Ram has been described as an embodiment of all such attainments. Bapu reminded that life is short and death is a certainty and he wonders why people waste time and energy in criticising others and become jealous of those who have been able to rise above the average level. Such jealousy is rooted in our ego and each one of us believes himself to be the best and superior to all others and the world is so strange and perverted that often innocents are punished and the guilty are worshipped.

Bapu’s opinion was that all the criticism levelled against him is because they cannot stand the innocent joy which we experience through katha. Such Kathas are possible only for the lucky few and Bapu never replies to those who criticise him. He pardons his critics who are ignorant. We should not bother about others but look within ourselves to decide whether we are on the right path.

Bapu reverted to the main stream and declared that Bhaktas are so happy in devotion that they never ask for Mukti. Bapu quoted the dialogue between Yudhishtir and Narada from Bhagwat where Narada says that God can be attained in a variety of ways. Gopis attained Mukti by passionate love for Krishna, Kans attained Mukti by intense fear of Krishna, Yadavs by attachment to Krishna, Shishupal by sheer hatred for Krishna, and Pandavs by their friendship with Krishna. All our passions, emotions and Vritties must be focused onto Krishna and Mukti becomes easy enough. Bapu is aware that it is people around us that pose the real enmity and Dwesh. Even those who wear the clothes of Sadhu’s are not free from Dwesh. Bapu explained the difference between Renunciation (Tyaga) and non-attachment (vairagya) and he gave an example of Gorakshnath. Bapu quoted the prayer of Alcoholics Anonymous

“Oh God give us the courage to endure what cannot be changed, Give us the strength to change what can be changed and the wisdom to know the difference.”

In this context, Bapu appealed to the addicts to give up liquor and told jokes to illustrate how liquor ruins life and properties. Reverting back to the discussion of focussing all our Vritties onto Krishna. This is not very strenuous to achieve and Bhakti is the easiest path to attain our goal.

Bapu then effortlessly shifted to the narrative part of Manas and described the importance of Ram nam. Whatever Ram achieved during his lifetime in the Tretayug can be accomplished by reciting his name in Kaliyug. Ram nam is the most potent of Mantras which needs no ceremonials and rituals. Reciting, writing, Ram nam is the most effective remedy for internal purification. Bapu advised that only thing we ask from God should be Satsang, but we should also be aware that Saints are few and far between and such saints come help us in reciting Ram nam with proper mindset of devotion and piety. It is enough if we recite Ram nam as often as possible, but then once may be enough.

Bapu then led the audience to blissful recitation of divine names and to ecstasy

Continuing the discussion about Mukti further from the previous day. Bapu mentioned different darshanas to reach one and same goal of moksha and defined Moksha as the extinction (Kshaya) of Moha (attachment). Zen teachers believe that absence of attachment is Buddhatva but if you get attached even to Buddhatva, you slide back to the bondage of Sansar. Such extreme perfection, such total Truth is difficult to attain but we should strive to be as close to perfection as we can. The path of Gyan involves total detachment which is quite beyond us, but Bhakti needs only transfer of attachment from passions to Krishna. As Bhagwat puts it desires (Kamanas) and attachment (Asakti) are severe bondage but when sublimated to the Divinity, they open the gates of salvation (Moksha Dwar)

Our understanding of Truth is limited while Truth for persons like Yuddhishtir is heavenly, far beyond our understanding. Denouncing and disparaging the epic characters in Mahabharat only reveals our intellectual poverty . Bapu knows several persons who are truthful and rigorously implement Truth as they understand Truth. But even such celebrities fail to appreciate the Truth of others, they refuse to welcome the achievements of others. Bapu narrated a few such shocking experiences where renowned maestroes are jealous of budding geniuses. Our ego prevents us from feeling the goodness and greatness of others and makes us miserable even though the world is beautiful and broad enough to accommodate all of us. Bapu insisted that we ought to joyfully accept the good (Shubha) from others and become free from jealousy and hypocrisy.

He strongly advised his listeners to study Mahabharat which is a book of wisdom and reflections. Yuddhishtir was tested thrice for his firm attachment to truthful existence. When Yaksha gave him the option of getting only one of his dead brothers revived, he chose his step brother who was not going to very helpful in the forthcoming war- a fierce fight to the finish. On the second such occasion he refused to enter Heaven if his companion- a mere dog was debarred from entry. Third time was when he inquired about his brothers to share the joys of heaven. Yuddishtir fully understood Draupadi’s deep rooted love for Arjun to whom she was most attached of all her husband’s.

Bapu noted that none of us ever had the occasion to suffer the miseries which burdened Yuddishtir’s life, but we bemoan our trivial troubles and impediments. God is a loving mother who would never impose miseries which are beyond our capacity to bear them. He extolled the majesty of motherhood because mothers were the guardian angels nourishing, protecting and guiding the innocent children in this rough, entangled world of ours.

Bapu told us that Truth expresses itself in multitudes of medias and every person even the half bred children of Rakshasas have a touch of divine in them. He cited the example of Ghatotkach, who born of Bhima and Hidimba, sacrificed his life at the hands of Karna so that his family and his uncles may survive and win the war of Mahabharat. In response to a request about possessions by demons and deities, Bapu opinied that most of such incidents are sheer make believe and often only superstitions. In reply to a question about his translating Ramayan (Anvud), Bapu explained that his was a resonance (Anunad), a transmission of Ramayan. Since Bapu was engrossed in such activities body, mind, and soul he needs no physical exercises and can lead a care-free life of joy and happiness because he never bothers about even the most severe denunciation, such abuse reveals the real character of those who indulge in unbalanced criticisms. What can anyone expect from ignorant people?

Bapu then returned to the main theme to say that Gyan needs Bhakti to support and to flower into full bloom. The famous scholar Madhusudhan Saraswati declared that Bhakti matures into gyan, but a gyani may or may not be able to develop into a Bhakta. Shri Madhusudhan explained the stages of growth and maturity. The process begins with Sadhan bhakti, where a Bhakta is dependent on various instruments of ceremonies and rituals. The second stage is Gyan Bhakti, in which one understands the deeper Truths and proper formation of Bhakti. The third stage is the stage of Samadhan where all contradictions are reconciled and intellectual and emotional balance is attained. Bhakta then feels enlightened and realizes the reality in a brilliant light and awareness. The last stage of Siddhavastha where all locks are broken up, all doors are broken open, and the inner light spreads all around after self realization.

But Bhakti has to overcome the obstacles that are described by Vallabhacharya. Bhakti is impossible for those who are continuously in agony and anxiety (udwag). Bhakti is not possible for doubting Thomases who are always in two minds and keep on shifting from one side to another (Vitark). Bhakti is not possible for those who are deeply submerged in frivolous sensual pleasures and passions (Bhogvilas).

In order to emphasize that Bhakti is the climax of Gyan and Yoga, Bapu listed and described the physical pleasures of a Yogi as presented in Shweta Shwater Upanishad. A Gyani and a Yogi have light weightedness (Laghutva), health (Arogya) absence of lasciviousness (Aloluptva), shining brightness (Varnaprasadhan), a full throated voice (Swarsphutva) and a Yogi smells good (Sughandh). His physical discharges are reduced and odourless. He mentioned Amir Khushroo describing the charming smell of his pir Nizamuddin Aulia. All such physical characteristics are found in Bhaktas who enjoy bliss in singing (Bhajans) and dancing (Kirtans).

Bapu then turned to the mainstream narrative and started the story of Shiva and Sati visiting Kumbhaj, Sati doubting the transcendental nature (Brahmtva) of Rama her double speak to Shiv and Shivas decision to discontinue marital relations with her. Bapu digressed to describe three different types of compassion (Karuna) and named them Viveka Karuna, or discriminatory mercy, Komal Karuna which is soft and loving all the time and Kathore Karuna where strictness and even cruelty is exercised for the ultimate benefit of the person. Bapu gave examples of each type of Karuna.

While referring to the Yagna organised by Daksha to disrespect and insult Shiva, Bapu laid down seven criteria which ought to guide us in our activities and our religious practices. We should never undertake any ceremonies for taking revenge on somebody. We should always indulge in good actions with humility and consider ourselves only as instruments (Nimita) of God. When we do something we should do it whole-heartedly with expertise (Kushalta). Our activities should be natural and normal (Sahaj) not for fighting with and snubbing others (Sangharsh). The fifth Golden rule is that we should act because we enjoy the action, not with the view to secure results and achieve any purpose. We should have faith that the divine existence would be in tune with whatever we do and would bless our efforts and our actions. Last but not the least, we must act with Shradha, not in competitive spirit to harm anyone or to surpass others.

Bapu insisted that our religious activities must be devoid of arrogance. We wash our clothes with soap, but then we have to wash out even the soap.

Bapu brought the story down to the rebirth of Sati as Parvati and her pennance to get re-united with Shiva.

Before starting the dialogue on Mukti, Bapu remembered his Sadaguru, his grandfather who initiated him in the innermost understanding of Ram Charit Manas. Bapu feels that all his listeners are his family members and he feels free to make a statement that he studied only up to Lankakand under his Sadaguru. But once he had the key understanding, he could explore the rest of the Ramayan on his own.

Mukti: is a difficult subject and so is Bhakti also, but Bhakti is an easy path compared to Mukti. Gita has described four types of Bhaktas. Those who are afflicted (Arta). Those who are curious to understand the basic issues of spirituality (Jignyasau). Those who seek benefits (Arthathi ) and those Gyanis who have become Bhaktas. Tulsidas calls them Bhagat Sayane. But Bapu raised a problem and discussed it threadbare. Tulsidas has said that such Sayane Bhagats repudiate or reject (Niradhar) Mukti. How can a Bhakta whose is all inclusive and who respects every approach and every mode (Marga) for spirituality ever reject or repudiate even Mukti. A Bhakta does not desire Mukti, he does not aspire for Mukti or search for Mukti, but rejection or repudiation of Mukti does not become a Bhakta because rejection is not compatible with Bhakti.

Bapu then answered his own question. The word Niradar ought to be understood in its proper sense. Whenever we are at the forking of roads and face the dilemma as to which road to adopt, we take the road that is most convenient and most suitable to reach our goal. We choose one and give up another. This is just a choice and does not involve any insult or repudiation or any rejection. With all humility, if we go by our own road or even by a small and narrow footpath, the road will not feel rejected or neglected because others would continue to use the Road. A Bhakta rejects nothing and nobody. Bapu, with his deep trust on the young generation, advised them to go everywhere and mix with everyone even with Evil. But pick up what you find good and leave the rest where you find it. We ought to find our way and if others criticize or denounce us, we ought to enjoy such criticisms. Bapu warned that Bhakti also is a different part but it is comparatively easier than the Gyan Marg. So Bhakta welcomes (Adar) every path and all opinions and he rejects nothing. No Niradar at all. because all paths lead to one and same Reality. Therefore Bhakti shows no disrespect (Niradar) or repudiation but it follows its own different, separate path because our way of departure, our gate to spirituality is different. We prefer Bhakti, it is more suitable, more in tune with us.

During such detailed discussion about the word Niradar (rejection). Bapu has adopted the system of a spiral staircase; he came to the same point again and again but at a higher level every time. He concluded that Bhakta never accepts nor rejects Mukti. He only follows a different path and stays Udasin. He does not disregard or disrespect Mukti but he is disinterested in Mukti.

Just as there are four types of Bhakta, there are four different types of Mukti as described in Bhagwat. Bapu quoted the shlok from Bhagwat and made the audience repeat the shlok with him. There is a Salokya Mukta, where a Gyani arrives at and enters the abode of his Ishtadeva- it may be Vaikunt or Swarga Rama when bidding good bye to Vibhishan promises that he will enter Mama Dham. Those who follow the path of knowledge, in course of time, start appearing like their guru or God. Tulsidas says that Jatayu assumed the form of Hari after he was killed by Ravan. This is Sarupya Mukti. The third type is Sayujya Mukti when Gyani merges into the divine. Ravana could get Sayujya Mukt becausei the lustre of his soul (Tejas) merged into Rama.

But Bhaktas would not like any of these Mukti. Bhaktas desire only the last type of Sanidhya Mukti. Where God is in the vicinity- not too near and not too far. So that the devotee feels the presence of God and experiences his nearness. As Bhagwat has said the Bhaktas only aspire to serve God (Mat Sevanam) and to sing about him. A mere glance of the divine is enough for the Bhakta who is driven to intoxication and people find his behavior as an a condition of lunacy. Bhaktas don’t care even to merge into divine as they enjoy the katha. Bhajans said Bapu is a singing Bhakti, katha is Bhakti in prose, Kirtan is dancing Bhakti, and tears of a Bhakta is a weeping Bhakti. The initial stage is just singular Bhakti. Bapu said that his Vyaspita is such five faced (Panch Mukhi) Bhakti.

Those who criticize should be overlooked like a stinking sewage and we should put a tight lid on it to avoid the stink. Just as a calf released from bond runs towards the mother cow, Mukti rushes towards the Bhakta.

Bapu warned that on all the sides and everywhere we are surrounded by the apparent and illusory world of Maya and it is extremely difficult to overcome such Maya. So ecstasy of Bhakti may not last forever and may not last even long, but for Bhakta even a moment of experiencing the presence of divine is enough.

Bapu then turned to the narrative part of katha and resumed the story from where it was left. Parvati was waiting and yearning for Shiva. Shiva was requested by Gods to get married. It is true that Shiva had burnt down Cupid the God of Carnal Lust. But he had revived Kamadev and got him planted into the minds of human beings. Hindu seers (Drashtas) have separated sex from lust. God of love resides in our mind and manifests itself on proper occasions. Like the images that lie dormant in every stone. Every stone can become a God provided that it is chiseled by a Sadaguru. Bapu described vividly and in great details he marriage of Shiva.

After the marriage, Parvati raised the same question about the transcendental nature (Brahmatva) of Rama- the question that was lying unanswered from her previous birth. But she was now in a better receptive mood and Shiva explained Katha of Rama. There were five reasons that Vishnu got incarnated in human form. The city of Ayodhya and family of Dashrata was chosen by the divine. Dashrata approaches his Guru and Bapu mentioned four doors which we come across in our life as Temple doors (Devdwar) Royal door (Rajdwar) City Gates (Nagadwar) and Gurudwar. The first three are closed at times but the doors of Guru are always open.

Dashrata performed Yagna. Yagna purush is an ideal donor. He gave the prasad and immediately disappeared. After we donate something to somebody we should withdraw our presence- donate and disappear is the golden rule of giving. Dasharat got four sons- Bapu proclaimed birth of Rama and the audience broke into joyous dancing and singing.

Bapu began with a question from a reputed scholar about the grounds from which Mukti and Bhakti originate. Bapu was going to give some of the unorthodox answers and so he quoted the last lecture of Buddha to advice his listeners to not to accept his word as the final answer. His opinions must be tested by us against the experience and intuition of each one of us before we accept or disagree with Bapu’s personal opinions. Bapu said that inspite of great faith and reverance for Tulsidas, all the views of Tulsidas are not fully and totally acceptable to Bapu. He would not contradict him but he would quietly continue his dissent. The universal belief is that Mukti sprouts from Gyan and Vedic scholars proclaim that Gyan leads to Moksha. But Bapu’s opinion is that Mukti is born out of fear.

In order to reconcile that contradiction Bapu pointed out that we all are shaped by our own birth Mother, our birth Place, our Motherland, and by our Mother language. Gyan personified by Kashi is the Motherland of Mukti but Mukti is born out of fear (Bhiti) fear of sufferings, of weaknesses, fear of cycle of deaths and births, fear of the unknown. These concepts about fears are the 4 noble truths- Arya satyas or Aryiosatta of Buddhism. So Mukti is motivated by fear. This may or may not true always and everywhere but as far as our vision and wisdom can be stretched, we can trace the relations between Mukti and fear. The Motherland of Mukti is knowledge as represented by Kashi and its Mother tongue is Sanskrit, because it is in Sanskrit that Mukti has been conceptualized and most widely discussed. Pali and Ardhmagadha are but the off shoots of Sanskrit.

Bapu quoted Vinay Patrika to explain the bold and revolutionizing opinions of Tulsi. In Manas Tulsidas is circumscribed by the self imposed restrictions and decorum on account of katha of Rama. In Vinay Patrika Tulsidas loudly asserts that all Sadhnas are mere useless labor and we reach fruitation only by faith (Vishwas). These are Bapu’s opinions today. His opinions may change and he may proclaim something different in future. He quoted Gandhiji about change in views and supported Gandhiji’s assertion that uniformly opinions or consistency is the virtue of idiots.

He turned to the origin of Bhakti and said that Bhakti is born of affection. Bhagwat declares that Bhakti originated in Tamil Nadu matured in Karnataka and died in Gujarat. Bapu asserted that this statement applied when Bhagwat was written many centuries ago. The situation has changed and Bhakti is today thriving in Gujarat. Tamil Nadu is the land of Dakishina Mukti- Shiva denotes faith (Vishwas). The Mother tongue of Bhakti is the language of heart, the language of love which is nearest to the babbling of children (Totli Bhasha). Bapu cited the famous story of a child in a church repeating alphabets and asking God to make up any prayers that he finds suitable. Bhakti is impossible without faith (Bharoso) which can never survive if love (prem) is absent. In fact Tulsidas insists that we should terminate all relations which are devoid of love (prem).

Bapu commented on those who recite Hanuman Chalisa or Sundarkand as a ritual to finish them off and count the number of times they are repeated. There is no counting or calculation in relations of love. We should cultivate patience even in everyday happenings of life and enjoy such doings which ought to be natural and normal (Sahaj). He would prefer that there should be no restrictions on people attending Bhajans, we should never be guided and goaded by the gratious advice of others. Bapu would love to be left free to act according to his own free will but free will or liberty does not imply license. He quoted Ganga Sati but insisted upon his own interpretations of traditionally accepted norms. He defined a Sadhu who lives only in the present tense. A Sadhu is not bound by the past and is not bothered about the future and who feels lonely in a crowd and crowded while alone. Bapu acts upon the age old saying that a wise man is never less alone, when alone. We should not impose our norms on Sadhu and allow him the freedom of choice doing whatever he wants to do whenever he feels like doing it. Such freedom of sadhu is beneficial to society.

Bapu then turned to define Sadhu and prescribed four tests. Sadhu is one whose life is simple (Sadu) whose life and behaviour are truthful (Sacchu) who lives an open life(Samu) and who lives a good life (Saru). His speech and action are to express his own true nature (swabhav) and he never tried to impress others (Prabhav).

In one single sentence, Bapu visualized Sadhu of future generations living in the 21st century. A Sadhu of future would be one who would live a life of truth (Satya) love (Prem) and compassion (Karuna) expecting nothing (Nirpreksha) and demanding nothing in return.

We should adhere to Truth irrespective whether truth is triumphant or defeated. He disagreed with the slogan Truth triumphs (Satyameva Jayate). He said Truth is beyond and impervious of victory or defeat. In the cruel and imperfect world in which we live, Truth is mostly defeated. But Truth is its own value, is important by itself and on its own, a Catagrieal Imperative of modern European philosophy. Truth may and mostly would bring difficulties in life as Kunti says in Mahabharata. Those who have adhered to truth – Yuddhishtir, Harishchandra, Sagalsha have suffered intensely. But we should still stick to Truth, because in the spiritual realm, evil would never succeed. Truth is for living not for winning. Pandavas won the war but they gained nothing. We should not judge great and good persons by the way they die. The elder of Pandavas Dhrutrashtra, Gandhari, Kunti, and Vidur retired to forest and perished in a forest fire. Krishna returned to Dwarika to a total annhilation of Yadavas and Dwarika. Pandavas went to Himalayas to die one after the other. Death (Kal) is beyond all control. But Death is not the end of life. If Jiva is a spark of the divine, the stream of consciousness would flow uninterrupted and forever. We do not know how and in what form Chaitanya would survive but survives it does. Sadhu in the next century would be full of compassion (Karuna) which has no cause and no purpose. Mercy (daya) arises from cause, a reason on occasion. But Karuna is beyond all such causation. Such a Sadhu would implement the values of Satya, Prem, and Karuna without any expectations but with full humility and awareness. Disparaging such a Sadhu, treating him with contempt and disregard will lead to a retribution- a delayed but definite and inevitable retribution for the individuals and for the society as a whole. We are purified even by uttering the word Sadhu.

Religion should be natural and free but religion today has become full of pain and torture because it is overburdened by fasting and such other rituals. Let us be aware that the world and life are full of joy and beauty. The world is a creation of God and is as pure as the Creator.

Bapu then picked up a Sholk of Ashtavakra Gita which describes and discusses the nature and path towards Mukti. King Janak asked 3 questions. How to acquire knowledge, how does one achieve Mukti, and how to secure Vairagya. The answer of Ashtavakra- sadaguru was addressed not to the question of Janak but to Janak as a person. He chose to overlook the sequence of questions and replies to the most important and most interesting issue of Mukti. Ashtavakra advised Janak to discard all the attachment to sensual pleasures as if they were so much of poison and the Janak should imbibe the nectar (Amrut) of qualities of Kshma (forgiveness) Arjva (softness) Daya (mercy) Santasa (contentment) Satya (truth). Bapu chose reuse the statement by saying that if we imbibe the nectar first, the poison by itself would disappear. Path of Ashtravakri is the pain of Gyan that begins with the renounciation of negativism. Bapu’s pain is of bhakti that starts with positive qualities so that the poisonous substances would be eliminated by itself. Bapu quoted Tulsidas to say that hearts of saints are soft as butter, many softer than butter because butter melts when heated. Saints melt down when others suffer the heat. Bapu repeated that mercy and compensation look not at logic nor calculate the profit and loss accounts. All the fine attributes of Ashtravakra are the natural qualities of Bhaktas. Bapu then turned to the narrative part and explained the reasons and the qualities of each son of Dashrata, since Guru Vashishtha has designated four brothers as the essence of Vedas (Tatva). We are compelled to go into the analysis and understand the meaning of the names chosen by Guru and how Rama is an embodiment of all such qualities. But Bapu went a step further, that Rama is the sum total of the qualities and attributes of the three brothers. A Bhakta of Rama should nourish and nurture his family members and the society (Bharat) should end all enmity everywhere and put an end to all revenge (Shatrugva) and he must cultivate the qualities which makes him an ideal servant of the good in society.

Bapu then brought the story down to education of 4 royal princes, the travels of Rama here with Vishwamitra down to the city of Janakkul.

Yesterday was just great- a day of joy and jokes and a festival of freedom. Bapu always advises us to be free from superstitions. Yesterday we enjoyed the humour, Bapu got his coconut sized mangoes and he opened the doors for two persons- a young girl and a middle aged mum were freed from the bondage of torture imposed by orthodoxy and superstitions.

Discussing the differences and the inter relations between Mukti and Bhakti, Bapu spoke about a common link- Jugti or Yukti which is a common denominator for both. Jugti or Yukti is a technique as well as an expertise to handle both Bhakti and Mukti. Bapu advised that once we have found such a Jugti we should not reveal it to those who do not desire to know about it and who are not fit (Patra) to receive it. Bapu mentioned an anecdote in the life of Buddha where Buddha argued that just as we do not put food on a dirty plate, we do not impart teachings to those who are not prepared for it and who do not deserve to receive it. Those who have no love (Prem) and no alignment (Bhav) would misconstrue even the best of teachings. Bapu pointed out that message (Sandesh) is open for all and can be freely passed on to one and all. Teaching (Updesh) can be imparted to those who inquire and are prone to learn (Jignysu). But only when a Sadhak has advanced to a higher stage and deserves the favour of Guru that he receives spiritual instructions and guidance because only those whom we love or who are close to us can be ordered around. Therefore when Sadaguru issues orders and tells you to do and not to do things, celebrate the occasion, because such orders are a clear sign that Guru considers you close enough and you have advanced in the spiritual field.

But to reach that stage you will need an open mind, a mind that is completely free from prejudices and preconceived notions. In such a condition of mind everything and every experience feels sweet (Akhilam Madhram) and joyful. As Radha said she loves Krishna so much that whatever Krishna does to her, she feels over fulfilled.

Such orders (Adesa) of Guru are not to be contradicted and should not be even questioned on the grounds of logic or propriety. Such orders are to be only welcomed (Ameen) or greeted with joy (Adesh) because Logic has its own limitations and it has no potency at higher levels of understanding which can be greeted only in silence. Such an understanding, such an everlasting and all pervading ecstasy (Masti) can not be acquired through a proxy. The one who wants it has to join in Satsang.

Bapu quoted a doha that there are certain state and stages in life- well being (Khair) heredity (Khum), coughing (Khansi) joy (Khushi) hatred (Vair) love (Prem) and intoxication (Madhupan)- can never be kept a secret, but Jugti, Tapa, Yog, Mantra ought not to be publicised. The more you hide then the more potent they become. Exhibitionism would make you famous but it will weaken you from within. Shut out the world to grow within. Bapu expressed his intense happiness that the world and the society are becoming better as time passes and if we but know how to live, life in the forthcoming decades is going to be an enjoyable experience. Bapu then whole- heartedly expressed his intense and boundless appreciation for the cultural and musical program held on the previous evening. Art and artists need support but the greatest encouragement that can be given to an artist is not financial help but genuine appreciation for his artistic talents and achievements. Bapu narrated the reaction of potters from Uzbekistan who resented the senseless vandalism of their pottery and severely condemned those who did it. Bapu has deep rooted love for all forms of art and encourages artists and performers whenever he can and in whichever form he comes across.

Bapu returned to the discussion about presenting the potency of Jugti, Tapa, Yoga and mantra. This is the reason why Mantra is to be uttered only in the ear of the pupil and to be revealed to anyone. This is how ancient seers preserved the esoteric knowledge which is known as Shruti. Jugti which is an amalgamation of technique and expertise can help you to survive in the worst possible circumstances. An elephant would be swept down by strong currents in a river but a fish can swim upstream. That is why Bhoja Bhagat wrote about the Bridal procession of ants and as Bapu said, only ants have the capacity to identify sugar mixed with sand.

Such Jugti cannot be achieved unless we are helped by a Sudguru and we need him because we are spiritually crippled. Guru does nothing but light a small lamp within and we can find our own way in that flickering but eternal light. Bapu is well aware that Gurudom has been misused. Guru’s have exploited, misguided and misused the trust of people within them. But in spite of all such limitations, institution of Guru is a much needed help for total transformation of our internal life. Guru converts trash into pure gold as far as spiritual life is concerned.

Bapu then took up a few questions and answered them briefly. A girl complained about being compelled by her mother to fast for Gauri Vrat. Bapu said he does not believe in fasting and advised that she should eat after night fall because Gauri is the mother of the Universe and no mother would be happy to see her children sleep without food. Bapu encouraged people to accept Hanuman and Mahadeva as Guru and extolled in magnificent virtues of Shiva. A questioner had taken a vow not to eat mangoes and asked how he can end the vow. Bapu advised him that the vow should be ended there and then and all the resultant divine wrath and punishment for breaking the vow should be transfered to Bapu. He was ready to suffer whatever punishment was inflicted for discarding the vow. He himself loves mangoes and would be happy to eat them. Instantly several persons in the audience offered mangoes to Bapu and Bapu in a hilarious mood accepted a few of them.

Bapu was asked by a resident of Kashi as to how he would secure his Mukti. Bapu said that those who live in Kashi are bound to get Mukti after death. Those who are killed by God also secure Mukti. Ravaan was destroyed because he disparaged and insulted a Sadhu like Vibhishan. Bhagwat has declared that those who hate and insult saintliness (Divyta) or scriptures of any religion, or our senses or scholars and pious persons or Sadhus or spiritually or Divinity are prone to total annihilation.

Bapu concluded that the easiest and most effective way is to love Rama and to be entirely engrossed in speaking, singing, discussing, dancing in the name of Rama. We like a bumblebee should enjoy the fragrance of flowers without ever damaging the flowers even a wee bit.

Moving onto a closer and deeper analysis of Jugati as the key to secure Bhakti and Mukti. Bapu said that this word has been used in context of Vibhishan, who was living in the midst of Rakshases. If the lifestyle and approach of Vibhishan are properly grasped, we would understand the full implications of Jugati. Hanuman was searching Sita in the palaces – mandirs of lanka. Sita is Bhakti and Bhakti, peace and faith ought to be found in the Mandirs (temples) but we find them all in the modest houses of Vaishnavas. As Hanuman neared the residence of Vibhishan, he felt the change in atmosphere. Hanuman was pleasantly surprised at the Tulsi plants and symbols of Rama everywhere. Bapu distinguished between Harsha (pleasure) and Prasanata. When you are happy with personal benefits, it is Harsha. When you are happy with the benefits and achievements of others, it is Prasanata. We should strive for Prasanata but not for Harsha because Prasanata is the royal road to the Divine and we must be indifferent to Harsha. Gita teaches us to be balanced about praise and calumny, about Harsha and Amarsha, because the basic thrust, the central principle (Mantra) of Gita is “Sam” (balance). Manas gives upmost importance to all inclusiveness (Sab) where as Upnishads emphasize “Sat” (reality).

Bapu pointed out that monkeys in Ramayan represent the fickle mindedness of ordinary mortals like ourselves. But Hanuman is more balanced and more mature. He addressed Vibhishan as a brother because they both regard Sita as their mother figure. Hanuman inquired from Vibhishan Jugati to find and reach Sita (Bhakti) and Vibhishan explained all the way – all the nine techniques to approach Bhakti. Vibhishan, like a good guru, told him everything without keeping anything back from Hanuman and Hanuman, like a good pupil, immediately put it into practice. These are the techniques to reach the goal of Bhakti which is personified by Sita. Vibhishan taught nine jugatis because in Indian mathematics number 9 is considered a complete integer as it remains unchanged after all multiplications.

Before listing these 9 steps to Bhakti, Bapu said that language of all scriptures is often obscure and at time mumbo jumbo, making no sense to us. The great sears use this style in order to preserve the purity of knowledge and prevent knowledge falling into unworthy hands (Apatra). The 9 Jugati’s taught by Vibhishan are the qualities required to approach and attain Bhakti. The first quality is Abhay (fearlessness) because Bhakti is not for cowards. One needs not only bravery but dauntless bravery to search and secure Bhakti (Sita). But then, how do we understand and explain the dictum of Tulsidas that there can be no love without fear because fear and love do not go together. This dictum has been widely misunderstood and furiously denounced by several commentators. But the statement is to be understood by an inverse juxtaposition of the terms in hindi language. What Tulsidas is saying is that it is only by love, that fear can be totally eliminated. Fear can be destroyed only by Love only by Bhakti. Bapu said very often you are afraid of fear itself and in this connection Bapu mentioned a Tibetan story of a Serpent and a rat held in the claws of two owls and both were about to die. But Serpent tried to reach out to the rat and eat it, while rat was trembling with fear that the serpent would swallow him. We are afraid of losing life or of losing prestige. A Bhakta is docile and quiet but he is totally unafraid either about life or livelihood or criticism. Journey to divinity begins with Abhaya. The second quallity is total absence of any pretentions. A Bhakta never tries to show off and claim to be what he is not. Hanuman during the war with Ravan had assume many forms and play many roles but none lasted for long. Only our real self can stand the test of time. Bapu mentioned Chokha Mela- a carrion carrier and cleaner but he was never ashamed of his profession or claim to be anything but a Chamar.. Bapu does not worship Hanuman in his fierce and furious forms because for him Hanuman is a father figure and a father would never terrify his children. Hanuman in this century is to be a Buddha, not a Rudra.

The third Jugti is freedom from remorse, Ashoktva no regrets for past and no worry about future. A Bhakta lives in present. Bapu quoted the famous saying that every saint has a past and every sinner has a future. Bapu mentioned Gopal Bhanda who was always full of joy. He claimed that he had a Sukhda sapphire and he was ready to give to anyone. Who ever digs the ground when full moon was on the head in mid sky would find it. No one could do so till he explained that full moon in mid sky would shine on your head and you have to find happiness by digging into your head and into your mind. A Bhakta must be Ashanka- totally free from diffidence and doubts because a Sadhaka has complete faith in the Divine. Fifth quality of Jugti is that we should be equally ready to accept good and bad. There is nothing Ashubh, nothing that is inauspicious in this existence. We most own up our limitations and defects and treat every moment as Shubh. Then we must cultivate a mindet that is beyond good qualities (Guna) and bad ones (Avaguna) one must cultivate Aguna approach that is personified by Mahadev. Amarsh is the Jugti when we are happy at the happiness of others. We usually resent the progress and achievements of other people. The last one is total elimination of arrogance. We can reach that state of mind by a sincere and complete humility that arises from within ourselves.

Bapu then turned to the narrative part of katha and began with the arrival of Rama the Janakpur. Everybody in Janakpur was overjoyed by his Darshan and Rama visited the garden next morning where he had a chance meeting with Sita. Bapu explained the allegory that is implied in this first meeting of Rama and Sita, Apart from the poetic presentation, the incident has been interpreted to explain the stages by which Bhakta reaches realization of the Divine. First is the entry of Sita (Bhakti) into the garden which represents Satsung- contact with saints which one can find in any society in this world. Second Sita took a bath in a lake which is as clear and pure as the heart of a Guru. This signifies that we have not only the contact with Guru but also a place in the heart and mind of a Guru. Third incident is worship of Gauri- Bhavani. Shraddha- faith. We must have full faith and confidence in our Guru. When we have reached the third stage, the Sadaguru will himself rush towards us and lead us to self realization. Just as Sita followed her companion (Sakhi) we have to follow our Sadaguru who would lead us to the Divine and then would step aside after establishing the contact with Brahma. Bapu then discussed the flowers in the left hand of Rama, while buds decorated his head. Rama consoled the buds that they have a better chance of staying with him longer and to progress further while those who are proud that they are fully developed flowers might be just thrown aside anytime.

Sita then returned and prayed to Durga who spoke to Sita assuring her that she was going to get what she wanted most- Rama as a husband. Statues do speak to those who are emotionally attached to Divinity. Rama broke the bow for Shiva which is a symbolic destruction of Ego and the incident was followed by marriages of all the four brothers. After all functions and ceremonies were our Vishwamitra left for his ashram

Bapu began on the usual note of Mukti being an automatic and easy acquisition for Bhakti and then moved on to explain some of the Darshanas regarding Mukti. Moksha for Shankracharya is a Totality (purnatva) a perfection, a complete wholeness that is full of everything. Buddha went to another extreme and visualised Mukti as Shunya- as nothingness. These are the extremes that are intensely difficult to understand and still more difficult to achieve. Bapu suggested a via media of staying in between the two extremes and utilised the Jugtis to secure Bhakti. Tulsidas is in favour of quickly implementing the Jugtis once we know them, while Kabir has advised us to be patient and to go slow. Seers (Drashtas) offer different advice from time to time according to the level of the Sadhakas.

Bapu believes in seeking our own way and to dare and break away from all Mullas and Pandits to work on the lonely part. Such a daring needs a free and open mind. Bapu then recited a Bhajan of Ganga Sati about various Jugtis to reach out to Bhakti. Ganga Sati has a male soul in a female body although soul is a genderless entity. Bapu quoted from Atharva Veda which declared that there is no way, no method, no Sadhna by which one can achieve self realisation and know the soul. But Atma chooses to reveal itself just as a beautiful woman sheds away all her clothes to reveal her full body to her lover. Bapu said that the scriptures are clear and conclusive but the scholastic debate between Pandits [Shastrarthas create all confusion because each scholar tries to defeat the other without realising that in Advart there is no other, we all are unified in the Divine. Bhaktas act upon the belief in Dwait so as to be able to love God.

Avoiding the extremes of perfection and nothingness, we ought to live in the present. As Ganga sati says, Jyoti will help us in understanding Alakh and we will be freed from the three Gunas. Bapu said a parable of a Gyani’s dream in which he was pursued by a lion and he ran all the way till he dropped down almost dead. He got awakened and realised that lion was an illusion, that his running was also an illusion. So who is real? The usual answer would be that a neutral (Tatastha) observer can be real, but during the dream there are no observers. A Tatastha who stands on one bank of a river knows nothing of the other bank of the river. So the middle position is the best and Krishna puts Arjun’s chariot exactly equidistant from the army’s of the Kauravas and Pandavas. But we can hardly maintain our impartiality and our middle position in our daily life.

Bapu said that he has still not reached that position of Kutastha but he is on the road to that ideal Madhyama Bhakti which would be perfect but perhaps the most difficult types of Bhakti. He is trying to be a detached observer passing in through crowded bazaars but he wants nothing in the bazaar.

He pointed out that Satsung induces several changes—the change in the space we occupy, in the time we utilise and there are several other changes, but to change our nature or attitudes [Swabhava] is a difficult and a time consuming process. For many people, Satsung brings about temporary changes but we revert to our Swabhav after Satsung is over. But we should not feel disappointed or dejected , the change may take time, a long time but it WILL come because every time you are in Satsung, some little change takes place. Some bonds get snapped and with a few dents here and there, the shell gets broken, internal impurities like arrogance get drained and you are ready to share your blessings (Prasad) with everyone. It is true that inverted pots do not get filled up, but even inverted pots get cooled down. We should have faith that sooner or later the transformation SHALL happen.

In the path of knowledge (Gyan Marg) the Sadhak recieves Diksha which is of four types. Sparsh Diksha, the Guru’s touch rouses you while in Shabd Diksha, Guru gives a Mantra. Krishna promised Divya vision to Arjun, this is Drishti Diksha. Fish would be hatching its eggs by just looking at them while eggs of turtles are hatched when the mother remembers her eggs lying buried on distant shores. This is Smurti Diksha. Such Gyan Margi Diksha’s are given on fixed occasions and on proper times. But for Bhaktas there is neither time nor space nor the occasion.

For Bhakta’s there are no Diksha’s. Bhakta’s have to find their proper directions or Disha. Whenever a Bhakta receives answers (Uttar) to his questions or aspirations, it is the north direction. South is Dakhsina which also implies everything becoming convenient or comfortable for Bhaktas. God leads the Bhaktas by moving ahead (Purva) of him, and Pashcim is the Push or support from behind- Some force or factor backing him up. Bapu advised patience and to keep on hearing Kathas with love and faith because Tulsidas has assured us that he who sings or speaks or hears Katha have both options open. They can get Bhakti or Mukti, but we should ask nothing from no one, not even from God. We should listen to the Katha without any expectations or demands (Nirpeksh) . Bapu went to the extent that even those who come to Katha with a Durbhav, only to criticise Katha, will start remembering it. Bapu was quite confident that Katha does have great impact in the day to day life of those who listen. Their family life has improved, their drinking and gambling is getting reduced. But many of us do not know what to ask for. When you meet a Sadguru, you should not ask for money or profits in business. Your experience and expertise will help you better to improve your business. We should learn from Dhasratha, who demanded nothing from his Guru but only his blessings (Kripa) and his Darshanas. Guru and God are omniscient, they know what you want or need and he would give what is good for your spiritual progress. The material benefits can be secured by your efforts and luck, but God will give you what he decides is good for you. Shankracharya, after a long list of demands, left the final decision to God (Yatha Yogya) and the final request of Bharat to Rama was to decide what makes him (Rama) happy (Prasann). Instead of begging we should start giving. Give money, give a smile, and give a good wish like Happy Birthday. Bapu gave the example of a hungry child who shared his chocolate with his soldier friends. Bapu referred to Tiruvalluvar who taught an arrogant Youth the value of labour and told him that the price is only a small part of such values. Tiriuvalluvar ended by saying that we waste our precious life by tearing it in small and useless shreds.

Bapu then took up the narrative part of Katha and presented some of the poetic masterpieces of Tulsidas. He compared various Sopanas of Manas with different stages of life and resumed the story from Ayodhya Kaand. The return of Rama and his brothers with their respective brides gave unending and intense happiness to the people of Ayodhya. Such happiness was bound to be followed by some days of anguish and unhappiness. The events happened fast when Dashratha saw a white hair in his head whilst looking in the mirror. Bapu traced the Allegory and explained that when you are holding your full court at the height of your prestige, we should pick up a mirror and look at ourselves critically. Such introspection would help us to decide when we should gracefully retire from active life and adjust our behaviour to the new situation wherein old is being replaced by the newer and younger generation. Bapu gave several tips to the elderly people that would help them grow old gracefully and stay on in the family without friction and fights.

Dashratha decided to appoint Rama as his successor but instead of doing so immediately he postponed his decision by a night. And that night changed the entire course of events and issues.

No details.

Bapu began the Katha by saying that we are all well versed with the prevalent forms of Hanumanji, let us understand the swarup of Hanumanji and thus get enlightened of our own real self.

As such, Hanumanji’s real appearance is in kishkindakand, but we do find the unapparent appearance of Hanumant element in all the kand of Ram Charitmanas.

In Balkand, Tulsidasji greets Hanumanji as the embodiment of wisdom. Again he mentions him in the Namvandana.

Hanumanji is present in the form of Lord Shankar in the manglacharan of Ayodhyakand and also in many other places. Many times we find that his appearance is hidden. Just as said in a vedic sutr that, the same truth is revealed in many ways, in the same way Hanumanji’s Swaroop is revealed in various forms of Agni, Vayu and Yam.

Thus, in Ayodhyakand there is no difference of opinion about the presence of Hanumanji,, but there is definitely the mystery of truth, as to which part of Hanumant Swaroop we can find in this kand. After Lord Ram leaves the ashram of Bharadwajji, there is a mention of a Tapasvi with a spiritual glow. Many exponents of Ramcharitmans feel that he is the agnidev. Hanuman is pran vayu, he is brahmachari, he is tapasvi, he is beautiful, he is vairagi and with mind, action and speech he is a true devotee of Lord Ram. He also appears in the form of love, as love itself has a spiritual glow in it.

In Aranyakand, we find the unapparent appearance of Hanumanji in the form of Agni.

In Kishkinda kand he appears in his real form. In Sunderkand he is present everywhere. In Landakand we see the valiant form of Hanumanji. In uttarkand also we find the presence of Hanumanji.

Thus, in this way, Ramcharitmanas consists of both apparent or unapparent and revealed or hidden appearance of Hanumanji.

Bapu then presented the shaiv darshan, which tells about the subtle form of Hanumanji. Hanumanji is Jagadguru. Tulsidasji has depicted the maxims of shaiv darshan in Ramcharitmanas.

According to shaiv darshan, Hanumanji’s form consists of three objects revealed in a subtle form. They are Pati, Pashu and Paash.

Hanumanji is the master of all our senses just like our sadguru. Secondly, our inner swaroop is like an animal, pashu. We get nothing by speaking about swaroop, the form, so be calm. Speech itself is a bondage.

Bapu quoted Emerson saying that the church is more peaceful without the sermons and also he quoted J. Krishnamurthy saying that if you want to be awakened then run. Run from whom? Run from all those clever people whose talks can bind you. Run to a pace where you can’t find even yourself !

But then, Bapu said, words are necessary to go beyond the state of wordlessness. Vichar, the thought is Hanumanji’s one of the swaroops. From the duality of thoughts one can comprehend the oneness of thoughts. But the condition is, the thought should be subh i.e. good.

In continuation, Bapu said the animal nature i.e. Pashuta residing in us is manifested as soon as we cheat on others, tell lies and are jealous.

Hanumanji is the mirror who shows the pashuta, the animal nature in us, in this way one of the Swaroop of Hanumanji by shaiv darshan is of Pashu.

The third swaroop of Hanumanji is Paash, i.e. bondage. Externally, we may appear as free individuals but on the inner front all of us are in bondage.

Bapu further presented one more darshan of Hanumanji’ swaroop according to shaiv mat. This time he told about four more aspects of Hanumanji which are worth learning. They are: (1) Vidhya, i.e. learning (2) Kriya, i.e. Action (3) Yog i.e. unification (4) Vidhi, i.e. the method.

The real outcome of learning is freedom. Bapu said there is lot of difference between kriya and Karm. There is a consequence of every karm but this is not so with the kriya. There is the feeling of doership in karm but kriya is more spontaneous. For Hanumanji, his every action is karm and not kriya. Karm binds while kriya sets you free.

Bapu then beautifully clarified the difference between karm and kriya by giving some very common examples. He said the act of eating is karm while the act of breathing is kriya. The act of removing blood from the blood vessels is karm while the circulation of blood in our body is kriya. To eat is karm while the process of digestion is kriya.

Thus, Hanumanji’s swaroop is kriya. He burnt lanka, this act is kriya and not karm. All of us are trapped in karm and not in kriya.

Proceeding further, Bapu said Hanumanji’s swaroop is yog. We can’t find a greater yogi than Hanumanji. He is always unified with Ram. In Ramcharitmanas, in the end of kishkindakand we see him peacefully sitting as a Yogi.

Lastly, vidhi, the method. In Hanumanji’s worship there is no vidhi. When any vidhi takes the form of karm then it becomes very natural.

Bapu presented a revolutionary thought, that, a viveki person must render the orders of his master dutifully but through his vevek if he finds that it is not favourable, then he has to listen to his inner consciousness and then act accordingly. Bapu supported this thought by telling the incident when Hanumanji disguises himself as an adult Brahmin and meets Lord Ram for the first time in spite of sughriv telling him to disguise as a very young looking Brahmin. The reason behind this was that Hanumanji thought that presenting himself as a childBrahmin, he won’t be able to get the complete identity of the two strangers moving in the forest.

Bapu said if a sadhak want to cultivate divine qualities in himself then he must take refuse in Hanumanji. He explained the meaning of the four letters in the word Hanuman, i.e. Ha, nu, ma and na.

Ha – stand for the affirmative attitude towards life i.e. being positive.Nu – here is taken from ‘nuksan’ i.e. harm one should not harm anybody.Ma – taken from ‘maan’ i.e. pride. What more pride than getting the human form in this very birth.Na – stand for namrata i.e. humility. Being humble. Thus, a person who is humble, who is not looking for recognition and does not think ill of anybody and always has a positive outlook will find in himself the cultivation of divine qualities i.e. daivi sampda.

Lastly, Bapu as always emphasized the importance of remembering God’s name in this Kaliyuga. The name could be any, it may be Jesus, Allah or Ram.

Bapu said in the entire manas, the word Hanuman has come 55 times. In order to comprehend Ramacharitmanas, it is necessary to have a closer understanding of all the 12 volumes of Tulsidasji’s writings.

Bapu said, according to his vision and with the responsibility of the vyaspeeth, and also with the consent of the Shastras, Hanuman is Ishwar. Hanuman is bhagwan, Hanuman is Brahm and Hanuman is Parmatma. And so, where is the need of any wanderings? Bapu says let other Gods be there in your temple, but keep your Ishwar, your Bhagwan, your Brahm and your Parmatma Hanumanji in your chit i.e. consciousness. And he says that if you keep Hanumanji in your chit, then things happen here and now !

We are aware of only few sukh i.e. happiness in life, but the sarv sukh i.e. complete happiness can be had only by giving your consciousness to hanumanji.

Bapu then remembered that years ago while he was in London he had been to a masjid, it was a time not much favourable discussions were going on, and a maulana asked Bapu to accompany him for the session of namaz, Bapu readily agreed, he remembered the sight of hundreds of muslim brothers doing namaz, he sat at the back and did Hanuman chalisa.

It is not whom you are worshipping, be it Jesus, Allah or Ram but your faith must be in one place, that is important, then even a pebble becomes Lord Shankar.

Bapu said, here who wants sarv sukh? If one finds a company of few like-minded people, one thinks that is sukh, but sukh is something which is experienced by the saints and the Sufis. We are in a circle of petty happiness which we call sukh.

A gyani will tell you to have faith in Brahm, a believer in reincarnation will tell you to have faith in Bhagwan, a yogi will tell you to have faith in Ishwar, a philosopher will tell you to have faith in Parmatma. Bapu says his vyaspith tells you to have faith in Hanumanji and you will have faith in all the four.

In hanuman chalisa, the hanuman word is there four times. It depicts Hanumanji as Ishwar, Brahm, Parmatma and Bhagwan.

Bapu then said Hanumanji’s four forms of parmatma are man-mind, buddhi – intellect, chit-consciousness and ahankar-ego. He is also naam – roop – lila – dhan and dharm- arth – kam – nirvana and satya – treta – dwapar – kaliyug and Brahman – shatriya – vaishy – sudra. So much is there in Hanumanji.

In Zen Philosophy, there is a word memory, kriya memory i.e. action memory and self memory. Bapu narrated a zen story where an aspirant comes to a zen master, who is working as a coffee seller and asked him how to attain salvation. The zen master had a coffee kettle in his hand, he keeps it down in a gesture saying whatever you are holding on to, leave it, here and now ! that is salvation, mukti, it was simple.

Similarly, Hanumanji is saral, i.e. simple and easy to hold on to, here and now!

Bapu then tried to prove the mentioned things about Hanumanji. In various shastras, Ishwar is defined as the doer of all impossibilities. Then, how hanumanji is Ishwar ? Bapu quoted a few lines from Vinay Patrika where the given definition of Ishwar is realized. (In Aatma Nishta i.e. belief of soul and shastra nishta i.e. belief of shastras).

Hanumanji is the real image of the formless Mahadev and lord Shankar’s formless image is Hanumanji. Both are symbolized together in the picture of Hanumanji with the background of shivling. And so, Bapu says, Hanumanji is Ishwar.

Bapu took one more sutr from Patanjali yog sutr which defines Ishwar saying one who is not touched by the four things is Ishwar. These four are Klesh – i.e. mental anguish, karm – i.e. action, vipaak i.e. consequences of your karm and Aashay – i.e. lust.

Bapu said one who is not touched by these four in any state of time i.e. past, present or future is Ishwar.

Hanumanji is untouched by Klesh. There are five different types of Klesh i.e. mental anguish. They are avidhya i.e. foolishness or unawareness, Asmita – it is a ego based word, Raag & Dwesh i.e. attachment and malice and Abhinevesh – i.e. fear of death.

Bapu said one should not compete with others rather with ones own self. If a person wishes to be successful, he has to resort to purusharth i.e. hard work, prarabdh karm i.e. destiny and Param ki Krupa – i.e. God’s Grace.

Thus, one who is not retarded by any kind of karm i.,e. action is Ishwar. Again, according to Patanjali’s yog sutr one who is untouched by aashay i.e. lust is Ishwar and so Hanumanji is Ishwar.

Bapu then said, Hanumanji is Brahm i.e. the absolute truth. Bapu supported it by saying that if Lord Shankar is aatma i.e. soul, then he has to be the paramatma i.e. the supreme soul and thus Hanumanji is Brahm.

Now, for the discussion of the swaroop of Hanumanji, Bapu has selected the main chopai which states that Hanumanji is Mahavir and Lord Ram himself is in praise of Hanumanji but still he is untouched by any kind of pride.

Bapu then presented a very good view point, he said Hanumanji is like a fire in the forest symbolizing bad people, where the fire is caused spontaneously. He said, whenever there is a friction caused due to the rush of thoughts in our mind and causes heart burn, Hanumanji does the sadhukarm of removing it and then provides the rain of knowledge giving a new life,. Thus lets shun wickedness and cultivate the seedlings of politeness and gentleness.

Further, Bapu illustrated how Hunumanji was Nam – Roop- Lila Dharm and other such quadraplets mentioned in the beginning.

Bapu then said how a sadguru removes the 8 types of illusions of his aashrit: lets understand these as explained by Bapu. Sadguru removes the illusion of external prosperity and also the illusion of internal prosperity. He said, sometimes, if there is a drawback in a person’s faith, it is too difficult to cure him. Dirt in the teeth can be removed, but what if the entire breadth is dirty ! Lack of Vishwas i.e. faith in our life is an internal poverty. There should not be any options for your vishwas, it should be in one place, that’s it.

Through shastras, the sadguru tries to remove the doubt of his aspirant, and establishes brahm nishta i.e. faith in the supreme truth and fills his empty vessel.

A sadguru will never ever try to strike the freedom of his aashrit. A sadguru will never want to spread his glory and neither will he try to form network for his glory instead his constant endeavour is to uplift his ashrit. Katha gradually destroys our attachments. Katha is gentle like the moon rays and it can be hard like the Kalika. Katha provides a better health by treating the sick mind.

Listening to Katha is a science, otherwise Katha shravan will provide anand but wont become the ultimate cause for swanth sukh. Listening and hearing are two different things, we need to put our mind and heart while listening katha. When we return back from Katha we must feel the anand of katha shravan and thus our katha shravan becomes meaningful.

We are looking for God in a particular form. He can appear in any form. If after katha, we feel the ectasy of katha shravan, its like we had Ram darshan in the form of Aaram, Vishram i.e. complete peace.

Bapu said we call Bhagwan that person who has lot of divine affluence i.e. Aiswarya – everything includes in it. In Hanuman Chalisa, the word Hanuman comes four times.

Bapu then repeated the previous day’s sutr i.e. Hanuman is Ishwar, Hanuman is Bhagwan, Hanuman is Brahm and Hasnuman is Parmatma. All these four identities of Hanumanji are in Hanuman Chalisa.

First, Jai Hanuman gyan gun sagar – This signifies the Bhagwan roop of Hanumanji showing his divine affluence – gyan gun sagar.

Second, Sankat se Hanuman chhudave, man karm vachan dhyan jo lave. Here, the Parmatma swaroop of Hanumanji is realized. We don’t meditate on an individual but on Parmatma. Ofcourse, it can be your sadguru who is the supreme soul i.e. Parmatma. Sri Aurobindo and Sri Raman Maharshi have also proposed the meditation of sarv atma.

In Hanuman chalisa, it is said to meditate with man, karm, vachan i.e. mind, action and speech, what does it mean ? Bapu said you listen to Katha with your man, then it becomes the meditation of mind. He recites the katha with his vani, then it becomes the meditation of speech. And when we try to follow the teachings of katha in our life then it becomes the meditation of karm i.e. action. He has asked us to leave all kinds of wanderings of the feekle mind for three hours in katha, leave all the strings of logic and reasonings. Then listening to katha itself becomes meditation.

Meditation of a premi is of a different kind. Unless we listen the katha, unless we recite the katha in our life with our mind in it, the meditation is not complete. Thus, the satsand itself can become meditation.

The youth of today has been deeply influenced by the western culture. What does our Indian tradition stand for ? There are three things noteworthy about our great culture.

Number one: We believe that all is Brahm i.e. the supreme truth. When we consider the entire world to be the manifestation of Brahm, then where is the question of Raag and Dwesh i.e. attachment and malice – they are shed on its own. Due to our raag and dwesh we assign quality to everything.

Number two: Serve all, thinking each one as your own soul. Once J. Krishnamurthy and Swami Sharnanandji were in conversation with each other and a question was asked, as to what is seva i.e. service ? Swamiji replied that if a person uses his capabilities in whichever form for the welfare of others then it becomes service. Normally, people use their capabilities to harm others this should not be so.

If you serve, then decide one thing in life that, you shall never get dejected. Lift up your morale, lift up your spirit for this is necessary in the twenty first century and the times have really changed.

The present time is very conducive for Bhajan, those were the different days when people used to go to the caves and do Bhajan, this is a time, when you can put on your heater in your room and do Bhajan in your solitude.

The passing days here in katha which are full of Anand, is heavenly. It is a different kind of intoxication, of divine quality just as in vraj, one experiences the divine intoxication of Krishna prem. The prem ras which is fed in katha, in satsang is to be drunk with your ears.

Leave all the sorrowful talks, its no more relevant.

Tulsidasji is very positive in his approach, he presents altogether an optimistic viewpoint. Bapu quotes Dohawali Ramayan, where Tulsidasji prefers to call the burning of Lanka by Hanumanji, as if it was a game of the spring season which hanumanji played. This is the vision of Tulsidasji, never see anything with disappointment.

Whenever you go to your Sadguru, never be much bothered about your puja and path. Meeting him, itself is the outcome of your Jap and Tap.

If a flower blooms and speads its fragrance then, that is not its property, but it is its very own nature same with a thorn who has the swabhav of pricking.

Number Three: Our Indian tradition proposes kartavya parayanta, i.e. dutifulness.

The third time hanuman word in Hanuman Chalisa is Jai Jai Jai Hanuman Gosai, Kripa Karahu Gurudev ki naai.

Guru is Brahm. So this is the Brahm roop of Hanumanji.

The fourth time Hanuman word is in Jo Yeh Padhe Hanuman Chalisa, Hohi siddhi saki Gaurisa.

This is the portrayal of the Ishwar Swaroop of Hanumanji. As Gaurisa means, the Ish of Gauri i.e. Lord Shankar who is Ishwar.

Next Bapu said, Hanumanji is Dharm, Arth, kam and Moksh. If the word is not understood then it can become bram i.e. delusion and if understood it becomes Brahm i.e. the supreme truth.

Hanumanji is Dharm i.e. religion, he has always rendered his services for Dharm. You perform all your duties, give yourself all and be contended.

According to patanjali yog sutr how a person can be prasannchit i.e. of a happy consciousness. There are four ways (i) friendliness i.e. maitri (2) Karuna i.e. Compassion (3) Mudita i.e. to be pleased (4) Upeksha i.e. indifference. This defines dharm. Let us see how.

If you see a happy person, be friendly to him, but how many of us are really friendly ? Leave the persons who are the seekers of the path of truth, But even many great people cant be happy seeing the happiness of others.

When you see a sad person, show your karuna i.e. compassion. If you find a person involved in good deeds i.e. punya karm, show your happiness. Always have the Bhav of – be happy – be happy for others. Lastly, be indifferent to the sin and not the sinner. Circumstances are bad and not the individual.

Hanumanji befriended vibhishan seeing the prosperity of vibhishan in Lanka. He is compassionate with sugriv as he is a sad person. He was happy to see Trijata who was involved in a good deed of helping sitaji in Ashokvatika. And he becomes indifferent towards the sins of the sinners. This is the dharm swaroop of Hanumanji.

Bapu then explained the Arth Swaroop of Hanumanji. Arth means wealth. He said the physical form of Hanumanji is of Gold. Hence, the arth swaroop of hanumanji is realized. He is the parmarth swaroop.

Hanumanji is purukaam or nikhaam i.e. absolute form of desire or desirelessness. And finally, Hanumanji is Nirvaan roop i.e. embodiment of ultimate salvation.

Hanumanji is Man-buddhi-chit and Ahankar of Prabhu. He is the man i.e. mind of Lord Ram. In the guise of Hanumanji, Lord Ram’s mind goes and meets Sitaji.

In the universe, the moon symbolizes mind. Just as the moon waxes and wanes, similarly, there are different phases of human mind. Buddhi is surya as proposed in Gayatri Mantr Dhiyo You prachodaya, the sharp intellect of Hanumanji is his buddhi swaroop. Hanumanji is the chit i.e. consciousness of paramatma, but he is samchit i.e. a balanced consciousness. So only he is preferred by Lord Ram to send him to Sitaji to convey the Bhav which he carries for Sitaji.

Finally, Hanuman is samathi ka Ahankar i.e. the universal ego, pervading everything.

Bapu in the end said, its better to restrict ones desires by constantly doing satsang. Then he quoted swami sharnanandji who has given the apt definition of desire. It is as follows:

Desire for something which is extremely necessary not for the future but for now. And if you have desire for something see to it that you also have the means to attain it but be careful that the fulfillment of your desire must not hurt anyone. Lastly, after your desire is satisfied, don’t be overjoyed because that will lead to the birth of many more desires.

Lastly, Bapu said while treading the path of attaining Paramatma either be completely empty or be completely full.

Bapu recited a Rigved mantra which explained the feature of shiv tatv. Shiv means Hanuman. This Hanumant tatva is present in all the mortals. Its features include four horns, three legs (charan), two heads (shir), seven hands and this element is binded at three places.

The four horns of the Hanumant element are:

Shravan: i.e. the Art of Listening, Hanumanji never misses shravan, he is constantly in it. Any good sutr can adorn us and protect us. That is, it provides both shobha and suraksha.Smaran: i.e. remembrance. Hanumanji is always ecstatically involved in the remembrance of Ram.Sharnagati: i.e. complete surrender. Some people may feel that sharnagati is dependence, they have not understood, it is the question of experience. If any sadguru tells his aspirant that you belong to me, then it is the experience of moksh for him.Varan: i.e. to be chosen by your Prabhu. Our protection lies in the fact that we belong to someone. If your sadguru assigns you some work, then don’t apply any logic. And if the whole existence has chosen you, then there is nothing like it. Next, the three feet, charan of the Hanumant tatv, he treads the three path, tripath. The path of truth, love and compassion.

Ram is truth. The more we are closer to truth, more the shiv tatv enters our being.

Hanumanji always treads the path of truth, and when he moves towards Sitaji, he is treading the path of Bhakti, i.e. Love.

One who treads the path of truth, is always fearless. Wherever Hanumanji moves, he spreads the Prasad of fearlessness. He also treads the path of love and so we see the virtue of sacrifice in him.

The two head – shir: of Hanumanji are the two letters Ra and Ma of Ram for Hanumanji nothing is beyond that.

Now, the Seven hands of Hanumanji. Hands symbolizes giving. Hanumanji bestows upon us Bal the strength, Buddhi – the intellect, and vidhya – the learning and also Dharm – Arth – Kam and moksh.

If we get the instinct of giving in us, we should think that the Hanumant element has entered our beings.

As Jesus Christ says, if one tries to save, everything of him will be taken away and one who gives, more he gets in return.

When a lightened candle ignites the other candle, it does not loose its own illumination.

The hanumant element is tied at three places:

Seva, service. Hanumanji is constantly involved in the service of Lord Ram. Vinamrta, humility. Hanumanji is Humble. In life, wherever we may reach, one must not leave humility. Atm nivedan, self admittance. By God’s Grace, whatever situation has come into our lives, one must not leave atma nivedan. Be always grounded to your roots.
Consider any situation, any person as Ram if that provides you vishram. A doctor’s medicine cures your disease, then he is Ram for you. A scarcity stricken person tries to sacrifice his needs and still fills the other person with happiness is Bharatji. Rembrance of whose name destroys the animosity in you is Shatrugn. One who is the basis of the entire world and one who is Ram Priya is Laxman. Ram Naam is mahamantr and the names of Bharat, Shatrugn and Laxman provide the method of Naam Sumiran. Thus, one must resort to Naam Sumiran without exploiting anybody, fulfilling all and without the bhav of animosity.
Mahavir Swami, in his youth wanted to leave his house, but could not do so because of the family members. He stayed back, but though physically present, he was actually not there. This event is some 2500 years old, but even today it can be relevant. One must, specially, the older generation, must live in the house as if they are not there. Not to be hindrance to anyone.

Bapu feels the present education system must involve a change. In Ramayana, we find, Ram going to Gurukul in his Kumar avastha, i.e. teenage. Now a days children are sent to school too early in their life, this needs to be changed.

Bowing down to the elders, doing pranam, enhances ones age, ones intellect, ones glory and ones inner strength. An able aspirant is the wealth of Sadguru.Life of an individual is like yagn. Unless the elements of Truth and surrender symbolizing Ram and Laxman does not enter, it is not complete

Bapu began the Katha by saying that roop, the external form of a person can change as per time and place but the swaroop, the core internal form never changes. If one can comprehend one’s swaroop then things start happening here and now.

In order to comprehend Hanumanji’s Swaroop we must go beyond his kapi roop, i.e. the monkey form. These days we have to embark on a journey, which goes from the external prabhav, influence of Hanumanji to his internal being . And it will become our Param vishram, supreme peace.

In between, Bapu greeted all the Seychellois, he said, he would like to send Christmas Greetings to the President, Vice President, Cabinet Ministers and each and every person residing even in the smallest of islands constituting Seychelles. He greets each and every particle belonging to this wonderful country. He said, one who does not love Jesus, he doesn’t know about mankind. He praised the modesty of the Vice President and appreciated greatly the speech given by the minister. He further said, he prays to the Almighty that, may this country by origin, always remain free, always be prospering and always be the witness to all kinds of auspicious occasions and remain always very cheerful. He says, this is not for the sake of any formality, but it is his utmost fortune that all the Seychellois have honoured him and in return he sends his love to all.

He then welcomed the Seychellois, saying whenever they are in India, they are most welcome to his home town Talgajarda, he would love to see them there. Well, that was the message of our beloved Bapu, on the Christmas Eve.

Continuing the Katha, Bapu said, what does Mahavir actually mean ? It is not externally, how many of us have defeated, but how much of our internal deformation have been defeated.

Jain Religion talks of three Ratna, i.e. three Jewels. They are (i) Samyak Darshan – moderate darshan (ii) Samyak Gyan – moderate knowledge (iii) Moderate conduct – Samyak charin. Let us understand each, one by one.
Samyak Darshan It implies, our faith in truth. Whenever you see truth, place your faith there, this is the quality of Mahavir. One must comtemplate whether one has really faith in truth ? And how long it sustains. This is the nature of human mind, sometimes it is affectionate and sometimes it is dull, cruel. This is our condition.

If our faith totally is in truth, then we are mahavir. Hanumanji is constantly absorbed in the truth form of Lord Ram.
Following the path of truth is never harmful. There is always a test of truth never a punishment. We can see this in the lives of great people like Socrates and Grandhiji. Whether we are able to follow or not but we must always place faith in truth only and not untruth. One must not carry ill will towards anyone. If a person, who is treading the path of truth, finds that untruth is getting an upper edge, then its time to be firm and be indifferent.One who is following the path of truth is always fearless. Bapu said, don’t try to see truth in everyone, with the brightness of truth in you, just illuminate the nearest dark corner. Just be yourself, why to wander around in search of truth in all.Ramkatha is a personal journey. Change yourself, atleast that much wrong is diminished.Shankaracharya’s stotr – Chidanand roop shivoham – is the tribute to the Swaroop bodh i.e. realization of the core form of our being Shankaracharya has touched up all the possible aspects of sadhna, devotion in this stotr.

Once you have attained truth, never see faults in others, if you have truth in you, see the truth in other person also, see the good. Truth makes the person fearless, and hence he is expected to remove fear from others.
Second is Samyak Gyan: It implies that one learns to distinguish between Jiv and Shiv, i.e. human and God, between the object and the soul. Then, it is not duality, both become one.
Third is Samyak Charitr – It implies to do the needful and necessary. Whatever comes naturally as an instinct is Samyak Charitr.

Thus, your faith in truth will make your fearless and fearlessness will never keep you dissatisfied in life.

Taking refuge in Hanumanji provides three things:
Abhay, fearlessnessAsang, detachmentEstablishing ourself in its real form.Bapu then recited a mantr from Atarv Ved. This mantr is a call for fearlessness. The prayer goes as follows: May I be fearless of my transparency and detachment
May I be fearless of my forgiveness
May I be fearless of all those who are capable of harming me from behind

May I be fearless from all sides
May I be fearless of all my acquaintances
May I be fearless of all strangers
May I be fearless of all the known things of the past and all the to be known things of future
May I be fearless of my dutifulness and undutifullness.

Lastly, in this mantr, the aspirant prays that in order to realize all his wishes, O Lord, may the whole world become my friend for that, may I become friendly to all. This is the opinion of the Ved. But just resorting to Hanumanji we can experience all this fearless condition in our life.

Bapu said, after discussing various swaroop of Hanumanji, finally I would say only one thing, that Tumhare Bhajan Ram Ko Pave, Janam Janam ke dukh bisrave. Bisrave means to forget.

Everyday is binded by the consequences of ones action, but, by taking refuge in Hanumanji, all our sorrows are forgotten.

In the end, Bapu gave a few ways to have the Darshan of our Prabhu. One must always do Satsang and thus become eligible for the compassion of the Saints and secure a place in their heart and live a life of faith.

Let us not get deviated from our path, but follow our Sadguru, he is in our adornment and also our protection, our shobha and suraksha both

Ramhi Keval Premn Pyara, Bapu started yesterdays Katha with this chopai and said that it was the irrefutable sutr of Ramcharitmanas which says Ram knows only Love and nothing else. Yesterday was Christmas. Jesus Christ gave the message of love and he believed that ‘ God is Love’.

Love is a precious pearl which is very rarely found. This pearl is enclosed in between the two layers of the Oyster shell where it is found the two layers symbolizes truth and compassion. The face of jesus is the picture of compassion.

Now, continuing to understand the swaroop of Hanumanji. We know Hanumanji is Kesari Nandan, son of a great person Kesari, but this is his sthul or gross form. Similarly, Hanumanji is Anjani Putr, son of Mata Anjani and also hanumanji is doot of Sughriv i.e. messenger of Sughriv, all these are his gross form. While looking for his subtle form, in order to understand the swaroop of Hanumanji. Let us see it in deeper perspective.

Hanumanji as Ram doot, a messenger of Lord Ram is the subtle form while he, as messenger of Sughriv is his gross form. The knowledge of Lord Ram is Akhand i.e. whole, undivisible. We must take good thoughts from wherever possible, Vedas proposed – May we get good thoughts from all the ten directions. Keep the doors open. One must not become an obstacle in other person’s life. Keep your inner consciousness clean. Whatever, has come into your patr, vessel, take it with the bhav of Bhiksha – alms. It is just the question of changing your bhav, changing your consciousness. If a person is really in sleep, one can awaken him, but if a person is just acting to be asleep, how to wake him up, it is very difficult.

There are three types of people:
Badhh – One who is binded – he falls in the category of Vishyi. One who runs after sense of gratification.Mukt – A free person who has become a seeker.Nitya Mukt – One who is constantly absorbed in his form and has become one with him. Sarupya & Sayujya Mukti.

Thus Ram is knowledge. Hanumanji being the messenger of Lord Ram and hence he is Gyan Yogi and he bestows knowledge.

In Nimbark Sampraday – there are five types of Mukti – Liberation.
Karm i.e. action. It is the means to attain liberation. Do hard work. Aapp Dipo bhav. Be your own lamp. Whatever task you are involved in, sooner or later it will become the cause of your liberation. But be real in your action.

Even, Chartak, an ancient rishi says – a beautiful body filled with consciousness is a soul, work in the highest form of action, karm and death itself is moksha, liberation.Gyan – Knowledge – it sets you free.Bhakti – Devotion. It is the means to liberation.Prapatti or Sharnagati Surrender is again the means of to liberation.And the last is the most important. If all these four are difficult to realize then one thing can liberate you – i.e. to follow the commands of your Sadguru as it is.

Thus, Hanumanji in his subtle form which is his swaroop can be understood as that of Gyan Yogi and he is a Bhakti Yogi – as he is the son of Sitaji who symbolizes Bhakti – devotion.

One who lives under the grace of his Sadguru, there is Bhav – feeling, Tej – glow, Pratap – influence and Bal – Strength in his vani – speech. For a Bhakt, the foundation of his speech is Bal, the atmabal, the strength of his soul, the strength of Guru Ashray. It is the foundation and hence, not seen externally.

On the top is bhav and the pillars of this speech are Tej and Pratap. Whatever, we have received, its all due to the devotion to our Sadguru. If one has only the Bal, Pratap and Tej, he can become egoist, but the devotion, the bhav, the bhakti in him will keep him humble.

Thirdly, Hanumanji is karmayogi as he is pavanputr, son of wind God. It is his subtle form and hence his swaroop. Wind is invisible but is always in action, it is the lift of giving element.

There is always an outcome for any karm, but there is no outcome of Bhakti, but there is Rasa – pleasure in Bhakti, it is an instantaneous pleasure, here and now! Thus, karm has its consequences. Bhakti has its instant pleasure and Gyan has its insight, Bodh.

Yesterday Bapu recited a mantra from Brahadaranya Upnishad, in order to understand Hanumanji’s swaroop. The meaning goes as follows:

The subtle form which resides in all mortals, which circulates in them is nothing but the wind, and this is Hanumant element. Further, the rishi says, all cannot comprehend this, because it works in a very subtle form. This element controls and co-ordinates every thing by circulating inside our bodies.

This antaryami Atma tatv – the internal pervading soul element is Hanumanji.

In the end, Bapu said, while explaining Ayodhyakand that one should never leave things for tomorrow. We all know, as the Rajyabhishek ceremony of Ram was delayed by a day, and there came the 14 years of exile to Lord Ram.

Finally, he said a true devotee would want nothing but the Hari himself

In our tradition, in order to approve certain things, it is necessary to give Praman, i.e. evidence. Acceptance with evidence establishes faith. There are three kinds of Praman.

Pratyakh Praman – perceptible evidence. It means one which can be observed.Sabd Praman – verbal evidenceAnuman Praman – Evidence based on estimation. Fourth is the antahkaran Praman – evidence of the inner self, which is the vision of the saints.

The pratyaksh Praman is gross and not subtle. Shabd Praman is more subtle, but the Anuman Praman is the most subtle of all the three. In Pratyaksh Praman, there is vision. In Shabd Praman, there is speech. And in Anuman Praman, there is mind. If the anuman, i.e. estimation is really subtle then it becomes the truth. As our minds are full of deception, hypocrisy and ill will, hence our estimations are not correct. We find that the birds and animals are better off in estimation. May be because they are devoid of deception and hypocrisy.

Hanumanji’s any estimation is 1000% true, because Hanumanji is nishkapat, devoid of deception and his inner self is very pure. One who realizes the swabhav, the basic nature of Hanumanji, then his estimation is always true.

In Hanuman Chalisa, the word Jai has occurred 5 times. Bapu gave the explanation as he has learnt from dada Tribhovandasji. The explanation is as follows:

Wherever you see the following five things, consider it to be fit for Jai Jai Kar, i.e. cheering for victory.

Wherever you see knowledge. In hanuman chalisa, it is supported by Jai Hanuman Gyan Gun Sagar.Wherever you see God, Ishwar, i.e. Jai Kapish tihu lok ujagar.Wherever you see somebody involved in the act of spreading light in the human society, in the world – supported by tihu lok njagar in Hanuman chalisa.Wherever you see someone who has controlled his senses. And lastly,Wherever you see a Sadguru whose grace is even more than the God.

These two are supported by Jai Jai Jai Hanuman Gosai, Kripa Karahu Gurudev Ki Naai. Bapu next said that Hanumanji is known to be the exponent of all the art forms. All the art forms originate from the heart, to get completely involved in one’s art is a hearty matter, connected to heart.

Thus, any art form is the sukshm swaroop i.e. subtle form of a person. Hanumanji’s Kala, i.e. Hanumanji’s art form is his swaroop, which works in two dimensions:

It provides aanand, bliss to everyoneIt helps the exponent, to touch his inner self.Hanumanji is the God of Inner being, though he seems to be influential externally, but he is residing in the inner self of the Sadhak.

Finally, Bapu talked about the three speciality of Hanumanji’s swaroop.

He bows to all. Even to those who becomes an obstacle in his path.For him Ram Karya, service of Lord Ram is in itself a vishram, state of rest.

In the beginning of the Katha, Bapu tried to establish that vali was a valiant, respectful person and hence his son Angad also was valiant, respectful and clever. So only he was selected by Lord Ram for the peace treaty with Ravana. Such vinayi – respectful Angad calls Hanumanji as, not merely a Kapi, i.e. a monkey form, he says it was his sthul swaroop i.e. the gross form. He also says to Ravan, don’t mistaken Hanumanji to be just a monkey, open your eyes, he is sakshat Lod Shankar himself. Angad in his monkey form recognizes the swaroop of Hanumanji, we don’t have the eyes like Angad hence we are unable to see the real swaroop. And on the other hand, Ravan himself doesn’t recognize his sadguru who is in the swaroop of Hanumanji who is Lord Shankar himself.

Bapu then tried to reveal his own inner mentality and kindly requested all of us never ever try to unravel the mystery of Ramayana – this will make your loose taking pleasure, Ras in Hari Katha. A sadguru always remains savdhan, alert and doesn’t reveal all the secrets to his ashrit so that he doesn’t loose Ras in Katha. Bapu said, in each Katha he knows that he doesn’t know all the things and so the Ras is maintained. It is worth living in amusement. People say it is 679th Katha, the number is not important, but the Ras, the pleasure begotten in katha is important.

Nobody can be the marmagya of Ram charitmanas, there can only be the rasagnya i.e. the knower of the pleasure of reciting manas.

Goswami Tulsidasji is portraying Hanumanji not as Phal, i.e. fruit but as a Ras, juice in the form of Joy. This Ras roop of Hanumanji is his subtle form, his swaroop.

So, we were trying to understand the swaroop of Hanumanji in these days. We tried to journey the sthul to sukshma i.e. gross to subtle form of Hanumanji from Prabhav to Swabhav i.e. external influence to the internal basic nature of Hanumanji and from roop to swaroop i.e. outer physical form to the core form of Hanumanji.

Mastishk/ Mustak – even this is a granth because it is seven kaands of the Ramayana.
Bapu said that just like he can’t see all the sites and everything there is to see while he is in Oman, but he can visit some of the important places such as the Grand Mosque, which he visited yesterday, we may also not be able to understand the full body, but if we can understand just our head (mustak), then we will know the most important parts.
He then expanded on what he mentioned yesterday about the seven doors (dwaar) of the head (2 nostrils, 2 ears, 2 eyes, 1 mouth) representing the seven kaands of the Ramayana:
2 eyes – one eye is the Bal Kaand and the other is Ayodhya kaand
Svadarshan / Nijadarshan – everyday, once you’ve done everything spend some time doing nija darshan – self introspection. Don’t look only at your faults. With your good deeds, you can nullify any bad deeds.
Sabdarshan – Bal kaand
Samadarshan
being able to see equality eg speaking to a driver or someone who works in your house with respect from the heart. Right now, in some houses, manatva ka apman hota hain.
Need samtaa – are we in this world only to earn money? The Vedas have said to earn with two hands and give with four hands.
Example – a man was leaving from home to go to the mosque and realised that he was too far and would be late for namaaz. He saw a boy crying on the street, and instead of namaaz, decided to stop the boy from crying.
Sattadarshan
2 ears – one ear is the Sundar kaand and the other Lanka kaand (shubha shravan karna – that is kaanka sadupyog)

Sundar kaand – whatever the characters were saying were sweet (mithi) good (achhi) things eg what Hanumanji said to Sitaji, what Trijataa said to Sitaji

Lanka kaand – a very jagrut kaand aur lanka kaand vishudh karta hain – purifying. There is shravan in Lanka kaand, things that are sweet to hear. Shubh shravan karna – listen to good things.
2 nostrils – one is Ayodhya kaand and the other Kiskindha
Kiskindha kaand – Breathe in the khushbu of God. Tyaag ka ek mahek hoi – it is shown that there is a scent of sacrifice smelt.
Mouth (mukh) – uttar kaand – Less events (ghatna) and more speech from the heart.
7 tirtho no snaan chhe Ram Charit Manas no paath.
If you have anger, then you have no need for an enemy as anger is your biggest enemy.
Bapu said he hasn’t even started relaying the Ram Katha. He is only saying things from the surface. We are still paddling. We haven’t even gone into the water yet

Gauravse uncha rahe, garva se nahi
Bapu remembered Rabindranath Tagore’s quote ‘Where the head is held high.’
The saarthakta of the head can only be achieved by bowing down to the charan. This is the bhakti maarg. There is no worth (kimat) to solely keeping the head up with pride if someone doesn’t put their hand on your mustak. If you want to ask God for anything, ask him to put his hand on your mustak.
There are three types of sparsh
Those that are younger touch the feet of elders
Those that are equals hold each other’s hands
Those that are older put their hands on our head
Kiskindha kaand – Sugriva and Baali. Both their atmakathas are in this kaand. There are many atmakathas in the Manas. The atmakatha of Sanpaati and Jatayu is also told in Kiskindha kaand.
Dedicating food (Arpan)
Bapu recalled Dongrebapa, who held Bapu’s katha around 40 years ago. When Dongrebapa ate, he took his food in a patra, put everything together and then added water to the mixture of food. Putting water in food, one would think it becomes entirely tasteless, but he ate it with such enjoyment as though it was the tastiest food. A sadhak doesn’t think he is eating food; he considers his food as Brahma.
Eat with bhiksha vrutti (bhiksha haro, nira haro). In the Manas it is written ‘Tumahi nivedita bhojana karahi, Prabhu prasaada pata bhushana dharahi…’ Bapu recited and sang the verses from the Manas.
Dedicate (arpan) everything from food to clothes to Thakurji ki charano, to the charan of God.
Bapu spoke about sleep – to sleep as much as you can but at the right time. How can you expect the youth to get up at 3am and to do mala? That pushes them away from dharma. Now the youth are coming closer to dharma. So give your children freedom (samyak swatantrata). The more freedom you give, the less your children will break maryada. If you give freedom from the heart, then you will get that much maryada in return. Bapu gave a recent example of this. While in Junagadh for Shivratri, a mahatma came to see him and stopped smoking. But Bapu, wanting to give him freedom to do as he wishes, told him to smoke. After a few refusals, he finally did start smoking. This is an example of how maryada can be gained by giving freedom.
Prem ka jal viswas ki bhumi par jita hain. Wherever prem is, you know beneath that there is viswas. Prem bharosa ki bhumi par tikta hain – Love lasts on the ground of faith.
People of the bhakti marg are not part of the crowds (bhir). Mira, Narsih Mehta etc were not part of the bhir. Prem bhir ko kubul nahi karte hain. Bapu then quote Kalhil Gibran – Children are not yours, but they come through you. Give them their freedom, let them study what they are interested in.
What to wear on the head:
Your agna – your command (maalik ka hokum)
Parmatma ka haat – the hand of God
Pavitra vichaar – pure thought like the Ganga (suvichaar ki Ganga dhara)
The Manas says to always keep three things on your head:
Guru – Keep your Guru on your mustak. He will not let us think wrongly. Sadguru ki bhumika adabhut hain – when he has his eyes open, understand he is here, in the present, but when he closes his eyes, know that he has reached somewhere miles and miles away.
Muni – In your road to your Sadguru, if you meet a mahapurush on the way, then give that mahapurush respect. Get satya from wherever you can. Just because your sadguru may not reply to you, call you etc, he might be thinking of you from far away. Guru is not furniture that you can just change.
Janaka – samasta shastro ke nata hain. Shaastra, Veda, Gyan, Samaj, Savdhani – keep these on and keep free from fear (bhay). Knowledge (gyan) which is free from fear is Janaka. His biggest sampada is bhakti (Sita) and bhakti teaches you to always give.
Only due to these three can you bow your head down.

On your lips, have the name of God; in your heart, hari ka dhyaan (dhyaan = tad linataa)
Bapu quoted Amir Khusro:
“Muje durse meri guru ki khushbu aati hain. Muje gulab nahi chahiyen, muje mehek chahiye.“
Translation – From far, I can sense the khushbu (scent) of my guru. I don’t want the rose, I want the mehek (luring smell).
Kabandha – ek mansikta ka naam kabandh. Some people just don’t see the good. They see the dosh even in omething good. That person is kabandh. The bhakti marg is very hard.
The youth should do pranaam to their elders in the house when they wake up and before they sleep. By doing this, four things will increase:
Ayur – life
Vidya – knowledge
Yash – fame
Balam – strength
Even if your ayu doesn’t increase, the prasannata in your life will. Your mustak is for ashirwad.
Whatever you eat or wear – do it with dedication to God, Krishna bhaavse. Whatever fruit you get, don’t let go of it, but dedicate it to Krishna. Arpan karna, then it will become anant guna.
Nishtha and pratishtha are the two mustaks of viswas

Kabandh – one who has no mustak
We are all Shiva tatva and our son is purushartha (= karma/ karmayog). No one can live without purushartha. We may not know we are Shiva. We all forget out swaroop. And if we remember it then we become kritakritya, and once we are kritakritya, our purushartha samapta ho jata hain. Katha can make us kritakritya.
Bapu said that all he wants is the prasannata of all his shrotas (listeners). If they are all prasanna, then he will be kritakritya
6 mustaks of purushartha:
Prathakaran – Analyse situations and assess whether or not its good for you.
Abhyas – repeat it, keep at it
Sahaj – Be yourself
Prasannata – whatever happens, my prasannata won’t go. Do work, cooking, everything, with a smile, with prasannata.
Whatever you do, do for others, so you can give to others. purushartha is for paramarth not for selfishness. Always give 10% of earnings to needy in the country in which you earn or wherever you see need. It must be 10%.
Saunshay ka nash ho- to kill all our doubts (sandeh)
Everyday as many times as you can, recite the Gayatri Mantra

Someone asked Bapu why the katha is called ‘Manas’ Mustak. What is the meaning of Manas?
Manas – because it is Ram Charit Manas. The abbreviation of this is manas.
Manas – also means hriday, dil, heart
Manas – can also be mann, mind (mansikta)
But mainly it means hriday – this is shankar mahadevka hriday. We are listening to shankar ka dil ki katha – the katha of Shankar’s heart.
So Manas Mustak can mean –
Dil or dimaakh ke bichme setubandh – the bridge between the heart and mind
Dono ko Jorne ki ek Saatvik anushthaan
Hriday aur buddhi ka samyojan
This is a Sammillan, not sammelan – where people meet, join and interacted rather than just a gathering
Different ways of saying things, explaining and giving commands:
Aadesh – mustak pradhan
Updesh – anugraha pradhan – guru tells you to do eg swadhyay, read a good poem, study..
Sandesh – kartavya pradhan
Don’t forget your mul bhasha. Speak any other language, but don’t forget your mother tongue. Give respect to the dressing of your home country. Wear whichever clothes you like, but don’t forget your traditional dressing.
If one is dirty and one is clean, the light will shine out from the clean light. In the same way , parmatma is everyone’s hearts, but the purer you are, the more the light will emanate from you.
Mustak – word has only featured once in manas. But there are many other words for head that have appeared repeatedly in manas (matha, shir, …)
Manas mastak ka saptak
Sa – sahas – himmat, taking risk, build up courage
Re – rekha (keep the borders large – these things are not bandhans – dhyan rakhna chahiye – just as in a dance the dancer does not fall off the stage
Ga – garal – Converting vish to amrit
Ma – mann – does a lot of anuman (what you imagine). There are four reasons why your mind becomes unbalanced: utsah (over-excitement), pakshpath (biased), aagra (insistence), aahaar (food).
Pa – pal
Dha – dharma
Ni – nind

6 things ka anusheelan (appropriate use etc):
Aahaar (food) ka anusheelan – Ayurveda says half stomach should be filled with food, quarter with water, and a quarter with air
Sharir ka anusheelan – Looking after the body; rest is welcome after hard work
Indriyo ka anusheelan – controlling the senses
Ichha ka anusheelan – you need to have desire – Ichha and manorath
Shwaas ka anusheelan – breathing in the right way. Do yoga if you find a good teacher.
Mann ka anusheelan – the mind
Continuing from saregama yesterday:
Pa; par – not mera mera (mine, mine) all the time, to stop thinking about nij (myself) but to also start thinking about par (other). This is the sur of sant – mera jo ho na ho, dusro ka kalyan ho.
Dha – dharma – if something happens in the house then forget about it. Instead of cursing your daughter-in-law, your sasu, your husband or anyone, and then sitting in the mandir, do aarti of your sasu, daughter-in-law etc. See bhagwan in them.
Four purushartha on the head:
Taal – moksha, sanyaas, nirvaana
Baal – kaama
Bhaal – artha
Gaal – dharma – Nishkaam dharma and Sakaam dharma
The subject is not to do dharma, it is to be dharma
The shape of a person’s face – from this can be inferred their gun kathan.
Guru is not a bulb, he is a powerhouse

Lips – associated with love eg mother kissing her child, child having milk. The two lips also represent ‘Ra’ and ‘Ma’.
Tongue – associated with truth. Living between 32 teeth. No bone so no akkarness (stiffness). Sharanagati, ek sharan.
Teeth – associated with karuna. They are akkar (stiff). The whole shobha of the face is accenuated by the teeth. A person without teeth looks odd.
There is respect for sultan here- the kind of respect that is rare for a ruler. The way a son loves his father. The mountains here remind me of Girnar.
Jesus Christ said to love thy neighbour. Live in your house with pyaar, mohabbat.
Don’t have so much fear for doing paap. It’s not good to do paap, but if you do or say anything wrong, then this can be forgiven.
Give others respect while you’re doing mala. Naam me dubo – drown in the name of God. But don’t ignore family and others.
When someone asks Bapu if hwe wants to do bhagwan’s darshan, he said he does not need to do Bhagwan’s darshan as he is seeing bhagwan in the eyes of these youth, in the eyes of the poor etc.
32 lakshan of Guru – below are only a few:
Guru is not vishay lampat
Guru feels more dukh (pain, sorrow) seeing others’ dukh than that person who has the dukh himself
Who doesn’t have any hatred towards anyone. An enemy cannot even appear in his heart.
Bhitarse vairagi haun
Never says anything harsh
Only one mamta – charan
When you go to Guru, you receive only happiness

No details.

Bapu began with a reference to the auspicious occasion of the fourth of July and congratulated the audience, and also all the Americans from the highest to the lowest ranks – from Obama to the poorest of Americans on this day of Independence. He mentioned that the fourth of July is an important date in the history of modern democracy but the seeds of democracy were sown in ancient Indian ideals and in Ramayana. Rama made ceaseless efforts in this direction. His protest against the tradition of primogeniture – the tradition of making the eldest son a ruler and fully cooperated in the installation of Bharat as a ruler. During his exile, he established loving relations with the lower caste people like fishermen and Nishadas from Shrungberpur and onwards.

It was in Chitrakut conference when Vashishta, the family priest and chief adviser insisted that before taking decision on the request of Bharat, Rama should give it deep thought and he should consult the saadhun, the scriptures, the scholars and all people – lokmat. Rama imbibed the lessons of democracy and in his first address to the people of Ayodhya after his coronation, he exhorted them to be fearless and to check him if there was any impropriety in his thoughts or words. It was because of public opinion that Rama took the most painful and the hardest decision of his life in exiling Janki.

Bapu declared that his Katha’s are mainly oriented to the younger generations who are attending Katha in larger and larger numbers. As he puts it, he wanted to greet the rising sun. He advised young people to respect persons who are scholars and saintly irrespective of outward forms of dress and style of life.

Bapu returned to the concept of democracy in ancient Indian ideals of democracy – equality and pursuit of happiness. The concept in Ramayana is that the King is the servant of the people and the kingdom belongs to people. Society made Ramrajya is an ideal democracy. No one would be poor or illiterate. All would be healing and die only natural death. Bapu quoted Aristotle saying that Plato might be great but Truth is supreme and Bapu insisted that Truth ought not to be made rigid and fixed. Truth is a flowing river.

Indian tradition treats truth as the highest element – satya param dhimahi and happiness as a way to spirituality. He quoted Shankaracharya that happiness is a precondition to divine experiences. One must be happy and also be karma yogi doing work as one’s duty. Indians began by asking as to who we are ko hum and ended by declaring that we are divine so hum.

Such happiness needs nothing but love, which is the most potent force in human life. He quoted at length a dialogue between Krishna and Radha, where Radha deplores that their intense love had dried up because of prosperity and power which Krishna had attained in his later life. Love is the most powerful factor promoting spiritual progress and only lovers know the secret of spirituality. The longing of separated lovers is intensified during the rainy season and Bapu quoted from folklore, from Ramcharit Manas and from classical poetry to illustrate his point.

Bapu then turned to the main theme of the katha and described the discussions in the court of Ravana where everybody flattered Ravana but Malyavan and Vibhisan dared to give him proper and correct advice about sumati and kumati. Bapu warned that flattery and untruth are very destructive. A kingdom is destroyed by flattering ministers, a patient suffers if doctors hide the real condition of the body and a saadhak would be led astray by a greedy guru. Bapu advised the youth not to be misguided by flatterers. Truth must be declared but need not be declared in harsh words.

Bapu then returned to the Vibhishan who declared that every one of us has both sumati and kumati, the difference is only a difference of degrees. He then said that katha can be enjoyed only by shrotas who develops sumati. The audience must be respectful but also discriminative between good and evil.

Every katha includes people of three types. The ayojak or organizers who make efforts to bring about Katha, the disarming audience (aashvad) who enjoy katha and feel happy about it but there are some cynics who are out to denounce and find faults everywhere. Doubts, differences of opinions are welcome, questions ought to be raised and discussed but such questions should not arise out of jealousy and ill will duusht tark. We should enjoy katha but overlook and forget those who are bent upon negative and carping criticism. We ought to develop constructive discussions shatvik tark. Critical appraisal is welcome, what is not good is a nihilist approach or criticism out of malice and ill will.

Yesterday’s katha was a stunning demonstration of Bapu’s style of packing profound philosophy in the envelopes of music and jokes. In yesterday’s katha, there are two parallel currents leading to a confluence – a sangam. Bapu continued with his analysis of sumati and kumati through the medium of Vibhishan. Second was his running commentary on various definitions and requisites of prasanata – happiness.

Bapu agreed that happiness needs a firm determination (sankalp) to be happy under any and all conditions of life. Happiness is to enjoy what we have without yearning for what is not there. A happy person never bothers about troubles and difficulties in life. He always looks for the merits (goon) of others, not their defects. Bapu advised us to also seek truth and never to blame others.

Bapu pointed out that there are several unknown centers in our body which get activated by such an approach and which would make us happy. We should be aware of our limitations but also about our abilities.

Bapu argued that good and bad, happiness and misery, merits and defects, praise and blame are inseparable pairs like two sides of a coin. You can either accept both or reject both but you can never get one without getting the other. He warned that harsh sun is reality in life, shades and shadows are mere myths. Happiness lies in accepting the ups and downs in life as the grace of god or as the will of god. Happiness is to enjoy the everyday ordinary incidents of life without striving too much for achievements. Happiness is to appreciate and enjoy the beauty of nature and to respect the inner richness and not the external showmanship. A happy person does not bother about death but lives a full life.

Bapu pointed out that we are not fully and totally independent. We are dependents (paradhin) upon climatic conditions, upon situations. Total freedom can be secured by realizing our true self through satsang. Real freedom and happiness arise out of doing our duty and therefore we should avoid shirking (kam chori), insincerity (dil chori), thievery (dravya chori) or appropriating credit of others (pragyna chori).

Such happiness, said Bapu, is possible only for those who live only in the present, without bothering about past or future. Be alive today, just now, and do not wait for then, nor for tomorrow, nor for yesterday. Bapu quoted songs and concepts from Narsi Mehta and Bullesha in one breath and exhorted us to pick up precious moments, the pearls of wisdom and joy (moti) because life is as short and as fickle as lightening in the sky.

Bapu wanted his audience to enjoy katha without preconditions and rituals like fasting or night long vigils. Let us be and act natural (sahaj) without being a nuisance to others. He quoted Suman Shah that even a few and fleeting moments of goodness and awareness and freedom from evil thoughts are all that we need for being happy and good. Please remember that happiness cannot be attained by mere cleverness because all our cleverness is futile against divine dispensation. He illustrated his point by the story of Hiranakashyap and Narsinh Avatar in support of such description. Gita describes those goon and those final results because Gita is theory – yog while Ramayana is a prayoga – a practical demonstration through the incidents and characters of Ramayana. Ramayana is not merely to be read but we must try to understand the underlying, inner significance of every event in Ramayana.

Vibhishan was sakhyagunni and therefore his advice and the speech in Raavan Sabha contained all the five (best) qualities – Vichaar, Vivek, Viraag, Vishwas, and Visram – that were explained by Bapu on the very first day of Katha.

Bapu referred to the three main associates of Ram – Nishaadh, Sugriva, and Vibhishan. Nishaadh merely served Ram, Vibhishan advised Ram whenever he was consulted, but Sugriva was a friend fully and totally trusted by Ram. Their friendship had been consecrated and sealed in the presence of fire as we do in marriage ceremonies and was witnessed by Pavan Putra Hanuman who brought them together.

Bapu mentioned Bhushundi who is devoted to Balak Rama and Bapu went one step further by saying that every child is a potential Ram and ought to be loved as such. Such bhakti emphasizes the importance of shravan – hearing. Vibhishan had never meet Ram or even seen him, but he had heard about him. In her love letter to Krishna, Rukhmani also said that she had heard about Krishna.

People often say that religious discussions and discourses – katha are a waste because they do not produce any visible, tangible results. Bapu disagreed because he has observed tremendous changes in the life of several persons on account of katha. Vibhishan has given a firm opinion that sumati invariably produces happiness. Since we all want to be happy we should cultivate sumati and Bapu listed the ways and methods to cultivate such a mind set of sumati. The first and the most powerful way is namsmran. Continuous namsmran over a long period of time helps us to break down all barriers and obstacles in the path of spiritual progress. Therefore, namsmran is the best sadhana for kalyug – the age in which we are living. The second requisite is satsung –the company of those whose hearts are pure and whose character is without any blemish. Such satsung develops Sumati Bhagvat Katha of reading. Listening or studying the holy books would produce a sense of joy and happiness and make us feel the presence of divine. Bapu believes literary and artistic creations have a touch of divinity and association with literature. Music, dancing and paintings help us to purify, to enlighten, and to ennoble our hearts. These practices – namsmaran satsung katha or contact with arts may appear to be small and trifles, but then let us remember that huge and strong animals like elephants are controlled and guided by small goading devices – small ankush – in hands of their mahavats.

This is a brief summary of what Bapu said the other day. He continued to list the ways and means to cultivate sumati. After referring to those he had listed earlier, hari nam, satsang, bhagvat katha, and susahitya, Bapu said that prasad of katha, the grace of God, be it Rama or Krishna or Hanuman or Janki – grace of any God would help us to develop sumati. But such divine grace is given to those who intensely yearn for it, to those who have talaveli or talab for it. Such yearning must be pure and simple. There should not be any cleverness in it. If we surrender everything we have, including our divisive intellect, such prasad or krupa would descend on us. Hanuman also gives such sumati and Hanuman has several names, each with a special meaning and significance. But we should worship Hanuman in his simple (soumya) benign form. Bapu advised to avoid complicated tantrik ceremonies and sadanas that may lead to dangerous results.

Bapu has found that silence (moun) to be a very effective way for attaining sumati. He then said that Tulsidas has often compared sumati to Earth (pruthvi) and even to a beautiful woman who serves the saints as a wife. Bapu continued the metaphor and described the common qualities. Just as Earth has dust, mountains, water, vegetation, metals, fire and seeds, similarly a person who has sumati feels as humble as dust, but his mind is as unshakeable as mountain Meru. A man with sumati is aware that we are nothing compared with the existence (astitva). Sumati helps us to cultivate rus that is as fluid as water. A person who has no rus or interest in anything would be morose and half dead because he suffers from negativity. Krishna has great interest in music and dancing and he is therefore described as rass raseswar. Such a sumati would help us to love and attachment to children and to less fortunate people. Just as Earth has many precious objects sumati is also bahu ratna. Sumati is always agog with jiganyasha for gyan and gyan is compared to fire. Sumati, like trees, is always devoted to oblige others (paropkar). He mentioned the example of Madan Mohan Malavyaji’s effort to uphold the prestige of Nizam who had turned him away empty handed.

Bapu is convinced that Ramcharit Manas is basically a text written for the purpose of cultivating goodness through frank and beneficial dialogue. Dialogue implies open hearted and unconditional contacts. The dialogues with conditions and stipulations are futile and barren as they lead nowhere and produce no results. Bapu expressed his anguish that people fight and struggle for trifling material benefits. People fight for land, for controlling oceans and energy resources like oil and gas.

Ramayana and Mahabharata are full of struggles and war. While war in Mahabharata was fought for physical, materialistic benefits, war in Ramayana is for Sita who personifies human consciousness (chetna). Rama never cared for controlling or possessing either Ayodhya or Kishkindha or even Lanka. When he says this he is not comparing Ramayana with Mahabharata as one being superior or inferior because such distinction and valuations are imposed by us they are not natural or real.

Ramacharit Manas is a treatise of harmonious dialogue and such good will (sad bhav) is possibly only by developing saintly qualities (sadhu bhav). Mutual good will and personal saintliness are both needed and both are possible only if we are ready and willing to accept individuals with all their limitations and defects. Such an approach requires us to rise above good or bad, praise or blame and between all such dualities (dvaitha). Bapu dislikes comparing one saint with another. When we try to judge saints we are imposing our comparisons on them. Bapu said that when people abuse us or denounce us we should treat it just as a happening; just a minor incident or an accident. Even abuses need to be accepted because one has to pay for ones prestige in terms of abuses. When Jesus said “love thy enemy” you are still aware of enmity. A real spiritual stage is reached when we forget that there is an enemy or any enmity against us. Dualities maybe a part of practical life but in spiritual life only adhavait exists.

Bapu accepted that it is very difficult to rise above and beyond dualities but acceptance of life as it comes is comparatively easy. All dualities are the products of ignorance (agyan) and such agyan ignorance is the outcome of our ego. But what are we in comparison to the entire universe or existence. We are nothing and count for nothing. We should feel the humility which arises out of recognition of the insignificance of ourselves. To speak about such sadhana is easy but to practice and feel humility is very difficult and needs prolonged sadhana. Each individual would follow a separate sadhana suitable for himself. He then appealed to young people to accept all dualities. Bapu said that divisions and quarrels and hatreds he finds in the name of religions (dharma) are much more painful for him and young people should free themselves from such quarrels.

Bapu then picked up the main thread of Ram Katha. Tulsidas begins his Ram Katha with Shiva Chritra. Bapu referred to the visit of Shiva and Sati to Agastya (kumbhuj) for hearing ram katha. While returning Sati decided to test Rama and Rama recognized her. She concealed this truth from Shiva. Shiva decided to keep her away and after her death she was reborn as Parvati after prolonged austerities she married Shiva, had a son Kartikeya and once upon a time requested Shiva to disclose Ramcharit to her. Shiva started his narration.

Bapu began by expressing his great pleasure and deep appreciation of the cultural-intellectual program the previous evening and he congratulated the organizers and the executors.

Sumati and kumati are needed for the practical, material world in which we live. But those who rise above to the spiritual heights have to go beyond both. They go even beyond logic and intellect as intellectual analysis creates divisions and duality (dwait). Tulsidas in Vinay Patrika had discarded even sumati. Tulsidas in Ramcharit Manas writes, within self-imposed restrictions and those who want to understand the maturity and originality of Tulsi must consult his Vinay Patrika or Dohawali Ramayana, where his chetna has fully bloomed. Rama, Hanumana, Tulsi are called Vignan visharad and have secured experience insights. Tulsidas seeks to transcend beyond all dvands, all dualities.

Bapu quoted an incident from Dohawali when Rama burns down to ashes all the four fruits given by Shabri, dharma, arth, kama and moksha and give Shabri only one fruit of love. Rama in Manas is a loyal prince with Dasharath and Kaulshya as his parents. But Rama becomes a lok-Rama, people’s Rama, when he mourns Jatayu as his father and treats Shabri as his mother. In Manas, Jatayu and Shabri are the lowest of the low, but in other books of Tulsi they are elevated to the parenthood of Rama. Bapu proclaimed that when the down-trodden rejected and depressed sections of society are honored and respected, on that day Rama rajya, in the real sense of the term will be established. A lot has been written about Shabri and they are sensed interpretations as also in case of Krishna and Draupadi. But Bapu’s own explanation was that Jatayu died in attempting to rescue Sita, while it is Shabri who guided Rama to Pampa and advised him to cultivate relations with Sugriv.

Bapu reiterated that for us, it is necessary to implement and stick to rules of social and moral ethics (dharma), but at higher levels, shadhaks, may rise above such dharma. Bapu went to the extent of saying that the behavior of a sinner, papi, is predictable. His actions would be crimes and misbehavior. But one can never predict the ways in which siddhis behave. They may abide by rules of dharma or they may appear to disregard all such rules because after attaining spiritual heights sadhaks are guided by a superior understanding that goes beyond good and bad of merits and demerits, in fact beyond all dwands. For such as these, life is a flowing river. Gandhi, who led the nation, often played with children. Persons like Gandhi are free from every bond and they go beyond likes and dislikes.

Bapu mentioned Morajij Desai, the ex prime minister of India, a person of saintly character and it was on his advice that Bapu stopped attending Pothi Yatra. Bapu was in a reminiscent mood and mentioned quite a few incidents from his life. Bapu uses khadi, but dislikes people advising him what he should and should not do. Khadi for Bapu has an emotional contact with the poor and suffering masses.

Bapu reverted to his analysis the spiritually advanced whose actions cannot be gauged or measured by us. For them rituals and ceremonials are not needed, are not necessary and he gave the example of the eratic behavior of Ramkrishna Paramhaunce and of Gunatitanand. Fish may swim in the ocean but never knows its depth and birds flying in the sky fail to measure its width.

Bapu quoted the incident in the life of Chaitanya when his shisya broke all his bows to be just in his presence. Bapu said meeting with sajjan and meeting with durjan arrives and we fells unhappy when a sajjan goes away from us. Life becomes misery on account of pangs of separation from a saint. Gunas, sumati and kumati are needed for saadhaksI but not for siddhis. That is the reason why Gita advises to go beyond all gunas.

But just as sumati is Earth-like, kumati is also like a pruthvi and has its own viij and vegetation. When drenched by Manthra. Such an Earth is overcrowded by insects and worms. Kumati leads to a crap of ugly and immoral thoughts and aspirations. Like earthquakes, kumati creates instability and like volcanoes kumati of Kaikei created devastating forest fires all around. Like a whirlwind kumati creates confusion and destruction everywhere.

Bapu mentioned an incident in the life of Socrates when somebody ascribed all the evil traits in his character. Socrates explanation was that all such evils traits are kept under control by his powerful sense of balance and discrimination.

Bapu said that he prefers simple and straight forward teaching of Ramcharit Manas in preference more intricate and complicated discussions and teachings of Gita or Upnishadas, but Manas is the basic foundation without which we cannot reach out to higher levels.

Bapu said that sumati is described as a wife of saints as also a queen. Both saints and rulers need to guided by sumati. He narrated the example of Maharaja Ranajit Sindh of Punjab and his guru to explain that he must acquire good and throw out evils from our minds and heart.

Bapu even picked up the thread of Rama katha leading to birth of Rama, Shiva and Parvati represent shraddha and vishwas and their union leads to katha. He described the physical features of Shiv and the inner spiritual implications in very poetic terms. Parvati described her doubts and requested Shiv to narrate Ramcharit. Shiv began with Ravan charit because it is from darkness that one goes to light. Shiv described the atrocities of Ravan the prayer to the supreme and birth of Rama to the joyful singing and dancing, all around.

Bapu expressed his happiness for the musical evening and paid rich tribute to Shri Raghuvirbhai Chowdhrey for his talk on Mirza Ghalab. Answering a question on Ramayana he said Valmiki Ramayana was written by an adikavi but the author of Tulsi Ramayana is anadi shiva himself. Tulsidas is traditionally believed to be a reincarnation of Valmiki and Tulsidas has great respect for Valmiki.

Sumati has been designated as a woman by Tulsidas and as also a regal princess. Sita is a rajrani, her spiritual form is Bhakti or pragnya or sad buddhi. Bapu chose Sita as an embodiment of sumati and explained the three ornaments used by all women be it an ordinary one or a royal queen. Tulsidas in Balkanda has described thee such ornaments: bangles (kangan), waist band (kamar band) and anklets (nupur). The occasion is the first meeting in puspa vatika an abode of eternal spring, where there was neither fall nor autumn. Rama was visiting this garden for picking flowers and Sita was visiting the temple of Bhavani.

Bapu used this as an allegory for describing spiritual union and declared that Sita like every sadhak preferred Rama to the routine worship. Bapu explained that even routine activity if undertaken sincerely and honestly is spiritual; attending to a hungry child is more important than worship. A doctor’s stethoscope is as sacred as a mala. Bapu deplored that we have divorced sadhana from our daily life and that is one reason why bhakti has disappeared from our life that has become disunited and divisive (vibhakti). Such narrow domestic walls have destroyed the basic unity of mankind.

A companion (sakhi) of Sita reported the presence of Rama and Sita followed her towards Rama. Bapu interpreted the incident to suggest that we should follow our Guru who is more experienced in order to achieve spiritual progress. Sakhi advised Sita to visit Rama, who is supreme divinity itself that is not confined to the narrow walls of temples and idols. People often fight shy in becoming the followers but such hesitation is the outcome of our ego. He told the story of a vain glorious cock who believed that the Sun rises only because he crows. There should be no hesitation in acknowledging the superiority of our Guru.

It was on this occasion that Tulsidas has mentioned three major ornaments of Sita that was Bhakti personified and therefore an embodiment of sumati.

Bapu said that bangles denote total surrender which is a characteristic of both bhakti and sumati. Such samarpan involves an inclination to give, an innate generosity of nature. Bapu exhorted people to give, to denote a part of our income and he narrated his experience that often young children donate a part of their pocket money. It is the act of giving the desire to give that is important, not the amount or nature of things given. Bapu went to the extent of saying that even religious and charitable institutions should donate their surplus money to other institutions or individuals.

The second ornament of Sita or characteristic of sumati is waist band or kamar band, a symbol of controlled and balanced life (samyam). Kumati would lead to indulgence and unbalanced life. A sadhak has to cultivate awareness that is the outcome of his understanding or his discernment. The third ornament of Sita was anklets (nupur) which implies good behavior (sadaachar).

In order to cultivate sumati one needs a habit of giving, a balanced, disciplined life and good habits or behavior. A striving for such qualities is sadhana, a readiness to accept both sumati and kumati makes us shuddha, but one who rises beyond both sumati and kumati becomes siddhi.

Bapu pointed out that Ravana did not have a single quality of sumati. He had acquired immense wealth in terms of gold but never gave anything to anybody and his entire property, Lanka, was burnt by Hanuman. He had strength and power but no samyam or discipline in life and he did not behave according to rules of morality (sadaachar). He assumed the form of a sanyasi that was a fake or a pretense. He did surrender his heads to Shiva but that was to gain more power. Bapu named different categories of sanyasi’s leading up to the highest category of paramhauns. Bapu argued that sumati can be developed by satsang and that ultimately we get what we ourselves have created or constructed; the royal palaces that we are deputed to build. God gives us what we ourselves make.

Bapu then turned to Rama Katha and explained the inner spiritual meaning of incidents in the childhood of Rama. He explained the implications of the names given to the four brothers. Rama is a solace, a vishrama for the entire universe. Bharata would nourish the world. Shatrugna is the elimination of enmity or shatrutva and Lakshmana had all great qualities of humanity. Bapu then entered into the deeper analysis. Ram is vishrama but such vishrama comes only after great exertion. Vishram without karma is pramaad which is a synonym with death.

Bharata is nourishment, the quality of giving renunciation (tyag) , the outcome of love. Lakshmana is awareness and elimination of enmity needs silence (moun). Bapu then explained the pairing of the names of brothers, Rama-Lakshmana and Bharat-Shatrugna. Ram who is vishrama needs to be with Lakshmana, awareness and incessant action (karma shilta). An idle person is useless and even dangerous for the society while love and tyag (Bharata) needs silence (Shatrugana). We should not advertise our generosity or tyag.

He then described play and pranks of child Rama and the spiritual implications. Kaushalya often saw him simultaneously in two places sleeping in the cradle and eating in a different place. Bapu referred to vishwaroop darshan in Bhagvat, in Ramcharit Manas and in Mahabharata on different occasions. Rama delayed coming to Dasharatha but responded to the call of Kaushalya. Brahm is never at the beck and call of power but instantly responds to motherly love. Another interpretation was that Dasharatha represents gyan. We can visualize Brahm by knowledge (gyan) but it is only by love, by Kaushalya that we can attain brahm.

Bapu described the visit of Vishwamitra at length and Dasharatha’s unwillingness to hand over Rama but brahm can never be confined to royal palaces, brahm is for the entire universe and needs to be freed. Rama and Lakshmana followed Vishwamitra on foot and Vishwamitra then surrendered all his weapons to Rama because all those who were killed Rama attained Nirvana. The yagna of Vishwamitra was completed under the protection of Rama and then on advice of Vishwamitra they all started for Janakpur to attend dhanush yagna.

Bapu was immensely happy with the literary program Marijathi Madhoani because it was an attempt to amalgamate the folk literature with high brow literary activities. New Jersey katha has a distinctive value of its won in the celebration of the Golden Jubilee of Gujarat as a state. Bapu made a deeply emotional appeal for the preservation of Gujarati language and Gujarati ethos by diaspora settled abroad. Bapu went into a reminiscent mood recalling his contacts with poets and sants. Turning to the analysis of sumati and kumati, Bapu described the routs and processes by which kumati gets aggravated; the contacts and the company of evil doers (khalit kumat). Satsang is good if you get it but makes special efforts and strives to avoid bad company. Company of saintly persons leads to mental peace and our evil inclinations are controlled.

Similar effects are produced by good books, music and such other artistic activities. Tulsidas would prefer to live in hell but not in the company of durjans.

Absence of bhajan, in its broad sense as sense of service is another reason why kumati emerges strong in our mind. Hanuman says declared the lack of sense of service as the greatest calamity (vipati). Bapu narrated his own experience how singing bajans helps in keeping kumati away and at bay from us. Such bahan can be in the form of silent and sorrowful memory of divinity like katha. Bapu gave a vivid description of the house of Nand after the departure of Krishna, how Yashoda remembered Krishna and rued the occasions when she had punished Krishna by tying him down to the pillar. Nand and Yashoda suffer deep depression and do not know what to do next.

It was in the firm opinion of Bpau that Indian society has been saved because of bajans and devotion (bhakti). He spoke about several bajaniks and even sang old, popular bajans. Importance and impact of bajan and katha are acknowledged everywhere because such saintly songs destroyed narrow mindedness. He mentioned Narsey Mehta and Mahatma Gandhi who were thrown out of their castes. Discrimination against lower castes is an outcome of kujuddhi but we should try not to find fault with others. So bajans are a great remedy to get freed from kumati.

The excess of rajoguna is the third factor producing sumati because rajoguna produced avarice (lobh) which leads us to dishonesty and several other khands. Bapu believed that negative approach and low opinions about others is the fourth reason which increases kumati.

Such kubuddhi produces a number of miseries and difficulties, vipatis. Take for example Kaikei who wanted to avenge herself on Dasharatha. Malicious criticism of others (parajanda) destroys our mental health and must be avoided at all cost. A habit of continuously criticizing others makes our own life miserable. We get degraded in the eyes of society as was Kaikei denounced by everybody. Such degradation makes life worthless for living. Kumati leads to a behavior that is repugnant to all. Kaikei, for example, discarded her usual clothing and all her ornaments and she looked like a widow she was soon to become. Kaikei became an axe that destroyed the royal family of Suryavaunsh and her family life became bitter and poisonous, breaking up the family ties. All such things result in total destruction and our universe becomes continuously painful. Kumati prevents our mind and makes our vision and understanding topsy-turvy. We treat friends as enemies and repose our trust in perfect strangers. To Kaikei even a straight forward person like Rama appeared as crooked and when Rama joyfully accepted his vanvass and recounted the benefits of exile, Kaikei could not believe a word of what Rama was saying. She suspected Rama playing some tricks on her. Let us remember that exile of Rama due to kumati of Kaikei led to the emergence of Rama in his true, full swaroop. Bapu compared kumati people with leeches who swim at a tangent and blame waters of river for the crookedness of its current.

Bapu then picked up the thread of Katha after the arrival of Rama, Lakshmana and Vishwamitra at Janakpur. Bapu advised to see the world from the vision of our Guru. Rama and Lakshmana moved out in the streets of Janakpur and Bapu painted an elegant picture of the entire city submerged into darshan of Rama. Elderly male citizens looked at Rama as gyanies look upon Bhram from aloofness and intellect. But women who represent bhaki merged themselves into the personality of Rama and enjoyed his vicinity. They surrender even their minds (bhan) to divinity.

Rama picked up flowers for Vishwamitra and secured the fruits of devotion from him. When Rama and Laksmana entered the arena of swayamvar, everybody looked upon them from their own point. Bapu described the scene of dhanush ban in his own dramatic and forceful language and proved his skills in consummate presentation painting verbal but vivid pictures of the happenings leading to dhanush ban. Sita chose Rama and all the four brothers were married to her cousins. The bridal procession then returned to Ayodhya.

Bapu began by picking up two questions and the second question that he answered in brief was about the rituals and the ceremonials for regular path of Ramayana. Bapu rejected all rituals and all restrictions. Read Ramayana as and when it suits you: read it anywhere and any way: read it as or as little that is convenient to you. But read it with interest and with understanding. Bapu does not want anyone to be enslaved by ceremonials. Bapu is not interested in tying kanthies or in collecting followers or his groups of chellas. He prefers to move alone and independent and he want to do as much as he can do but he never bothers about the future of his work. He has no sect, no institution, no followers or disciples and he refused to be a guru. Those that come to listen to his kathas are not his disciples but only his listeners. He is not opposed to institutions as such or to their expanding their activities. But he prefers his lonely furrow. He is a sort of spiritual nomad, a vanzara who moves on from place to place singing his Ramkatha. He wants nothing, needs nothing and accepts nothing except the barest minimum and can get adjusted to any condition. He has no rigid schedules, no strict regulations to restrict his freedom and spontaneity. He aims to a life style which can accommodate to all conditions and circumstances. So he prescribes no rules and regulations for reading Ramcharit Manas.

The second question was from a medical practitioner who wanted to know if Bapu has actually installed Rama without weapons and if that were true he wanted to know the reasons why Bapu did it. Bapu invited him to visit his Ram mandir and verify that the idols have no weapons. Bapu clarified that this was his personal initiative and he would not impose it on anyone, not even on the leaders of his village. Bapu pointed out that there were several such temples in Ayodhya and in other places where the weapons were absent. But he has his own convictions and this is the Truth as he sees it. He advised people to respect and appreciate the Truth of others.

He argued that Ramcharit Manas basically aims at humanizing and further refining human race. Rama left aside all his weapons when he went to bow down to his Guru Vashishtha. Rama used weapons so long as they were needed to eliminate the evil spirits at Lanka. But the war was over and Ramrajya was established. So why do you need arms and weapons and wars? He was in anguish and raised the question as how long are we going to fight and kill one another in the name of religion or nation? He implored to give Peace a chance all over the world and urged UNO to totally prohibit wars for five years at least. Let us experiment with Truth and Love and Peace and understanding for establishing relations between people and people. Bapu felt uneasy that even the saints in India have started keeping arms and use weapons. We the human beings have had more than enough of wars and the world today needs scriptures [shastras] not swords [shatras]. He himself would never use weapons even in self defense and would prefer death if somebody chose to kill him. He pointed out that doctors use a number of sharp instruments for surgery but once the work is over they keep it aside. They do not carry them with them. After Ramrajya was established weapons are not needed and Rama was sitting in his home. Nobody carries arms in home. But Hanuman has to keep his mace [gada] because he is the security officer for Rama and security needs weapons for protection and guarding duties.

Bapu deplored that Tulsidas has not been properly studied or understood. He quoted Tulsidas who in his Dohavali said that all wars whatever be the weapons are dangerous and destructive. Yadavas fought with leaves that were sharp at the edge and perished. Ksamdev attacked Shiva with flowers and was reduced to a heap of ashes. Bapu was highly impressed by the ideals of Vinoba Hhave who wanted philosopher rulers who were devoid of fear [nibhaya] who were devoid of spite [nirvair] and devoid of desires [nishkam].

Bapu then traced the origin of war of Yadava to alcoholism and described the mental anguish of Krishna who saw his entire family and tribe perish in a fratricidal war. Yadav youths had misbehaved with a venerable rishi. Yadavas were under a double curse– one from Gandhari and the other from that rishi. Bapu assured the audience the idols of Rama in his temple represents Bapu’s total rejection and repudiation of war and violence in any form and for any reason.

Bapu then turned to the analysis of the results of kumati. He had listed four factors on the previous day ending with perverted vision [viparit darshan]. Bapu said that both Kaikeyi and Ravana suffered from such perverted visions. Kumati like the moss covers water or stone and is very slippery.

Bapu said the Sumati leads to happiness which takes a variety of forms. The best and the highest type of happiness is the internal bliss a happiness that steadies mind and enlightens our chitta. Besides such personal or individual happiness, sumati produces happiness for people around [parsukha] and universal happiness. Tulsidas has promised happiness in the next world but Bapu has no interest in heaven and for him heaven implies pleasure of good company. Sumati gives prestige and happiness of Satsang that is the highest and the best happiness.

People of Ayodhya experienced all types of intense happiness when Rama and his brothers returned with their brides and such overflowing happiness would pose a danger of calamity.

Bapu summarized Ayodhya Sopan and highlighted the meeting between Nishad Guharaj and Rama and the insistence of Guharaj on washing the feet of Rama. Overwhelmed by his devotion- bhakti Rama simply did what Guharaj wanted him to do. After crossing the Ganges, Rama settled at Chitrakuta where Bharat visited him and earnestly requested him to return to the throne of Ayodhya. Rama declined to do so but gave his Paduka to Bharat who ruled the kingdom for the next 14 years in the name of Rama and on his behalf. Bharat lived a simple life of same austerity that Rama was living in the forest life.

On this last day of katha, Bapu thanked the audience because speakers cannot do much in the absence of listeners. He compared Sumati with a digging blade that is a potential instrument for all search and research that bring out the hidden treasures from the mines of the mountains like Vedas and Puranas. The digging blade needs the handle and Sumati needs faith or trust. Such search needs silence while the research is going on. But while sowing the seeds of thought speech is necessary to spread the seeds of thought by communication with the listeners.

Silence or maun is very necessary and useful while the exploration is going on because by silence one can carve out one’s own universe even in midst of surging crowds. Let us remember that we often talk too much. Bapu quoted President Coolidge of U.S.A. who used to say that whatever little that he speaks, he speaks too much. The less we speak there are lesser occasions to regret or repent because the spoken words can never be withdrawn. Lao Tzu said that speech spoils the experience. We must enjoy serenity of Nature without trying to put it in words.

Books can teach us both silence and serenity and books were highly revered in ancient India. Bapu pointed out that the digging blade never destroys the roots. Similarly we should enjoy life without destroying the Satvic approach in experiences. Enjoy life but with discrimination [vivek] and we should try to live a life that others would like to write about it. We should not worry about being misunderstood because saints and prophets have always been misunderstood. Let us follow our own way with all humility and without ego because we are insignificant in the universe. Very often our ego prevents us from accepting and submitting to the wider existence [astitva]. Sumati leads us to explore and a healthy hunger for better things of life. Of all the worse things that can happen to us, the worst is forgetting or neglecting God and this can be avoided by Satsang. We must remember our real self and shed our ego because ego will destroy our naturalness and then even simplicity can become crooked hypocrisy. Bapu advised that we should always respect and revere our elders and those who are our superiors and avoid maligning others.

Bapu then summarized the remaining sopans of Ramcharit Manas and pointed out to the hidden meanings and implications of the various incidents.

Mad – jenā jivan mā na hoi te mahān
Madan – jemā na hoi te mahān
Matsar – jemā na hoi te mahān

Bijāno utkarsh joi ne āpnā antahkaran ne khushi na pade to samajvu āpnā mā matsar āvyo.

Adhyātmnik yātrā karvi hoi to ekbijā nā parichay mā na āvo; hari na najik jāvāni koshish karo.

Bhagwān pāse kāi māngvu nahi; āpan ne shu jarur che e ene khabar che.:

32 lakshana Mānas ādhāre (Rām mā)

mahamoh
mahasindhu
mahamand
mahasukh
mahashail
maharishi
mahakal
mahagyani
mahachabi
mahajan
mahatap
mahatam
mahadani
mahadev
mahadhuni
mahanadu
mahanal
mahanaad
mahanidhi
mahaban
mahabal
mahabir
mahabrushti
mahabhatt
mahamat
mahamad
mahamani
mahamaya
mahamuni
mahamod
mahamantra
maharaj

Mukti māte dukh joie. Shānti prāpt karvā māte ishwar ni jarur āj nathi pan āpde thoru kāik tyāg kariye to melavi sakiye.

Ishwar no upyog dukh ni nivrutti, shānti ni prāpti māte na karāi, mukti māte pan na karāy. Ishwar, Sadguru no ashray bhakti prapti mate hovo joiye. Ishwar ni bahuj jarur pade khāli bhakti māte e param tatva māte āj che biji sansārikā vastu māte nahi

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We should not use God to get rid of our dukh or to achieve shanti, not even for mukti. There are ways to handle these problems. Ishwar and Sadguru ashray should be done to acheive bhakti.

Sadguru no upyog keval bhakti prāpt karvā māte karāi.

Bhāgya ane Sadguru kripa thi j ave che roj roj anand, e pan prayās vagar.

Jesus – 4 sutra

a) Māngse ene malse
b) Gotvā nikad se ene malse
c) Awāj karse ene malse
d) Darvājo par knock karse ene mate khulse

‎Mahāmand:

a) āshrit ne pareshan kare to dand āpvāmā bahu ugra bane pan āshrit kahe ene kshamā karo to ishwar mahāmand bani jāi etle sāv dhilo thai jāi
b) Ishwar ni muskān mahāmand hoi mukt pan kare ane bandhi pan de
c) ākartā etlo mahāmand jem koi kai na kare to loko ene mand kahe
Mahāmoh: Tribhuvan sundar che, mahāmohan swarup che – Ram nu

Mahāchhabi: vishesh sundartā, rup madhuri

Mahāsindhu: badhuj che Ram

Mahārāj: jem mukh khāy ane purā shareer ne poshan pahochāde em rājā e samāj nā chelā vyakti sudhi pahonchvu joie.

Mahārāj: prajā khotu kare to dand devāmā kathor bane ane jyare sudhri jay toh mand bani jay.

Samuh mā shubh vichār etle kathā nām sankirtan santāp no nāsh kare, pradushan no nāsh kare, prakruti ne shudh kare.

Hari naam me priti or pratiti dono mil jae to ye hamara anand badha deta hain. Hari naam ko bhi ausadh mana gaya hain. Ye hamara rakshak bhi hain. Isilie naam ka aashray bahut karna.

Kam, krodh aur lobh ke karan aati murcchae or iska ilaaj.
1. Aarthik murccha ye lobh hain – murccha mani jise lobh ho use aarthik vivek rehta hi nahi. Uska nivaran samarpan dan karne se hoga.
2. Mansik murccha ye kam hain – kam admi ko mansik murccha deta hain. Uska nivaran hain hari naam ka jyada smaran. Hari naam aadmi ko patan se rok leta hain, bharosa karo, girne nahi deta.
3. Bavddhik murccha ye krodh hain – buddhi ke sahare hi jine vala krodhit hota hain aur uska nivaran hain kisi bodhmay jagrut purush ke sath jina.
Prasannata vyakti ko tin vastu se bhar deti hain, iske gharbha se ye nikalta hain.
1. Asangta – aadmi jitna asang hoga itna prasanna rahega. Sang aadmi ko bimar bana deta hain. Kamal ki tarah jal me rehkar asangta se jina. Ek niscchint distance rakhana. Komalta ke sath kathorta se nahi.
2. Man ki tejasvita – prasannata aadmi ko kabhibhi malan nahi hone deti. Aadmi man se tejasvi banta hain.
3. Karunta – aadmi andar se barasta ho badal ki tarah karuna se.

Meri ek prathana hain – ek bar prayog karo
Tumhara sab kuch pad, pratistha, ko ek bar chhod kar bhav se harinaam lo. Prasannata tumhare paihr chumegi.

Katha me mul to vohi rahega lekin ful samyanukul naya khilega. Isilie log katha me prasanna rehte hain.

Yuvan bhai baheno se mera ek karbaddh nivedan hain – ek nirnay karna kuch bhi ho aap prasanna rehne ka sankalp karna.

Aadhyatmik jagat me mansik rog se hum nivrutt ho gaye hain uska ek praman ye hain ki aap prasanna rehte honge. Rog nikal jae to prasannata hoti hi hain lekin prasanna raho to rog aaye hi na. Rogi ka ek lakshan hain aprasannata.

Kisike mansik rog ka nivaran ke liye:
1. Purusharth hona chahiye
2. Prarabdha hona chahiye
3. Kisiki karuna bhi honi chahiye

Hamare sarir me rahe vat, pitt or kuff in tino ki samyak matra honi chahiye. Uska atirek hona nahi chahiye. Uski visamta aadmi ko rogit banati hain.

Hamare mann me jo vat hain vo kam hain, jo pitt hain vo krodh hain or jo kuff hain vo lobh hain, ye sab ki samyakta honi chahiye; lekin uski visamta rog peda karti hain.

‎
Mera sabkuchh Ramcharit Manas hain. Usi ke bal par prasannata se chalta hu.

Aadmi jagat me kitna bhi jagrut kyu na ho lekin kam, krodh or lobh usko murcchit kar sakta hain. Is satya ko andekha na kiya jaye. Jivan me kabhi bhi muskeli aa sakti he lekin jo hari naam ka bal hamara patan na hone deta. Aakhiri samay pe vo hame madad karta hain.

Baap Rudrastak jeisi koi ausadhi nahi hain. Roj subah aur shyam usai piyo, usai jivan ka ek ang banavo.

Har roj bhojan hamara swabhav hain veise hi bhajan bhi hamara swabhav banna chahiye. Bhajan jivan ka ek ang banna chahiye. Hari naam ki aavrutti nitaant aavasyak hain.

Ram katha ko ful se bhi komal or vrajra se bhi kathor ki upma di gayi hain. Ramkatha hame chandra kiran saman sitalta pradan karti hain aur vrajra saman hamare maha moh ko samapta karti hain.

Kaam, krodh or lobh ye tino jivan me maryadit or samyak matra me jaruri hain; lekin uska atirek na ho; uska samatva peda ho jae vo nirogita hain.

Shishya kise kahe jo guru bole ki is pahad ke sikhar se gir jao to vo gir jae lekin meri samaj me guru vo hain jo kabhi adhikari shishya keh de ki tum ye shikhar se gir jao to vo gir jae. Isi sikhari mahima hain gurujano ki.

Gyaani, jenu dehabhiman chuti gayu ena lakshan:
1. Prakash: koi na karane apda jeevan ma prakash aave
2. Anand: athe pahor anand ma rahe
3. Jeevan ma koi pan ghatna ghate jeno utsah banyo rahe
4. Chaitanya jema jadta mudhta nathi.
Dosh ave etlu kharab nai jetlu hari nu vismaran.

Yuvano e geeta pramane chaar kaam karva
1. koi pan kaam karo vidhi thi karvu
2. anna daan karvu
3. dakshina devi
4. je karma karo shradha thi karvu dekha dekhi thi nahi.

Murcha prasang Manas adhare:
1. Lakshman murcha sanjivani thi gai
2. Hanuman murcha pahad lai jyare Ayodhya par thi pasar thaya karan sukshma aham seva no avsar malyo eno Bharat na karane mati etle sadhu prabhav ane harinaam thi
3. Dasarath ni murcha kaam karne mati jyare Sumant avya etle kumati mati ne sumati avi tyare, sachiv avya tyare etle satya samjay tyare.

Ramcharit Manas: Ram ki leela ka avtaar, Ayodhya Ram ka dham ka avtaar, roop ka avtaar hain karunamurti, naam ka avtaar hain Hanuman.

Tumhari atma hi parmatma hain. Vo hi tumhe ashirvad de aisa kuchh karo.

Prem, bhakti me sadhak ke paas do vastu hi hoti hain – prabhu ka aashray aur hari naam ke ashru.

Manas me diye gaye bimariyo:
1. Shok – aage ghati ghatna par nirantar smruti lana vo shok rog ban jayega
2. Harsh – bar bar jo harshit ho jata hain vo ek rog hain. Harsh ke sath shok sapeksh hain. Choti choti vijay pe aap harshit hote ho to choti choti parajit paristhiti me tum shokit ho jaoge.
3. Bhay – kisi bhi paristhiti me bhaybhit rehna rog nahi to kya hain.
4. Priti – priti yani prem ko bhi rog mana gaya hain.
5. Viyog – viyog ko bhi rog kaha hain.

Me katha ka daan supatra ke patra me hi dalta hu. Hum sab ki jo mansik bimari hain uska ilaj keval Ram Charit Manas hain.

Dusro ki tarakki dekh kar jo hamare dil me jalan peda hoti hain vo asadhya hain, aur satsang katha ke madhyam se jo dusro ki tarakki dekhkar hamari jalan kum hoti dikhai de to samaj na vo rog sadhya hone ja raha hain.

Prem rupi kurog ka koi ausadh nahi hain. Manas me ye kurog Bharat ko hua hain. Svayam Bharat ko bhi lagta tha ki mere is rog ka koi ilaj nahi hain. Shayad uska ilaj ho Ram darsan. Is rog ka ilaj pad nahi, kisiki paduka hain. Pad or pratistha kabhi bhi mansik rog ka ilaj nahi ban sakti.

Manas – Aushadhastak

Ye sab aushadhi to hain lekin kayam ilaj nahi hain, ye keval hame thodi madad karte hain. Parmatma ka naam vo bhi anupan rupi shraddha ke sath ho vo hi aakhri ilaj ban sakta hain.

1. Niyam – niyam ke sath jivan jina vo ek aushadhi hain.
2. Dharma – dharma ki smruti se hi aap adharma ko bhul jate hain. Ye ek aushadhi hain.
3. Aachaar – aachaar ye achhi baat hain lekin uska ahankaar na hona chahiye aur uska atirek aas-asar peda karta hain to aushadh hote hue bhi vo kaam nahi karta.
4. Tap – tapasya bhi ek aushadhi hain;.uska bhi atirek na hona chahiye
5. Gyaan – gyaan me bhi maan aane ki sambhavna hain; iska gamand aa sakta hain. Isi rup me aushadhi hote hue vo aas asar peda karta hain.
6. Yagna – yagna bhi ek aushadhi hain.
7. Jap – koi mantra naam ka tum jap karo vo bhi ek aushadhi banta hain.
8. Daan – daan bhi ek aushadhi hain lekin iska bhi ahankaar ho jaye to vo aad asar peda karta hain.
Rogo ki Shreniya
1. Nirog – kuch rog hi nahi; janha vaat,pit aur kuff ka santulan ho.
2. Rog – kuch bimari ho; janha thoda santulan bigadta hain.
3. Sadhya rog – jiska ilaj ho sakta hain, uska ilaj se vo sadhya ban jata hain.
4. Asadhya rog – jiska bahudha ilaj nahi ho pata, mrutyu hi uska ilaj hota hain.
5. Kurog – jiska ilaj ho sakta hain uska ilaj se vo sadhya ban jata hain. Jiska jagat me koi ilaj na ho, aur uska ilaj keval keval aur keval Ram darshan hain.

Ramcharit Manas aapke paas ho aur aap prasanna na rahe sakte to khaak chopai gai hain.

Jisme tamam vishay aa jata hain iska naam keval or keval katha hain. Isme sab kuch aa jata hain aisa mera anubhav hain.

Nirogita ka pratik:
1. Baal komal ho
2. Rom komal ho
3. Ungali ka upar ka part komal ho
4. Sarir ki puri chaamdi komal ho.
Nirogita ka pratik:
1. Mann gambhir ho
2. Swar yani avaaz gambhir ho
3. Naabhi gambhir ho.
Nirogita ka pratik:
1. Jiske haath ki hatheli laal ho
2. Jiske paher ke talve laal ho
3. Jiske nakh laal ho
4. Jiske netra laal ho
Nirogita ka pratik:
1. Jiska naak uncha ho
2. Jiska laalat uncha ho
3. Jiska cina majbut ho
4. Jiska kati bhag putla ho.

Visuddha shraddha ki bhi apni ek ghatna hoti hain, lekin usko prayog shala me kasnali me lekar siddh nahi kiya ja sakta. Jisko pura bharosa ke sath shraddha ho vohi samaj sakta hain. Shraddha jagat ki bhi ek rahasya mai duniya hain.

Koi acchuta na rahe sakta Mahadev ke bina. Mahadev Mahadev hain. Yadi vishraam pana ho to Shankar ko bhajo, aane kisi na kisi rup me aapki bhitri dhara Shankar ko bhajegi hi bhajegi.

Jis par tumhaari puri nishtha ho or iska power ho to uska ek bol tumhari bimari nikal deta hain.

Dwesh se bilag hona isse better hain jab tak prem hain tab bilag ho jana.

Duniya me jo bhi chiz saralta se milti hain iske samaan mulyavaan kuch bhi nahi hain.

Apna mann jitna raag dvesh mukta hoga utna hum nirogi honge. Raag dvesh mann ki sumanta ko nast kar deta hain.

Jivan ke saririk or mansik rog ke nivaaran ki aushadhi:
1. Mul – mul tatva ka anusandhaan
2. Ful – ful yani suman; mann aushadhi hain jo suman ho to
3. Fal – fal ka bij bhi aushadh ka kaam karta hain
4. Pan – kai pan hain jo aushadh ka kam karte hain
5. Pahaad ke kuch patthar bhi aushadh ka kaam karte hain
6. Koi khaas prakaar ke mani bhi aushadh ka kam karta hain
7. Koi vishesh prakaar ki bhasma bhi aushadhi ka kaam karti hain.

Katha kehte kehte or sunte sunte jitna hum raag dvesh se mukta hote jayenge to mann ka rog mit jayege. Hum kyu uske pichhe apna chetshik pradesh ko rogit karte hain.

Bimari ki kabulta bhi nirogita ka Shri Ganesh hain. Durguno ka svikaar sadguno ki subh saraat hain. Jo svikar karta hain vo aage badhata hain.

Sankirnata bandhan hain. Raday ki vishalta hi mukti hain.

Bapu ki samaj me…
1. Sadhana mani karma yog..jisme sadhak kuch karne se pata hain
2. Upasna mani gyan yog…bhitar se kisi pahuche hue sadguru ke pass beith jana vohi upasna..
3. Aaradhana mani bhakti yog.

Dusaro ko dekhane ke liye drashti chahiye; khud ko dekhane ke lie darpan chahiye; lekin parmatma ko dekhane ke lie divyata chahiye.

Tulsi nivedan katha maate:
1. Svaantah sukh ke liye
2. Vaani ki pavitrata ke liye
3. Mere mann ko bodh or meri nijata me sthir rahu is liye.

Adhyatma jagat ke baid ka naam hain sadguru.

Paanch chiz jiska sanyog ho jaye to mangal aur kuyog ho jaye to amangal hota hain:
1. Grah – jo acche sthaan me aaye to subh fal deta hain aur acche sthaan me na ho to asubh fal deta hain
2. Jal – jo mitti ke saath mil jaye to kicchad banta hain aur usu jal ko koi puja ke panch patra me rakhe to bhagvan ka abhisek ke kam aata he….
3. Vayu – pavan jo ek baug par se gujarega to agal bagal me khushbu felayaga aur gandagi par se gujarega to badbu felayega
4. Vastra – jo ek sab par gaya to kafan banta hain aur dulhe par gaya to uska vesh banta hain
5. Aushadhi – jo pahunche hue beid ke haath me jae to karisma ban jaati hain or galat baib ke haath me jae to bura parinaam laa sakti hain.

Koi aisa sadguru ka aashray karna jo nirantar hamara dhyan rakhata hoga; aadmi me guru krupa se ek aisi switch aa jati hain jo apni kamnao ko kis sthiti me kis nambar pe rakhana vo sikhati hain.

Prem rupi ausadhi ka lakshan
1.balidan de lekin kabhi bhi badla na le
2.prem vo pradarshan nahi karega vo darshan karega

Pavitrata aur prassantta – parmatma.
Jiske hriday me pavitrata hain aur mann me prasannata ho bas isi samay parmatma hain.

Janha ye 6 vastu hoti hain vahaa devatao ki sahaai utarti hain:
1. Udhyam – udhyam jaruri hain, jisse hum kuch paa sake
2. Sahas – bhakti marg me sahas sahas nitant aavasyak hain or iske saath sahan shilta bhi
3. Dhairya – dhiraj bhi honi chahiye
4. Buddhi – parmatama ke naam se baar baar buddhi ko pavitra rakhana, yagna daan aur tap bhi buddhi ko pavitra karta hain
5. Shakti
6. Paraakram.

Kaliyug ka sab se bada aushadh hain harinaam, harinaam, harinaam. Iti trisatya.

Nirogi ho gaye uska pramaan: jab bhukh lagne lage sadbudhi ki, vishay ki asha rupi durbalta gai aur nirmal vivek jal se snaan karega.

Hamare sadguru vaid hain aur voh koi baat kahe unke vachan par vishwas rakhna chahiye nirogi hone ke liye.

Bhagvad me kaha char sutra ke sath char sutra lagao:
1. Ishwar se prem karo
2. Vaishnav jan, satvik jan se maitri karo
3. Balish ho un par karuna karo
4. Dweshi, pap grast unki upeksha karo.

Aushadh dohavali anusaar:
1. Saiyyam
2. Jap: mala par jap karna, apne apko shaant rakhna
3. Tap: muskurahat ke saath sahan kar lena aap pramanik aur nirdosh ho toh bhi
4. Nem
5. Dharma
6. Vrat.

Hamesha prasannata banaye rakhne ke liye patanjali ka char sutra ko bhavna ke rup me en char ke saath jodo:
1. Kisi ka sukh dikhai de uske saath maitri karo dil se khush hona uske liye
2. Jahaa dukh dekho vahaa karuna karo
3. Jahaa punya dekho vahaa mudit hona

4. Jahaa paap dekho to paap ki upeksha karo paapi ni nahi.

Shrimad Bhagvad me batai gaye formula, jise hamare mansik rog hi na ho:
1. Sauch – hum apne aap ko pavitra kare, jitne hum samarth ho, rogi na hona ho to gandgi hi na karo
2. Tapas – jo aadmi thoda tapega, tapne se aadmi nirogi banega
3. Titiksa – kisine gaali di to di; hum kyu us par tark vitark kare
4. Maun – jitna chit ko prasanna rakhana hain to thoda maun rakho, thoda kum bolo
5. Swadhay – nirantar paatth karo, jo sunna hain usko guno, chintan karo, manan karo
6. Aarjavam – saralta rog nahi hone degi; swabhav saral hona chahiye, isse mann ki kutilta ka rog nahi aayega
7. Bramacharya – brahma ka smaran, chintan aur manann
8. Ahimsa – aadmi ka mann bhitar se ahinsak hoga; bhitarta se sankalp karo me kisiko na chalu. kisiki pidaa haru, kisi ka bhi dil na dubhavu
9. Saamatva – jivan me jitne jitne dvandva aaye usme samyak rahena.

Guru krupa se yado hum ek formula ko svikare to maansik rogo ko aane ka dvaar hi nahi milega.

Gyaan jab aasu me parivartit ho jaye, jivan ka sarvang gyan me ho, gyan rupi ganga me nakh sikh nahana; isi taraah aadmi ka gyaan pighle tabhi samajna bhakti uur me chha gayi. Ye sab nirogita ka pratik hain.

Jin jin logo ko bhakti maarg ko pakad liya uski pratishtha ko todna samaj bahut prayatna karta hain lekin bhakt ki pratishtha nahi jalti, jagat ki ye lanka jal jaati hain.

Bhakti kabhi bhi pralobhan se nahi milti.

Jahaa prem hota hain vahaa tyaag hota hain aur jahaa tyaag hota hain vahaa bhitri vairagya bal badhata hi badhata hain.

Chitrakut swayam ek aushadhi hain; yahaan chit ko hi chitrakut kaha hain, chit vrutti ka nirodh, chaitsik sayyam ek aushadhi hi to hain.

Bapu quoted Yagnavalkya on the timely birth of Ravana and others, commenting that every event and incident involves four factors, what philosophers call causation. The first is time; nothing happens before the proper time, nothing is delayed. We cannot hurry the process. Even instant happenings, kshirop bhavati, require long time processing. The second factor is karma both in the sense of action and in the sense of destiny. Our actions lead to good and bad results. Third is our svabhav, our own nature and habits, our approach to life that makes or mars the existing situation. Lastly events are shaped by what sankhya calls guana of prakrati, satva, rajas, and tamas.

Bapu chose six names from Ramcharit Manas: Ravana, Kumbhkarana, Vibhishana, Lakshmana, Shatrugana and Hanumana, all ending in ‘ana’ or ‘na’. Three are from Lanka, and three are from the side of Rama. All of them play important roles in the unfolding story of Ramayana. The Western culture does not attach any importance to names and Shakespeare even ridiculed name – “What is in a name?” But we from the Eastern Culture, attach great importance to names and would say that naam is all and everything. Changing divine name, naam jap, is of great importance in purifying our mind and our intellect. This does not happen every time but may happen anytime. Bapu keep on telling his beads and very often participates in launching books in the hope that some beads and some books may purify his mind and his hands. But he advised that naam jap is effective only if you have a liking for it. Otherwise it may become just show.

Tulsidas has extolled the importance of naam jap. Even a great and reputed scholar like Chaitanya threw away all his books and resorted to naam jap. One who is devoted to naam jap can overcome all difficulties.

Yagnavalkya calls Ravana very powerful and brave but Angad knows better. He is a prince and grew up in a royal family. He was chosen and sent to Ravana for negotiating peace. When Ravana tried to impress him with all the pomp and show of his strength, Angad reminded him of his three earlier humiliating experiences. Children at the court of Baliraja caught him as a prisoner and tied him down in a stable of horses. Sahastrarjun treated him as a mere insect and shrugged him off. Vali caught him and kept him in his armpit for six months.

Bapu then explained in great detail the allegorical interpretation of these three events. Vishnu had overcome Vali, and when Ravana tried to compete with Vali (which also means “mighty”) Ravana suffered humiliation. Ravana is our infatuation, our moh, but the doors of Vali were guarded by Hari himself. Moh cannot enter our mind if every entrance of our body is guarded by god or by guru. Ravana had twenty hands, but Sahastrarjun had a thousand. Ravana approached out of jealousy and was therefore worsted; jealousy is the product of our ego, ahankaar, and to humiliate persons who are better than us, more powerful than us, richer than us, would result in our own disgrace.

Bapu explained that real Ravana is our moh, our arrogance and both can be controlled by recitation of Rama naam. If Ravana was arrogant so was Vali, but there is a difference. Vali confessed to Rama that he was arrogant, while Ravana never confessed his defect. Confession or awareness of our limitation is the beginning of purification. Vali had that purity and therefore he could conquer Ravana. Angad reminded Ravana of such experiences and advised Ravana to give up his arrogance, ahankaar, but Ranava rejected his advice. He boasted of his strength and told Angad about his victories at Kailash and over all the gods and digpals.

Bapu also explained that the twenty hands of Ravana, the thousand hands of Sahatrarjun and the six hands of Kartikeiya worshipped as murgan in South India. This implies so many weapons and so many strategies. But moh and ahankar destroys even the bravest and the strongest. If we get enlightenment from a proper guru, if we give up our infatuation, our arrogance and our jealousy, we can be a better person. Anything that takes us nearer to our goal is our nayan, our eyes.

Bapu said that every limb in our body: our hands, our feet, our stomach, our tongue, our nose have their own individual function and each one of these is important. But if Bapu was given a choice, he would prefer the eyes. Bapu talked at length because eyes are not to be taken only in the physical sense. Eyes imply sight, a proper darshan, a proper understanding, a proper approach to life. The Gita has mentioned millions of eyes of God. One can see God himself in the eyes of a child resting on the lap of its mother. Bapu’s Catholicity was revealed when he mentioned the eyes of Jesus on the cross when he forgave his tormentors, the eyes of Hussein at Karbala when he saw children all around him dying of thirst, the eyes of Mohammad when he released his mortal enemies, the eyes of gopis when looking at Krishna, the eyes of saints like Ramkrishna Paramhansa or Raman Maharishi, eyes of Surdaas, the eyes that help us visualise the beauty of the rising sun, the eyes of Jesus freeing the erring girl from those who wanted to stone her. Eyes, eyes, eyes everywhere.

Fresh eyes and free vision would take us to divinity but our vision is blocked by hypocrites who call themselves religious leaders and preachers and teachers. But Bapu warned that eyes can hunt, shikari, can be greedy and vicious, vikaari. Bapu advised us to admire better persons who are more powerful and richer than us, because the modern world suffers from arrogant and infatuated competitiveness.

Bapu then clarified his vision of Ravana which is different from that of Angad. Angad sees only the uglier side of Ravana, but he did not see Ravana as a great saadhak; his great victories and achievements. But Ravana could not give up his moh and therefore developed ahankar and passions, kaamna. Tulsidas considers moh to be the root cause of all evils, and such moh can be overcome by guru krupa and by naam jap. We do not have to destroy the evil, we have to control evil and regulate evil. We should follow the middle path of Buddha with his eightfold path of propriety, samyak.

Bapu said knowledge, gyana, can be of great help and we can get such gyana from studying and reading, adhyayan swadhaya, from personal expereinces, anubhav, from satsang, from purification of our internal senses, aatma vishuddhi, from guru seva, from pure and pious, saatvik shraddha. Bapu defined satsang in very broad terms; any contact with anything good, anything noble, anything beautiful is satsang.

What counts in the spiritual path is not what you do, but why you do it; not your actions but mentality and motives of action. He gave an example of donations and charity; now charities can be for social service, samajik daan, for nation building, rashtriya daan, for sectoral benefit, sampradaik daan, for dharma daan, spreading satya, prem and karuna. But charity can also be of lower categories when donations are given for personal glory or for securing power and prestige.

Bapu emphasised the best gyana is only by grace of our lord, Isvar anugraha, and frees us from moh and from ahankar. Let us understand the real Ravana, sahi Ravana in this sense.

Bupu then picked up the narration of katha and mentioned nine stages in which Tulsidas has extolled the benefits of naam jap. Rama naam gives us light like sun, coolness like moon and burns the evils within us like fire. Rama naam creates like Brahma, sustains us like Vishnu, and destroys evil like Shiva. Rama naam is the essence of Vedas, the soul of Vedas and like the soul, the essence is invisible. Rama naam is the basic foundation of all religions because it gives us vishraam. A religion that does not give us vishraam is no religion at all. It is only as sham religion. Rama naam is beyond all gunas; it is gunaatit, and Shiva himself chants Rama naam as a maha mantra.

Bapu advised his listeners to develop a positive attitude; never be negative, never denounce others, never interfere in what others are doing. Why waste our energy in criticising others? Religion is not for money, not for power and not for prestige. The one and the only purpose of religion is the realisation of Divinity, ishvar prapti. Rama naam is even more potent than Rama himself. Ram naam purifies, it destroys ego, it sustains and builds bridges across enmities. Bapu made a startling statement that Ravana was the greatest one doing Rama naam jap because at the moment of death he uttered name of Rama. This is possible only for a person if he has done naam jap all his life. Bapu gave the example of Gandhi. He emphasized that criticizing others only leads us to our own decline and downfall, adhamta. Naam alone leads us to identify with god. By naam, we can reach roop, or form, the visualisation of god-hood.

On the third day of katha, Bapu began by referring to the law of causation – that everything in this Universe, every event and every effect, must have a cause. The only exception is God. God exists and acts on his own free will and there is no reason and no cause for his krupa, his grace.

Bapu asked the audience about the cause or reason for the emergence of Ravana and got a variety of answers from his shrotas. He answered his own question by pointing out that the origin of Ravana was in Vaikuntha, which is not a geographical region, bhumi, but a stage, bhumika, which is the highest stage and because it is highest, there is a possibility, a danger, of falling down. Ravana is both an individual, a vyakti, and also a vrutti. Ravana is far away from us as an individual, but as a vrutti he is quite near us, he is within us, in fact, he is we ourselves. Vaikuntha is far above Time and is beyond all the four yugas. But every day in the katha, we can experience all the four yugas. The prayers and the chanting at the beginning of katha creates sātvik mood, an experience of peace and quietness that is satya yuga . Then follows a longer period of discussion and discourses, a sort of prem yagna or gyana yagna, which is treta yuga. The pāth of Bhushundi Ramayana, and ārti etc. is similar to puja and archana of dwaper yuga and finally, we go back to age of action and everyday struggles which is kal yuga. The bliss we experience by sankirtan is also a symptom of kal yuga because nām jap is the only effective sādhna in kal yuga.

Bapu went one step further and said that in our everyday life also, we experience the cycle of four yugas; the peace and joy in the morning, the activities and routine of life, the evening core and finally the sleep that symbolizes kal yuga . Our body has been described as a kshetra and an enlightened soul is kshetragna but Vaikuntha is beyond such rotating cycle of Time. It is kālatit. The story of Ravana, who fell down from devatwa and became a rakshasa and once again attained his status by merging in to Rama, is a story of decline and development.

Jay and Vijaya became Hiranyāksha and Hiranyākashyap in sat yuga and counted gold, hiranya. Ravana and Kumbhakarana reached nirvana after being killed by Rama in treta yuga. Shishupal and Dantvkra fought with Krishna in dwapar yuga. But in kal yuga Ravana exists not as a person, not as a vyakti, but only as a vruti, as moh with ahankar and passions, kamana. Ravana as moh is ever comatose, unaware of reality, Kumbhakarana as ahankar, slept for six months but in one moment when Kumbhakarana was awake, he created chaos and havoc all around. Ego, ahankar, is very destructive and is never satiated. He demands more and more; his ears are big as kumbha on which wants to be continuously praised and extolled. Bapu said that kāma and krodha are limited by time. They are temporary, they come and go but lobh is eternal and ever expanding. Kumbhakarana eats a lot but he can never digest. He puts the monkeys in his huge mouth but they exit from his ears. Our hunger for prestige is so great that we never can digest it, and such a person always indulges in self praise.

Such a Ravana, very brave, a great achiever but suffers from feeling of void within. He has so much but never feels enough. Compare him with Kevat who had nothing and yet felt happy and fulfilled in the presence of Rama and proclaimed that all his blemishes, dosha, all his sufferings, dukha, all his yearnings, dava, have vanished by mere darshan of Rama. In midst of luxury and power Ravana is a great sufferer, he is an unhappy man. Bapu gave two reasons; one Ravana could never open his heart and confess the miseries he was feeling. He was a lonely person, a prisoner of his own power, his own wealth, and his own pomp. The second reason is that Ravana and entire Lanka suffers from lack of fluidity. Lanka has so many wells, so many step wells and so many ponds but it has no river, no flow of life. Life in Lanka and the life of Ravana is narrow, sankuchit and stalled, bound in limits. Ayodhya has a river, a flowing bubbling, ever fresh flow of life. So, even the poorest in Ayodhya were happier than the richest in Lanka. Before, life was ever fresh, ever changing and ever new.

Bapu advised us to enjoy every moment and every experience of life. Do not waste your joy in merely acquiring and hoarding. A person who enjoys a painting, enjoys a piece of music, a line of poetry is the real owner of it all. A thing of beauty is a joy forever and the joy, ānand, makes him the master, the possessor, of everything around. Enjoyment of life does not need a lot of money or power or prestige. The smile of a child is enough. We should not merely collect things, but use them, bhog. In trying to possess so many things, we lose the joy of life. A man with nothing of his own can be happy and contented.

Bapu exalted those who are staying far away from homeland to preserve the best traditions of India, preserve the unity of family life, preserve our culture, and preserve our own mother tongue.

Bapu reverted to the meeting of Kevat and Rama. Kevat took nothing from Rama and yet felt that he has got everything. Rama gave him supreme joy but felt that he has given him nothing. In Indian tradition, the donor feels uneasy for not giving enough and the receiver is happy by whatever he gets.

Bapu is strictly against begging or taking anything from anybody. He considers that taking or receiving from others is dosh forever and ever. But there are a few exceptions. Donations for social service, gifts, dakshina, prasād and honorarium are such occasions where accepting from others is not a dosh. Let us remember that the world is a mixed fare of good and evil and therefore we should always be alert, saudhan, cultivated non-attachment, sakshi-bhav. World and society always try to degenerate the prophets; the entire society disowned Jesus, Socrates was condemned by entire city, Mohammed suffered banishment from his own people.

The leaders of Lanka were Ravana (moh), Kumbhkarana (ahankar), and indrajit (passions). Ravana and Kumbhkarana were asleep, unaware of the situation, not able to see or understand Rama, but Indrajit could never sleep. Our passions never allow us to relax, never allows us any peace.

Bapu clarified that he is not trying to idolize Ravana, but what is good in Ravana deserves to be praised, what is bad in Ravana should be condemned. Ravana is to be pitied because moh always makes us blind to the needs of time, requirements of our country and makes us forget the worth, patrata, of our fellow beings.

Bapu then reverted to Katha and traced its evolution. Ram katha was composed by Shiva. After a long time, he narrated it to Parvati and then to Kag Bhushundi. Bhushundi told the katha to Garud. Ram katha, in this way travelled from Kailash to Nilgiri. This katha was explained by Yagnavalkya to Bharadvāj and was taught again and again to Tulsidas by his guru in Varahghat. At the mature age of seventy seven, Tulsidas composed Ram Charit Manas for self awakening, prabodh, not for suppression, nirodh, of self. This Katha has four aspects: gyanghat of Shiva-Parvati, upāsna of Bhushundi Garud, karmaghat of Yagnavalkya-Bharadavāj and sharnagatighat-prapatighat of Tulsidas reciting it to his own self for swantaha sukhaya.

Tulsi Raghunāth gatha bhasha prabandha ati manjula aatnoti.

Tulsidas writes the story of Raghunath in soft style for his own internal bliss.

Yesterday, most of the time was taken up by questions that were picked up by Bapu. The first question was about the distinctive features and differences, if any, between the four versions of ghats and their teachers. Bapu said that the first ghat is gyan ghat where Shiva himself is a teacher. Shiva has 3 eyes that are wide, vishal, and are respectively gyan-bhakti and yoga drushti. The eyes, drushti, mean the vision. Shiva is a speaker with a broad vision and he is equally the master of gyan-bhakti and yoga which are different aspects of spiritual growth. Such a broad vision can be cultivated by studies, swadhya, adhyayan. But mere studies are not enough; studies must be supplemented by listening, shravana, to those who have experiential knowledge. A good orator needs to be a good listener and must listen to as many teachers as possible. The orator must be an expert in his field, yogyata, and he must have the technique, kaushalya, of conveying his views.

Listening to teachers like Shiva helps us in 3 different ways. One, all our illusions, bramah, are removed. Bapu said that there are many other remedies for removing misery, dukh, or deprivation, abhavagrastata, etc. but illusions, branti, can be removed only by awakening in the spiritual sense. Such awakening takes time and one must be focused, nisthavant, on to guru or subject. Such focused avyabhichari, faith can produce wonderful results. Two, by teachings of Shiva, all perverted logic sophistry, dushta tarka, are destroyed immediately and completely. We need logic but we do not need perverted and misused logic. Three, a teacher like Shiva, confirms our adoration, preeti, at the feet of Rama. Such adoration ought to be firm and unwavering. It should be based upon deep conviction, pratiti.

The second version, ghat, is when Bhushandi teaches Garuda. Bhushandi, said Bapu, has not only a vision, ankh, but he also has wings, pankh, and symbolizes upasana. Bapu warned against misinterpretation of his words what he said does not mean that Shiva is incapable of flight or has no pankh. All spiritually advanced teachers have all the capacities which all others equally share. But each teacher has his own specialty. Bapu strongly insisted that we must try to take a wholistic view. Teachers and principals ought not to be broken up and split in parts. Partial vision might lead to false vision and dissensions and even hatred. Bapu gave examples of how false faith of various sides divides people into hostile groups. Every path to spirituality is whole, purna, and each path has all the ingredients, factors found elsewhere. Bhushandi is a crow and traditional belief is that crows only have one eye, meaning that Bhushandi has concentrated, ekagra, vision of reality. Second, a crow is never tamed or put into a cage like other birds. A teacher with wings will be in midst of the crowd but he will never come within the cage of money or prestige or power. A crow is a free bird and Rama bhakts are always free. A true Rama bhakt is not confined to any one sect or one path. He flies all over and where ever he wants. Three, Yagnavalkya is the most outstanding teacher of bhrama vidya in Upnishads and Janak gave him a hundred thousand, one lakh, cows when he proved himself to be the most learned and superior to all the scholars at the court of Janak. His great discernment, param vivek, is very well known. He insisted on driving straight to the goal, lakshya.

But Tulsidas has nothing. He calls himself dumb-witted, mati mand, and does not claim to have either a vision, or a flight. But, Tulsidas is an embodiment of total surrender, sharnagati-prapati, total dependence on the grace, krupa, of Rama.

The second question raised the issue of the difference between Rama and Ravana. Bapu answered that Ram and Ravana share many similarities but there are also very important and vital differences between them. Both Rama and Ravana are great devotees of Shankar, both worship with lotus, kamal puja, but Rama was both in Suryavaunshi and stands for light and brightness. Ravana was born in the nocturnal family and stands for the darker, uglier side of life. Rama builds bridges, Ravana breaks them, Rama accepts everybody, Ravana discards his own brother, Rama is a giver, Ravana is a taker.

The third question was whether there was any Ravana in Ayodhya or any Rama in Lanka. Bapu replied in the affirmative. Manthra embodies, Ravana-ness, Ravanatva in Ayodhya using the policy of divisiveness, bhed niti. Bapu agreed that divisive policy, bhed niti, is needed in politics and is widely used by all politicians everywhere. The names of Rama and Manthra contained the same syllables ‘ra’ and ‘m’ but for Rama, spiritual values are more important than mundane benefits. For Manthra, it is the other way around. But Manthra, the embodiment of divisiveness, would not dare to go to Kaushalya who represents enlightenment. An enlightened person is never divisive, because his approach is wholistic. Manthra could influence Kaikeyi because Kaikeyi herself was ambitious, rajaIsi, to get and grab whatever was available. Bapu added a very interesting episode; mother Kaushalya was asked about her age. She said she is of the same age as Rama or a few moments younger than Rama. This was so because her real life began when Rama was born and she attained motherhood a few moments after the child Rama was born.

There was a Rama in Lanka and she was Trijata, who at great risk to her life and her job as a servant protected and solaced Sita out of sheer compassion, karuna, and Rama is karunya murti.

After answering the three questions Bapu resumed his analysis of Ravanatva. We speak of Jaya and Vijaya of Vaikuntha but Tulsidas in a series of rhetorical questions of Angad in the court of Ravana has denied the very existence of Vaikuntha. Tulsidas is often being criticized without a proper study of his books and his views. There are some who out of malice for Bapu criticize Tulsi. But Tulsidas as a thinker is far more radical in his opinions.

Angad raises a series of rhetorical questions; is Rama a mere person or a mere warrior? Is Vaikuntha a mere lok or a space for residence? Is Ganga a mere river? Is kalpavruksh a mere tree? Is Shesh Naag a mere serpent? Is Garuda a mere bird? Is chinta mani a mere pebble? The answers to all these questions are No. Rama is much more than a mere man or a mere warrior.

Bapu led sankirtan and then picked up the katha. The story of Rama begins with Shiva, and Tulsidas tried to bridge the gulf between shaiva and vaishanavas of his days.

Shiva went to Kumbhaj and very attentively listened to Rama katha. While returning home, Sati saw Rama weeping and searching for Sita. She failed in her testing Rama, told a lie to her husband, Shiva, and was discarded in separation. She went uninvited to Daksha Yagna and burnt herself to death. She was reborn as Parvati. She did her penance to regain Shiva as her husband and Shiva was persuaded by gods to get married as his son, Kartikei, alone was capable of killing Tarkasura.

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

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

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

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

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

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

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

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

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

The dialogue between Yagnavalka and Bharadvāj is a discussion at the highest level of understanding and knowledge. It is not a casual conversation nor is it semantics where each party tries to prove itself superior to the other. The discussion aiming at proving one’s superiority or aiming at denigrating the other one is vitanda vād which is the outcome of arrogance. But jalpan is a form of discussion where one tries to show off his cleverness and thereby destroys one’s own credibility. Vād aims at discovery of reality and both parties try to understand each other and cooperate for higher understanding. There is no victory or defeat in vād. When a knowledgeable person, gyani, speaks about an incident of a person it is called katha.

A discerning orator, viveki, speaks according to the level of his audience and should try to bring out and upgrade the potential of his listeners. It is true that truth can never be fully and totally expressed in words. It is also true that when you express truth in words, you always damage its totality and truth suffers in transitions and transfers but gyanis cannot avoid speaking about truth.

Here Yagnavalka and Bharadvāj, the speaker and the listener, are at the highest level of excellence. Bharadvāj is a self controlled ascetic, tapasvi, and is peaceful in habits. He is a seeker after knowledge jignyāsi. Bapu said in discussions and even in our everyday life, the orator and the listener must have five qualities, pancha sheel. Pancha sheel of Buddha which is quite similar to Yama and Niyama of Patanjali are different from what we are discussing. Both orator and his audience ought to be patient (sahana sheel), sensitive (samvedan sheel), truthful (satya sheel), discriminating (samaj sheel) and idealistic (swapna sheel). Most of our orators are fond of their own voice. All of them should be confined and locked in a room and made to listen to one another in order to make them aware of what the audience suffers from them. Each orator and each teacher has a style of his own and he should never imitate others. Bapu had great respect for Dongre Maharaj but he firmly refused to adopt his style. Bapu, for example, is very fond of swings and philosophized on the swing which goes back and forth as life swings between happiness and difficulties.

Bapu then discussed the nature and utility of sadhana. Much of sadhana is undertaken to impress people to put ourselves one notch up from others. Why should spiritual life be different from our daily mundane life? Bapu exhorted that our routine life and our daily activities should be converted into sadhana. He asked several rhetorical questions about Hanuman telling beads or performing puja or waving ārti or reciting path. Hanuman did nothing of the sort. He devoted himself to the service of the divinity, actively did all the duties needed on the occasion, kept the divine light bright in his heart and made himself into a humble servant of God and society. He worked for Ram and chanted his name. Bapu quoted at length from Shankaracharya who insisted that routine work done with a sense of duty, with honesty and with energy is as good as worship of God. For such a person, sleep is samādhi, atmā is brahma, our body is a temple and whatever we speak is as good as stotra. There is absolutely no need to do unnatural and weird acts or impose strange rules of behavior. Bapu is a strong believer that sadhana that is separate from normal life is an abnormality. Hair and nails, separated from the body, become waste, so also sadhana that does not conform to ordinary life is a waste. He quoted Kabir who ridiculed the showy performance of pranayama, etc. Kabir rejected all special abnormal sadhana. What is natural, sahaj is best. Sahaj samadhi is much better than the induced one.

Bapu then explained the allegory of Ravana having ten heads with their twenty eyes and twenty ears. He pointed out that in ancient India ideas and principles were not presented directly, but in an indirect symbolic way. Ravana having ten heads implies that he could function as much as ten persons. Bapu said we have two eyes but only one sight, two ears but one hearing, two feet but one locomotion. Ravana had ten heads and twenty eyes; i.e. he has ten distinct visions or approaches to life. Let us keep in mind that even though we have only two eyes, we have numerous approaches and attitudes to life. Ten heads and twenty eyes imply many more variety of approaches. Symbolism is a richness of language. When Armstrong landed on the moon, newspaper headlines proclaimed that human beings now hold the moon in their hands. So also, Ravana is a symbol and his twenty eyes stand for the ten attitudes that he had.

First of all, Ravana was a very knowledgeable person, a gyani, but the trouble was that his gyan drashti was often interrupted by temptations. Even though he could understand the reality, he could not resist the temptations. When he got the news that his commanders, Khar and Dhushana, were killed by Rama, he did realize that Rama is no ordinary mortal human being. Only God, only Brahman, could have killed such brave, strong and experienced warriors. But, he forgot this realization when he saw Sita and abducted her. Abduction, apaharana, is never a way to bliss, kalyāna. Bliss can be attained only by samarpana by surrendering to the divine. Ravana got total and uninterrupted gyana only on the point of death. But then it was too late to be of any use.

Bapu took a very interesting digression to compare the war in Ramayana with the war in Mahabharata. In Ramayana, the war ended in the victory of both sides. Ram won the war but the kingdom of Lanka was retained in the family of Ravana; no Raghuvansi ever sat on the throne of Lanka. All the warriors, rakshas’ and vānars were revived and there was no loss of life on either side. Rama returned to his own abode, nijadhām and Ravana also returned to his dhām and secured nirvana. War in Ramayana left no destruction in its trail.

Look at Mahabharata’s war in which both parties were defeated. Duryodhana lost his army, lost his kingdom. Shortly thereafter, the Pandavas also left Hastinapur and their kingdom and went to Himalayas where they died one by one. Dhrithrastha died forelorn, Vidhur became insane, Kunti and Gāndhari got burnt in a forest fire. The entire Yādava clan of Krishna got drunk and perished in a civil war.

Bapu reverted to analytical presentation of Ravana. Kumbhakarana was awakened to fight with the army of Rama and was fed a huge quantity of meat and wine. In a moment of lucidity between grogginess induced by meat and wine, he was visited by Vibhishan. Kumbhakarana was surprised that Vibhishana was still alive. On coming to know that Vibhishan is now on the winning side of Rama. Kumbhakarana congratulated Vibhishana on the right choice made by him. Kumbhakarana was depressed and welcomed the eternal sleep of death.

The second drashti of Ravana is dosha drashti and Bapu said that if we have the habit of finding faults in others and if we cannot see any good points in other persons then we too suffer from Ravanatva because we have a dosha drashti. We may find faults with the guilty, doshi, but if we start looking for faults in even the innocent persons then we are like Ravana because Ravana could not find a single merit in Rama and taunted Angada about Rama being discarded by his own father and Rama’s failure to protect his wife.

Ravana also had a third drashti called bhav drashti and also a bedh drashti that Bapu had discussed at length about Manthara. In bhakti there is a separation, dvaita and advaita is possible only in gyana but there is a difference between dvaita and bheda. Rakshas’ being the children of diti have bheda drashti. Dvaita is a distinction while bheda is divisiveness. Ravana also has apara drashti or a capacity to look far ahead, dur drashti. It was because of this dur drashti that Rama sent Lakshmana to learn from Ravana. Ravana insisted on proper behavior from Lakshmana, i.e. to stand at the feet of a teacher, even if he is a dying enemy. Lakshmana wanted to know why Ravana kicked out a wise advisor like Vibhishana. Ravana’s answer was that he did it for three deliberate reasons. One reason was to save Vibhishana from death. If he were on our side, he too would have died. Secondly, he was a devotee of Rama and if a bhakta suffers death and destruction, it would be a blemish for Bhagvan himself. The third reason was that Lanka would continue to be ruled by a member of my family, not by someone who was a Raghuvansi. My kingdom will be safe even after my death.

On the seventh day of katha, Bapu revealed the purpose of lengthy discussion of various drushtis of Ravana. We are using Ravana as a mirror to understand ourselves and some of the drushtis of Ravana we will find in ourselves. Ravana had gyan drushti and for a gyani, there are no bhed. All our scriptures declare that we all have divine presence within us and all have it to equal extent. And god is light, but this light, the sun of knowledge, is obstructed by maya. So our gyan dhrusti is not permanent. When gyan dhrusti is covered up by maya, we have bhed buddhi.

In Thailand, Bapu had discussed at length about Ravana as a tree of moh and he had discussed its roots, its branches, its leaves; the shade of the moh tree is maya. This subject is a difficult one but Bapu was going to simplify it. He referred to several saints and scholars who, from Shankacharya to Vinobaji, have made great efforts to discuss such problems and explain how maya creates bhed buddhi.

Bapu reverted to his approach that our life itself should be our sādhana and Hanuman has shown the way. We should work only for Rama and we should consider every work, every activity, everything we do as the work of Rama because the entire Universe is Ramamay. We take the credit of every achievement and every success. Whatever is good, was done by us and when things go wrong we blame god or fate. If we cultivate the habit of feeling Rama everywhere and every time, our life becomes a sādhana and our work will have the impact, prabhav, of divine energy.

Bapu gave the example of Sugriv and Rama. Rama was to put Sugriv on the throne and Sugriv was to search for Sita. But Sugriv passed this work on to others. For Hanuman searching for Sita was not an official duty as a servant of Sugriv, but a work for Rama and of Rama and he came forward with enthusiasm. Hanuman has always done it, be it the search for Sita, the construction of the Bridge, bringing Vibhishana over, or to bring medicine for Lakshmana, works that others should have done. If we treat our life as sādhana then as Yashodhara told Buddha, we will find all spiritual quests, all tatva, in our domestic life. We have to change our mental approach, mansikta, we need not change our work.

Much of our philosophy, tatva charcha, and most people take great interest in questions about death and what happens after death. Bapu would prefer to begin with life and problems of life. We should understand life and should enjoy life. Most religions talk about life being a misery, dukhmay. There are of course many dukhs in life, but then there are many sukhs also. Listening to katha is sukh, to chant Hari nām, gives us great happiness. We should seek Rama, who is life, rather than Ravana, who represents death. Life is a great joy, if we concentrate on this moment without worrying about the past and the future. We should seek joy in the present, in this very moment. But very often we seek misery, dukh, in midst of happiness. We concentrate more on dukh rather than on happiness. We have a right to happiness because we are the creations of amrut (amrutasyaputra). Rama is an abode of happiness, Rama is an embodiment of happiness, and we describe divine existence as ānand, as bliss. We make ourselves miserable by comparing ourselves with exceptionally gifted people and we should not underrate, ātma ninda, ourselves. The very fact that we are humans instead of a mouse or a pig is in itself a source of great joy. So let us enjoy our life and our work by making both connected with Rama, Ramamay.

Bapu took up the further discussion of maya. Both Rama and Ravana had their own maya. Maya of Rama is Sita which is vidya while maya of Ravana is Mareecha who represents avidya. Maya of Ravana feels temporarily pleasant, but it vanishes very soon. We all have Rama within us but we fail to benefit by his presence because of obstruction of maya. Our scriptures have noted obstructions of maya in our mind vikshep. We cannot see the bottom of a lake if it’s covered by algae, sevar, or if the mud below is disturbed, or by waves and ripples on its surface. We require a steady and peaceful mind.

Bapu then picked up the discussion about the ten drushtis of Ravana. He had discussed five of them before – gyan drushti, dosh drushti, bhav drushti, bhed drushti and apaar or dur drushti. The sixth drushti would be lobh drushti or covetousness. It might be inherited by Ravana from his earlier birth as Pratapbhanu because Pratapbhanu was ambitious to get more and more and was cheated by Kapatmuni. Ambition isolates a person from his companions and even from God and he suffers from yearning trushna. Bapu said that lobhvrutti is far more overwhelming than either kama or krodh because covetousness is never satisfied or satiated. Such a miserly person fails to even use his own possessions and lead a miserable, uncomfortable life.

But then Ravana also had a seventh drushti, krupa drushti, and he showed mercy sometimes for some people. Ravana allowed Vibhishan to lead a life of devotion for Rama with its external symbols of tulsi or Ramajap in his house. When Lakshmana was mortally wounded, he permitted his own doctor, Shushen, to go and treat Lakshmana by rare medicines. He often threatened to kill Sita but he never did it.

Eight, Ravana also had labh drushti and sought several benefits from several people. He took advantage, labh, whenever he could get it.

Nine, Ravana was often generous and had udār dhrusti. He spent all that he had in a generous ways so as to benefit the people of Lanka.

Ten, finally Ravana had hit drushti. He wanted his entire family and the people of Lanka to get the benefit out of the presence of Rama.

Some of these vruttis are mutually exclusive. Krupan drushti and udār drushti are contradictory to each other. Ravana is a complex personality and a bundle of contradictions. But his drushtis can be used for correcting our defects and limitations.

Bapu then quickly summarized the katha and started by narrating how Shiva started speaking of Ramayana to Parvati. He explained the names of Rama as an abode o f happiness , sukh dham, and solace, vishrama. Bharat means one who fills up and nourishes the universe. Shatrugna is one by remembering whom we learn to be free from feeling of enmity and Lakshmana is a supporting pillar, ādhar for the Universe.

But Bapu also gave a novel and original interpretation by saying that these names of three brothers can also be explained as qualities or attributes of Rama. Names of the brothers are guna of Rama. Besides his own quality of quietude, vishrama, Rama also nourishes and satisfies his bhaktas and therefore Rama is Bharat. Rama bhaktas are free from enmity and so Rama is Shatrugna and Rama is the support structure for the entire Universe and so Rama is also Lakshman. To a question as to how to get near Divine, Bapu’s answer was a simple threefold formula – search within yourself, serve all others and love god.

Bapu then took a bird’s eye view of katha about Rama and three brothers getting educated, the arrival of Vishwamitra, Rama and Lakshmana protecting the yagna and the journey to Janakpur. Ahalya was revitalized and Rama became patitpavan. They crossed Ganga and were told about the descent of Ganga. Vishwamitra, Rama and Lakshmana arrived at Janakpura.

Bapu ended the analysis of the ten visions or drushtis of Ravana and mentioned in passing that Ravana had twenty feet and thus ten locomotions. He had twenty ears which are displayed as ten directions of virāt by Tulsidas. The modern compass shows only eight coordinal directions but Indians also include up and down as directions. The der virāt refers to what is universal, best and highest, including the supreme divinity.

Bapu said that a wise man listens to all and everything from every culture and every civilization. The greatness is achieved by listening to all and everything which may include praise and criticism and he quoted Kabir as saying that he listens to whatever people say about him as he is devoted to asceticism, fakiri. Bapu mentioned that nowadays several people claim to be a sant but they hardly have any qualities of a sant. Bapu mentioned a sanskrit subhashit which says that good things are rare. Every forest does not have sandalwood trees, diamonds are not found in every mountain and sādhus are not to be seen in every crowd. A saint listens to all and to all types and classes of people and often he listens to the unspoken word. He listens to everything but retains only what is beneficial and good. But the head of a family, a friend, a guru and a king must listen to all and sundry. Bapu advised the younger generation to read ancient texts on social and general ethics, nitishastra. Kabir has said that god can and does listen to even the minutest sound even the sound made by the anklet on the feet of an ant. Bapu said that ordinary persons listen only to what feels good and favorable. A sādhak listens only to critical comments so that he can correct his short comings if any and neglects what is not true. But a siddha listens to all because divinity is continuously communicating if only we have the ears to hear it. Nothing that we do is ever a secret and Bhagwat has listed the sun, moon and winds that bear witness to all our activities.

Ravana looked upon himself as virāt and he had many achievements to be proud of but we, who have nothing, are arrogant enough to claim greatness. Ravana had vibhutis but he was not a vibhu. Ravana has ten types of hearings and hearing is often involuntary because we can close our eyes and mouth but not our ears. Bapu quoted Punit Maharaj as saying that a sādhak should control his eyes, his ears and his mouth. Bapu advised the audience to listen katha and also listen to the difficulties and sufferings of others. He insisted that we should know the customs and habits, pratha, of all other societies and cultures and we should always try to listen to what is proper and good, yathartha.

Bapu mentioned that Ravana and his brothers must have listened to lullabies in their childhoods. When they grew up, all three brothers under took the same type of tapasya at the same place and at the same time. Ravan’s tapasya was devoted to Shiva but the boons were given by Bhrama. His first listening was the voice of the divine but he did not listen properly or correctly. Ravana demanded to be immortal, as one who cannot be killed by anybody, but said, “I don’t care for human beings and monkeys because we eat them.” Bapu pointed out that it is very often food, improper food, that kills us. He referred to the last meal of Buddha. It was an irony of fate that Ravana while demanding eternal life demanded and decided upon the mode of his death. However clever or wise we may be, we cannot escape the inevitability of death.

In this context, he referred to the story of Mahabharat when Duryodhan tried to secure an invincible body. His mother Gandhari said that Duryodhan should be seen naked by her but Duryodhan hesitated to show his nudity to his mother. Duryodhan who did not hesitate to strip Draupadi naked, hesitated about his own nudity. We always try to disrobe the dosh of others but try to conceal our own defects. Bapu criticized the maternal weakness of Gandhari because she wanted to support and strengthen adharma. She should have prevented injustice being done to the Pandavs. Duryodhan, as advised by Narad, covered his thighs and butt and the mode of his death was determined. Bhima killed him by hitting him at his weakest point.Bapu argued that we should always seek life and never attempt to dodge death because death is a certainty. All sādhanas must be aimed at life and a blissful, prasana, life.

The second time that Ravana listened to advice was when Shurpanakha tried to teach him the social ethics, niti, but her words had no effect because Shurpanakha did not practice what she preached. Our words become effective when they are backed by our behavior. Shurpanakha represents a wavering mind rushing hither and thither, between Rama and Lakshmana, and she got hurt.

The third time that Ravana got good advice was from Mareecha, who tried to dissuade him from his plan to abduct Sita. Mareecha narrated his own experience about the prowess, parakram, of Rama, but Ravana threatened to kill him for disobedience. Mareecha chose death at the hands of Rama instead of being killed by Ravana. It is practical wisdom not to quarrel with ten types of people and professions who can harm us.

Ravana heard Sita trying to stop him from misbehavior but he did not listen to her and brought disaster and death on himself and on his entire family.

Bapu then reviewed the major points of katha. Touring the streets of Janakpur, Rama was noticed and admired by all for his appearance, ruup, for his strength, bal, and for his character, shil. Rama and Sita met for the first time in the garden and fell in love at first sight. Sita had full faith in divinity and after Rama broke the bow, was married Rama and her three sisters were married to the three brothers of Rama. Here ends the first sopāna of Rama Charit Manas and also the katha for the day.

On the last and the concluding day Bapu began with the katha and explaining the numerological importance of number 14, he said that each sopan of Ramcharitmanas can be divided in 2 thus giving us the number 14. balkanda is the story of two marrages– the marriage of Shiva and Shakti and marriage of Sita who is a Bhakti with Ram. He explained that shakti or power is dangerous unless accompanied by bhakti. The next sopan starts with the selfish motives and actions of Kaikeyi and end with the unselfish behavior of Bharagt and Rama. The third kanda is divided into two—the first part describing the activities of Rama while the second portion discusses the bhakti of Shabari and Narad. Kishkindha, the shortest sopan in the manas discusses the activities of Vanar society and its second part deals with the search of Sita who stands for peace and bhakti, Sunderkand is taken up with the biography of Hanuman in the first part and with that of Vibhishan in the second part. The story of Lanka kand begins with the connectivity and the constructive activity of bridging and the later portion describes the terrible war. The last kand has two parts one is of political and mundane establishment of ramrajya while the later part deals with the spiritual teachings of Bhushandi.

Have referred to all the important event and incident in the manas, bapu turned to the analysis of Ravan’s potentiality that he never used for spiritual progress. His heads and feet and arms were not of much use but he used his ears and listened to several celebrities and derived his own conclusions. Bapu advised that we should also listen to as many persons and books and also learn to listen the music of the universe.

He explained the allegorical meaning of heads of Ravan being cut again and again without killing him. He said ravan is Moha and moha comes up again and again till its roots in our naval chakra is totally destroyed.

We have come here to accomplish the journey from Mount Kailas to our inner Kailas. And so, Bapu says, let us begin this bhitri yatra with a still mind (prashant chit).

Vigyaan bhi sidha karta hain jaise dikhta hain itna hi jagat nahi hain; ek bahot bari duniya hain.
Science claims that the world is not limited only to what can be seen; It is a vast world.

In the Bhagwat Gita it is said that when a man dies and leaves this world, then is param tatva se yukta kaise hoga, then gyan vigyan kritatma, kutastha vichitendriya, that until our inner self is not completely satisfied with knowledge (gyan) and science (vigyan), we will not have true satisfaction (tasalli) of life.

Even after coming to this sacred place, if your inner vices still bother you and make your inner spiritual self sick then the following are the remedies that will help cure both inner and outer illnesses:
– Jasu Naam Bhava Bhesaj | Haran Ghor Traishul ||
Taking the name of God (Hari naam) has the capacity to cure all your inner vices, to seize the grief and sorrows of this universe. The purer your inner self, the lesser your body falls sick. However, some would consider this is sadhana path, bhakti marg, to do Harinaam. And there is therefore another aushadhi – Shubha Bhasha, good, positive language and speech, to practice to use good language while communicating with others. This will not only reduce your material body’s disease but will also help to cure your inner vices.
– Shubha Bhav, to have good intentions and benevolence towards each person.
– Shubha Darshan, seeing the good.

Ram Charit Manas has repeated the word Kailas eleven times, seven times as Kailas, twice as Kailasa and twice as Kailasu. And Shankar ke Rudra are eleven. Shankar ka bhavan Kailas hain. In this pankti chosen for this katha, it is Kailasu – Parama ramya giribaru kailasu…

Bapu then said that the way Tulsidasji has does varnan of Hanuman Chalisa and varnan of Maanas Sar in Baal Kaand of Ram Charit Manas, from that siddha ho jata hain that Tulsiji has been here, to Kailas. History always searches for facts, while spirituality always searches for Truth. The way Tulsidasji has described Kailas and Hunuman Chalisa, Bapu says that his inner voice (meri antahkaran ki pravrutti) tells him that Tulsidas has visited this sacred place as the last doha of Hanuman Chalisa has been scripted at this holy place: Jo yaha padhe Hanuman Chalisa | Hoi siddhi sakhi Gaurisaa || (Gaurisaa meaning Shivji). And again, Bapu emphasises and repeats the sutra from yesterday, that he will not try to know (jaanne ki koshish).

One who tries to understand or recites Hanuman Chalisa religiously may not become siddha, but, said Bapu firmly, he will surely become shuddha, and Gaurisaa (Shivji) will be witness to it. Mera viswas siddhi main nahi hain, shuddhi me hain, Bapu emphasised. We haven’t come here for siddhi, we have come here for shuddhi, he added. Jivan isi liye hain ke hum jada se jada shuddha jivan ji sake – Life has been given for the purpose and so that we can lead the most pure form of life.

In our country only a bride (kanya) has pariksha, is put under examination, where has she studied, does she know how to cook etc. The man is never put to the test. And that is why you should listen to Ram Charit Manas, said Bapu, for in the Manas it was not only Sitaji who endured scrutiny, here the purush, the man was also put to the test, that Dhanush tore to meri beti byaahe, if the bow is broken and if you have sheel and bal then you can marry my daughter. Pariksha sabki honi chahiye – Everyone should be tested.

When one does not get evidence from anywhere outside then an individual, for his inner progress, should consider his inner conscience as proof.

An individual can achieve a stable and calm state of mind by discipline and habitual practice of Ram Charit Manas and by practicing reclusion (vairagya).

By reciting Hanuman Chalisa one can:
– Achieve strength of life (praanvaan)
– Become intellectual (buddhimaan)
– Slowly achieve detachment (asangata)
– Gently pace towards a state of reclusion (vairagya) without doing anything. As experienced by saints and sadhus, freedom from sorrow is impossible without vairagya.

Hanumanji is Sadguru, one should do Hanumant aashray if one wants to be:
– Full of life (praanvaan)
– Believer of faith (shraddhavaan)
– Thoughtful (vicharvaan)
– Knowledgeable (gyanvaan)
One will overcome all shortcomings in life by following Hanumanji; he guides us in achieving determined devotion (bhakti) towards Ramji. Durgama kaja jagata ke jete | Sugama anugraha tumhare tete II

There are certain insurmountable tasks (durgam kaj) in this universe which cannot be achieved by our efforts, only by the grace of Hanumanji (anugraha).

Bapu then took the chopai from the last Hanuman Chalisa katha, which took place in Ghatkopar, Durgam kaj jagata ke jete, sugama anugraha tumhare tete. In our life, those tasks that are durgam, that are most difficult, most insurmountable are:

To reach Kailas
Tulsiji says in Baal Kaand, Griha kaaraja nana janjala | tehaki durgama sela pisala ||
He who starts the Mansarovar yatra has to face a series of hills in the form of worldly duties which stop us from reaching. To reach a sacred place like Kailas which is absolutely delightful, is the most common insurmountable task for worldly people like us. It has now easier, the roads have become better, and it is only by the grace of Hanumanji and Shankar that this task was made easier for us.
Many people will create obstacles through your journey but one should ignore their thoughts, as Tulsiji mentions: Tinha ke bachan vyaga aru byala

One should have these three in order to ease the accomplishment of tasks:

– Shraddha ka bhatha/ sambal – support: ‘Je shraddha sambal rahit…’ One should have backing of faith (shraddha) in its fundamental form and should certainly not support ashraddha or blind faith (andhashraddha). Life cannot move ahead without faith. Shankaracharyaji explains shraddha as trust and belief (vishwas/ bharosa) in the sayings of Sadguru and Vedanta. Geeta says that only the one who is full of faith will get knowledge (Gyan).I am sitting on this Sthul Vyaspeeth, but in reality am sitting on your Swaash (Breath) Peeth, which is without form and shape (aroop). My relation is with your breath.

– Sadhu charit vyakti ka sanga ho Companion / Guide: Tulsiji – ‘Je shraddha sambal rahit… Nahi santan kar saath’
You cannot continue your spiritual journey with faith alone, you also need a comrade. One who does not have a companionship of a Saint, for him this journey will be tough.
A saint possesses the following:
– Looking into His divine eyes, if you only see love and compassion, understand that he is a Sadhu.
– You cannot see any desire (vasna) in his eyes, only worship (upasana).
– By looking into His eyes, you get an introduction of vyakti, vyaktitva and astitva.
– One who does not dodge and who is not cunning.
– One who does not utter anything but Truth; One whose speech follows dignity of Truth.
– One in whose life pace and momentum has decorum and dignity (maryada) of mankind’s wellness (lok kalyan). Even in his solitude he maintains this limit.
– One who is practical in terms of desh, kaal and paatra.
– One who does not impose any rules and gives love to all.
Bhagwan Shankar in Maanas, he showed prem ka tatva… prem se parmtma pragat hota hain, but you mentioned Bhagwan Shankar as Karuna. To explain this, Bapu used the example of ice, only when ice melts does it become a river, pighal jaaye to jivan data banjaata. This is why we have called prem Ganga. Love has to be free flowing in the form of compassion; frozen ice can harm mankind. Tears are symbolic of love.

– Jisko param tatva priya ho/ jisko raghunath priya ho – to whom Raghunath is dear, to whom param tatva is dear.

To be born in the Human Body (Manushya jivan paanaa) We are born in the human body only by the grace of God, not by our karma. It is found by anugraha. After this, Bapu sang the bhajan Hari tumha bahuta anugraha kinha.

To be interested in Hari Naam After reaching Kailas and being born as a human, and for one to be still interested in Hari Naam. One of the easiest remedies to purify your intellect (buddhi) is Hari Naam. People tend to think that Hari Naam is one of the easiest tasks, but it is not.

Bapu, at the end of the katha, celebrated Janmashthami with Nanda gher ananda bhayo jay kanhaya laalaki, after which there was raas.

Bapu picked up the topic of durgam kaj, the first three of which spoke about on Day 2, those tasks that are durgam, most difficult. Durgam kaj jagata ke jete, sugama anugraha tumhare tete:

Maintaining a stable state of body and patient state of mind amidst every adversity of life is very tough task To achieve this, you need understanding (samaj), time (samay) and control of the senses (sayyam), but these are not easy. One of the easiest ways is Hari Smaran, which will give stability and endurance during the toughest moments in life. Smaran makes all difficult tasks easily achievable.

Sumiran: even if we don’t take Hari Naam, remembrance (smruti) should be maintained
Bhajan: there is no word more ultimate than Bhajan in Bhakti Marg
A disciple reaches from the state of Sumiran to Bhajan in order. Sumiran is transformed into Bhajan.

A person who recites Hari Naam without any desire (nishkaam bhaav) even for 10-15 minutes a day, his Hari Naam is considered as one that has been performed for a whole night and day. Shivji is completely immersed in this Bhaav. Hari Naam with desire (Sakaam) can fulfill your desire but will not give you Rama.

Friendship (Maitri)
Friendship is the next difficult task, but by Hanumanji’s grace Ramji’s maitri is also an easy task.

To always speak Truth
To speak truth during the toughest situations of life is also a difficult task. However, Ramji is personified as truth, hence Hanumanji’s grace is necessary to reach Lord Rama.

Love
To always maintain and nourish love in any circumstance is one of our difficult duties. This is made easy by Hanumanji’s grace.

Compassion
To express pity or mercy (dayaa) is easy, but to express compassion is one of the most difficult tasks.
One expresses pity or mercy even by imitating others (dekha-dekhi), out of helplessness (majburi), for recognition (pratishtha). Pity expects fruits in returns. However, to expect anything in return for compassion is an insult and dishonour to compassion, which is what makes it a very difficult task. And since Shankar Bhagwan is a manifestation of compassion, Shankar Bhagwan is also insurmountable to achieve. One who receives the grace of Hanumanji will get rid of rigidness and harshness and will move along the path of compassion.

Death – This is eased by the grace of Hanumanji.

There are 5 kinds of deaths (mrityu):
Kaal Mrityu – one that happens in its own time and is decided.
Akaal Mrityu – one that occurs unexpectedly, such as accidents etc.
Sanyojit Mrityu (arranged) – when it is planned, when a person tires of the situations in life. This should be refrained from as life is for enjoyment and pleasure.
Iccha Mrityu (wished) – What was bestowed upon Bhishmaji, who chose to die six months after he was injured in the battle of Kurukshetra and upon Bhusundiji, who chose to live forever.
Tirth Mrityu – One that occurs in pilgrimage. This is the most insurmountable of all and is only made easy by Hanumanji’s grace.

Rama Duware Tum Rakhware | Hota na agya binu paisare ||
Without Hanumanji’s permission it is not possible to get entry into Ramka Duware. Rama means Truth.
There are 5 questions that an individual has to answer to gain entry:

If you have anything that is forbidden or prohibited when it comes to your personal character, you cannot be allowed.
A person who constantly fails to follow the path of truth and relies on lies (asatya) cannot get entry.
If a person criticises other individuals behind their back, he will not be permitted. If you want to convey vices or good qualities of others, both praise and criticism should be innocent.
Your eyes have to be pure and sacred to seek entry.
You should discard your ego and prejudice from top to bottom before entering.

A person is only eligible to seek entry to Lord Rama’s dwaar of Truth, Love and Compassion when these five criteria are fulfilled.

If our deeds are not as the kinds of disaster and adversity that we face in life then understand these hardships are by the wish of God – Hari iccha bhavi balvana.

Saba sukha lahe tumhare sharana | Tumha rakshaka kahu ko darana ||

Vedas’ brief, interpretation or elucidation is the Upanishad
Upanishad’s brief is Gita Yog (Gita has defined the principles)
Gita‘s brief is Ram Charit Manas (Manas has practical experimentations – Prayog of the principles defined in Gita)
Ram Charit Manas’ brief is Sundarkaand
Sundarkaand’s brief is Hanuman Chalisa.

Bapu then spoke about the recitation of Hanuman Chalisa, not to recite it merely to eradicate one‘s pain. Pleasure and pain are destiny and God‘s will. We don’t want to bother Hanumanji to eradicate our pain. Bapu said that his faith in Hanuman Chalisa has never stumbled as he has never recited the Hanuman Chalisa to eliminate distress. Expectations taint the path of Devotion (Bhakti Marg).

Bapus personal intention from the following Doha:
Pavana tanaya sankata harana mangala murati roop |
Rama Lakhana Sita sahita hridaya basahu surbhup ||
is only
Rama Lakhana Sita sahita hridaya basahu surbhup
Hanumanji should dwell in our hearts in the form of Rama, Lakhana and Sita, transforming our presence into active actions and making us go into the mode of performing actions. Brahma in our heart is in passive, inactive and inaction mode, hence the above intention.

Rama in the form of knowledge, intellect and understanding, Lakhana in the form of our duty, action performed with all awareness and consciousness, and Sita in the form of bhakti, devotion and love. And thus we should recite Hanuman Chalisa so Truth, Love and Compassion dwell in your heart.

Significance of 40 in Hanuman Chalisa
Recitation of Hanuman Chalisa eliminates 4 things from a person’s life. I am bound with Hanuman Chalisa since my early childhood.

1. Your Mind (Mann) gradually reaches a state of where thoughts cease to exist (Nirvichar)
Mind slowly gets transformed into zero/emptiness/shunyataa. Hanuman Chalisa over a period of time will reduce the waves in your mind. Even when you sit around your Sadguru, your mind becomes void of thoughts. The mind does not get eliminated/erased, it will still exist, but it slowly gets transformed into zero/emptiness (having no intrinsic existence).

Sharnanandji Says:
Things that you can never give away, you can never own or become the master of.
e.g. if you are able to give respect to someone then you are the master of it and you own it. If you are unable to give respect to anyone, then you will, for all your life, be its slave. (same applies to the mind).

We are slaves of mind only until mind controls us. Once you start controlling your mind, then your mind will go where you wish it should go. Then all your actions are instigated by you and followed by your mind. Until you reach this state, all your actions are instigated by your mind.

You don’t have to eradicate your mind. It has just become little dirty, hence by your Sadgurus charan dhuli (dust) you simply need cleanse it and fill with his fragrance.

2. Intellect/Quality of discernment (Buddhi)
The wavering nature of our intellect calms down gradually and reaches a state of tranquility by recitation of Hanuman Chalisa. After this, said Bapu, we are hooked to the one and only place of faith. Then, as the Buddhi calms down, it gets cleansed (becomes innocent, sinless and pure) as mentioned in Manas – Jasu Kripa Nirmal Mati Pau… Then the Buddhi turns into Sumati – Jaha Sumati Taha Sampatti Nana… This is the Buddhi Yog of Gita.

3. Intellect heart/Instinctive mind (Chitt)
Chitt Vritti Nirodh as Patanjali has mentioned – Aur devata chitta na dharaye…
The recitation of Hanuman Chalisa ties the disciple to a single place of devotion.

4. Ego/Self Pride (Ahankar)
Reciting Hanuman Chalisa will zero down our ego and bring us to a state where we have nothing to be egotistical about.
Saba sukha lahe tumhari sharanaa…
Depending on our state, we all have our own sukh. There are four categories of people:
Vishayi, materialist people [70-80% people fall in this category] Sadhak, those practicing penance [10-20% people fall in this category] Siddha, those seers, sages, saints and Realised souls [5-10% people fall in this category] Shuddha, pure souls [very few]

Pleasure of Materialist People (Vishayee)

– Family Pleasure (sut)
They wish for:
Family Pleasure/Joy (sukh) e.g. sukh of wife, kids, husband, father, etc..
Joy of convenience/amenities in our homes which make our lives comfortable
a good house and depending upon our capacity the ability to enjoy materials pleasure

If you have a lot of the above sukh, then consider it as God’s grace.

– Money Pleasure (veet)
– Social Pleasure (lok) – Pleasure from prestige people, society, neighbours bestow upon you
– Pleasure of Practicing Penance (Sadhak)
– Pleasure of worshipping and loving God
– Pleasure of giving respect to others constantly without taking respect for oneself
– Pleasure of not getting trapped by ego after practicing rigorous penance. Ego is like a thorn and is the root cause for sorrow. Here penance can be lot of Naam jap, etc..

• Pleasure of Seer / Sage / Saint / Realized Souls (Siddha)

Nij Sukh (Personal Pleasure)
You experience this by your Sadguru’s grace. Only when you get this, can you reach a stable state of mind.

Aatma Sukh (Inner Pleasure)
Be satisfied and content with yourself and later share this pleasure with others (Budha Vishram Sakal Jan Ranjan)

Param Sukh (Supreme Pleasure)
While singing and listening to the glory of Ram, we get Param Vishram (Payo Param Vishram)

• Pure / Holy Souls (Shuddha)

They have absolutely zero understanding of sukh and even dukh (sorrow / grief) cannot bother them. They themselves are a form of sukh.
e.g. A river will never feel thirsty
Kailas will never have a feeling of being cold
Sun will never face darkness

Since we do not fall in the fourth category, we all wish for some sukh, hence:

• One should not expect any kind of pleasure

If it comes your way, then consider it as God’s grace and share with others and then derive pleasure out of it for ourself.

Bapu began sixth day of Manas 700 by providing insight on how Hanuman Chalisa and Manas helps us live a better life and he also made us understand the cycle of sukh and dukh in detail.

Hanuman Chalisa is a representation of Shivji in the beginning, middle and in the end.
Shri Guru Charan Saroj.. (start- Guru is Shankar)
Shankar Suwan Kesari Nandan… (almost in the middle)
Hoi Siddhi Sakhi Gaurisaa… (in the End)

Bapu added that Manas helps us understand, decode life and lead a better life. Ram Katha helps us to get our life on the right track and a Guru guides us through life, helping us change tracks and paths when required.

Today, one doesn’t need to be overtly religious nor does one need to be atheist but you need to be practical. It may also call for changing your principles with the flow of progressive life.

The Cycle of Sorrow and Bliss (Dukh and Sukh)

– Religion
In the past, people believed that the more you live with pain and sorrow, the more religious you are.

But, religion can’t be strict; unlike many other sects where followers are barred from enjoying little pleasures of life, all religious followers have the right to enjoy various aspects of life.

It is important for everyone to be natural and yourself (maulik)

Any individual should not be religious only when he/she is in sorrow and pain. You will experience real blessings when you continue your prayers without any expectations and motives. A soul will only flourish with bhakti.

– Sorrow (Dukh)
Sorrow is not permanent; it’s present in your life for time being.
In today’s world we are divided by groups, parties, sects and our habits of criticizing and talking bad about people behind them has increased sadness in our lives.
It’s only a matter of time because we all know when there is sorrow, bliss is just around the corner. You need to explore it and make an attempt to think positive to shed all negative thoughts to make your life better

– Bliss (Sukh)
Every person needs the right vision and thought to experience bliss. People expect bliss and happiness in life hence they go through the pain and sorrow. All individuals have inner desire to explore happiness and bliss.
e.g.: An ant in search of sugar will take all efforts to find its place, will travel all the way from floor to platform and finally reach the jar of sugar. This shows that it is also in search of Sukh.

Every individual needs to think positively
e.g.: A glass filled with water, two individuals will have different views. One says its half full while other says it’s half empty. You need to think positive all the time to experience happiness.

– Gautam Buddha’s Four Noble Truths
1) There is sorrow
2) There is a reason for all sorrow
3) There is solution to overcome sorrow
4) Solution is absolutely possible.

An individual can overcome pain and sorrow by listening to Katha or listening to bhajans or doing bhakti. Pain can also decrease if you involve yourself with various arts and activities.

However, Bapu says Gautam Buddha’s four noble truths would change in this era: There is bliss, there is reason for bliss, there is a solution and it is possible.

Bapu affirmed that Bliss is there. However, at times, due to prolonged sorrowful times we tend to see only the sorrow.

The cause for bliss is Hari katha. Since we are doing satsang, we are warm towards each other, we are accepting of others as they are; hence, we are eligible for sukh

Solution for sukh is to change our attitude, one should stop negative thinking and start positive thinking. This solution is very much possible if we leave behind negative thoughts.

Only after one goes through a lot of hard work, sorrow and pain does one get the true feeling of vishram and bliss respectively.

As mentioned earlier our bliss is entangled into narrow sects and groups. Hence the core entity or tatva is not visible. The bliss is already bloomed like a flower but just as sometimes the flower is hidden within the leaves surrounding it, our blossomed bliss is also hidden within the narrow sects.

8 Fears of our Life
1) Death (Mrityu)
A human being breathes 21600 times in 24 hours but one moment of death scares every individual, more so to rich and well off people. While most of us fear end of life, people like Kabir celebrated death. Death should be sung rather than mourned. The best way to overcome fear is to pray and take gods name (Smaran)
Prayers will not help you escape death but will remove the fear of death.

2) Losing Prestige & Pride in society (Apkirti)
Some individual do not fear death as much as losing prestige and their name in society.
However, when you are on religious path, criticism-praise, acceptance (aswikar), respect, hatred do not matter. The key is one’s state of mind should remain stable in all situations.

3) Hereditary illness (Mahaarog)
People today are wary of incurable disease which are mostly hereditary. Person can overcome this fear by taking and drawing inspiration for a spiritual leader or religious guru. Another way to overcome this fear is detachment from yourself and your body (Dehshakti)

4) Future Prospect (Bhavishya)
Worrying about what awaits us in future can be very harmful to a one’s growth. One needs to surrender oneself to their master or guru (Sharnagati)
Guru will always keep you in the present and stops you from thinking about your future. But the key here is to find right person who you can follow with complete faith. Another way to give up fear is to be a staunch believer and have strong faith in the almighty.

5) Failure (Asafalta)
Even before business or examination starts, people are worried about the end result. To be successful, a person needs to diligently do his duty and job without bothering about the conclusion and end result. Success only comes when you work hard and do not keep your eyes only focused on the end result but on the process to get the job done yourself.

6) Sins (Paap)
People fear the sins committed by them which to some extent is a good fear. This can be overcome by having ones state of mind set in the non-duality principle of Vedanta. As in this principle one realizes that at the core there is no paap or punya.

7) Bad deeds (Kupath)
Truth gives fearlessness. Any individual who follows the path of truth does not need to proof or justification. Prayers helps one become more humble and also gives one better control of mind gradually making one fearless.

8) Pure love and complete dedication
There are few people who are involved in purest form of love and are completely dedicated to the ones they love. They will go to any extent to help these individuals or facilitate anything for them.
EG: Bharat’s love for Lord Ram

Hoi Siddhi Sakhi Gaurisaa…

This Siddhi does not refer to –‘Astha Siddhi Nav Nidhi…’
It means Ras Siddhi i.e. having sentiments / feelings in every aspect of Ram Bhakti i.e. Katha Shravan, Kirtan, Smaran, Puja etc..

There are no friuts/yields of Bhajan.

Any action that we perform will yield some fruit. Doing bhajan and not wishing for anything in return can be achieved by the following:
Perform any action (Jap, Tap etc..) after receiving permission from your Sadguru. When we perform actions after Sadgurus permission, the yields (good or bad) of our actions do not affect us. You need to concentrate only on performing actions, without thinking of its fruits. The fruits are not given by the creator, but Sadguru gives you its fruits and while giving fruits Sadguru does not see your actions, he exhibits compassion.

Please do not perform bhajan by keeping its yields in your mind. A mango is itself a fruit, it cannot yield its own fruit. Mango will have its own juice, bhajan too has its own Ras.

You should not beg/plead from anyone or anywhere, but if you wish for something then ask only your Sadguru.

Sadguru can show you the Path – You will have to take efforts to walk on it
Sadguru can give you Vision – You will have to see through it
Sadguru can teach you the art of listening – You will have to make an attempt to listen

Bapu started today’s katha by paying obeisance to all self- conscious sacred souls of this world residing in Mount Kailas and to Mahadevji who eternally resides (virajman) in Mt. Kailas and who has given his own witness in Hunman Chalisa.

Bapu started with a question of a young listener – ‘in yesterdays katha it was mentioned that Religion should not be hostile (i.e. resistant / contradictory / to be against) to sukh (happiness / pleasure / luxury etc). If so, then should Religion be hostile to dukh (Sorrow / Grief / Pain)

Bapu’s response was quick and short. He said religion should not be hostile / contradictory to dukh. In fact, Religion should not be hostile to anything in this world. If it is hostile to anything then it is not religion.

– Vinobaji said: in this worldly existence (samsaara) war/ never happens between two religions, it always happens between two irreligions.

– Religion is not at all hostile, it is when you add an adjective to the word ‘Religion’ e.g. ‘Hindu Religion’, ‘Islam Religion’, ‘Catholic Religion’, etc that it can become a symbol of hostility. Any prefix to the word ‘Religion’ is a symbol of hostility towards other things. A true religion that essentially exists in this world is the one that belongs to our roots/origin (Mul Dharma).

– Religion can never be more than one. If it is more than one then it can possibly lead to struggle / clash. More than one is a natural cause of struggle / clash / collision.
e.g.: When a mother, already having a child of 2 – 2 1/2 years, gives birth to a new born, then during the initial days the older child cannot accept the new child. He tends to think that this new born is trying to share his mothers love and time from him. Hence, two is a natural cause of struggle.
India has discovered an extraordinary principle of ‘Non-Duality’ (Advait) in Vedas. In this principle, at any given time anybody’s struggle is impossible.

– Our Shrutis (sacred knowledge of Vedas orally transmitted by the Brahmans from generation to generation transmitted by word of mouth and listening) has rightly mentioned – ‘Ekamsat’ – i.e. ‘One Truth’. The word ‘One’ (i.e. ‘Ekam’) was also been appended forcefully. Prefixing the ‘One’ starts the thought and possibility of something else existing other than ‘One’. When a prefix is appended to religion it creates disparity / distinction of the superior (high rank) and inferior (less superior). Truth is only One. Truth is Truth.

– Religion does not need propaganda and publicity and if it does need these things then it is weak/boneless/infirm and it is only getting strong /powerful because of publicity.

– Religion is our ‘Own Personal Prosperity/Wealth’.

– Religion is a vision/attitude/way of life. It is a way/path of life.
– But ‘A Reasonable Religion’ (true or appropriate religion / conducive to proper reasoning) is the one, which, is not an interruption or obstacle of any anybody’s path, is not a cause of any kind of struggle, snf does not hurt or harm anybody.

Only in the name of Religion innumerable wars and battles have been fought on earth. If arms / weapons are not acceptable even in the hands of a commons man, then how can they be accepted in the hands of Bhagvaan Ram. They are welcome only until they are necessary e.g. when Raavan was to given nirvaan. (This is in reference to Ramji Mandir’s Bhagvaan Ram where he is holding a flower in his hands in place of a bow)

We have numerous sacred books with us, but weapons are dominating over these holy scriptures. The amount of work the Holy Quran, Gita, Vedas and Bible was not able to do weapons have done on their behalf.

If you have an enmity towards anybody, you can choose to kill that person by a weapon – your enemy will be killed but the thought/attitude of enmity will not be killed. Somebody else will repeat the same act and the cycle of revenge will continue. Centuries have been passed but this act still does not cease to exist. Sometimes, a person might not have a weapon in his hands but the attitude/nature of revenge will continue in their mind. The world today needs this mere attitude/nature to cease to exist completely.

In the Mahabharat, the war was between brothers of the same family (Kauravs and Pandavas). They were considered as enemies of each other and were killed by each other. But in the field of Kurukshetra countless seeds of contempt (Ghrina), enmity (Vair), hatred (nafrat), attitude of overtaking others, attitude to overpower someone were sown and today we are still suffering through this.

This attitude of overtaking others, overpowering someone, revenge and enmity needs to cease off. It will stop completely when Ramji holds a flower in his hand instead of a weapon and Lord Ram is already accustomed to holding a flower in his hands.

Haath ma paasaa nathi to su thayu
Jhugthu to man maa ramaatu hoi che
Zhaad cho to daad pan nami shake
Pahad cho to jhukvanu kya hoi che
Nitin Vadgamana

This is just a beginning. The process is slow but the way Vyaspeeth is headed and the way listeners are listening changes will take place going forward.

A flower bud takes the whole night to bloom completely. If only there was a camera in this world which could film the entire evolution process of this bud every moment. Like this budding process, Ram Katha is also a slow motion process. We just do not know in what quantity/magnitude the transformation is happening within each one of us, you and I are unaware of this. If we were to become aware of the transformations, ego/pride would set in. Only the one residing in Kailas is aware of this change. The process of transformation is slow but the Vyaspeeth will never be disappointed as there is always hope.

Vyaspeeth has seen a lot of progress, transformation and development from the 600th Katha to the 700th Katha – from Talgajarda to Kailas.

To understand Buddha and Mahavir it took around 2500 years. To understand Lord Krishna it took around 5000 years. Gandhiji will be very relevant / pertinent in coming 200-300 years.

Now that science has advanced so much, Ram Kath will not take this amount of time. Let the bud bloom gently and slowly. Don’t make any attempt to open the bud. When the bud blooms, it gives up:
– its nectar / juice (Ras),
– its form / beauty (Roop)
It goes into a state of calmness/tranquility and then it does not have any worry/anxiety of when it will fall off from its stem.

In Vyaspeeth’s personal opinion, after 700th Katha you will realize yourself the changes, outcomes, transformation and development

Einstein failed 700 times before he finally succeeded. There was a young scientist, who was assisting him, after 700 failures, he expressed his tiredness and frustration. Einstein responded by stating; you are just 30 and you have aged more than me.

Not a single Katha from this Vyaspeeth has failed, I have observed progress and changes regularly.

Spiritualism takes a lot of time. Depending on each ones state this time difference varies. It doesn’t happen at once. One should not be disappointed. Depending on your worthiness / deservingness (Patrata) the time for this phenomenon will vary. It will not be the same for every individual.
e.g.: Anywhere in the world; water will boil at 100 degree Celsius. This rule / law applies to water but for a person’s spiritual progress/development, such a rule/law cannot be applied.
For some people this transformation happens at a very young age, some in their old age, etc. The transformation has to happen at some point in one’s life time.

An era will come when people who have criticized Katha will be proved wrong. Katha is the world’s most-assured/well-ascertained/ firmly-resolved medium. It was founded by Lord Shiv himself. We are just making a courteous attempt to follow the path inscribed by him.

I am a good farmer. Let the youngsters come and listen to Katha and let me do my farming/plantation. The crops shall ripen in due course of time.

Ram Katha is sabal, saral, sajal.

There is nothing instant in Spirtualism, it needs sadhana (practice). Kripa can provide instant results, otherwise endurance is required.
Karhu Sadhya tehi sadhu samana…

Religion cannot be hostile towards anything. Bhagvaan Ram is a personification of Religion. Ramji is the bodily manifestation of Religion. Ramjis nature is favorable even to his enemies
Jasu Subhav Arihi Anukula…
Hence, even the enemies do not fail to praise him, because he is Religion.

Aapan tej Samharo Aape | Teeno lok haak te kaape
Person who speaks under the influence of others will fail to have an impact in the universe.

One who speaks by his own practice (sadhana), speaks truth (Satya), speaks in his own radiance (Tej) and command, his message will influence all the 3 worlds.

There are 3 meaning of Haak (Calling)
1) People will run away after listening to your Haak – Haak Suni Rajnichar Bhage…
2) People will come back to you after listening to your Haak (for those who have ran off earlier)
3) Neither of the above 2 but to make unconscious people wake up after listening to your Haak

Haak can create both awarness/enlightment and fear (as when Parshuramji comes in)
Teeno loka haak te kaape…
Teen Lok are elaborated as:
1) Naad Bhrama – the supreme spirit of Sound/Voice)
2) Shabda Bhrama – the supreme spirit of Word)
3) Swar Bhrama – the supreme spirit of Musical Note)

A person who does not have debts to others in terms of his spiritual wealth, even though he has little spiritual wealth, but it has to be his own, will be able to influence the above three worlds by his Haak.

Earn enough money that will enable you to sleep peacefully in the night after doing mala. If out of 24 hours you are not able to spare one hour for yourself then even if you acquire the whole world it is meaningless. You should earn plentiful, but should not forget Bhajan.

Sharnanandji mentions: What ever we have, we have not received from somebody but we have received from God.

Do not lead your life under the influence of somebody, only live your life in the influence of the Almighty or Guruji.

Hanuman Chalisa is Shivmay. It has 40 elements as follows:
1) 5 Faces of Mahadev
2) 15 Eyes of Mahadev
3) 8 Sculptures (murtis) of Mahadev
4) 12 Jyotirling of Mahadev

Magshar month is vibhuti (manifestation) of Krishna
Shraavan month is vibhuti (manifestation) of Mahadev
Chaitra month is vibhuti (manifestation) of Ram
Ashwin month (from Navratri to Amavasya) is vibhuti (manifestation) of Durga

Saavan month is ‘Ra’ of Ram and Bhadrapad month is ‘M’ of Ram.
Saavan Bhadav Maas… Bhoot Pisach Nikat Nahi aave

Bhoot Pisach are the following:
1) Insult – Respect (Apmaan – Samman)
2) Attachment – Hatred (Raag – Dwesh)
3) Pleasure – Sorrow (Sukh – Dukh)
4) Criticism – Praise (Ninda – Stuti)
5) Acceptance – Disdain (Swikaar – Tiraskkaar)

All the above couplets of conflicting elements are Bhoot and Pisach respectively and with the grace of Hanumanji they will not hinder or harass a disciple.

Hanumanji is not past (Bhoot) or future(Pisach), he is the present. One who takes refuge in Hanumanji will not be affected by past or future. Person will always live in present.

If you have doubt (Dehshat) in your mind, then nothing happens.
If you have efforts (Pursharth), then something happens.
If you have Grace (Rehmat), then everything happens.

Bapu’s 7 Realisations and Experiences (Anubhuti) of Kailas

I was awake for almost 15 days while we stayed at Kailas. It wasn’t by choice but was forced to be awake due to the atmosphere and climate. But during this time I had many experiences and I want to share those 7 with you. These 7 realisations are equivalent to my 700 Ram Katha.

Grace (Kripa Anubhuti)
Without blessings of the Lord organizing, coming to Kailas, speaking for so many hours and conducting the Katha would not have been possible. Not only at Kailas, but anywhere in the world, it is not possible to recite a Katha without his blessings. I cannot explain in further details but in last 10 days, I have experienced his blessings and seen his kindness towards us.

Varied forms of art & skills (Kala Anubhuti)
During our time I felt various forms of art and skills were on display at Kailas and among the surrounding mountain ranges. There was a constant echo/sound of varied art here in form of songs, prayers and musical instruments.

Special style to recite Ram Katha (Katha shaili)
As I experienced Bhusundiji’s way of reciting Katha during Bhusundi Sarovar Katha, here I experienced Lord Shiva’s style of presenting Katha. It’s my nature when I hear or experience something, I cannot immediately implement it. But I am hopeful one day I will inherit Lord Shiva’s style of presenting the Katha, I will wait but there will be no regrets if his style isn’t inculcated in me.

Fate, Moment of death (Kal Anubhuti)
Socially it was a very sad event but I experienced a conversation between a soul and the god of death (Yama). When I was driving pass Mansarovar Lake, I was holding my brother Jaga’s hand while doctors were treating him in the car. I asked him Jaga and he replied ‘mota bhai paani’. We gave him water and I realised, the end was near. Jaga said Ram, Ram and passed away. It just showed how much the soul respects god of death and how death welcomes a soul.

Sing the glory of God (Kirtan Anubhuti)
A closer look at Kailas and this holy mountain resembles the Girnar Mountain but the newer version. At Kailas and the surrounding mountains you hear and feel constant prayers and bhajans are being said. I felt someone is constantly doing Ram Sankirtan here.

Salvation (Keyvalyam Anubhuti)
Mostly we all experience salvation after our body passes away, but during my stay at Kailas I experienced salvation and got it’s glimpse. Among all 7 realisations, this is closest to my heart. I feel any person who stays here for few days with a desireless state of mind can experience such salvation.

Greatful (Kri kritya Anubhuti)
Finally, we all are grateful to you Lord Shiva. At a place where it’s tough to get entry, you gave us immense respect and allowed us to stay here for 10 days also helping us with all the arrangements. We all are mindful of benefits you have conferred on us.

We all dreamt of organising Katha at Mansarovar, when I was returning back after 1997 Katha I was asked by journalists, how do you feel? I said, first we dreamt and it turned into a reality but I still wonder if it is for real or are we still dreaming. In 2011 we got this chance to recite Ramayan at the base of Mount Kailas, what more blessings can we expect. At the end of this 9 day Prem Yagna, I experienced Naath Krutharath Bhayo Mein…

||Iti Manas 700||

Bapu answered two questions. Bapu had defined dharma as a behavior according to our svbāv. The question was: My nature is full of krodh, kama, and īrshā, passions, anger, and jealousy. Would this also be my dharma?

Bapu explained that your svbāv is something which is permanent and unchanging. Your anger, passion, and jealousy come and go; they are not a permanent part of your nature. Our normal svbāv is happiness. We all have an illusion about existence. We all feel that ‘I am’. It would be best if we can drop “I” and only exist, but to remove “I”, to be free from “I-ness” is very difficult. And therefore Bapu gave the example of Ram whose svbāv was always joyful and obliging, so Rama was dharma as a person, dharma that was personified – ramovigrahavāndhrama.

Bapu said that all the evils, like ghamand, to be arrogant, and to be jealous is the outcome of idiocy, mudta. But be guided your real svbāvnot by impermanentvrutis.

The second was not a question but a statement of a problem: I feel sleepy in katha. Bapu said in his katha, there are no rules and there are no restrictions. If you feel sleepy, go to sleep. But please remember that such sleepiness is a sign of tamsīprkrutibeing more powerful. In such a situation, your stvais covered up and overshadowed.

Bapu then resumed his discussion about Hanuman being everywhere and he quoted references from RamcharitraManas. Hanuman always stayed behind whenever there was a group, so Hanuman is behind us. But whenever there was work to be done, or any mission to be carried out, Hanuman would be at the forefront, thus Hanuman is also in front of us. Bapu gave the example that Hanuman is also in the middle whenever it is necessary. He was the middle man between Rama and Sugriva, between Rama and Vibhishana and between Rama and Bharata. In Valmiki, Hanuman is sent by Rama with a message of his arrival. He was also the middle person who brought and gave the messages between Rama and Sita, Rama and Bharata. He is a messenger. In the Arabic language, message is known as pegham, so Hanuman is also known as peghambar.

In all the temples of Gujarat and North India Hanuman faces South, but in all Southern temples, Hanuman faces North. So he is on your left and on your right too. Hanuman is everywhere. He is pavanputra; he can moves in all directions. Hanuman jumps to the sky, thus he is his above us all. To kill Hiravana, he visited Patara and was underneath us. In Mahabharata, he sits in the flag of Arjun which is known as kapidvaja. Hanuman holds no office, but he controls all centers of power.

Bapu quoted Chalisa and interpreted it in quite a different way. Bapu said that by Hanumantjaap, we can be free from disease and free from all pain. Hanuman is a great dispenser of medicines and brought special medicine for Lakshmana but he also consulted a doctor. Our faith in Hanuman is very limited, so when we are sick we should also consult doctors and take medicine accordingly. But Hanumantjaap is very effective for mental sickness and spiritual malice. Hanuman is a psychotherapist as we can see by the way in which he informs Rama about his seeing Sita by using the word drustafirst and Sita later on.

Images and idols of Hanuman inspires us and gives us peace of mind. Spiritual experiences makes us nish-kama (devoid of desires) but bhaktascan turn even God into sa-kama as was done by the Gopis in RaasLeela. Our scriptures, especially the Bhagvad, are great literary creations. A poet may reject realities of life but he ought to have poetic imagination and a charming presentation. Literature satisfies our cravings for impossible experiences. Bapu appealed to the audience to recite Hanuman Chalisa without any petty demands and expectations. Chalisa is not a tool (sādhan) for getting things. It is a sadya by itself and if you recite it without expectations you will get unlimited blessings. Hanuman Chalisa would help us to control our anger and our passions but such things cannot be done for strict controls. What force could never do, can be done by love. But when ideas turn into institutions there are problems and struggles. That is why Bapu believes in being neither a Guru, nor a chela. Even the best of persons have to face calamities and false allegations. Vashista was charged with cannibalism and Krishna was denounced for theft of Semantakmani by several persons including Akrura.

Bapu does not believe in ghost and goblins and for him bhoot is past and pretis future. A person would be free from past and future when he is recognized and accepted by Mahavir, But who is a Mahavir? Bapu quoted Vallabhacharya to say that he who has conquered pride, conquered passions and conquered jealousy is a Mahavir. Hanuman is so great and so strong but he prefers to sit at the feet of Rama.

Bapu was very happy that scholars have described Hinduism not as a religion but as a way of life because Hinduism teaches unity of bhāv (bhāvadwet), unity of action (kriyadwet) and monism of nothingness (kevaladwet). Hanuman, being an incarnation of Shiva, always works for the good of others. His tail is an emblem of shraddhā. He did not burn the houses in Lanka, but incited dormant shraddhā in every home.

Bapu pointed out that a mere cursory reading is not enough to understand a book, it takes a prolonged tap to understand the essence of scriptures. That is why we put pothi on our head and we take out books on pothiyatras. Bapu quoted Gita to say that scriptures are not meant for easy goers (atapskāya), for those who are not bhakts, or for those who do not want to listen.

Bapu reminded us about great writers like Bholabhai Patel, Tagore and Vinoba. Bapu then turned to Manas and explained all the great importance of nāmjap. Bapu explained in great details and with great emphasis that continuous and conscious recitation of name of any God we believe in or even of any person whom we love, would produce great and miraculous changes in our life. Nāmjap helps us in facing all the problems in life. Nām jap turns poison into amrut and helps us to patiently suffer all the travails in life. God is known by millions of names but each name is conferred by God and everybody loves his own name. There is no restriction in choice of nām because religion is freedom, not confinement or bondage.

Jai Siya Ram.

Translation by: Nagindas Bapa

The number three is an auspicious number. The third day of Ram Katha was a day of discussion and dancing, a day for meditation and music and puzzles. Dancing and music can be experienced but can be neither described nor translated.

Bapu said that continuous, deep and intense avlokan or darshan shāstras and nāmjap, gets ingrained in the person. He have examples of Bādshah Rama whose every body part spoke out “Ram, Ram” and of Gangeshwaranandji who was a walking encyclopedia of Vedas. Such Gurus are flowing rivers and cannot be diverted or manipulated by people around them. They flow in their own way.

Tulsidas, in Hanuman Chalisa, has given a long list of what you can get by reciting pāth of Hanuman Chalisa, but he himself demanded nothing. His only request was that Hanuman with Rama within his chest should live in his heart. For such spiritual progress we need a Guru, a guide, who is absolutely necessary.

Bapu picked up a few letters and was very, very happy that the writer was able to control his anger, krodha, by regular attendance at Bapu’s Kathas and his daughter was one step more advanced than her father. He wanted to totally destroy his krodha and his kama. But Bapu advised him not to be totally free from kama and krodha. A little kama and krodha would continue so long as we are alive. Only a dead person can be totally free from kama and krodha. Bapu again explained that svbāv was as natural as a flow of the river, as the shining of the sun or the ripening of fruits. So be true to yourself, to your own niijta.

Bapu then raises the question about the name and the family of Hanuman who is know by several names in the Manas. Mahavir himself has told Bharat at Nandigrām that his personal name was Hanuman, whose mother was Anjana and his grandmother, on the maternal side, was Ahalya. Bapu referred to the story of Ahalya as told by Valmiki and expressed his desire to do a Katha on Manas Ramayana. Bapu pointed out that in Hanman Chalisa, the name Hanuman is used only in four places and this has a significance that Bapu will explain later.

Bapu then referred to nāmjap. Nāmjap is very important because name is the most important part of a personality. Nām is the only way to grasp and understand roop and by doing jap for a long time and with proper devotion, we would realize our own svroop. And then, what is within us will emerge before our eyes in a concrete form. By doing jāp for a long time, Bapu could concretize Hanuman in the form of an idol that he had experienced within himself.

Such ātmadarshan requires constant efforts. Bapu mentioned Mahatma Gandhi, whose goal in life was ātmadarshan and he experimented in a variety of ways and activities in political, educational, social, spiritual, economical, and medical fields and in his own life style. In this connection, Bapu mentioned several other celebrities and stalwarts of the Gandhian era during his lifetime. He deeply regretted that the netas of today have fallen to a very low level of stature in comparison to the leaders of those days.

Bapu traced the development further from nām to roop to svroop leading to samādhi and the cycle begins again. Nām, roop, svroop, samādhi, nām. This completes the circle and the yatrā goes on and on.

This happens in the life of even the best and Krishna also does nāmjap after attending the highest achievement.

Bapu referred to the War in Mahabarat and Krishna in control of the situation with a whip in his hands, and the reins of the horses of Arjun’s chariot. But the best horses in Mahabharat belonged to Vamdeva. King Sal cheated Vamdeva, borrowed his horses and insulted him.

Bapu returned to the War in Mahabarat and to Gita. But surprising Gita begins with blindness, personified by Dhutrashta. Bapu pointed out that as Krishna is Giridhari for lifting Govardhan, and so is Hanuman. Both Krishna and Hanuman are Giridhari because both lifted mountains.

Bapu narrated at length the visit of Krishna to Duryodhan as a last attempt for peaceful settlement. But he was insulted and showed his Virath Svroop to the Kouravas. On this occasion, Krishna rejected the hospitality of Kouravas and chose to stay and eat at the humble home of Vidhur. Bapu advised us to choose simple, humble, loving host, rather than comfortable luxury of the rich and the powerful who are arrogant. Bapu described five types of relationships – business relation, social relations, blood relations, quality relation and the fifth and best type, spiritual relationships. Spiritual relations are based on love and Bapu quoted Bhakit Sutra of Narad as a definition and explanation for the nature of love.

Krishna, while leaving Duryodhan’s darbar, chose Karna as his escort and tried to persuade him to change over to Pandavas. But Karna proved himself to be a superior and wiser person in his choice. Ending the discussion of Mahabharat, Bapu pointed out that in war between Ram-Ravana all the moral rules of warfare were observed by both the sides, while in Mahabharat War all the rules were neglected and violated.

Bapu returned to the cycle of nām – roop – svroop – samādhi – nām and described three types of shrotās as described in Manas. Shortās are compared to village, town and city – or satvaguni, rajoguni, and tamoguni. For satvaguni, or village shrotās, nām is the beginning of first step to roop, svroop and samādhi.

For a rajoguni shrotās, he is more interested in his own name (nām). It leads to sangya, to fame, as nām pahechan. Then to nām-vhepar where our name is the basis of business and power. Such a person has intense desire for getting known or nām kāmna.

For a tamoguni shrotā, his name should be an authority and an assertion; other names ought to be wiped out and destroyed. This leads to arrogance and self praise, nām-badāi, and finally to nām-nāsh or total destruction.

In this connection, Bapu defined samādhi of sadhu as one who does not create any disturbance (upādhi) for others. Bapu narrated his own experience of smelling good (sugandha) from the samādhis of saints in Saurashtra. Bapu ended the discussion by insisting that nām jap should be done truthfully (satya) for self, with love (prem) for others and with compassion (krupa) for all. This would be the best way of defining sastras that are undefinable.

He then picked up the question he had left aside: Is Rama a symbol of truth in Ramayana? Bapu very emphatically and with some pain in his voice totally rejected the theory of symbolism in Ramayana. Rama, Lakshman, Sita and Hanuman are not mere symbols, they are real persons and living personalities. Symbolism, is defined in Sankhya as a representation of one who is not present or real. He quoted definition of pratik from Sankhya, Ram is real and eminent. He is not a symbol; he is here, there and everywhere, as real as anything else although we may not be able to see him. The sun does exist even if the owl is not able to see or feel it.

Jai Siya Ram

Translation by: Nagindas Bapa

Bapu’s katha is always a free flowing river and Bapu himself does not know how and where his katha will flow because his katha is not arranged (gothvaieli nathi) but is inspired (mokleli che). Yesterday the flow was rambling over vast and varied regions. Yesterday was a postal day and Bapu answered lots of questions from many writers. First was: Why was it that Tulsidas made a personal request to Hanuman but a general request to Rama to reside in the heart of bhakts. Bapu explained that Hanuman is a permanent dās, a kaayamidās, of Rama, while our dāsbhāv is impermanent. Hanuman loves and respects the entire family of Rama but his devotion is focused permanently and exclusively for Rama. There is no space for anyone or anything else in his heart. Bapu referred to Vaisnav tradition of devotion to only a part of the body, usually the feet (charana), but it can be eyes, it can be arms, it can be only the face. Bhakti is so intense and pointed that cannot be spread over the entire body.

Bapu quoted Tulsidas to say that a good shrotā ought be panchguni – sumati, sushila, suchi (pure), katha rasikar (interested in katha) and a bhakt, a haridās. Sumati implies a shrotā is intelligent and is devoted to goodness. Sushila implies that a shrotā is of good character.

Bapu further explained that character (shila) is located in the eyes, ears, and tongue of a person. It can be expressed by the way in which a person looks at others, the way in which he speaks to and about others and by the types of things he enjoys listening. We get upset if neighbors throw garbage in our driveway so why should we spoil our ears by listening to evil thing about others? Bapu, during katha, clears out all such garbage but we go out and collect new and fresh heaps of garbage again and again. Shila can be judged even by the way one walks. Gangasati has advised that such shilavān sadhus deserve all our respect. Shila is a tremendous moral force. Hanuman has both bal and shila. He has both the physical strength and moral authority.

Devotion to the physical side of our beloved may often lead to strange experiences. Sita was devoted to the bottom side of the feet of Ram wile Krishna loved to caress the bottom side of the feet of Radha. Krishna, said Bapu, is gnyan svroop while Radha is bhakti svroop. Gnyan gets fulfilled only when it serves bhakti. Krishna as gnyan svroop is without mādhuria, he is often called the enemy of madhur and in order to get some mādhuria, he requested Radha to give him a passionate and intense kiss, sushta chumbetam. Krishna argued that if he secures such sweetness, he will spread it all over the world through his flute.

Radha is the alhadini shakti of Krishna and as Bapu said, that mere gnyan without prem is a rudderless boat without a sailor. Mere gnyan, like such a boat will never reach its destination.

Bapu pointed out that in Manas, different areas are associated with different leelas of Rama. Ayodhya is his sanskar leela, Mithila is his shungār leela, Chitrakoot is his vihaar leela and Lanka is his samhār leela. Tulsidas has given a long and detailed description of Ram’s wedding and also Ram-Rāvana War. Bapu in this connection described various marriage customs and rites that still prevail in Mithila. Bapu compared the marriage of Ram-Sita with Krishna-Rukhmani’s wedding. Rukhmani was much more bold in expressing her desires, while Sita was more bashful.

Bapu declared that he is so engrossed in Manas that he is never able to say all that he wants to say and he is still explaining only the preface, bhumika, while the real story is yet to begin.

Bapu took up the next question and advised that Ramayana paath should be done without disturbing others in the family.

Bapu was asked to explain the concepts of āstha shiddhi and nav nidhi. He said that for him, siddhis means shuddhis and therefore 8 types of shuddhi, clear body, clear mind, clear chitta, etc. are aastha siddhis. Navnidhis, for him, are the nine types of bhakti. Navdha bhakti as described in the Bhagvat. Bapu considers that a clean, normal and simple life is the best bhajan for us. When we are told that Guru would fulfill all our kāmnas, he understands that sadguru would take all our kāmnas to perfection where kāmnas end by themselves because perfection (purnata) is the end (nāsh) of all cravings.

There was a question about being cursed by an angry tapasvee. Bapu drew a distinction between a shāp and a shrāp. The word is often used in the sense of abuse. Bapu rejects the idea of curse, shrāp. how could a tapasvee ever curse anybody? A tapasvee is one who has mastered his anger and therefore he can never get angry.

Bapu then tried a novel method of writing the name of Hanuman and explained the meaning of each letter in the name. “Ha” stands for positive approach and positive attitude to life. But as adviser (sachiv), a guru and a doctor (vaid) should he be ready to refuse, to be negative otherwise the kingdom, the soul and the body would suffer. “Nu” stands for negativity. What is not good should be rejected with vivek and politeness but very firmly. “Ma” is mānprad who respects and honors all who deserve respect. The last “n” stands for nrmatā or humbleness. A great mind like Hanuman is always strong and humble. Hanuman gives respect to everybody.

Bapu quoted Vinay Patrika to explain the meaning of Mahavir. Mahavir is one who is respected and worshipped by all people. But Bapu gave a warning that Hanuman should be worshipped in his soumya form and not in the bhishana forms described in bhaivatantra and others tantrik texts.

Bapu said that Hanuman Chalisa is the first such Chalisa and was then followed by several other Chalisas. In this connection, Bapu classified nine types of leaders, netas, – symbolic leaders, intellectual leaders political and administrative officers, social reformers and activists, leaders who are elected or selected by people and finally the despotic leaders who use violence to capture leadership.

Bapu added two more types: religious leaders and spiritual leadership. Hanuman is a spiritual leader par excellence, a spiritual leader at his best. Hanuman is charming, a reformer, a supporter of truth, he rules over his group, he is humble with Ram and he is assertive with Rāvana.

Bapu explained that the best way to worship Hanuman is to anoint him, not with oil, but with love (sneh) and to clothe him, not with sutras, but with gnyan sutras. Let us study and understand scriptures and other texts in the presence of Hanumana. Mahavir is one whose worship will purify us and he should be worshipped with full and unflinching devotion (ek nishtha). Nishtha and sharanagti is always one time and to one person only. Changing nistha or wavering, unsteady nishtha is absolutely useless.

Mahavir is pavanputra and as such he is everywhere. He has to be worshipped by everybody because nobody can exist without air. So Hanuman is everywhere touching us and entering our bodies. Though we cannot see him, we can experience him. Mahavir is guru svroop just as Lakshman is jagruti svroop. And Sita is kshama svroop. Hanuman rejects animal sacrifice (bali). He does not need blood but only requires renunciation (virakti) because puja without love is a futile labor (shram). Ram also needs nothing and expects nothing except our love.

Bapu then narrated eight reasons of sankhya when we cannot see the existing things and when my home use pratik. Ram is not a not a pratik, Hanuman is not a pratik but a life giving vital force.

Bapu then narrated Shiv Katha and mentioned three types of shrotās. Āyojaks who organized katha, ālochaks who criticize even the best and āsvadaks who really enjoy katha.

While narrating Shiv katha. Bapu pointed out that the holiest laces in India – Himalaya, Ganga and Kashi are āghipuān of Shiv. He said that God is not a subject for intellectual or logical analysis. Everything happens as desired by God but we can reach God only by pure means, sādhan-shuddi.

Jai Siya Ram

Translation by: Nagindas Bapa

Bapu expressed his great happiness about the sahitya sangoshti and congratulated Shri Balwantbhai Jani, Shri Sumanbhai Shah and the venerable Shri Gautambhai Patel for the excellent and scholarly presentations. Bapu compared the program to a musical symphony which blends loka sangeeta, suman sangeet and shastriya sangeet. Bapu was immensely happy.

Bapu then turned to katha. For him, katha is a samvād—a dialogue for understanding hanumant tatva. Nothing, not even a pāth of Hanuman Chalisa is compulsory and nothing would be imposed on anybody. Bapu quoted Narad to say that we should hear and think only about what is proper to be heard (shrotavaya) and proper to be thought about. There are many ugly things and ugly persons in this world, but we should focus on only the best and overlook petty things. He mentioned Esardān-ji who was so absorbed in writing that he was unaware about the absence of salt in his food.

Bapu advised young shrotās to read all the great literature but most especially poetry which has a motherly approach for all of us. Bapu said that his vyās gādi is also his pyās gādi. His sādhan for eternal search for the supreme. For Bapu, searching is far more pleasant than getting because travelling is more thrilling than arriving.

Bapu replied to a query as to why Hanuman is a vānar. Hanuman is Shiva who became a monkey because Brahma had ordered all the gods to be monkeys. Monkeys have an advantage. They can sit on trees, which is higher than even Rama. And from this position on the tree, he can always have a better darshan of Rama. There are no distinctions once you reach the peak of spiritual progress.

Physical life, our bodies, has its own craving and its own necessities that crave for several things, but our goal is to progress from sharir-anand to Brahm-anand. This can happen only if prem reigns supreme over the world and all rules, regulations, ceremonies, rituals and restrictions are discarded and thrown in a dungeon. Raise your arms not to strike but to embrace.

Bapu cited the examples of a Sufi saint Ballusha whose follower was beaten up because he chose to be a Muslim rather than Insān. We should strive to become first and above all a true human being. Bapu wondered if there was any existence of heaven or hell. He said that the presence of a good man is heaven and presence of evil is hell. Bapu advised us to avoid violence in all situations, even in the case of an attack. We should never be first to strike. Tolerate evil things and even abuses as long as you can. Krishna tolerated Shishupal and all his abuses for a long time before striking him down.

Tulsidas has great empathy for the poor and the downtrodden and uses the words garib nawaaz many times. Bapu says, aishwariya of Ram consists of his great love the lower, downtrodden, poor people. Ram was very straightforward (sarala), very strong (subala) and very good natured (saral svabhāva). He was always contented (santoshi), a sāhil, a sāhib and raghurāj.

Bapu quoted a Gujarati idiom “katha suni suni futya kān” and inverted its meaning to say that it is only by listening to katha again and again, that we develop our ability to hear.

Bapu then allotted months of the year to navda bhakti. Two months each to shravan and kirtan and the rest of the months to various types and stages of bhakti leading ultimately to atman nivedhan.

Bapu then turned to Hanuman Chalisa that declares that Hanumant tatva cures all diseases and removes all the pains (peeda) and aches. Each disease has its own pain and only by curing the disease can we give relief to patients. Tulsidās has described several natural diseases with physical symptoms produced by vāt, pith, and kaf. Anger is comparable to pith and Bapu advised us that the best way to control anger is to see our face in the mirror whenever we are angry. Pāth of Hanuman Chalisa helps in several mental diseases and in lessening our sufferings (peeda).

Bapu mentioned a writer from Kachha who writes very brief stories that tell messages. Bapu narrated some of these stories. We should try to get rid of all sufferings (peeda) but we should never try to give up empathy for others (peeda padai) who are suffering. In this connection, he sang Vaishnava Jana To, the favorite hymn of Gandhi. Bapu described several diseases both physical and mental. Bapu then mentioned that Tulsidās has suggested a remedy for disease that he calls bhavroga. We should find a sadguru who would be our physician (vaida) and trust (vishvās) his diagnosis. Ram bhakti is the medicine and shraddha is the anu pān to make the medicine more effective. Physical diseases are described as mental sicknesses that can be cured by devotion to Hanumant tatva.

But the most important condition is to find a sadguru. Bapu quoted Rumi to say that the devil has sent his agents who pose as dharma gurus but who block and misguide people by drawing a curtain to keep people away from truth. Only a sadguru as described by Kabir can help us out of all such troubles. Kabir has laid down several qualifications for a sadguru. Bapu quoted Gita to say that even the best amongst us need to purify ourselves by yagna, tapa and dān. Bapu said that satya is a great tapasya while prem is dān and s best of all donations while karuna is yagna. Such purification is easy if we cultivate satsang. A sadguru may completely transform our life to such an extent that he may feel dead and are reborn with all our past life destroyed.

Bapu pointed out that the spiritual path is a lonely path and not many people would choose it. He quoted Voltaire to say thinkers are always very explosive in their thinking. Self purification is the best and most effective way. Bapu narrated a parable of the two groups of painters–one who used to work hard on material paintings while the other group cleaned the wall and made it reflective of the original. The image of God is reflected far better in our hearts if our hearts are pure and simple (sarala). Bapu advised us to appreciate the capacities and qualities of all others and not to be jealous of them.

Bapu then turned to narration of katha. He said Ravana is an incarnation as much as Rama is but he misused his siddhis. The narration ended with Ram Janma festivities.

Translation by: Nagindas Bapa

Bapu started by clarifying that his katha is not a sermon (updesh) neither is it any directive or commandment (andhesh) it is only a dialogue. It has no purpose, it has no goal except to understand the reality. He reverted to the discussion of pain and pointed out that every disease has a peculiar pain of its own. All pains can be overcome by continuous jāp, which should become as effortless as breathing.

He referred to the discussion of dukh as the only fact in Buddhism, and also in Bhagvad. Bapu spoke about dukh (misery) the cause of dukh, the remedy of dukh and freedom from dukh (mukti). Bapu does not accept this approach because if there is dukh in the world, there is also sukh (happiness). How can a world created by God be ugly and miserable? This world is beautiful and full of happiness.

Nature is beautiful; human life is full of happiness and charm. He referred to Krishna forgetting to blow in his flute when he saw the beauty of Radha. He said beauty depends on the eye of the beholder. An eye can venerate, an eye can inflict a wound and an eye can beg. We need a sadguru to cultivate a proper eyesight and he quoted Rumi’s description of a sadguru which is similar to Vaishnav by Narsinh. One intensely misses a sadguru and in his absence, one feels a void which is different from shanti (inner peace). We need continuous smran and firm, unshaken faith (dradhashray) in guru to feel him around us. Bapu mentioned how Amir Khusbu could smell his guru from very great distances.

Dukh and sukh depends upon our view point, depends on our eyes. He quoted Nanak, Kabir and Tulsi who say that they have felt immense happiness (parāmsukh, purasukh).

So our vision of sukh and dukh should shift according to our understanding. Divine grace is ever flowing on and fills up the pot holes along the way before flowing onwards. Let us fill up all such pot holes in the lives of others who are less fortunate.

Bapu then further analyzed the causes of peeda (dukh). He said that the lack of material comforts can be one reason. Another reason is absence of necessary resources. It can be the result of one man’s jealousy arising out of competitiveness. It can also be the outcome of our hatreds and our contempt for others. Dukh can be caused by our own nature (svbhāv).

We should not try to crush or destroy our svbāv but shape it by satsang and by close contact with sants. In this connection, he mentioned how contact with ShrimadRamchandra changed the very lifestyle of Gandhi. We should pray to God to put us in touch with a person whom God loves and if we have such a contact, then there is no need of God for us.

A sadguru is like a mother for us. In fact, a guru is even better than a mother; a mother puts us to sleep whereas a guru wakes us up to the ultimate reality.

Bapu presented out the tremendously important role that a mother plays in our lives. He said earlier incarnations of God had no mothers and therefore are not worshipped. Ram and Krishna both had mothers and therefore are worshipped. He then gave a detailed and very charming analysis of Meghani’s song of a sailor’s wife and he was happy that immense literature has grown up around mothers and around motherhood.

Bapu returned to the concept of dukh and said we need not contemplate only about dukh. We are the children of ānand and we are destined to get sukh. In fact, sukh is our birthright and get it we shall.

Bapu said that sukh and dukh are relative terms and by changing our concepts and our approach, even Hell can be converted into Heaven. Let us pick up the good and the truth from wherever we got it. If we find a jewel in the mud, we should pick it up, clean it and use it. We should learn to accept every situation and every aspect of life. All arts are oriented to find destination and cultivation of music, literature, painting, dancing and every such activity.

Bapu said that he is happy with his own svbāv. He has no complaints with life. The only thing which gives him great joy is the company of sant. If we can cultivate the svbāv of saints, we need nothing else. That is why Tulsidas again and again demands the unshakable devotion of God and appeals to God to overlook his deficiencies and demerits.

Bapu was asked where is the goal of your life. Bapu said I have no goal, I just want to flow and keep flowing. I do not want moksha, svarg, gnyan or darshan. He just wants to enjoy. He said he has experienced great and true love from children. He said childhood is satyuug. When you are an adult you live in tretayuug. As you age, you enter dwvāpar and most of the people in old age become as troublesome as kalyuug because they demand too much and lose their temper on petty occasions. That is why Vinoba used to say that only kids are pure and sucche, others are raw (kucche). Out of 24 gurus of Tattraya, a child is one of them.

In Bapu’s opinion, the only perfect remedy to be free from pain is to contemplate on the life and mission of Hanuman tatva and to continuously recite his name. Verbal recitation has great potency because words has all the qualities of mahabhoots. Each has a form and a luster of its own. But the key to feel and understand words is with the guru.

But we should be careful about choosing a guru. A false guru can be a killer. He can cheat and misguide and exploit us. Rumi has spoken at length about guru. A guru is much more vast than an ocean and the earth because guru is limitless. A guru is continuously in ecstasy, not of drugs but of the divine. A guru is an emperor (shahenshah) in tatters (santhara). He is a treasure trove (khajana) open to all and approachable to all.

A guru has no form because a guru is not a person, he is a vrutti (an approach). Guru has no form because guru is only a concept (vichaar) and guru helps us in understanding and accepting truth from wherever we get it.

We should cultivate discrimination (vivek) by which we can have a balanced approach and become indifferent to either sukh or dukh.

Bapu made a personal statement and said that his experiences in life have taught him that there is a balance, an equipoise between sukh and dukh. We get as much happiness as unhappiness however we emphasize our dukhs. Like a society of blind people, we cannot see our happiness and if there is a one-eyed man in a society of blind people, he would be forced to become totally blind because nobody would understand what eyesight is or what an eye is. Bapu regretted that very often we are blinded by so called religions and religious leaders. We often seek out misery in the midst of happiness by yearning for what is not there instead of enjoying what we have. That is why the Gita places great emphasis on samatva or equipoise.

Bapu then turned to katha after the birth of Ram and told funny stories about Shiva and Parvati getting darshan of Ram by passing as an astrologer and a toy vendor. Bapu explained the statement that day was prolonged to a months in Ayodhya. Bapu said yesterday is gone and tomorrow is unknown so enjoy today and live in today. It is today that is joy and that is truth. Seeking such truth should be the purpose of all our activities.

Jai Siya Ram

Translation by: Nagindas Bapa

A question was asked: Why is it that mānas is to be told, sung and listened to, while chālisā is to be read and recited (pāth). Bapu explained that mānas is a charitra, a biography, that is required to be told and listened to and to be approved, but the chālisā contains only a few elements of the biography. Chālisā is mostly a commentary, a text, and a vision which will need careful reading (padnā) and repeated reciting (pāth). Sundarkānd is a bhashya of mānas and chālisā is bhashya on Sundarkānd.

The vision of chālisā is universal, it is for all, not only for Hindus or Indians. Hanuman is an ocean, he is not the Indian ocean or the Arabian sea, he is an ocean of thoughts (vichār sāgar). As pavan putra, he is like air, he is for everybody; he is universal. Hanumant tattva is needed for several sādhanās as it implies breathing and harmony.

Bapu classified three personalities. Some are tan jeevi, who are concerned only with body and physical pleasures –eat, drink and be merry. They are only concerned with food, sleep and sex. Some are vachan jeevi, who are devoted to a word or a concept. Bapu cited the example of Jogidas Khuman, an outlaw, though Bapu does not support any lawlessness or any criminal. There are people who by their very nature are cunning. The third category is mann jeevi—these are people who are guided by mental approaches and who act according to their nature. Bapu extolled such a life as a life lived according to vivek (discrimination) because mind is an attribute, a vibhuti of God. Some people are buddhi jeevi or intellectuals. Some are chitta jeevi, who lead spiritual lives. Some are arrogant (ahankar jeevi). There are people who are shram jeevi or workers and karma yogis. Bapu mentioned Bulesha who had no guru but achieved siddhis by self-efforts. When he went to see his guru, he found him working as a laborer in the fields. Bulesha plucked mangoes by his mental force but was rebuked for diverting attention from the Divine to do mundane things. Some are bhāv jeevi, living by emotional attachment and some are dhirga jeevi who live a long life.

Chālisā gives darshan of all such various personalities in one: Hanumān. Hanumān is tann jeevi because he became a monkey to please Rām and adopted a life of servitude (dāstava). He keeps his promises (vachan jeevi), he is intellectual (buddhi jeevi). He is a yogi and therefore a chitta jeevi. In short, Hanumān is all and all inclusive. Through Hanumān, we can approach Rām and by devotion to Hanumān, we can achieve proficiency in all arts and crafts. Hanumān is pavan putra and as air, Hanumant tattva purifies everyone and everything. Bapu advised that for the gift of oratory, we should turn to Hanuman instead of Kali because Kali gifts the oratory that can kill rather than save the listeners.

Bapu discarded the traditional belief that women cannot worship Hanuman or cannot sing chālisā. Bapu has campaigned against such a belief and now several women do worship Hanuman. Bapu always rejects all traditions supported by andha shraddhā.

While all Gods reside in heaven, Hanuman was ordered to stay on the earth when Rām returned to his swadhām. Hanuman is of Earth and he is our constant companion because he is our breathing.

Hanuman is humble and has described himself as insignificant, as a mere animal (pashu) and sensual (kāmi). But in a sense, Hanumān is ahankār vādi. The word ahankār has two meanings: ahankār is arrogance and ahankār is our being conscious of self. In this sense Shiva has been described as the ahankār (conscience) of the universe and since Hanuman is an incarnation of Shiva, he is ahankār vādi – as conscious of his asmitā (selfness).

Bapu very vividly described the incident of Hanuman carrying the mountain with the medicinal plant, sanjivani, and Bharat shot him down. Bharat never did anything without consulting the pādukā of Rām. But this time being very late night, he did not want to disturb Rām. But Sitā did advise Bharat to shoot with a blunt arrow and shoot at his feet, not the heart of Hanumān.

Hanumān, while falling down, handed over the mountain to his father, vāyu who held it aloft. This is an allegorical way of saying that Hanumān is willing to lift up all the burdens of life and give relief to his bhakts. Hanumān is an ananya (eternal, unchanging) devotee of Rām. He is not an opportunist (avsar vādi) like several other devotees. Bapu declared Tulsidās as an expert psychologist who knows that dreams are our suppressed desires and yearnings. That is why Tulsidās often mentions dreams to testify to the purity and steadfastness of faith. It is in dreams that reveal our true selves.

Hanuman is a holistic personality because he is inclusive of all the different human personalities. He represents life and as such Hanumān helps us in getting a jivan darshan. Chālisā is a darshan one must everyday read and recite Hanumān Chālisā because Hanumān is sarva svaroop (inclusive of all forms & types of life). Chālisa is not merely an art of living, but an art of loving and an art of dying. Chālisa should be recited often, again and again. Chālisa is a permanent and panoramic view of life.

From analysing dukha (pain), Bapu passed on to the analysis of sukha (happiness). He referred to Buddha’s vision of giving primacy to dukha and mentioned that birth, death, old age and sickness as major forms of dukha. But the same occasions and situations can be viewed from a positive side. Birth is an occasion of intense pain for the mother and the child. However, the mother is immensely happy in giving birth to a baby and the newborn enjoys the gift of new life, a new consciousness (chetnā). If birth was dukha, nobody would celebrate birthdays. We celebrate because we enjoy birth. Death is a deliverance from all cares and responsibilities. Death is a certainty—it is unavoidable and why mourn for the inevitable? But it requires a lifelong sādhana to welcome and enjoy death. He mentioned the custom in his sadhu community when the dead is taken to crematoriums with music and kirtan.

Old age certainly involves weakness and several diseases, but if we lead our life properly, old age is venerable. The elderly are respected and if you cultivate detachment, old age gives you a dignity of its own. A wise old man is the source of information, advice and guidance for all. Sickness (vyādi) produces discomfort but it is not dukh. Bapu quoted Kripā Shankar Shāstri to say that rog and vyādi are companions of Shiva. A disease can become an austerity (tap) and produces a new energy. But such austerities should not be torturous and tāmsi.

He asserted that basically we are all entitled to happiness because we are a particle (ānsha) of God, who is ānand svroop. We should seek happiness in every situation and every condition of life. Even misery (gam) has joy of its own for sukhis and sants.

The cause of sukh, said Bapu, is our relationship with God and happiness is in our own hands but we do not see it or seek it. The source of happiness is to get devoted to Hanuman tatva as chālisā advises us to get sukh from Hanuman by reading shāstras and by enjoying all arts and by bhakti.

Sukh leads to mukti, salvation. It takes us beyond all dualities. There is no sukh which can equal the satsang or association with saintly persons. Every situation in life can be a source of sukh. He referred to a song of Narsinh advising us to disregard both sukh and dukh.

Somebody asked Bapu about end of the world in 2012 and Bapu rejected and even ridiculed this belief. He advised his shrotās to be free from fear.

Bapu then turned to katha and narrated various ceremonies in Ayodha like naming and thread and schooling. Bapu expressed his wish to be free from enmity. We should not hate anyone because we all are related. Ram and Lakshman went with Vishwamitra to destroy evil, to protect yagna and to rouse Ahalya to life once again. Ram then arrived at Janakpura.

Translation by: Nagindas Bapa

A question was asked and an important issue was raised. Is it possible to love all at every time and everywhere? If yes, how can this be done? What are the way and methods?

Bapu’s answer was an assertive yes. Yes, it is possible to love all. If we understand and use the word love properly. Love is not a selfish, limited feeling for getting something or for gaining an advantage. Love is multidimensional and can be expressed in several ways. For example, to serve the old and the sick and disabled is love. To extend sneh for those who are younger or lower than us, to give pyar to these who are our equals and to respect and serve those who are older is also love.

Search for self but love all. Satya, prem, karuna, said Bapu, is a spiritual triangle. Develop your bhāvgranthi. Love has been described as melting down of your heart by seeing or touching or even by mere remembrance your beloved. Enjoy and appreciate the beauty of nature. We love to see (darshan) him who helps us in development of self. Everything about our beloved feels good and makes us happy and we feel that all his vrutis get integrated in ours.

Love is a vast bunyan tree and Rama was loved even by Ravana through hatred. Love surpassed even God because an instrument (upakarana) is more useful than the object (sādhya). That is why Kabir said that only those who understand love are the only knowledgeable persons (pankit).

There are many ways to express love. There are many words and many languages but the best expression is silence (moun). Prem is yagna and we should ever flow in and with prem ganga. Prem is the middle of a continuum of satya, prem, karuna and if we hold from the middle we can hold it better and more firmly. Everyone has experienced love. Love even those who dislike you, who hate you. Expression of love depends upon the occasion and the person concerned. To help, said Bapu, the needy is prem. God is love and Love is God. There are two types of love: satya, prem and kapat prem. Satya prem is a love that wants nothing, needs nothing and expects nothing, not even a response to love. Kapat prem that is known as ketav prem is to love with expectation, to love in exchange for love or money or power. If you expect anything in return for your love, you might face disappointment. If your love gets a response, good. If there is no response it is your luck. Kapat prem is planned, organized and well set.

But then we cannot but love. Our love gets distorted when we become opportunist. Bapu gave the example of Prtaapbhaanu who was spoiled by bad company and Bapu emphasized that our companions, our associates play an important role in shaping our character. Stay with persons whose love is unchanging and eternal.

Bapu spoke and sang about the love of Gopis who felt lonely without Krishna. They felt a void; a variety of nothingness.

When love is extended to God, not only we feel a melting down in our hearts, but God also feels a melting down for us. Mundane, worldly love is with expectation and all our expectations cannot be fulfilled if we are focused on worldly affairs but if we turn to the Divine, all our expectations get fulfilled. In mundane life, more and more expectations emerge and overpower us and world is incapable of giving us everything we want. Only Divinity can satisfy all our desires and wants.

Bapu explained the meaning of each letter of Bhagvat and quoted Bhagvat to say that we would get everything from God.

Bapu said that we should insist on our own abilities. Vibhishan wanted to see Ram only with his eyes, while Arjun needed divine sight to see God. Instead of seeing the world directly and as it is, we see the world through several screens and layers. Ever be attached to satya, prem and karuna and pāth of Chālisā would fulfill and your desires and expectations. Even the minutest particle on Rama, even the dust on his feet (charan raj) does wonders. His charan raj revived Ahalya.

Bapu returned to Chālisā and said that all our sufferings (peeda) would end by smrana of Hanuman and we should get devoted to Mahavir. A continuous jāp, even jāp in reverse can lead to great relief. Shiv also recites Ram nām as a maha-mantra. Everywhere jāp is given great importance. Jāp are of various types and can be achieved by stages vaachik jāp is verbal, mānsik jaap is mental recitation. Ajapā jāp is a stage where jāp continues without your being conscious about it. Bhakti, said Bapu, is a slow process and requires several stages of stations. But our bhakti should not disturb or trouble others. Jāp and kirtan ought to be done in a quiet way. After ajapā jāp, we reach the stage of smruti jāp when jāp continues as a smranan. If jāp after a long time becomes our memory. Just as we keep remembering everything from everyday life, so jāp keeps going on and on.

Jāp is very important in the age in which we are living, in fact jāp is the only way to spiritual progress but jāp is to be done with involvement, with shraddha and vishvās. Vinoba Bhave laid great emphasis on shraddha. He used to say invoke shraddha in the morning, afternoon and evening to be aware of shraddha by shraddha. Shraddha is different from andh-shraddha and from ashraddha. Shraddha is very important in bhakti which is the main theme of manas.

Bapu then took up the narration of katha and advised us that puja should be done by your self, by your body and by your mind. Puja cannot be done by a proxy. Bapu pointed out that every incident in manas is both a leela for external eyes and deeper message for those who understand.

Ram entered vatika and saw Sita who had come for puja. Bapu pointed out that Ram moves everywhere, he is not confined only in temples. Tulsidas needs to be studied in his various aspects because manas deals with sociology and psychology. It is thought provoking, it has rules of family life, and a discussion on bhakti.

Sita recites a prayer to Parvati and the each adjective used for Parvati is tripled, pointing out that Parvati is also a tripur sundari.

Jai Siya Ram

Translation by: Nagindas Bapa

On the final day of Ram Katha, Bapu reversed the order. He began with the narration of Manas and ended with the analysis of Chālisā. During the course of this narration, Bapu pointed out certain basic principles. As he said, Bharata was offered the kingdom, he said that the kingdom did not belong to an individual, but to a dynasty; to a tradition.

Secondly, the coronation of Rama, or the coronation of any good principle, is possible only in a village and only Kevat can be the first citizen. Bapu referred to several sabhas and compared it to the sabhas that are taking place in the politics of today.

The most important point that Bapu raised, was about Draupadi in the midst of Kauravas. He said that so long as Draupadi appealed to her husbands, nothing happened. But only when she appealed to the final Divinity, was she rescued. So we should never try to seek the support from any worldly persons.

One more point that Bapu made was that the ultimate result of love is renunciation; the act of giving up. He referred to Rama Gita which consists of five questions asked by Lakshman and answered by Rama.

He made a very important statement, that Rama considers himself the son of three parents. Dashratha, of course is the physical presence. Jatayu is his father because he supported him. And Rama considers Agni as his own father.

Another point made was that Lankakand was not the burning of Lanka, but Hanumana’s effort to rouse the conscience of all the people of Lanka by faith, symbolic of his tail.

Translation by: Nagindas Bapa

On the second day of katha, Bapu continued from where he had left and concentrated on the analysis of the spiritual side of Angad’s personality.

Angad followed the tradition and introduced himself to Ravan as the son of Vali. In those days all over India and even today in South India, the accepted way is to pronounce the name of the father and the gotra to which one belongs.

Bapu mentioned in this context the famous story of Satyakam Jabali from the Upanishad.Bapu would have preferred the Mahabharata style of introducing a person by mentioning the mother because a child, and his character are shaped more by the mother than by the father who is often away for work. In this particular case of Angad it would have been much better to mention Tara rather than Vali. Vali was brave and strong but he was not much of an intelligent person. Vali showed utter idiocy in keeping Ravan in his armpit. Tara on the other hand proved to be wise and understanding. When Vali went out for his final fight with Sugriv, Tara had mentioned that Rama is no ordinary warrior. Ram is the Supreme Lord, Parambrahma. Vali for once argued with understanding that Ram is Samdarshi and if he kills me, I would be eternally blessed. Such one time wisdom of Vali did not last long.

Bapu pointed out that all the Tamasi [evil] enemies such as Marich, Vali, and Ravan realized like a flash light at times in true majesty and personality of Ram.

Bapu then answered a question- what should be done if you are not able to attend all kathas. Bapu agreed that it is difficult and inconvenient and costly to attend all kathas. Many of you have heard many kathas. In fact, you have listened to more kathas than Bapu has been able to do because Bapu speaks and we listen.

Listening with attention- Shravan is a form of bhakti. But if you cannot listen to katha, remember all that you have heard. Just as shravan is bhakti, Smaran is also a bhakti. And smaran would create bhav showing thereby that the seeds are sprouting. Hanuman has described remembering (sumiran) as bhajan. Such remembrances purify our inner self (antahkaran) . Bapu said that he always keeps on remembering whateverand whenever the good he has heard.

Bapu used the word katha in the widest possible sense: hearing a melodious song, a literary discussion, an enlightening discourse is katha for him. In fact, Smaran brings you closerto Bapubecause shravan can be done even from great distances while smaran creates feelings of proximity.

Bapu then turned to the spiritual interpretation of a personality of Angad. Ang means a whole body or a part, a limb of the body.So whoever gives a limb or body for spiritual progress, for service of god or service of humanitybecomes Angad.Angad, Vibhshan, Hanuman, gave their entire body and all their life to divinity. Women often get devoted to their husbands, children, or families. One should feel that we are parts (ang) of devine- Astitva. We are like suburbs of a big city- complete as a unit and also a part of a larger unit.

If you cannot devote your entire body to divinity, we at least can give a limb: for example, we can give our ears to katha, or to the teachings of guru who would then pierce through us. Whatever ang you give to divine purpose would be sanskar as karanvedh sanskar. Whatever you give to the world will deteriorate as Shankeracharya said “AngGaliltam”. We ought to have Angdiksha. So listen attentively, listen as widely as possible and as often as you can. Tulsidasji has mentioned that Shravan should be as wide and broad and deep as the ocean. Take katha in the widest sense; do not restrict it to narrow circles. Listen to whatever is good and beneficial and nobling for our spiritual and moral development. Be careful and guard your ears . Poison in the stomach can be cured but poison that enters ears has no cure.

Similarly eyes can be gifted to divine and eyes are far more potent than ears. Eyes can express all the emotions and feelings and experiences of life. Out of the trio – Satya, Prem and Karuna, Karun resides in the eyes. We can experience beauty only throughthe eyes. All the descriptions of Ram emphasize his eyes. Hands and tongue and feet can express only few emotions and passions but eyes can express everything. Those who have lost their eyesight are called Pragyachaksu or Surdas. The most precious product of the eyes are the tears which clean the eyes and which express the bhav of the bhaktas or devotees and of lovers.

The hands when given to God are to be used only for his Seva, for uplifting the poor and for offering a helping hand for all who are downtrodden or spiritually fallen from the path. Our hands ought to be used for serving all the deprived and exploited sections of the society. Such hands have been described in Vedas as divine as Bhagwan. The feet are meant for visiting the holy centers of pilgrimage and for turning towards everything that is pure and pious. Such an Angad whose entire body is solely devoted to the service of God, develops firm faith and Tulsidas elsewhere has described the feet of Angad as faith.Angad pad viswas.

Thus angad ought to be viewed from many different angles. Such a view is important and necessary for our own introspection and we are going to see Angad from various point of vision for the rest of our days here.

Bapu then picked up katha and narration of katha and reverted to vandana offered by Tulsidas. Tulsidasji has presented naam vandanda at a very great length. Tulsidas argues that reciting Ram naam has a potency in all the yugas but such recitation is in kaliyug only held for spiritual progress. In satyayug there was meditation (dhyan) in tretayug yagna was important. Pooja became the way of spiritual life in dwapar. But naam smaran is the only process left for us in kaliyug. There is nothing else that is as potent as naam smaran. All the names of things and persons are mere pseudo names –takhalush and Ram is the only name for every single thing. Ramanujacharya whenever asked would first reply as Ram and as second question would utter any other name. Kabir when he was selling his products would say that the seller is Ram, the clothes are Ram, the buyer is Ram and the payment as offered is Ram.

Ram has innumerable names. In ancient India, the usual practice was to give several names to an object of devotion. Vishnu in Mahabharata is given 1000 names in Vishnu sahastranaam. A 100 names are listed for Shiva. Durga has 1000 names and Vallabhacharya is given several names. But of all the various names used for Ram, such as Raghuvar, Raghav etc. Ram is potent because it contains an R, A, M, which represents son, moon and fire. As sun destroys the ignorance, as moon it gives us peace and quietude and as fire it burns all our sins. Ram naam stands for Omkar. Bapu warned against tantra and tantrikess as they are very destructive. But all such intellectual analysis leads us nowhere. Spirituality ought to be experienced not merely discussed and it should be felt not merely explained. You cannot swim merely reading books on swimming. Plunge into a rever or ocean and fill it. Once you have experience such a depth everything you speak and sing becomes divine.

Bapu said that he is often criticized for singing lewd filmy songs but that is not true. He uses the words of such songs and in the tunes of such music but in feeling bhav- is his own. He made a solemn declaration and repeated several times that he has never sung and would never sing a filmy song with the same purpose in same bhav as you find in film. The bhav in ultimate purpose the inner most meaning is the most significant part of a song and this for Bapu is spiritual nothing mundane, nothing worldly. Bapu reverted to the importance of naamsmaran or naamjap. Even shankar is reciting Ram naam. He could drink and digest even poison when mixed with Ram naam. Bapu declared that there is no end to potency of Ram naam and Tulsidas goes to the extent of declaring that even Ram would not be able to explain the potency of Ram naam.

Translation by: Nagindas Bapa

Bapu expressed his satisfaction that his Shrotas have responded so readily and so generously to his desire(manorath) to discharge our duty and our responsibility towards the people in distress. For him all donations – big or small has same value as tokens of good will. He could not but expressed his anguish at the total neglect and indifference shown by prominent leaders in politics and who hold lucrative positions of power and pelf. Money(artha) is also a part of four purushartha in Indian philosophy and most important Ang in Kaliyug.

He started his discourse by explaining seven interrelated Sopans of Ramcharitmanas. Balkand depicts Vishwas – the faith. It begins with an invocation of Shiva – the embodiment of Vishwas. All characters and events in Balkand revolve around Vishwas.

Ayodhya Sopan is a story of separation (Viyog) and of Vishad (sufferings) – Rama going away, death of Dashrath etc.

Aranyakand is Vigyankand as several rishis – Antri, Sarbhang, Shutikshan, Agastya-play prominent role. Such rishis in India attempted a synthesis of Dharma and Vigyan which is a crying need of the modern age.

For Kishkindakand, Bapu coined a new word Vishodh – a unique or special type of search(shodh). Rama is searching Sita but he also searches out several friends and followers – Hanuman, Sugriv, Vali and Angad. This Kand has six or seven special features that are not found elsewhere. It is the smallest Kandin Manas and presents several new features.

This Kand deals mostly with Vanars. Vanarsare not monkeys. Vanar, Asur, Kinner, Gandharv, Naag are various tribes in ancient India. Vanars have their own Rastra, their own language, (Hanuman is multilingual who knows several languages), their own music, and their own folklore – in short their own culture and civilization. They look like monkeys but they are not monkeys. The special trait of their culture is devotion to their master (Swamibhakti). Political thinkers in ancient India-Chanakya, Vidur, Kalidas –prescribed seven things that constitute a State (Rajya) – a government(Rashtra), a ruler(Raja), advisors (Mantries), treasure(Dhankosh), army (Sena), fortresses(Durg) and friends (Mitra). Vali had all the seven while Sugriv had lost everything. He had only an advisor (Mantri, Sachiv) Hanuman who got him friendship with Rama(Mitra) who helped him secure all the remaining things.

Bapu emphasized the importance of good and reliable friends whose company is so necessary for all but especially for young people. Bapu is always concerned with younger generation and advised them to be always in good company. Modern Science has given us so many comforts and conveniences but Bapu regretted that the Science has destroyed our privacy, our individuality, our Ekant. Today, every individual is exposed to others and is confined into space watched by others. Vishram, the real condition of progress has disappeared and the loss of Vishram willdistroy several other very valuable aspects of human life.

Bapu clarified that for him, Ramkatha is not confined only to religion because religion that is cut off from practical social life is no religion at all. Religion is one ingredient of society. Bapu is happy to be a religious person and for him it is a matter of pride and satisfaction to be a Hindu. But he is neither an athics (Nastic) nor a believer (Aasthik). He is a realist(Vastvik). He wants and aspires for direct contact with life and with people and he does not want to use proxy of any god or gods. He meets people in privacy of his Katha. Katha provides all the privacy(ekant) he needs and he quoted Dasi Jiwan who yearned for and invited Divinity to visit him in privacy of public life.

Bapu exhorted young people to secure god friends and like Sugriv, they will gain everything,something like being a king and controller of their individuality(Nijta).

Sugriv has no friends. So Hanuman seeks out Rama whose friendship will provide him with everything else. Vali, father of Angad on the other hand has everything, a Royalty in full splendor. Vali has a great pedigree, a glorious lineage of Purvaj. The tradition is that Brahma was doing his Tap on the Himalayas and from the drop of his tear,a beautifulVanar –Rukshraj was born. He was praised by all for his handsome features and became curious to see himself. He gazed into a pond and like the Greek character of Narcissus became totally absorbed in his own beauty. He fell into the pond and emerged as a woman with still more enhanced beauty. God Indra dropped his semen on her hair(Bal) and Vali was born. God Surya dropped his semen on her throat(Griva) and Sugriv was born. That is why Rama embraced neck to neck with Sugriv and put his hand on the head of Vali. Angad was born of Vali and Tara and inherited the beauty and handsomefeatures of his parents.

So said Bapu, Kishkindakand is a section of Vishodh. Rama found out Hanuman, Sugriv, and Angad and through them reached out to Suprabha and Sampati.

Sunderkand depicts Vairagya. Sita is a Vairagi in midst of luxury all around her. She meets Hanuman(a Vairagi) who contactsVibhishan who is also a Vairagi.

Lankakand is a story of Vidroh – war, upheavals and great transformations and Mandodari leads the Vidroh.

Uttarkand is Vishram, the final stage of peace and quietude. The Ram Katha thus passes through the entire gamut from Vishvas to Vishram passing through the stages of Viyog,Vishad, Vigyan, Vishodh, Vairagya and Vidroh. Such is the journey of human life, which also passes through several such stages.

For this Katha, the importance of Kishkindakand lies in the entry of Angad on the center stage. Tulsidas has extolled the entry of Angad in an impressive Chhand.

Vali gifted Angad to Rama and Angad proved to be a valuable servant of Rama. Rama appreciated his services and gifted Angad with his Mala, his Angvastra and a Mani. Gifts of Rama have great spiritual significance. Gift of Mala, Malaropan as it is called, is the acceptance of Shishya by Guru. Mala of Rama is always described as Vanmala. Gift of Mala was desired by many persons like Sabri but it was only Angad who got it. Vastra might have been given to preserve and hold such a precious gift and Mani is interpreted as Mantramani. Mala, Mantra, and Vastra have great significance as spiritual relations between Rama and Angad.

Bapu emphasized that Manas is not merelya religious treatise, it is a spiritual treasure-trove. He drew a distinction between the two. Religions are many and diverse, each having their own rules and rituals. Religions usually get divided into various Sampradayas and sects getting increasingly narrower and narrower(Sankirna).

Spirituality on the other hand is one and only one approach and does not have any distinction of race, religion, language, time and country and higher and lower groupings. It is widely open and all-inclusive. Ramayana being spiritual, belongs to one and all, without any limits. Since Ramcharitmanas is spiritual, we have to understand the spiritual significance of Mala given to Angad, Mudrika given to Hanuman and Padukato Bharat. These are ancient symbols granted only to those who were near and dear to Rama. What Rama gave to Angad was all that a devotee needs and wants.

Angad has many qualities. He is adventurous and dashing and can stake Sita on the firmness of his foot. But he is also Viveki and knows his limits. Even in enthusiasm, he keeps awareness. While discussing the crossing of ocean he said,“I can jump to the other side but may fail to return”. He has great qualities of leadership. He knows how to delegate work to proper person. He leads the team searching Sita, but gives prominence to Hanuman. Bapu again reminded us that there are no rituals and ceremonies in his Katha. He told a story and advised that we should not overlook essentials(guest)and give attention to secondary issues(horse).

Bapu then turned to the formal narration of Katha. Ramayana was composed by Shiva and was preserved in his Manas. It has four Ghats. Gyan Ghat involving Shiva and Parvati, Upasana Ghat of Kagbhushundi and Garud, Karma Ghat of Yagnyavalkya and Bhardwaj and Sharnagati Ghat (Tulsidas and his own personality). Gyan, Upasana, and Karma finally lead to Sarnagati. But Tulsidasji begins with Sarnagati. Sarnagati involves certain conditions. Sarnagati is a firm devotion and submission to one and only one. There are no alternatives and no wavering. Sarnagati has no plurality. It happens only once and is only directed to One. With Sarnagati, Karma becomes a Trivani (Sangam), a Prayag Tirth – as holy as Ganga, as purifying as Yamuna, and as enlightening as Saraswati.

Bhardwaj asks not about the story of Ram but Ram tatva. The question about Rama tatva has been asked again and again since ancient times but even today we still have no answer. To our defective vision, Rama has many different aspects, but philosophically Rama is the One and the only Tatva. Parm-tatva is inclusive of all and never Sankirna. Rama is not a subject for discussion; he is an object of remembrance.

Translation by: Nagindas Bapa

Bapu mentioned two different versions about the entry of Angad. In Valmiki Ramayana, Vali gives the custody of Angad to Sugriva, while Tulsidas makes Rama the custodian. We follow the tradition from Shankar to Tulsidas. In this Vali episode, Rama has often been accused of treacherously killing Vali without facing him. But Rama was not a party in this war between brothers. Rama as a judge was punishing Vali for his crimes and sins and a judge need not face the criminal who is killed on his order.

Sugriva was elated to see Vali mortally wounded but when Vali apologized for the trouble he had inflicted on Sugriva, joy was replaced by anguish. In Mahabharata war Yudhistiralost whatever little joy he had when he was told that Karn was his elder brother. Wars from the beginning to the end are full of misery and sufferings and anguish.

So let us remember that there are two different versions of Vali episode.

It was on the deathbed, that Vali was full of wisdom and Vivek. Bapu dilated on the philosophy of death. Death is a Satsang of Kaal with every individual and angels and agents of God arrive on earth. Death makes Vali wise. Vali gives his last advice to his grown up son who would soon become a Yuvraj. This advice as preserved by Valmiki is full of wisdom and can be applied to all the 4 types of Yuvraj. The eldest son or daughter is Yuvraj or Yuvragni of he family, the first follower of a Sadhak is a Yuvraj and every guru chooses a Pattashisya who is his successor and Yuvraj. Gita declares that Jiva (ansh) is a particle of eternity(Brahma) so we all are Yuvraj in relation to Brahma. Indian Rishies have the honor to boldly declare that every individual Jiva is Brahma. (AhamBrahmasmi). Jiva is avinashi- eternal and as potential Brahma, we also are pure and vibrant. We lose our purity when we are controlled by maya(mayavash).

So the advice given by Vali is applicable to the eldest in the family, to the first follower of Sadhak, to the Pattshisya of acharya and to every Jiva, to every soul as related to divinity.

Bapu narrated a personal experience: a recently widowed mother with a young child was being consoled by Bapu. When the child began to cry the mother said that Bapu is a father to both of us. He is a father to me and a father to you.

Such understanding, such sincerity, such devotion in the common people of India prove that India may be poor in wealth but it is very rich in spiritual understanding. Such experiences Bapu said, burdens him with additional responsibilities for all those who love himand trust him. He quoted Mahatma Gandhi who was fully aware of his responsibilities and accepted all thehonor extended to him. Gandhi used to advice his followers that if I go wrong, revolt against me as Prahlad revolted against his father with politeness but also with unbending firmness.

India has been able to survive terrible disasters like Uttarkand on account of such inner strength and inner richness.

Of all theYuvrajs, the relations between Guru and Shishya are peculiar. Guru is Nirvikalp, he has no desires, no mind. So Shishyais the mind of Guru and acts on his behalf. Hanuman is described as the mind of Rama.

Bapu quoted at length the Shloka of Valmiki as words of advice given by Vali to his Yuvraj but which can be applied to all Yuvrajs for all times. Vali’s first advice to Angad is to adjust to time and place – to situation (deshkalao). Everything should be done at proper time and at a proper place. Even when you are serving your Guru, wait for his instruction, do not compete for it, do not be jealous of others who get a chance to serve Guru and do not treat Guru as your possession. Wait particularly for your turn and be confident that the time and opportunity for your service will also be there.

The next few words of Vali sounds like Gita and Bapu named is as Valigita. One must patiently suffer the priya and apriya, sukh and dukh as they come and go in the life of all of us.

Vali also gives some practical advice to Angad. You must be obedient to Sugriva. You should never align with his enemies and you should never associate with people who are not friendly to Sugriva. Do not be obsessed with love for anyone and do not totally neglect or hate anyone. Excessive love and excessive hatred are defects to be avoided. Vali dies almost immediately.

Bapu’s comments on Vali’s advice and views are quite interesting and enlightening. We must adjust with time and should not denounce the progress of science. We should overlook, tolerate, and pardon those who criticize us. Incapacity to be Khsamashil is a sign of internal weakness and deprivation. Bapu pointed out the great achievements of India in spiritual knowledge and quoted Shakaracharya at great length. The equanimity to face Sukh and Dukh or ups and downs in life is possible only for those who are devoted to the Supreme Divinity and obedience to the better people is not bondage but it is the only real freedom.

True love ensures total freedom. One can hold flowers in the fist but you cannot prevent its scent from spreading.

Bapu ended by pointing out that great poets and writers take the same events and same persons and give different interpretations. Vali as depicted by Valmiki differs from the presentation by Tulsidas. Akrur in Harivansh is crafty and a conspirator. In Bhagvat,Akrur is a virtuous bhakt of Krishna.

Bapu then took up the qualities and qualification of a Yuvraj. A Yuvraj specially from a royal family must be self controlled and able to master his passions and emotions. He pointed out that Angad was such a Yuvraj. While discussing the visit to Lanka, Angad argued that Lanka is famous for its lasciviouslife style and he night be so enticed that he may not be able to return. Hanuman has no such hesitation because he is confident about himself. Yuvraj must have physical, mental and spiritual strength. (atmabal). Bapu, inter alia answered question –how can we know whenever our company is good or bad. Bapu answered that a little experience would be enough for you to know. Your own mind will warn you about bad and good. In such matters we ought to accept the advice of Budhapurush and orders of Guru.

Bapu remembered that some people have such a dominating nature – Shashakvriti that they try to control even the Guru. Some have Poshakvriti while quite a few suffer from Shoshakvriti.

The third quality of Yuvraj must have a Shila – polite manners and a strong moral character. He must be well educated (vidyavan) in state craft( sam, dam, dand, bhed) as also in various other fields. He ought to be able to keep his ideas and objectives to himself without anybody knowing them. He must have full Shastragyan also Shaastragyan and finally he must have a Guru and Diksha from Guru. (Diksit)

Why was Angad chosen by Rama for final negotiations with Ravans. Why not Hanuman? Why not Sugriva? Why not Jambuvan?

Bapu gave three reasons. Angad would remind Ravana of Vali and Ravana would be snubbed and pressurized. Secondly Rama wanted to show that he had several other warriors besides Hanuman. Rama wanted Angad to prove his mettle and his abilities to carry out responsible assignments as Yuvraj.

Bapu then picked up the narration of Ramcharitmanas that begins with Shivcharitra and told the story from visit of Shiv to Agatsya up to his decision to cut off relations after Sati’s failure in understanding Rama. He ended up with a Sutra that God is not a subject for testing. What is needed is a patient awaiting for Him and his Krupa.

Translation by: Nagindas Bapa

Bapu and few of us from India offer our greetings from the largest democracy in the world to the oldest democracy in the world.

Yesterday, Bapu began with a disclaimer. He is not a Dharmopdeshak and his Kathas are not teaching rooms for any religion or any Sampradaya. His Kathas are dialogues (Samvad) between a Seeker of truth and his Shrottas. Bapu is a free bird. Nobody controls him or can ever control his movements and his opinions or his Kathas.

Bapu continued with the analysis of spiritual personality of Angad. He emphasized that understanding Angad would be very valuable for all Sadhaks because Angad practices the middle path(Madhyam) of Budhha.

Three major characters of Ramayan – Hanuman, Sugriva and Angad emerge in Kishkindakand. Angad and Hanuman are invoked by Tulsidas in the Vandanas at the very beginning of Manas, but all the three are fully discussed only in Kishkindakand – a kand of Vishodh by Rama himself. Hanuman and Sugriva stand on the extreme opposite sides of a spectrum. Hanuman is Paramyogi, Sugriva is Parambhogi.

Hanuman is a Paramyogi, a Brahmhcharibelonging to the glorious, elite group led by Sanatkumar, Narada, Parshurama and a few others. Bapu was a bit upset that some scholars describe Hanuman as a much married man. A recent but very rich Sampradaya attempts to downgrade Hanuman and claim that their Acharya was the guru of Hanuman. Their guru was born only two hundred years ago. Hanuman is being worshipped for more than two thousand years. Such madcaps diserve to the totally neglected(Upekasha). We need not worry. Hanuman is Rock like and a few cotton balls thrown at him will have no effect.

Brahmcharya is an extremely difficult discipline and can be practiced only by the rarest of the rare Sadhaks. A Bhishm, a Parshuram, a VinobaBhave, a Hanuman might be able to stay Brahmchari. Most of the people who claim to be Brahmcharies are generally misguided souls because bodies have their biological urges that are irresistible. Hanuman is Paramyogi. But Sugriva is Parambhogi who selfishly neglected the comforts and requirements of Ram. When Vali was reportedly dead, he managed to capture the throne, depriving Angad of his right as a successor. Relations between Angad and Sugriva were always strained. So Ram, had urged Sugriva, to associate Angad in ruling and administering the state and to constantly keep in mind the duty of searching Sita. Sugriva neglected both instructions. The summer was ending and Rama stayed in a cave for four months of rainy season. Sugriva confined himself to his pleasure palace (BhogBhavan) and mostly to his bedroom. He never cared to even visit Ram or cared to discharge his duty. It was in this palace and this bedroom that an angry Laxman rushed in and a Jatilike laxman sat on the same bed of Sugriva. The mythological explanation is that Laxman an incarnation of Shesh – a serpant who frightened Sugriva out of his bed. So Hanuman is a Paramyogi and Sugrive is Parambhogi. Angad is neither. He followed the advice of his father to avoid extremes and followed the middle path. He is a moderate in between Yog and Bhog. He is Asang – Anasakt. This trait of Angad is very useful for us because excess of even a good thing may be as dangerous as poison.

Hanuman is an ideal servant(Sevak) and Sugriva is a ruler(Swami), Angad is neither. He is not a servant and though he is a future king, he has no powers at present and is not a Swami.

Angad kept on constantly changing to adjust to the situation.(Deshkallo) and so he is vibrant and bubbling with energy. He could face Ravna and his associates single handedly. Angad had great capacity of leadership and the management. He was appointed the leader of the search party sent to the south. But he delegated leadership to Hanuman when he realized that Hanuman is better suited for the mission to Lanka. Angad was clever(Chatur) in worldly ways and a diplomat must be clever and smooth. Hanuman, the leading light amongst intellectuals (BuddhimatamVaristam) is not clever in this sense. Bhakt and Sant do not need to be clever but clever Angad is capable to dealing with Ravana and his ministers and pay them back in their own coin and on their own turf.

Angad is described as Paramchatur who uses his Mana, Bhuddhi, Chitta, and Ahankar for the higher purpose to serving Ram who is Brmah. Indriya, Mana and Buddhiare the centers of passion (Kaam). So long as Kaam is confined to Indriya, it is short lived and disappears after being fulfilled. When Mana is affected by Kaam then it continues forever as Vasana but when Kaam captures Buddhi, Kaam gets stamped as Dharm and Vrikritis are treated as Sanskars.

Bapu answered a question. Is it good to have only one Guru or can we have many Gurus – when all are equally respected?

Bapu said Guruseva is Charanseva and the feet of all persons are more or less same. The differences are seen in the bodies. So Charan of all Gurus are same and Charan is a symbol of motion (Gati) of a river flow. Surdas and all other Bhaktas are devoted to Charans. In Manas, Hanuman and Angad are the only two who are selected to serve the feet of Ram during war. Another important point in the character of Angad is that he is not voluable. He speaks little and only when necessary. But when necessary, he speaks fluently and freely. Let us remember the tongue lashes that he gives to Ravan with cold, calculated but very stinging words. Bapu argued that we should learn from Angad to speak less, to keep on smiling freely and keep our minds focused by Mantrajaap.

Bapu ended the analysis for the day by characterizing the Kands in reverse order: Uttarkandis Sutratmak, Lankakana is Shastratmak because of variety of weapons used, Sunderkand isPatratmak as several messages from Ram to Sita, from Sita to Ram were passed on by messengers. Kishkindakand is Mitratmak as Ram finds several friends and allies.

Aranyakand teaming with several Rishies and therefore is Mantratmak. Ayodhyakand is a Tantrakand where worst type of Rajtantra (Politics) was played while Balkand is Netrakand where eyes of Ram and Sita play an important role.

Bapu then took up the narrative part of Ramcharitmans. Daksh organized a Yagya only to revenge himself on Shiva. Yagya involves sacrifice not revenge. Sati immolated herself and was reborn as Parvati. Bapu discussed the events that led to the preparations for marriage of Shiva.

Translation by: Nagindas Bapa

After greeting the Shrotas on 4th July, Bapu answered a few questions. The question about the meaning of Brahmcharya was the most interesting and Bapu gave an exhaustive answer. Bapu quoted Raman Maharshi who defined a Brahmchari as one whose every action and way of life is like Brahma. Brahmcharya is closely associated with body but it is far more connected and concerned with mind (Mann). It is quite possible and it is very often found that those who are celebrates in body are lusting within and their minds are hankering after pleasures of physicality. Men and women keep away from physical relations on several accounts of traditions, fear of being discovered, considerations of loyalty and duty, respect for each other. But they often fantasize about such relations. This is no Brahmcharya in the real sense of the term. The best Brahmchari is one whose body, mind and intellect do not suffer from Vikar even in dreams. Kaam as Bapu said earlier does not last long if it is only resides in Indriyas. It last longer if mind is involved. When Kaam dominates our Buddhi, it is often stamped and accepted by and defended as religion and religious leaders.

The questioner had asked to understand the stage that is described as Indriyatit. This is the highest stage of spiritual progress and such a Trigunantit is almost equivalent to Divinity itself, who exists only for the benefit of others. (Paramhitkari) Such an Indriyatit is Brahmchari in the real sense.

Bapu remarked that Brahmcharya is being discussed by us who are all Sansaris because we are more aware of the difficulties involved in Brahmcharya. Brahmcharya is possible only when all the fine elements of the body – Pruthvi, Tej, Jal, Vayu and Aakash are absolutely and totally balanced (Samyak), their proportions being neither more nor less. Such a balance leads to the Divine music of spheres. But such a balance (Samyak) is hardly possible.

Bapu referred to science building up robots. If we know the secret of mixing and balancing the panch Tatva (5 elements), science can create even human beings.

Bapu referred to wonderful Siddhant that were achieved by ancient Indian Rushies which surpass modern progress of science. One whose Tej Tatva has been honed to perfection can issue commands that are obeyed over hundreds of miles. He mentioned an experiment in Moscow. A mater scientist made a person sleep and wake up by commanding him from thousands of miles. Ancient Rushies can transmit their ideas and beliefs over thousands of years. In this connection, Bapu considers Ramayan and Mahabharata to be the wings and Vision of India. Ram transformed Tretayug in Satyayug while Krushna gave Divya Drasti to Arjun. Ram transformed entire Shrusti while Krushna granted divine vision.

A person with such a total balance of panch tatva is Bramhcharya. Bapu quoted Shruti. –“Brahmvid Brahmaiv Bhavati”. He becomes a living Bramh. Bapu then analyzed the major characters of Ramayan and declared that Jaltatva dominated in the personality of Angad. He had inherited Jaltatva from his father Vali who is a progeny of Indra – the god of waters and rains. Sugriv – a son of Surya has an access of Tejtatva. Pruthvitatva is predominant in Jambuvan, Hanuman – a son of Pavan is Vayutatva and Vali had in him Aakashtatva. Each of them represents the Panchtatva or panchmahabhuts. Gangasati has mentioned a Gurumukhi Vidhya that can secure control over all Vasnas. Gangasati enjoins Sadhaks to overcome Kaam Dharm. Bapu explained that every hour of the day has its own Dharm, its own environment. Down and early morning is peaceful – so peaceful that even rivers flow very quietly. River flow becomes more and more agitated or even boisterous as the day advances. We must train ourselves to adjust to such natural environments of days and seasons and years.

Gangasati advises us to conquer and control contradictions against Kaal Dharm. We must overcome our anger and Bapu advised us not to be angry in the early morning, while leaving and returning home, while eating or while going to sleep and while singing to God. (Bhajan)

Bapu mentioned people who refuse to be happy and who destroys happiness of others. Bapu compared them with frost. When icicles on the craps destroy craps themselves and melt away. Both are gone. There are people –called Sadist in modern psychology sadists who enjoy the sufferings of others.

Bapu reverted to Gangasati who insists on equanimity (Samatva). We should treat everyone equally in our speech, behavior and in our mental approach. Gangasati argues that we can overcome our passions by Nirmalta. We should be so clean and simple and honest that we can be free from all Dosh. Gangasati insists on treating worldly possessions as futile (Mithya) and clear away the blemish (Dagh) of imbalance (Dugdha). Such futility ought to be really, truly experienced all the time. Mere verbal declaration of Mithya leads nowhere. Such Mithyatva ought t o become ingrained in our personality. Mere verbosity, mere definitions (Vyakhyas) serve no purpose. Spiritual progress depends on innermost feelings (Anubhuti) not mere practice of words. Gangasati declares that all this can be achieved by continuous and strenuous (Abhyas). The word Abhyas means practice, efforts, and discipline. For such a person all Sidhhants are mere straws to be discarded and overlooked. Such a person is truly and internally humble. Gangasati concludes that one must be true to our expressions (Vachans). This Gurumukhi Vidhya frees us from all obstacles and all impediments. Such a Sadhak rejects even the law of Karma. Scholars would argue that Sukh and Dukh are the will of God (Hari Ichchha) and both are welcome. They fail to disturb the balance of a Sadhak.

Bapu summarized the discussion on Bramhcharya by pointing out that mere physical celibacy leads to frustrations and anger (Krodh) while a real Bramhcharya is always peaceful and quiet. He constantly feels the presence of divine, for him everything is divine. Advait as discussed in Vedant.

Such a Bramhchari shows all body symptoms described in Yogshastra. His perspiration has a peculiar natural odor as Gandhkuti of Buddha, his skin is smooth and shining, his voice is deep and sweet, he is not potbellied, he has a luster of his own (Ojas), and he is slim and not overweight. Even the excretions of his body do not stink.

Bramhchari can be either male or female because there are no gender distinctions in spiritual life.

Bapu avoided the question about Immaculate Conception of Virgin Mary as propagated by Christians.

Bapu then began the analysis of Angad whose personality is very close to us and very useful for us. Angad had inherited political acumen (Rajkiyata) from his father (Vali) and his uncle (Sugrive) and he inherited spiritual values (Aadhyatmika) from Hanuman. Angad keeps the Madhyamarg and even Kishknidakand is in the middle of Ramayan. Bapu pointed out even Hanuman stayed not with Ram but with Sugrive. Hanuman was worried about the indulgent lifestyle of Sugrive and often reminded Sugrive that Ram has fulfilled his part of the contract and now it is our duty to discharge out obligation. Ram killed Vali with a single arrow but there are many such arrows in his quiver that may be used against us. We like Sugrive are dormant due to our passions; we need a Sadguru like Hanuman who wakes us up to our duties and our responsibilities.

Ram was also getting upset and felt that Sugrive needs a little punishment. Ram directed Laxman to give a gentle push of punishment. He is an ally and we want him back to ourselves. God often punishes us mildly so that we go closer to him. Laxman visited Sugrive who was so frightened that instead of facing Laxman, he sent Tara and Angad to plead on his behalf and Hanuman also apologized.

Bapu, mentioned some people raising superficial discussions, how could Laxman visit a city? They forgot that only Ram has been ordered Vanvaas. Laxman and Sita are his companions.

While totally submissive to ram, Sugrive tries to shift some blame to Ram that he was enticed and befuddled by Maya of Ram and it is only by your grace (Krupa) that we can be free from Kaam, Krodh and Lobh.

The search parties for Ram were sent in all directions but south were the most important direction. Angad was the leader of the group with Hanuman as his advisor and Hanuman led in rear. Bapu explained the search is important in South because Sita is an embodiment of Bhakti and according to Bhagvat Puran, Bhakti emerged earliest I Tamilnadu (South India). Hanuman was kept last but he does not crave prominence. Hanuman was given by Ram his signet ring. How could Ram have any such Ring? Bapu explained that this ring was given to Ram by Sita as a payment for Kevat. Where Hanuman would keep such a ring? Hanuman Chalisa mentions that the Mudrika was preserved in the mouth.

Bapu then turned to Katha and quickly narrated the story from the marriage of Shiva to the birth of Ram without much elaboration. Bapu mentioned an important point about the Ramayana and Mahabharata. Both are war songs but war in Ramayana is a war between Dharm and Adharm. Ravana misused his enormous strength to systematically destroy culture and religion. War in Mahabharata is a struggle against injustice done to Draupadi. Duryodhan never destroyed religion and disturbed religion practices as Ravana had done.

Bapu ended Ram Katha with the celebration of Ramjanam.

Translation by: Nagindas Bapa

Answering a question, Bapu said that though Angad is very intelligent, we cannot call him Sthitpragnya. His intellect has not reached the highest stage of Budhdhi and he is a very wandering mind. He is not steady in his Prgnya. He is worried. He is afraid of death. He hates Sugrive. Hanuman, on the other hand is a Sthitpragnya. To be Sthitpragnya is very difficult, almost impossible for people like us. Vinoba to some extent was considered by Bapu as Sthitpragnya. Gita has discussed all the laxans of Sthitpragnya. Swami Chinmayanand spoke a lot about it. There are many other texts where one can find descriptions and definitions of Sthitpragnya and Bapu suggested some further readings on the subject. There is even a Rustic Gita where Karaniyo and Charjjaniyo discuss very significant ideas in the Gujarati language of villagers.

Bapu referred to some hypocrites who are out to explain such high philosophy which they themselves do not understand and when they fail to convince their Shrotas, they denounce them as ignorant and undeserving (Apatra). One cannot spiritually develop unless one is thoroughly honest, completely free from hypocrisy and can cultivate.

Sincere humility – an humbleness from within. He described a priest who wanted to visit a theater without anyone else knowing about it. He searched fir a private passage and was told that none except one will know about his visit. That one was God who watches everything and everybody.

If we allow others and the opinions of people of world to control our mind, our life will become miserable. We should live only according to our inner light. Bapu defined spiritualism as freedom from hypocrisy and freedom from arrogance. Such a developed person is like a ripe coconut, its inner kernel is undisturbed even the external is broken. Alexander attempted to take back one Sanyasi from India, and his threats failed to move him.

Bapu said very often Shastracharcha deteriorates into mere clever play of words and such thing is not very difficult. But Shravan- listening, studying is more difficult and more necessary. Books can teach us many things but when books are explained by Siddhaa, the message becomes more potent and more telling – grapes will give you pleasure but same grapes when processed can intoxicate us with great pleasure. Buddha Purush can process books for us and bring out the essence of Shastra, kernel of experiences because knowledge has become ingrained in their personality. Books by themselves may be more useful when Chetna gets mixed with verbal bookish knowledge. He gave the example of his Katha. One can hear and even see him on television but personal attendance in the Katha has a different and higher pleasure of its own. He agreed that this is the age of Katha that has achieved great popularity and people in their innocence worship Bapu as seen on TV as if he was personally there.

Bapu argued that books, especially scriptures are not for a mere reading, we must read, think and meditate Shastras. When a Guru explain, our hearing -Shravan becomes more effective. Bapu said that he not only speaks Katha, but simultaneously he keeps on listening to himself. Such introspection helps us to clean ourselves from within and we secure a joy – a prasannta. Introspections makes us listen attentively to Param because while we read books and speak to many, our mind gets focused on one and only one center of divinity. Bapu illustrated his point by describing the life of Gopies who discharged several functions of life. They cooked and fetched water and attended to livestock and looked after their children and husbands but Gopies, Radha would be continuously and constantly thinking of Krushna and Krushna. Bapu described poignantly the suffering of Nand and Gopies when Krushna left Vraj forever and forever but even today people in Vraj refuse to accept that Krushna ever went away. Even now, they feel his presence in their midst. Bapu gave a poetic and accurate description of Krushna’s final departure to discharge the mission of his life. (Jivankarya) Krushna promised everybody that he will return, but he could never go back to Vraj. But the love between Radha and Krushna continued forever though they never met again. True love never dies and never decreases. Love is a living experience.

Reverting to Sthitpragnya, Bapu warned of a danger that some Sthitpragnya discard love and become mere wooden statue and such unfortunate people miss the real joy of life and joy of Katha.

Angad said Bapu, is intelligent but Hanuman is Sthitpragnya while Sugrive is a clever selfish, cowardly escapist. He never hesitated blaming others for his own faults and failures.

Bapu turned to analyze the sole of Angad. Hanuman is a Daas, a servant of Ram, devoted to nothing else. Angad is a Doot but he also serves Ram. Hanuman also represents Ram while visiting Sita. But there is an important difference – Hanuman is a Ramdoot while Angad is a Rajdoot.

There are several types of categories of Doots: Ramdoot, Rajdoot, Premdoot, Yudhadoot, and Dhrutdoot in Mahabharata. Doot is different from Dootiya. Doot represents while Dootiyas are spies and informants. Daas is totally devoted to his master, while Doot merely discharges limited duties – such devoted Daasas are never discharged by their masters while Doots are charged as often as necessary. Hanuman took the message of love and solace to Janki while Angad carries a war message. Bapu described five Laxans of Daas. He is never depressed (Udas), he never expects (Aas) for anything from anybody. He is never worried about anything because he has full faith in his Guru and his Swami. He gets what he wants and what he needs even before he asks for it.

Bapu mentioned a biological fact that every seven years, human body experiences great changes but a Shishya gets transformed almost every week. Bapu urged that we should never beg for anything from anybody, not even from God.

All that we should ask from God is love, Satsang and purity of mind. A Daas is never competitive and is never jealous of others. A Daas never questions and never doubts the orders of his Guru or Swami.

A Daas has correct and proper understanding. Bapu illustrated the point by telling a story of 3 pupils of Budhha. They were asked to go on a mission on a pain full of thorns. One carefully walked away saving himself and one moved on the side walk. Only Samyak picked up all the thorns making a way safe for himself and others. A spiritually enlightened person saves not only himself but strives to save all in world from discomfort and downfall.

Bapu then explained the Laxans of Doot. Career of Doot has many ups and downs depending upon their principals. Doot is a mere instrument of him who has sent him. He must be careful to preserve the prestige and authority of his master, A Doot has no permanent position, His office disappears as soon as his mission is over.

The self confidence of Angad showed in planting his feet in Ravansabha.

A Doot must be trustworthy; who would never betrays the interests and the intentions of his master. But there are several examples of such betrayals.

In this connection, Bapu emphatically declared that he has no Doot and no agent. All who have work with him should approach him directly and personally. Angad of course is an efficient Doot and seeks no personal prestige or credit. He humbly gives all credit to Ram after fulfilling his mission to Ravansabha.

Because of the most noticeable traits in the character of Angad, his fear and his fickleness prevents him from being a Sthitpragnya.

Bapu then took up the narrative part of Katha and began from where he had left yesterday. The celebration after the birth of Ram lasted for a month which went off like a day. This can be interpreted to mean that once Ram is manifested in our life, we are free from the darkness of Maya.

Bapu mentioned that Shiv and Parvati visits Ayodhya in cognito for Ramdarshan. Shiv went as an astrologer and Parvati went as a seller of toys. The days passed into months and all the children were named by Guru Vashistha each name having a special meaning. In a side remark, Bapu mentioned the dialogue in Mahabharata when Vidur declares that heaven is meant for those who forgive others and for those who feed the guests under all the dire circumstances.

Bapu quickly review the story. Ram and Laxman going with Vishwamitra protecting his Yagna travelling to Gautam Ashram to rehabilitate Ahalya. Ram indicated in his treatment of Tadka and Ahalya that even woman can secure salvation. Vishwamitra with Ram and Laxman arrived at Janakpuri and even Janak –Vairagi charmed by the handsome face features of Ram.

Translation by: Nagindas Bapa

Bapu read out a letter that only those who worship the Acharya of their sect will enter Akshardham that is far superior to abode of Ram and Goloka of Krushna.

Bapu commented that such propaganda literature from the sect is very painful for those who love and support Sanatan Dharm, Bapu dared them to downgrade Islam or Christianity. Such vicious attempts and all Akshras would be wiped out in no time. Such sects are short lived and die young. Tulsidas has mentioned many such frauds coming up in Kaliyug. Bapu warned Shrotas to keep away from such sects. They have no Scriptures, no Purans, no Smrutis, no Upanishads, no nothing.

They are quite incapable of the majestic grander of Taitriya Upanishad quoted by Bapu about space (Aakash) being the body (Sharir), Satya and Aanand being the soul and Pran of Brahm. Why waste time over them, all they deserve is contempt and silence.

Turning to the main theme of Katha, Bapu reiterated that Angad is not a Sthitpragnya, he is not a Jivanmukt either. Angad is next to hanuman in Buddhi and in Gyan, but he is lacking in faith- Vishvas. It was in Ravansabha that Angad developed the necessary self confidence [Atmavishwas]. Angad kept on evolving and it is in Uttarkand, almost at the end of Ramayan, that we see a fully developed Angad with full faith and deep love for Ram.

Ram was a lovable personality. He was an embodiment of Prem, Satya, and Karuna. For Jesus, Love was god, Gandhi said, Truth is god, Bapu would feel that Karuna is god.

Bapu pointed out that in modern usage, the word “love” Prem has been devalued a lot. Tulsidasji describes Ram as an embodiment of love. (Ram Hi Keval Prem Piyara) and every character in Ramayana from Dashrath to Kumbhkarna and Indrajit are impressed and attracted to the personality of Ram. Ram felt and communicated to Sita the very essence of love. Love is not a mere physical passion; it is the highest emotional and spiritual experience at its best. Only Buddhpurush can feel and express such love. Such love, by a mere touch can give life and soul to stone. When such a Sadguru expresses his love for his disciple and when we are in the memory of our guru, we have achieved the highest in life. Ramayana is a scripture of love, truth, compassion. Hanuman had experienced such love and therefore he was the only person qualified to carry a message of pure love from Ram to Sita and from Sita to Ram. Those who indulged in physical pleasures can hardly experience or understand love. Only a celibate can feel pure love. Sadhak and Siddhas get some glimpses of love but only Shuddhas can fully feel it. Angad did experience such devotion and love later in his life.

Therefore there are many levels of love. But love is eternal and permanent while infatuation is fickle and temporary. The highest level of love can be felt only by the enlightened and they can spread it amongst their disciples. People argue that the creation begins with lust (Vasanas) for bodies but that is not true. Such lust and passions are perversions of love. (Vikruties) Love is the real content, the important ingredient of creation. Love is Mahamantra. Love is Mahasastra and it is the highest stage of realization. It is love that unites what has been separated. Love takes us nearest to god and links us to togetherness. We very often misuse the word love. Love passes through many stages. It begins with attraction and attachment and the next stage is Sneh which is softness and smoothness leading to Bhav. The third stage is Pranay which yearns for togetherness and which is accompanied by particular gestures and coyness. It is an expression of Mugdhata. Bapu illustrated the concept of Pranay by quoting the conversation while Sita introduces Ram to the simple tribal women by coy gestures and looks. Such devotion, such love is not expressed in gross form, it is expressed in suggestive gestures. Pranay is followed by Raga, the word Raga is also used in a derogatively sense. But Bapu uses the word to mean intense and eternal bond. It is difficult to explain such feeling through words. Bhagvat has mentioned Ragatmika Bhakti of Gopies for Krishna. When the next stage Anurag is reached, one experiences mental and even physical transformation. One feels a pleasant pain, a pain that purifies and makes you a better and more refined person. Anurag is followed by Maan, Maan is quite different from Abhiman. Maan is to feel important and special to your lover. A feeling that you can be teased and can demand special attention from god or your beloved. But such feeling of Maan can be overdone and so god puts you down in a gentle way. Bapu illustrated the point by referring to episode in Raslila depicted in Bhagvat. The next stage in the series is Bhav where love for divine is clearly visible through all limbs of the body- eyes, face, the color of skin, etc.

Bhav is followed by Mahabhav that is almost equivalent to Samadhi and the devotee feels identified with god. It can be seen in Chaitanya, Ramkrushna Paramhans, Turakm etc. The highest stage is Modan- ecstasy when the totality of joy is experienced (Anubhuti). The devotee feels divine and is in constant and continuous communication within. He may appear to be crazy at times even insane. Bapu concluded that all characters in Ramayan experience love for ram but they are in different stages of love. Angad is developing; he is a beginner like us but progresses in Prem diksha.

Bapu discussed the reasons for choice of Angad Rajdoot. The choice was a counter challenge to Ravan. Angad might be nursing grievances – his father was killed by Ram and he himself was deprived of kingship. So Ravan was challenged to exploit the situation, entice Angad and wean him over away from Ramshena

Angad’s mission consisted of two items on agenda. Sita must be freed and returned to Ram, secondly the interest of Ravan should be preserved. Even though Ravan was a hardcore enemy. Ram did not want to completely destroy him. Angad needed no further instructions and he boldly entered in Ravansabha. He was given a standing ovation. He introduced himself as the son of Vali–Ravan’s former friend and his conqueror Angad calls himself a Rajdoot of Ram.

Bapu then picked up the narrative part of Katha. After arriving in Janakpur, Ram and Laxman walked around in the city and made the entire Janakpuri Rammaya. Both brothers visited the garden and the friend of Sita brought Ram and Sita together. The event has been spiritually interpreted that one has to go a garden (Sant Samagam), take a bath (Nirmalta), and worship Gauri (Shraddha). When we are Shraddhavan, a friend (guru) would lead us to the Darshan, if we follow him. Ram heard the musical tingling of ornaments and finally Ram and Sita were face to face and experienced love for each other. Sita prayed to Bhavani to get Ram as a husband. Bapu pointed out that logic is not very relevant to spiritual life. He mentioned saptavedi which is very important part of marriage vows valuable even now. The day ended and next day Ram went to the court of Janak.

Translation by: Nagindas Bapa

Declaring that no theme and no character in Ramcharit Manas can ever be totally or exhaustively described or explained, Bapu started with the narrative such a reversal of usual daily order of analysis followed by Katha, was necessary to bring the story down to Angad entering Ravan’s Court.

Bapu while narrating the Katha explained the Spiritual Significance of several important episode. Rama broke the bow in order to get Sita as his wife. Sita is Shakti (Power) for Yogit, Bhakti for the devotees and for those who follow the path of knowledge. Sita is Moksh or Shanti. But Shakti, Bhakti or Shanti cannot be attained or achieved without thoroughly destroying our arrogance (Ahankar). The bow belonged to Shiv who is described as the Ahankar of the Universe. So breaking up and away from arrogance is necessary for spiritual progress.

Ram could succeed in doing what others had failed to do because Ram was accompanied by his Guru, while all others had no Guru to guide and support him.

Parshuram rushed to Ram but he was overpowered. Bidding farewell to all arms, he went for Tap. Angad mentioned the prowess of Ram. All Karmayogis feel the prowess of Ram but Gnanis like Prashuram would feel the Prabhav of Ram while Bhakts would experience his svabhav. Saints and Bhakts are not interested in testing the God, they would feel God as he is (Svabhav).

Bapu told us about the great achievements that follow by understanding the Svabhav of God. He told the story of the Ram Vivah of everybody returning to Ayodhya and Vishwamitra taking his leave of Dashrath.

Bapu narrated the incident when Gusaiji through away the costly gifts of Akbar in River Yamuna and retrieved a large number of such costly gifts. This was the end of Balkand.

In Ayodhya Kand, Bharat proved himself to be a person who is devoted to Ram and receives his Paduka. Ayodhya was ruled by Paduka and only administered by Bharat. Bapu narrated the story of Ram getting shifted from Chitrakoot to Panchvati. He told the story of abduction of Sita, death of Jatayu. In search of Sita, Ram travels to lake Pampa after meeting Shabari. Hanuman meets him, Vali is killed, Hanuman jumps over the ocean, meets Sita and accepts to be arrested. Hanuman is an incarnation of Shiv, who, as Guru of Ravan made one last effort to save Ravan.

Bapu mentioned that in Ramcharit Manas, Angad is always mentioned in constant association of Hanuman, who is his Guru. Thereby, Angad and Ravan both became pupils of Shankar. The Katha reached the point when Angad is selected as Rajdut. Bapu mentioned several qualities of Rajdut. He ought to be intelligent, efficient conversationalist, wise, a realist, speaker of reality, capable in adversity, a scholar, a person with his own Pratibha, Nispruha, Vagmi and aware of various Shastra. Angad was upset because Ram was being abused. He strucks the earth with his hands and Ravan falls on his face. Angad snetched away four of crowns and passed them all to Rama as they represent four royal qualities “Sam, Dam, Dand, Bhed”. Ravan retains six of his crowns representing six passions “Kam, Krodh, Lobh, Dvesh, Moh, Abhiman”.

The war lasted for 31 days and Ravan was killed by 31 arrows – 10 for his heads, 20 for his arms and 1 at the navel.

Vibhishan was crowned. Ram and Sita return to Ayodhya; Ram and Bharat meet in great emotional reunion. Ram was crowned a king establishing thereby Ram Rajya.

Translation by: Nagindas Bapa