katha translations

Bapu began Manas 700 by mentioning that it is only, only and only by Sadguru’s grace and benevolence this Katha is taking place. Sometimes there are no limits or bounds to Sadguru’s grace. It is not with ego that I mention His limitless grace because my Dadaji had eliminated ego right from its root. It is more so a matter of delight (prasannata).

On this terrestrial globe, there is no place other than Kailas where self-conscious sacred souls reside. The fact that we have all come here is only by the grace of our Sadguru. It is only by his Karam, remember this in your awareness continuously.

Bapu then spoke about Jai as used after the name of God, pronouncing their victory, which does not align with his persona because by declaring victory there is always defeat does not take to. This word is mentioned in the Manas, but when Bapu said that when he says Jai, it is not from his inner soul. Hence, from this Katha onwards instead of ‘Ramachandra Bhagwan ki Jai’ we all will recite ‘Ramachandra Bhagwan priya ho, Balkrishna Bhagwan priya ho, Sadguru Bhagwan priya ho’. Tulsidasji’s soul was not in being victorious, it was in priyata and so he wrote: ‘Priya lagahu mohi Ram…’

Rama mera satya hain: Ram is my Truth (Satya)
Krishna mera prem hain: Krishna is my Love (Prem)
Shiva meri karuna hain: Shiva is my Compassion
In Truth, Love and Compassion, there is no victory or defeat (na jay hain, na parajay hain), these three are above victory and defeat. Voh prem karne yogya hain.

There are three Kailas:
1. Aadi bhavtik, where realised and divine prophets, saints, hermits and deities dwell
2. Aadi daivik, where souls with good and righteous fortune dwell, Shivji leads from the front
3. Aadi adhyatmik, our body is Kailas, our soul is also Kailas, to understand one’s own self is Kailas. Bapu then gave the example of someone asking Raman Maharshi where Kailas is, to which he laughed and replied, ‘Leave Kailas… Where are you?’ Because if you understand yourself that is where your Kailas will be. The body is Kailas and in this, the Atma is Shiva.

Those devoted (samarpit) to my Vyaspeeth should never protest or show resistance (virodh) towards anybody, else he is not devoted in a true sense.

Param Guru is Bhagwan Shivji – ‘Tumha tribhuvan Guru beda bhakhana’
Why does Shiva reside here, at Kailas? Why does he like Kailas? Because Kailas has four things, four qualities. Bhagwan Shiva ko Kailas priya hain. And when you see these elements (tatva) in someone, then bow down to him with a sentiment of Guru. Kailas also has these qualities:
1) Uchai: Kailas is situated at a height; it cannot submit itself to or accept low thinking (halka vichar). It is untouched, only Shiva and Parvati dwell there, he visits Kashi to deal with work, but his relaxation chamber (vishram kaksha) is only here, in Kailas.
2) Sthir: Kailas is stable; Shankar Bhagwan does not like being unstable. As with Kailas, a Sadguru will never loose his patience (dhairya) and stable stability of mind (sthairya) regardless of how much one misunderstands him.
3) Sheetal: Kailas is cool; Sadguru is cool by nature, never fiery. With his agni netra, his fiery eye, Shivji can burn, but he will burn kaam, not Rama. Satguru sheetal hota hain.
4) Ekant: Shivji loves to stay in solitude; though he is recognised as Prajanath or Pashupatinath, but his ruchi and his swabhav are ekant, to reside in solitude. Even among crowds, he safeguards his solitude.

Sadguru is one who cannot be reached and is far beyond limits (paar), but a disciple paaleta hain, can attain a Sadguru, but he does not wish to do so because he only wishes to be completely immersed in his Sadguru’s grace.

In this instance, Bapu recalls something that was said by Guru Sharananandji, that there are few elements (tatva) in this world that are to be believed (manna jata hain), that cannot be known or understood (janna nahi jata). And he who goes to believe him becomes immersed and drowns in his infinite grace (jo maanne jata hain vo dub jata hain).

You should await the day in your life when your Sadguru in which you have total nishtha, utmost faith, scolds you. That day is your Guru Purnima.

Why does Rama think of and remember Hanuman so much?

Pravanau pavana kumar
khala bala paavak gyaana ghan
jaasu hridaya aaghar
basahi Rama sarachaapadhar

Pavan makes a person pavitra, gives direction (gati) and gives life (jivan). Guru is one who gives direction, pavitrata and jivan pradaan karta hain.
Sadguru’s compassion wipes off, burns all our vices.
Sadguru is gyaan swaroop, form of wisdom.
Sadguru is one in whose heart lives Rama, not haraam.

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 began today’s Katha with a question - What was the need to take prem pariksha of Bhavaniji? This was due to the influence of Kaal Dharma. He then described the four kinds of Dharma:

1. Kaal/ Yug Dharma (Practices bound by Time or Era)
Every era has its customs (pratha) and events happen in accordance with the practices of era. Destiny makes Kaal Dharma happen at any cost; it spares no one. If we are not able to understand Kaal, then how can we understand Mahakaal. We all are bound by Kaal Dharma.
Bapu then gave a few examples:
- When Draupadiji was shared between the five Pandavas in the Mahabharata.
- The prem pariksha of Parvati was not questioned by anyone at that time. It was accepted even by Her.
- Lord Rama’s entry in Saryu River (Jal Pravesh) is also instigated by Kaal Dharma.

2. Desh Dharma (Practices bound by country)
Every place has its own practice to be followed. When you are in Kailas, for example, you need to wear warm clothes due to cold weather. Desh Dharma has its own practical interpretations depending upon the place.

3. Gun Dharma (Attribute / quality of an element)
Gun Dharma of a person who is filled with Tamogun is Tamas (Ignorance or quality of darkness)
Gun Dharma of a person who is filled with Rajogun is Rajasi
Gun Dharma of a person who is filled with Satvagun is Saatvik (virtuous and truthful)
For example, the Gun Dharma of Fire is to provide warmth or even burn the skin and the Gun Dharma of ice is to provide cold.

4. Swabhav Dharma
This is our innate, natural dharma. If we practice to live our lives in this dharma than we would be free of all sins.

Bapu then picked up the topic of durgam kaj, that which is difficult to accomplish, from Day 2. He had already listed the three most insurmountable tasks. Today he spoke about the fourth, the significance of Jeevan/ Praan Daan, to donate the gift of life to others. To donate money, cows, knowledge to others is easy, but to donate a life to someone is the next insurmountable task.
Hanumanji has given Praan Daan to five people in Manas:
- Sugreeva, who could forsee his death even in Ramji
- Maa Janki, in Ashok Vatika when she was contemplating her death
- Lakshmanji, when he was unconscious in Lankakand
- Bharatji, when he was about to leave his life in Ramjis separation after 14 years
- The team which was in search of Jankiji, they all were thirsty and they went to a cave where they were given water and thus he provided life to them.

Hari Maya
To exist in this material world and yet to be above all these is only possible for a few souls. But by taking Hari Naam, each one of us can reach a state above all this worldly existence. Supreme state of love is meditation. When a disciple reaches that supreme state in love, meditation happens on its own, one does not have to make an attempt for it.

If someone has helped us in need and when the time comes to whole-heartedly bow down our hearts in front of him is an insurmountable task. This happens only by somebody’s boundless compassion.

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 chose Ravana as the theme for the katha and reminded the audience that his first katha on Ravana was in America and this, the tenth and the last katha on Ravana is also in America. Ram Charit Manas as sadguru gives , updesh and aadesh. But Bapu never gives advice, updesh or directions, aadesh. He only gives a message, sandesh, to his listeners whom he enjoys meeting through katha.

Bapu has his own unique approach, vishishta darshan for Ravana and for him Ravana provokes us for introspection or aatma khoj. The tenth katha of Ravana is the last katha about Ravana because Ravana had ten heads. He had twenty ears and twenty eyes. Such as person can see a lot and hear a lot and become wise and good. But Ravana never used his heads, he only used his twenty hands and did a lot of things. He had great achievements; he did a lot of saadhana. We should not bother about various forms and replicas of Ravana like ahi Ravana and mahi Ravana. We should search for the real Ravana, sahi Ravana, and sahi Ravana is not a villain in Ramayana. He is only a counter hero. Rama is naayak and Ravana is prati naayak. They are poles apart like positive and negative poles. Ravana represents the evil that we all carry in our hearts.

Bapu would concentrate not on the story of Ravana but the approach that Ravana typifies and represents so that we can end that evil within from within. Rama and Ravana are the two distinct and different poles in Ramayana. Ram represents eternal peace and quietude, vishraam, while Ravana represents incessant and fruitless labor, shraam. Ravana labored and toiled forever and ever and did a lot of saadhna secured enormous wealth, unlimited power and out sanding position, but failed to get peace as also he failed to be at peace with himself. Rama also worked very hard and was continuously active but he was at peace within, vishraam, and gave peace and serenity to all others which Ravana could never do.

The difference between Rmama and Ravana is not about work and exertion, but about the results, the fruits there of. Rama always gave away; he always distributed which he achieved. Ravana acquired but never distributed. Rama was a generous giver, a donor, while Ravana was merely acquisitive.

Bapu quoted a Hindi poet who passes on the message of a Neem tree, a tree that modern botanists call a “tree of gold”. The Neem tree takes only a minimum amount of water, just enough for sustenance and growth, without exploiting nature. It suffers the hot sun, but provides shade to people. The Neem tree takes in air but converts carbon dioxide into life giving oxygen, making others energetic and lively. Every part of the tree, its skin, its leaves, its fruits and its seeds has medicinal values. The Neem tree is bitter in taste but is a health giving tree. Even if the tree is cut down, its wood is used for housing, for furniture and for fuel. Bapu reminded the audience that ancient Indians valued trees very highly and often compared trees with saints. Let us learn from the trees; work hard to become prosperous but then distribute your wealth, spend it for charities, spend at least ten percent of your wealth for others.

Bapu remembered that he has been severely criticized by orthodox people for focusing on Ravana. But lets us remember that Rama was born to the family of the Sun, Suryavanshi and represented light and brighter side of life. Ravana was born in the nocturnal family, Nishichar, representing the darker side of life. But then there can be no light without darkness, we all have to grope our way from darkness to light, tamso maa jyotir gamya. Without Ravana we can never approach Rama.

Bapu told the episode from the life of Buddha. When his father protested that family traditions prohibit begging, Buddha’s reply was that he discards old tradition and establishes a new tradition, a tradition of Buddha. This was also Bapu’s reply for focusing on Ravana, Bapu breaks away from the old to establish new routes and new traditions of his own.

So Ravana is going to be the focus of the discourse, katha. But before taking up the subject matter, Bapu wanted to introduce the volume, Ramcharit Manas, which is going to be the basis of this discourse. He gave a unique interpretation by pointing out that Ramayana is an idol of femininity, of maternity and in the Gujarati language, Ramayana Katha, bhaasha, chopai, naouka and naadi, are in words of feminine gender. Not only this but, Tulsidas has emphasized all the feminine qualities as described in the Gita, shree, vaak, smruti, meegha, kirti, kshma and dhruti. Bapu gave examples and the context where and how these words care used by Tulsidas. These are the seven vibhuti’s of maternal instinct and these vibhuti’s are mentioned and illustrated in Ramchrit Manas. He then quoted Bhikshu Akhandanand Ramayana that he used to study in his youth and he mentioned seven types intellect: childish (kaachi buddhi), matured (paaki buddhi), cunning (luuchi buddhi), innocence (bholi buddhi), perverted (dur buddhi), benevolence (sutt buddhi), and intense (saatvik buddhi).

Bapu then quoted mangla charan and vandana of Ganesha, Hanuman, Sarasvati, Shankar, Vishnu and Surya. Tulsidas has devoted himself to guru vandana and Bapu emphasized the importance of guru for spiritual progress and enlightenment. He explained that the instruction, vachan, of guru works in five different ways. Instructions of guru, vachan, controls our evil inclinations, shaaska, it dries up what is evil in us, shoshka, are often the expressions of his love and his care about us and it fulfills us and gives us bliss, toshak. Bapu summed up the attribute of guru. Guru is on who has only Rama in his heart and there is nothing evil, haram, in his personality.

Bapu nearing the end of the day, explained his happiness at the qualities of his shrota’s who listen, not only listen but understand and they also make a conscious and deliberate choice. That is why whatever is spoken or advised by guru is of great importance. Bapu mentioned the Sikh’s respect their guru’s but they do not worship human individuals but the words of guru, guru vani and treat the books, granth sahib as their height veneration. Bapu insisted that no man can ever be perfect but vichar, especially vivek vichar, can give us perfect guidance and can be our best guru.

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, niti shastra. 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.

Ramcharit Manas ka sutratmak siddhant - jis karya ke prarambh me prasannata ho vo karya pari purna hota hain.

Parmatma jise mahobbat karta he ese jagrut mahapurush ki karuna se nikali huvi boli se hum prassanna rehte hain - esa janha tak mera chale vyakti gat manna hain.

Guru ek esa tatva hain jis tatva ki chhaya me hum sab jite hain. Guru ke lakshan ko siddh kar sake esa jagrut mahapurus ke sang me aur unke margadarsan me jina chahie.

Panch devo ki puja - sutro ke rup me ham thoda ho sake itna aatmasat kare:
1. ujale me jina vo surya puja
2. vyavhar me vivek rakhna vo ganesh puja
3. haday ki vyapakta se duniya me jina vo vishnu puja
4. vishesan mukta shraddha,trigunatit shraddha vo durga puja
5. dusro ka shubh, kalyan ho ese bhav se jina vo shankar puja.

Tin vani
1. Slok vani - ye vani jyadatar bhavishya kal se sabandhit hain
2. Lok vani - ye vani vartaman kal ke sath nirantar sabandhit rehti hain
3. Shok vani - ye vani bhut kal ke sath sabandhit hain.

Manas rupi aushadhi se mene meri yatra me kai logo ke kaam krodh aur lobh ko kramasah kam hote hue dekha hain.

Meri drasti me Ramcharit Manas ek swayam aushadhi hain. Jitna ho sake itna mansik rogo ko mitane aaya hu.

Manas ke sabhi kando me lagu hote hue rogo
1. Bal kand - sansay
Meri niji prathana hain sansay peda kare ese logo ka sang mat karna. Apna bharosa badha de ese logo ka sang karna.

2. Ayodhya kand - kam
Is kand ka sabse bada rog hain kam. Kam rupi bhujang jisko das jata hain usko sansar vishay rupi bhog nim ke patte jesa mitha lagta hain.

3. Aranya kand - chori
Kisika apaharan, chori karna ye ek guna nahi lekin mansik rog hain.

4. Kiskindha kand - abhimani kand ka sabse bada rog abhiman, ahankar hain.

5. Sundar kand - kurupta
Siddhanto or vicharo ki kurupta ka rog hain.

6. Lanka kand - tamasta
Isme tamogun ka prabalya hain.

7. Uttar kand - krodh
Is kand ka rog krodh hain.

Aur in sab rogo ka ausadh Manas hain.

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.

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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.

Rāmcharit Mānas

1. Gāvānu shāstra che
2. Pivānu shāstra che
3. Jānvānu shāstra che
4. Shrey - kalyān nu shāstra che
5. Prey - vyavahār kusaltā prāpta karvānu shāstra che
6. Sevvānu shāstra che
7. Dheya - ek lakshya prāpta karvānu shāstra che

Rāmcharitmanās e sevya shāstra che. Tamne vānchatā na āvde toye chintā nathi. Eno pāth nā kari shako toye chintā nathi. Ene sevo bas sevo.

Guru vandanā, guru āshray mā akhandatā bani rahe e khubaj jaruri che.

Shikshā āpe e shikshak
Dikshā āpe e guru
Pan je tamām prakār ni bhikshā āpdi joli mā nākhe e sadguru

Rāmcharit Mānas rupi shāstra nā utroutaar vikshit thatā dhyey

1. antahkaran nā sukh māte
2. Man ne bodh thāi e māte
3. Vāni ne pavitra karvā māte
4. Param vishrām pāmvā māte

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

‎

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.

No details.

Mahākāl: a) Lav nimesh parmanu jug… kal jasu kodand'. lankā kānd starting ma. Jem dhanushya kal che to ene vāparnāro mahākāl che.

mahā ne sāru gano to saro samay che Rām. Rām bhajshe ene e sāro samay, uttam kal che

Mahādāni: Rām jevo koi dātār nathi. Dan: dhan, vidyā, samay kshamtā pramāne. Sau thi motu dan che kshamā nu dān.

Mahāgyāni: gyān e jyā ranch mātra pan abhimān nathi ane jene sanmān ni bhukh na hoy ane apmān thi darto na hoy ane badha samān lage, badha ma bramh jove.

Dharm pravāhi hovo joie jad nahi. Mānas na sutro pan pravāhmān che.

Chaud varsh na vanvās pachi sthul sattā nu rājpanu e Ram ni leela mātra che pan satya nu rājpanu e emnu swarup che kāran Ram bramh che.

Rām mahāmuni: akhand gyāni, Rām tatva sakal lok dayak vishrama,jap kare ghar ma van ma shubh vatavaran ma rahe, sita lakshman sathe yog ma jodayela, shastra dhari sadhan che mantra sutra che sadhna che

Sādhnā, sādhan, sutra, mantra, shāstra, shāstra badhu hoi.

Vesh muni no, eni pase janaro bolko manas pan chup thai jay, man no shum etlo ke ena najik jarā ne pan shanti apade.

Nirantar chintan kare ne saar nikale toh potana bhitar nu ne bija nu ughad kare

Jarur pade tyare bole, na pade tyare na pan chehra par muskan rakhe

Mahāmuni: mahāmuni nā lakshan vishwāmitra nā sandarbhe, mānas ādhāre:
a) je gyani hoi
b) je ākhā vishwa no mitra hoi
c) je van mā rahe
d) je jap karyā kare
e) yogi hoi e

Mahānidhi: Rām svayam mahānidhi che

Rām mā avu mahātap, loko jene jānki ni ninda kari e loko no shok matadi e loko ne prasthapit karya Mahābhārat anusar mahārāj e je raksha kare

Pāpi mā pāpi mānas je taryā che e potānā karmo ne kārane nathi tarya vache padi je sadhudao e vakālat kari emna shabdo ne lidhe tarya che

Mahāmani: Raghukulmani, bhakti pan chintāmani charu che

Mahādev: devo nā dev che

Mahātap: swabhāv no tap je khabar na pade:
a) pure puru samarthya hoi chhatā sahan kare e,
b) tamām vastu no khyāl hoi chhatā kshamā kare je,
c) jeni pāse kāi na hoi chhatā āpyā kare.

Mahābal: ghanā ne potānu bal hoi ane ghanā ne bijānu Rām nu potanu bal mahābal ā che:
1. sheel
2. saral ane sahaj swabhāv nu bal
3. Satya nu bal
4. Apni jāgruti hoi evā mā tame sapnā ma e koi ne chālyā na hoi, chetaryā na hoi e bal
5. Potāni pavitra pravāhi paramparā nu bal
6. Bhakti mārag mā motu bal che vishwās nu bal.

Chār vastu ni vyavasthā kare e:
1. Dharma: Rām rājā banyā pachi niti, dharmmay, jeevan jivti prajā
2. Arth: Rām nā rājya mā koi daridra na hatu
3. Kām: badhā pāse kām hovu joie
4. Moksh: prajā ne swatantratā bolvāni, dharm pasand karvāni

Rām ni evi maryādā che ke koi daivi tatva nu apmān nahi thavu joie.

Pakshpāt mukta ghatnā ne ishwar mastak par dhāran kare.

31st: tran ane ek male etle 31st. Ek etle ekam sad rupo anek hoy pan tatva tah e ek aj hoi eno āshray āpde tran vastu thi kariye - bhāv thi, samjan thi ane pāvan, vivek purvak karmo kari ne.

Continuing from yesterday’s -
17. Mahāshail: Rām swabhāv mā āchal che pahād ni jem, himālaya ni jem.
18. Mahābrushti: ishwar dodhmār varsad che krupā ni. Darek ghatnā ma eni krupaj che āpde samikshā karvi.
Mahārāj: je bijā ne motāi ape e mahārāj.
Mahārāj: panditya ane gyān no vivek jena ma hoi e mahārāj.

Mahājan sabd nā artho:
1.Vaishnavjan hoi - jene jivan na kām, krodh ane lobh rupi kantao ne samyak samāj thi santosh thi kādhyā hoi.
2. Gunijan hoi - je potānā gun nu abhimān na kare ane bija nā gun ne grahan kare.
3. Munijan hoi - je samji ne maun rehta hoi, samyak maun hoi.
4. Sādhujan hoi - jenu jivan sadhu charit hoi. Koi pan vesh ma hoi.

Mahāras e trigunātit hoi che, parmatma nu mahārāj panu mahāras thi siddh thāi che.

Ochintā Rāmnām tamāri smruti mā āve tyāre samajvu parmātmā Rām atithi bani ne āvyā che ane jyāre e atithi nā rup mā āve tyāre ene prārthanā karjo ke ''ab dil todke mat jānā''. Parmātmā nā nām no adbhut mahimā che.

Jene bhajan karvu hoi e shabd ni bhul vyākaran mā na jāi bhajan karvā mā mandi pade

Pampā sar mā Rām param prasanna betha kāran pānch paropkāri ne malyā:
1. jhārnā vahi nadi banyā e
2. Vruksh
3. Rishyamukh parvat
4. Dharti ne
5. Santo ni kutiyā āju bāju

Kathā no ek arth vātchij bihār ni bhāshāo mā

Bharoso: jyāre ekaj sthāne āshā ane vishwās hoi ke ej āshā puri karse

Droh: krodh sāro pan droh nahi, krodh ni uttarottar vrudhi droh karave

Chodvā mā vivek hovo joie ane chodyā pachi pan vivek hovo joie jethi tyāg no ahankār na āve

Rām nā rājyabhishek nā shravan nu fal:

1. birti: asakti ochi thāi ane samāj purvak ni virakti vadhe
2. vivek: mudhtā matse ane jāgruti vadhse

Jyāre koi mahāpurush bolto hoi to shāstra mā gotvā na javāy e chopāi boltā emne dekhātu hoi e joi ne bolta hoi.

Mānas thi mukta nahi thāvu jyā sudhi sadguru pasyanti nā anubhavo mā na lai jāi. Pasyanti ma pahochyā pachi to mukij na shakāy mānas.

Vāni nā 4 prakār:
1. Vaikhāri: modhā māthi nikale e bhāshā bhale lok vāni ke shlok vāni
2. Para: bahu dur ni, par ni vāni chatā lāge bahu najik ni vāni
3. Pasyanti: bolto jāy ane joto jāy che
4. Madhymā: thodu thodu dekhānu, thodu thodu dur nu dekhānu. Mahātam samajavvāni koshish kare che.

Here is a brief summary of what Bapu said yesterday in his own inimitable style. Bapu began by tracing and explaining the genesis, the evolving origin, of this Katha that is the second in the series of five devoted to the celebration of the fiftieth anniversary of the state of Gujarat. Bapu paid glowing tributes to litterateurs and activists who nourished the language, the Asmita of Gujarat.

Bapu has dedicated five kathas to Swarnim Gujarat as his personal contribution to the celebrations. Karnavati Club Katha was the first, this here in Edison is the second. Third katha would be for the nomadic tribes of Gujarat, the most backward section of society, because Bapu believes in approaching and uplifting those who are at the lowest rung of the social scale. The fourth would be held during Navratri Festival and the series will end at Gandhinagar on the second of May 2011.

Bapu explained how this Edison katha came to be constituted by the organizers led by Shri Rambhai Gadhavi.

Some unthinking critiques feel that so many kathas for Gujarat is narrow provincialism. As an heir and successor to Vyas, Bapu is free from such provincial spirit and he expressed his willingness for such kathas if people in other states organize them.

Bapu clarified that his kathas makes no pretence of dispensing gnyan. His kathas are prayerful songs for spreading harmony. He appealed to the Gujarati diaspora to spread love and harmony wherever they settle down.

He then chose the main theme and thrust of this Katha that would be focused on, sumati and kumati, on the good and evil mindsets that exists within us because a good mindset, sumati, the basis of good governance, a harmonious society and a happy, balanced family life. In the next few days, he would discuss the forms and implications of sumati and kumati and illustrate his discussion by the incidents and personalities from Ramcharit Manas. This katha would revolve around the conversation between Vibhishan and Ravana from Sundarkand, where Vibhishan declares that sumati and kumati lie in every human heart.

Bapu then took up the potency and the effectiveness of speech (vani) for transmission of ideas, opinions and emotions. He formulated five basic elements and ingredients for a speech embodying sumati. Whatever and whenever we speak, our words must consist of thoughtful expression (vichar maya) but speech must attain a balance (vivek) which can be cultivated only by satsang. Our vani should reflect our readiness to sacrifice (virag) for the benefit of others. Our speech must be an outcome of a confidence arising from within (vishvas) and our words must be a soothing solace (vishram) for those who listen and to those to whom they are addressed.

Such a vani would create a good state, a happy society and a precious swarnim family life. Bapu proposed an exhaustive analysis of such sumati and kumati.

Prior to launching upon such analysis, Bapu mentioned our tradition of introducing Ramcharit Manas that was going to be the foundation of discussions. Ramayana is an age old epic and well known to every Indian. Bapu quoted Mahatma Gandhi to say that an Indian who knows nothing of Ramayana and Mahabharata does not deserve to be an Indian.

But Ramayana is not an old and dusty epic. Ramayana is new and fresh every time you read it. Bapu quoted his own experience that he has read Ramayana hundreds of times but has never found it dull or stale. Every time he reads or speaks about Ramayana he always discovers something new, some fresh aspects, some new meanings of old phrases. This, said Bapu, is his experience, a bare truth without any exaggeration or embellishment. Books like the Ramayana are inspired creations of God and whatever God creates, be it a flowering bud or be it a rising sun, whatever has divine touch is ever fresh and new because touch of God is like giving touch of immortality, (piyush pani). The touch of man pollutes but the touch of God redeems.

He then described the seven sections (Sopana) of Ramcharit Manas forming a stair case of seven steps for spiritual upliftment for whoever reads it. Tulsidas has clarified that he has not written Ramcharit Manas only for others, but he has composed Ramcharit Manas basically for his own internal happiness, for his own bliss. Bapu explained that without such internal happiness or bliss, a balanced peace or equanimity of mind is impossible to secure. Tulsidas dared to write his manas in the language of the people and he was supported and congratulated by the foremost Vedanties of his days like Madhusudan Saraswati. Such choice of vernacular was Tulsi’s way of bridging the gap across social divisions and discords.

Tulsidas boldly discarded another tradition of invoking Ganesh at the beginning and he chose Vani, the goddess of speech. Moreover, Tulsidas, a devoted Vaishnav that he was, chose to begin with panchaayatan of Shankaracharya, Ganesha, Vishnu, Surya, Shiva and Durga.

Bapu explained the inner meanings of these deities, Ganesh stands for cultivating balance in every act of life which prevents us from exploiting others. Vishnu stands for broad mindedness and generosity. Surya is an attempt to live a life seeking enlightenment and avoiding darkness. Shiva is benevolence in action, speech and thought while Durga personifies shraddha; neither ashraddha nor andhshraddha of blind faith.

Tulsidas then pays a rich tribute and respect to Guru, who guides us, who goads us from behind, helps us from right and left; often standing above us but at times putting wheels beneath our feet for skating rapidly to progress.

Bapu is aware of several great minds who insist on self help and do not need the help of Guru. He quoted appya depo bhava of Buddha. But we are not so strong and able. We need a guru to take our hands and lead us through as a parent does for children.

Bapu clarified that he is not talking about guru as individuals, he is referring to gurupad, the institution of guru; “Gurudom” if we say so. Such gurupad gives us vision and reveals the final goal. Guru as an individual might have his own weakness and limitations, but not the institution of guru – gurupad.

Guru may not necessarily be a person. He quoted examples to show that guru may be a book; a poem can be a guru, a single short sentence can become a guru for us. If we are not careful, jealousy and rivalry may grow up between guru and his pupils. He quoted the Shanti patha of Upanishad, “ma vidvishad mahai”.

Bapu ended the discourse for the day with a recitation of Hanuman Vandana.

Jai Siya Ram.

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.

• Bapu firstly spoke about the beauty of Oman. He said that the yajman’s son asked him today about his first impressions of the country. Bapu said Oman is a blessed country. Bapu also paid his respects to the Sultan of Oman.
• He then mentioned that Gujaratis used to ask him when he will do a katha in Muscat, but they would get mixed up and call it Mustak. So he decided on this as the subject of the katha – Manas Mustak. The word mustak means the head, including everything from the eyes and the mouth to the brain.
• Two eyes, two nostrils, two ears and one mouth – these are the seven sopaan of Manas, the seven kaands. Sopaan means ladder, step by step.
• In katha, even if u don't put your mind (mann) to it, even if your wisdom (budhhi) cannot come to a decision (nirnay na kar payi), this does not matter. Just listen with prasannataa from inside, and from outside with happiness, excitement (utsah). Man aur chit prasanna lekar yahaa ana. Ghelcha se nahi - utsah se.
• During katha, sit wherever you find space. If you want to sit on chair and stretch your legs, that’s also fine. Eat well and sleep well before katha so that u don't sleep in katha. All I want is for you is to come prasanna. Only listen to as much as u enjoy. If you don't want to listen to more, then leave without disturbing anyone.
• Bapu mentioned that people in Muscat start work at 730am and finish by 130pm, after which they go home, rest, and then spend time going out with wife and kids. Bapu said he likes this. In this life we just work work and work... What is life about? He is not condoning laziness or suggesting that people should be lazy, but he is referring to the enjoyment of life. If you don't have time to be happy then what is life?’
• You should not think that you will be able to attain heaven (swarga) by listening to katha, but in katha, you can feel (anubhav) swarga. There's nothing more heavenly in this world than sat-sang. Not with foolishness (ghelcha) but with deep satisfaction (prasannata).
• Bapu relayed a story of a mouse, who said to a baba that he is scared of cats. So the baba turned him into a cat. Thereafter, a dog came, and the cat said again that he is scared of the dog. So the baba turned him into a dog. This went on from etc cheetah.. Until the baba told him, “I won’t change you anymore because your heart is still of a chuha.” Bapu said that if only we change from mice to Ganesha. He has come across just a few people in katha who have turned from mice to even Shiva.
• Someone asked what the differences and similarities are between a lottery ticket and a wife. You can keep buying a lottery ticket, and there is always the possibility that at some point you may win… but with a wife…
• In rajkot university, a student asked Bapu, “You go to katha; what kind of make-up do you do?” Bapu answered, “My work isn't about make up. It’s about wake-up. What can katha not do?”
• There are many poojas we can do but what is even more significant is to live by what they represent:
  • Ganesh pooja – this is vivek ki pooja
  • Surya pooja – Living in the light (prakash)
  • Gauri/ Durga pooja – Living with faith (shraddha)
  • Shiv pooja – doing as much of others' praise (kalian) as possible - this is rudra abhishek. Do abhishek on the shivling of your shradhha.
    
    Bapu also gave an example of rudra abhishek- when our eyes fill with tears because of someone else's happiness: There was a boy sitting on the edge of the train and shouting away in happiness. It just so happened that there was a newly wed couple in the same cabin who were trying to privately enjoy themselves. They were getting annoyed with the boy and requested the boy’s dada if he would ask the boy to stop shouting. But the dada wasn’t responding. When it started raining, the rain started falling on the couple because the boy had of course kept the window open, at which the couple became even more frustrated. After hours of asking the dada and much frustration, the dada finally told them that the boy had been blind his whole life and just yesterday, through means of a new technology, he got vision for the first time. Before he had only heard the sound of wind and rain and trees. Now, he was able to actually see nature with his own eyes. The couple, on hearing this, began to cry.

• In life a sadguru is necessary. When you get sadguru's karuna drshti, your paap goes. There is no uniform to a sadgruru - can be in any form. Don't ever ask your sadguru for anything, especially sampati, or for moksha, or for bhakti. Guru is mukti, guru is bhakti, guru is sampati. Only ask one thing if you want to, 'hum tumhe shaayad bhul jaaye, tum humse nahi bhulna' - we are wordly people, even if we forget you, please you don't forget us.
• Ghelcha and kachbo story - A boy was very fond of a tortoise (kaachbo) and used to spend a lot of time with it. One day he found it dead on the shore of the river and was sorely upset. Once he told his family, they decided to hold a very big funeral as they knew how close he was to the tortoise. They were planning to do it in such a way as though a it was a human being and part of the family. When they went back to the shore with the boy, the tortoise was no longer there. The boy looked for it and found the tortoise alive. The boy said to his father that we should kill the tortoise as we have made such big arrangements. His father, being wise, said we don’t need to kill the tortoise, we need to kill the foolishness (ghelcha).
• Valentine's day isn't just one day in Ram Katha; it comes everyday.

• 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 was inspired to speak on Hanumanji while he was coming here. The natural beauty of Seychelles reminded him of Hanumanji. He has called upon all of us, to join him and experience the real essence of Hanumanji’s Swarup i.e. his core form.

Bapu then told about an incident in the life of Bertrand Russell that once a person asked him, who is the most intelligent man in this world, he replied that it was his tailor. He said so because everytime went to the tailor, he used to take his new measurement for stitching his clothes. He said further that as a person he was the same but the events and circumstances in his life were new for each passing day and so it was appropriate to have a new measurement.

In the same way, there is something new in every Ramkatha and there is always something new to be known about hanumanji.

Hanumanji is the mahaprana of Ramcharitmanas. This Katha would be a tryst to invoke Hanumanji in a very special form. Hanumanji is Mahavir. His glory has been extolled by Sriram himself. In the second part of the main chopai, hanumanji is introducing himself to Shri Bharatji, calling himself as a humble servant of Lord Ram.

The outward forms of hanumanji are various and according to the prevalent belief system in various regions, hanumanji is known in many different ways. But Bapu, wants us to have a closer look on Hanumanji’s character from the view point of Goswami Tulsidasji. And having known that, one is in position to attain Ram in his life. Attaining Ram means, param vishram, the absolute peace.

According to Bapu, satsang means that we leave the external physical form and get to know our real self. Let us come to this Katha as a Sadhak.

Bapu selected 7 ‘Vs’ in order to understand the real form of Hanumanji, which will be further discussed in this Katha. The seven ‘Vs’ which gives the Swarup darshan of Hanumanji are as follows:

First and foremost is the Vishwas of Hanumanji. However, strong a person is in his vishwas, but if he does not keep a good company then his faith may get jolted in the path. Same happened with Hanumanji, as long as he was in the company of Sugriv. But once he meets Ram, he regains back his lost faith and is awakened.

Secondly, the Vichar of Hanumanji. His ideology. If we can be receptive of his thoughts, we can reach upto him. Third is the Vivek of Hanumanji. Though, his species is known to be restless, its important to know what is the discretion of Hanumanji. Fourth is the Virag of Hanumanji. Fifth, the Vishram of Hanumanji & Sixth is the Vishal Swaroop of Hanumanji and last is the Vishad of Hanumanji. Sometimes in order to invoke Prasad, vishad is necessary.

Anyone possessing all these is a VIP person and who else but Hanumanji is such a VIP person so only in every Katha he is the first VIP to be heartily welcomed.

Bapu said, in this beautiful country we shall try to demonstrate that Hanumant element, which consists of all these 7 forms. This is not a new approach, its just a new measurement, as everything should go through a modification otherwise it will get decayed.

In this way, Bapu introduced the subject on which the Ramkatha will be recited in the coming days.

According to Bapu, Ramcharitmanas is an auspicious omen of the highest order. He quoted a couplet from Dohawali Ramayan which portrays 7 good omens in our life. They are, Sudha, Sadhu, Surtaru, Suman, Sufal, Shuhavni baat and bhakti.

All the seven chapters of Ramacharitmanas correspond to each of these 7 omens or shagun.

In Balkand we find the good omen of Sudha, the nectar of Ramkatha. In Ayodhya kand one finds the omen of Sadhu, as seen in various characters like Kaushalyaji, Bharatji and kalpavrksh ofcourse Lord Ram himself. In Aranyakand there is Kalpavruksh, the wish fulfilling tree. In Kishkindha kand one sees the omen of Suman, the flower where Lord Ram puts the garland of flower on sughriv and he was relieved of all his difficulties. Sunderkand is like sufal, where Sitaji suggests Hanumanji to eat the sweet fruit remembering Lord Ram. Lanka kand is full of good omen of wise talk i.e. hitopdesh. We find so many characters of Ramayana in this kand trying for the welfare of Ravan. Finally, the uttarkand has the good omen of hari bhakti, i.e. devotion to God.

If one carries even a small copy of Ramacharitmanas in one’s bag, one is always surrounded by all these 7 good omen, i.e. shagun.

Finally, Bapu said that if swant Sukh is the main goal behind whatever we do in life, the consequences are bound to be very special. He then spoke about how without a Guru we cannot tread the path of Truth, love and compassion. Recently, in a programme Bapu was asked to speak what he has learnt from his life. What could Bapu say when Racharitmanas itself is his life, and through it he is still learning truth, love and compassion.

Bapu said he loves the sight of a child holding the hand of his father, in the same way, a Guru holds the hand of his ashrit and guides him in his life’s journey.

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.

1. Ha – stand for the affirmative attitude towards life i.e. being positive.
2. Nu – here is taken from ‘nuksan’ i.e. harm one should not harm anybody.
3. Ma – taken from ‘maan’ i.e. pride. What more pride than getting the human form in this very birth.
4. 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:

1. 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.
2. Smaran: i.e. remembrance. Hanumanji is always ecstatically involved in the remembrance of Ram.
3. 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.
4. 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:

1. Seva, service. Hanumanji is constantly involved in the service of Lord Ram.
2. Vinamrta, humility. Hanumanji is Humble. In life, wherever we may reach, one must not leave humility.
3. 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.

1. 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.

2. 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.

3. 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:
     1. Abhay, fearlessness
     2. Asang, detachment
     3. Establishing 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:
  1. Badhh - One who is binded – he falls in the category of Vishyi. One who runs after sense of gratification.
  2. Mukt - A free person who has become a seeker.
  3. 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.
  1. 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.
  2. Gyan – Knowledge – it sets you free.
  3. Bhakti – Devotion. It is the means to liberation.
  4. Prapatti or Sharnagati Surrender is again the means of to liberation.
  5. 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.

1. Pratyakh Praman – perceptible evidence. It means one which can be observed.
2. Sabd Praman – verbal evidence
3. Anuman 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.
  
  
  1. Wherever you see knowledge. In hanuman chalisa, it is supported by Jai Hanuman Gyan Gun Sagar.
  2. Wherever you see God, Ishwar, i.e. Jai Kapish tihu lok ujagar.
  3. 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.
  4. Wherever you see someone who has controlled his senses. And lastly,
  5. 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:
  
  
  1. It provides aanand, bliss to everyone
  2. It 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.
  
  
  1. He bows to all. Even to those who becomes an obstacle in his path.
  2. 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.

Bapu chose Mukti (Liberation) as the central theme for his Katha, and called it Manas Mukti. Mukti is a complicated obscure subject and so Bapu began with a long discussion about the meaning and implications of Mukti. Bapu clarified that he never pre-plans or prepares for katha because for him katha is just like sitting on the lap of Parents and no child needs preparations for that.

Bapu selected two lines from Uttar kaand where Tulsidas mentions mukti and strikes a new path without doing any violence to established traditions. Bapu said that the concept of mukti is still being debated in his mind about its exact meaning and what is implied by mukti. Mukti is certainly not to run away and to throw off family and social responsibilities. Renunciation is not a way to attain mukti. For Bapu, Mukti is not external changes but internal transformation. Mukti is a systematic change from within. The mindset ought to become free from all negative approaches like hatred, envy and vengeance.

Bapu clarified that he’s not here to give long sermons (updesh) and it is not his habit to issue orders or instructions (adesh) to anybody. He is happy to act as a postman as Tulsidaas who wrote his vinay patrika and hoped it would reach god. This katha is vinay patrika of Bapu- his message for anyone who is ready and willing to receive it.

Mukti can be attained by gyan or by yagna or Tup. But said Tulsidaas this path is very difficult and slippery where the gyani has to search for and reach the divine. In the age in which we live, bhakti is the best and easiest path, because in Bhakti, it is the divinity (bhagwan) that seeks and reaches the bhakt. As Bapu puts it, it is like the summit (shikhar) the sublime descending to the bottom of the deep valley.

Bapu pointed out that Ram charit manas is apparently very simple and easy, but the more you study and think about it, its inner mysticism keeps on unfolding with newer and newer meanings and mysteries.

Bapu narrated his meeting with a Bio scientist who sought Bapu’s response to modern science seeking to prolong human life up to hundred and fifty years. Bapu replied that why only 150? What is the hurry to die so early, it should be 1500 years provided the body is healthy, our mind is at rest (vishram), and life is linked to the divine. Bapu would be happy if spirituality and science would cooperate to make human life healthy, happy and at peace with the universal spirit of divinity. Bapu believes that the best way to attain such a goal is Bhakti. He is not saying this as consolation (adhasan) but this is the experience of several saintly souls including Bapu.

Bapu quoted gita that yagna, gyan and tup, should never be given up because they purify even the best minds, even the golden minds. True, that gold never rusts but even gold needs polishing to retain its lustre and shine. Yesterday a question was asked as to what is yagna? And Bapu’s quick and short definition was that we ought to turn away from self satisfying ‘wah wah’ to yagna mantra of swahah. For Kaliyug, remembrance of Ram is Yagna, to hear ram katha, is Tup. Bapu expressed his pleasure by saying that those who hear katha are doing more tup than the one who recites the katha. Kirtan and bhajan is the best and everlasting donation and even those who sing for begging are donating ram smaran to the listeners. Bapu quoted gopika geet of Bhagvat that those who sing hari katha are the greatest donars (Bhuri da jana). Smaran and struggle must go on together as Krishna enjoined upon Arjun.

Bhakti should be done here and now, just today, because today is ours, tomorrow is beyond our control. Such spiritual way ought to be our life, not for seeking livelihood. Bhakti involves patience and a prolonged period of waiting and one would have to suffer malicious criticism. We should remember that such critics are seasonal and would wither away like seasonal creatures whom Bapu jocularly compared with earthworms seeking to be equal to shesh naag.

Bapu then turned to Manas which Tulsidas composed for his own inner bliss. Katha ought to be enjoyed with happiness. We all have our share of miseries, but we ought to lay them aside whilst we are at katha.

Referring to the broadmindedness of tulsidas- a vaishnav adoring Shiva, Bapu mentioned the vastness of Hinduism and regretted that narrow minded people, for their own selfish interests, have divided Hinduism into several minor sects and sections. Bapu, mentioned shankrachariya recommending worship of 5 gods shiva, Vishnu, durga, surya and ganesh. To worship these gods, in traditional ritualistic way is O. K but Bapu offers his own esoteric interpretation by equating worship of ganesh to a life of thoughtfulness (vichaar) and balance (vivec). Surya is a symbol of brightness and whoever seeks light out of darkness. Durga/ bhavani stands for shrada, faith. But not the blind faith (andh shradha) which leads to exploitation. Vishnu means broadness and worship of Vishnu is to cultivate broadmindedness. Shiva is benevlonce- Kalyan and one whose thoughts, words and actions are benevolent and beneficial to others is a true devotee of shiva.

Bapu then turned to guru vandana and expressed his conviction to guru is a guide, a protector, a help and even a shelter (odhnu). Guru acts as an alarm bell for those who fail to wake up by themselves. Guru by his tickling brings out the inner joy (aanand) that lies within us. He quoted shankrachariya and also the folk songs to emphasise the importance of guru. He then defined guru by negative system of neti. A guru should have no guile, (kaapat) no pretence (gaambh) and play no tricks (maya). He quoted tulsidas that rama resided in the hearts of those who are free from such vices. Such a guru can bestow vision.

Tulsidas offers his vandana to hanuman and Bapu rejected the popular superstition and opined that women can, and should worship hanuman in his benevolent and pacific (soumya) formation. Bapu expressed modern concept of empowerment of women in traditional terms hoping that if every girl in India becomes hanuman in her own way all our problems will be solved in no time.

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.

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The path of devotion (bhakti marg) is impossible (asambhav) without trust (vishvaas).  In fact, devotion is created by trust.

The path of knowledge (gyan marg) and yoga (yog marg) have specific methods and particular means (saadhan).  As well, they both give importance to direction (deeshaa).  However, the path of devotion does not follow any particular means (nisaadhantaa) and gives importance to one’s state (dashaa).

Just like there are 10 directions (deeshaa) (north, south, east, west, north-east, north-west, south-east, south-west, up and down), there are also 10 states (dashaa) in the path of devotion, trust and nisaadhantaa.

The 10 states (dashaa) in the path of devotion, trust and nisaadhantaa are:

1. Abhilaashaa / Manorath – When a devotee wishes for something yet whole-heartedly leaves the outcome to God.  Should one’s wish not be fulfilled, then devotees believe that the outcome was not in one’s best interest.
2. Chintaa – Worrying for God’s well being, not for the well being of one’s self. 
3. Smruti / Smaran – Remembering God.
4. Vyaadhi – The sadness or sorrow felt in the love of God.
5. Oonmaad – Being filled with and/or drunken by the nectar of love.
6. Pralaap – To shed tears and cry.
7. Goon kathan – Seeing good qualities of the one you have faith in.
8. Jadtaa – The firm belief that God’s compassion will enable certain outcomes to occur in one’s life.
9. Oodvaig – When the mind and body are both anxious. 
10. Asaiyatha – To have intolerable love.

Devotees choose the above 10 states.  Who then can be called a devotee (daas)?  The Ram Charit Manas gives numerous descriptions of who can be called a devotee.  One such description of a devotee is given in the following couplet (chaupai):

Mor daas kahai nar aasaa |  Karahi to kahahu kahaa bisvasaa ||

The above couplet questions the trust and faith of one who is known as a devotee of God yet has desires and wishes of other people.  Thus, a devotee is known as one who doesn’t have any desires or wishes of others (aash na kare), just from God.

A second description of a devotee is one who never worries of getting destroyed (naash). A third description is one who never gets disheartened (oodaas).  A fourth description is one who has firmly surrendered (dradh ashrai). 

On one hand, Lakshman shows his independence by stating that he is a devotee, yet on the other hand says that he is dependent (at the feet of Ram).

From this, it is apparent that one characteristic of a devotee is to remain dependent (paraadheen) and never attempt to be independent (svaadheen).  In fact, to remain dependent on one’s God, Sadguru, scripture (shastra) or aphorism (sutra) is the true form of being independent.   Even though a master never wishes or makes his devotee (sevak) be dependent, a devotee himself experiences great pleasure in being dependent.  This dependency becomes a sense of security and comfort for the devotee.

When this dependency (aadheenta) occurs, a devotee’s heart (hriday) is freed (mukt) of 5 hindrances (baadhaa).  These are:

1. vichaar – both good and bad thoughts
2. vikaar –  distortions
3. vishaad
4. vibhav – ill feelings towards others
5. vilas – luxuries in excess of what we need

Another characteristic of a devotee is one who is remembered by God.  This can be seen when Bharat asks Hanumanji if Ram has ever remembered him.

In Uttar kand, Ram states that his devotees (daas) are extremely beloved to him. 

The question then arises whether or not a devotee has to abide by any rules (niyam) or laws (kanoon).  Devotees should follow 3 things, listed in order of occurrence:

1. vivek – discrimination between right and wrong
2. dhairya - patience
3. ashrai- taking shelter

The next question arises as to how the above three can come into a devotee.  Discrimination (vivek) comes from religious activities (satsang), patience (dhairya) comes from discrimination (vivek) and taking shelter (ashrai) in a firm way comes from patience (dhairya).

Insulting (tiraskaar) an individual is actually insulting God since God is in everyone. 

Ram sindhu dhan sajjan dhira | Chandan taru hari sant samira ||

There are 7 oceans on this Earth.  Since Ram is referred to as an ocean in the above couplet (chaupai), then Ram is the following 7 oceans:

1. kripa sindhu – the ocean of kindness
2. karuna sindhu – the ocean of compassion
3. sheel sindhu – the ocean of good qualities
4. gyan sindhu- the ocean of knowledge
5. sukh sindhu – the ocean of pleasure
6. daya sindhu -  the ocean of mercy
7. kshama sindhu – the ocean of forgiveness

One who follows many spiritual or religious means (su-saadhan) (ie. jaap, penance (taap), reading scriptures (paat), etc.) gets kripa after some time (der se) because one’s arrogance and pride shields it from coming sooner. 

One who doesn’t follow any pure spiritual or religious means (ku-saadhan) (ie, with ill-feelings, pride, and jealousy) get kripa that destroys (maar) those impurities. 

One who doesn’t follow any spiritual or religious means (nis-saadhan) gets kripa with love.

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After Ram’s marriage when Sita came to Ayodhya, there was a lot of wealth (samrudhi).  The question then arises as to why sorrows (dukh) came in the form of why were Ram, Sita and Lakshman being sent into exile in the forest (vanvaas)?  With the grace of God (kripa), we all have wealth, peace and happiness.  It is when we desire for even more that this could result in some sort of exile (vanvaas) in our lives.

Devotion (bhakti) is not attained by force (jabarjasti).  By force, one will only attain its shadow, not the real form.  Instead it is attained by the grace of God (kripa).  It is important that children not be forced towards devotion.

Ram does not consider anyone’s caste; rather he only takes to heart one’s feelings and devotion.  Tulsidasji’s Bhakti Sutra (aphorisms of devotion) describes 9 forms of devotion:

1. Sant sang – keeping the company of saints
   In Bapu’s opinion, a saint is one
   1.  whose end never comes (jiska aant naahi).
   2.  who  does not fight /oppose, is not stubborn (jise kisike saath taant nahi),  accepts any     circumstances (sthithi) and has no insistence to requirements.
   3. who does not want a prestigious position (jisko kahi mahaant nahi hona hai).
   4. who prays and does social service (seva) with happiness and feelings (aanand- bhav)
      (bhajan khaant se karai).
      
      
2. Katha prasang main ras lena- enjoying the nectar of God’s discourses
   The highest form of a listener (uttam shrota) is one who does service to others (seva) as well as listens to discourses (katha shravan).
   
   
3. Guru Charan Kamal Seva – doing service of one’s Guru’s feet
   This is to be done without any arrogance (abhimaan).  A Guru is one who your heart embraces and one who feels like your own. Whatever your inner voice (antakaran) says, you should do – if you go against it, considered anyashrai. Leave pride (abhiman) and do service (seva) – “seva guru ki agya anoukul ”
   
   
4. Bhagwans Gun Gaan – kapath chorkar – without deceit. “A kathakar should not take any money for katha,” said Mahaprabhuji- (e.g. from networking it becomes a business). Even when Bapu started kathas he never asked an amount for his katha.
   Kapath – using someone else’s ideas /sutras under your name.
   
   
5. “Mantra jap mam dhrd vishvasa”-  with guru mantra with total faith (bharosa)
   
   
6. “Sayam niyam se varatna /rehna”  - To be careful what to eat and drink
   Children should study well, but keep vivek in company , food  and drink
   “bahut pravruti se nivruti” make time for family
   
   
7. “Sab main Hari Darshan” – see God in everyone.
   “sant” is greater than God
   
   
8. ”jatha labh santosha” – Contentment in what we receive/result
   Even in your dreams, you should not look at anyone’s faults - Bad feelings to others’ success.
   Looking at other people’s faults, we are causing significant loss for ourselves.
   
   
9. “Saral jivan”- simple life without cheating and deceit (chhal kapath)
   Do not take too many opinions – follow what your soul says or someone awakened who only has your good interest. Live with Gods faith – “bharosa”

-“Hanumanji ne lidhe Sugriv ko Ram mile”/ “Sant ke madhyam se jiv ko bhagwan mile”
- Hanumanji “prassan” on the way to lanka – Sunderkand “prabhu mudrika meli much mahi”
-If you keep something in your mouth (sweet or pan) you will become fresh, awake and happier. Just like that, if you have worries or are depressed, then take “hari nam – prasan”
-If you don’t have faith (shraddha) in a Sadhu, it is  acceptable, but don’t do “apradh”  towards a sadhu.

Summary for Manas Mahaprabhu Katha

1. “Dhradh Ashraiy Rakhna” – but  not from “pralobhan – pratishtha –bhaiy”
   - with entire feeling, heart inspired , from inner faith towards our God, strong faith/following,
   irrespective of which religion. Dhrad ashraiy is important for all.
2. “Seva – Jitni  hosake seva”- as much as possible whilst maintaining your duties/responsibilities
   “Aahetu seva, thakur ke prassanata ke liye” and Family, children etc. all a part of God –“ prabhu ke aang”
   Without arrogance (abhiman) – Sneh se Seva for pleasing God (prabhu prassanatta) – for God’s happiness and not self gain. 
3. “Hari nam ka smaran” –remembering God’s name. “Sahaj ho”- as much as possible
   “nisadhanta” -  “Bharosa rahe – “Krishna nam rahe”
   “Prabhu nam smaran” – Any name that your heart says “Sahaj gati pakro”
   “Krishna seva – Krishna ashraiy –Krishna smaran”

II  Yaha kalikala ne sadhan dhouja, jog jagya jap tap vrat pooja  II

II  Ramahi  sumiri , gayiea ramahi, santat suniya Ram gun gramahi  II Tulsiji – Manas

Sansar ka vehvar nibhaiyainge aur hari ko payenge – The 2 wheels life runs on

Sansar se bhage firtai  ho – bhagwan ko tum kya paoge ;  Eis lok ko na apna sake-us lok main bhi pastaoge.

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Here, in Ferozpur, we have all gathered for Ramkatha and to pay homage to our martyrs, Shaheed Bhagat Singh, Rajguru and Sukhdev, who laid their lives for the freedom of our country at this place. The main subject of this katha would be the character of Jataayu in Shri Ram Charit Manas who also laid his life for protecting Ma Jaanaki. Jataayu’s character comes in Aranya Kand when Raavan is abducting Ma Sita and she cries for help. At that time, Jataayu hears her cries and tries to help her out- Seeta kai bilaap suni bhaari | Bhaye charaachar jeev dukhaari ||, Geedh-raaj suni aarat baani | Raghukul tilak naari pahichaani ||.

There are three types of cries - aalaap, vilaap and pralaap.

1. Aalaap is a sober form of cry, usually in musical notes sung by vocalists. It might sound good to some but not necessarily to everybody.
2. Vilaap is the cry of an individual, usually coming out due to inner sorrow. It normally leads to the melting of the hearts of the listener.
3. Pralaap is hue and cry about useless things. Avoid getting involved in such futile arguments or discussions.

Question - It is said that God’s grace flows for all, then why can’t I experience it?
Bapu’s answer - Mud/soil cannot contain anything, but if a potter uses it and creates a pot from it, it gets transformed into a container. Similarly, a person may not be able to experience God’s grace; but if a Sadaguru treats him/her, he/she gains that receptivity to feel God’s grace. Katha/satsang helps a lot in forming the receptivity of the speaker as well as the listener. Sadaguru works on the aspirant’s mind with such an expertise that his spiritual journey becomes a reason of joy. The aspirant is not even worried about the destination; he/she finds saadhana (path of spiritual efforts) itself blissful.

When an aspirant’s inner-self (antah-karan) becomes absolutely pure with no trace of malignity, then whatever she/he aspires for materializes for sure.

Jataayu had four prominent features that are essential for an aspirant who wants to help others:

1. Aankh (eyes)- he had a sharp vision.
2. Paankh (wings)- he used his actions to implement his vision.
3. Chonch (beak)- he had a sound sense of discretion (ability to make responsible decisions) as to where to get involved and where to not.
4. Saanch (truth)- he was sincere in his duty.

The one who decides to lay his life for others does not go by what the others say or do; he just does his own efforts with sincerity. Jataayu was full of such courage when he confronted Raavan.

Bapu says, “If you ask me personally, I would say that ‘Ram naam’ is the ultimate for me. All other spiritual efforts are also respectable, but for me there is nothing like ‘Ram naam’; it is the essence of all other efforts.”

"kaha angad bichaari mana maahin” - Angad says that Jataayu’s indeed blessed, but he says this after thinking well. An aspirant should think thrice before speaking anything. He describes Jataayu as ‘dhanya’. Dhanya means what? The one who lives in ‘dhan’ (wealth) can be called as dhanya, but dhan here refers to ‘Ram rattan dhan’ (wealth of Ram-naam ), ‘santosh-dhan’ (wealth of contentment) and ‘tapo-dhan’ (wealth of penance). Jataayu is the possessor of these three types of wealth, so he’s truly called dhanya.

“karma phal hai, kripa rasa hai.”- every action, leads to some kind of fruit and if the grace of God is experienced, then one can actually feel the ‘rasa’ (essence) of that fruit. But, an aspirant should be careful that there should not be any negative element such as hatred or jealousy in the mind, as they spoil the rasa of every fruit.

If you really want to be happy, never blame anyone for your problems, accept the problems as the will of God.

In Shri Ram Charit Manas, Tulsidas jee says Angad and Hanuman jee are ‘badabhaagi’, who are fortunate enough to be in service of Bhagwan Ram. He calls Ahalya jee as ‘Atisaya- badabhaagi’ , who gets the blessing and grace of Bhagwan Ram and goes in the duty of her husband. But, Jataayu is called ‘Param- badabhaagi’ who leaves for the abode of The Lord instantly.

The characters of Shri Ram Charit Manas like – Bharadwaaj jee and Ma Parvati, doubted the existence of Lord in human form. But, they never doubted the one they asked. Bharadwaaj jee did not doubt Yagnavalkya jee and Ma Parvati did not doubt Bhagwaan Shankar. Never ever doubt your Sadaguru; doubt is a big hurdle of spiritual path.

Aranya Kand is predominantly highlighted by the element of illusion (maaya). Jayant, Raavan, Maareech, Ma Sita, all of them illusionary forms but it was only Jataayu who remained genuine and free of any illusionary forms.

Bhagwaan Ram lived the path of dignity (maryada), but at the same time he also showed that the life should not become dry with rules; rather it should be full of ‘rasa’, music, dance, joy and spontaneity. Dignity should not be harsh and should not make an individual heartless. It should not become a binding and snatch away the innocent joys of a person. In fact, Bhagwaan Ram generated ‘rasa’ (nectar of life) in the stone-turned Ahalya jee also. Shri Ram Charit Manas gives a new message everyday; it is an evergreen shastra.

Yesterday, it was said that even if you doubt the existence of the Lord, don’t doubt the speaker of the Lord’s katha. But, the speaker should also possess certain qualities according to shrimad Bhagwat. They are as follows.

• Virakto - It is an inner state of detachment. The speaker should not be possessive of his own principles also; there should be complete detachment from any kind of reservations.
• Vaishnavo - It refers to large-heartedness of the speaker.
• Vipro - Speaker should be free of materialistic tendencies (vigat-prapanch). He should have a sense of discretion (vivek-pradhaan) and should be capable of fulfilling the listener with devotional feelings.
• Veda - shastra vishuddhi-krit- He should be able to convey the thoughts of Vedas and scriptures in a pure form with their actual sense intact.
• Drishtaant kushalo - A speaker should be able to support and simplify the principles with appropriate examples.
• Dheero - A speaker should be mentally balanced to contain the reactions of listeners.
• Nihspriho - He should not be fond of crowds.

If anyone criticizes someone else scornfully in front of you, and you can neither stop him nor close your ears, then the best thing to do is close your eyes. By  closing your eyes you can prevent the negativity entering your life to an extent. Closing of eyes in favourable as well as unfavourable situations helps a person to Keep up mental peace. Ma Jaanaki uses this practice in Pushpa vatika ( after the first glimpse of Bhagwaan Ram)and also in Ashok Vatika (in the middle of  demons).

If you have the provision of open space, the please sow the trees of Banyan (vada), mango (aam), paakari and peepal. These four will help in controlling environmental pollution. If an aspirant does some spiritual efforts under them, then he/she can also save oneself from mental pollution.

Bapu says, “Somebody told me that a great scholar calls life itself as the master (Sadaguru), but if I was asked I would say that my Sadaguru is my life.”

The two brothers Jataayu and Sampaati contributed with their calibers to help Bhagwaan Ram. Sampaati helped with his words in search of Ma Sita and Jataayu fought hard to save her from Raavan. The two birds give the message that one should use the calibre in the best possible way to serve Bhakti (devotion).

Question - People criticize a lot if I listen to katha. What to do?
Bapu’s answer - People’s reaction is natural; don’t expect anything exceptional from them. Practice silence (maun) in such circumstances. Just accept everything with silence and indifference; keep your focus on satsang.

Question - Does interaction with people create new debts according to karma philosophy?
Bapu’s answer - It’s hard to give one decision in this matter. Shri Ram Charit Manas says-‘Firat sadaa maaya kar prera | Kaal karm subhaav guna ghera||’. A human being is surrounded by four elements of kaal (time), karma (action), swabhaav (own nature) and guna (inclinations). But the doors of satsang provide solace in such tight surroundings. Let us discuss the four.

1. Kaal - It can refer to three things- time, change of seasons and death. All these are not in control of man. But, you can prevent their effects by cultivating tolerance or by using the available equipments in the best possible way.
2. Karma – Action is upto you to decide. Positive actions come out of affection (raag) towards someone and negative actions are a result of hatred (dwesh). Action and its fruits lead to pain where our desire gets attached to it. Desire (kama) tries to place itself first in the senses (indriya), then in the mind (mana) and finally in the intellect (budhhi). Please beware of it!
3. Swabhaav - Sometimes, the nature of a person becomes the primary reason of pain/ sorrowfulness. The nature can only improve with satsang.
4. Guna - There are three inclinations of Satva, rajas and tamas. They should be practiced in accordance with the time, space and situation. For example - In a temple, one should be saatvik (calm and serene), at work one should be rajasik (in action).
   
   If the wrong guna is used contrary to the need of the situation, then it may lead to problems.

The above listed four can become supportive if a person follows satsang. Satsang/katha helps a lot in freeing oneself from the negative repercussions of the above four.

Jataayu’s wings were chopped in the dual with Raavan, but he had two qualities of humbleness and eagerness in his eyes. These two helped him reach the Almighty.

The qualities of a katha listener are showed by Ma Parvati when she goes to Bhagwaan Shankar for katha - ‘Paarbati bhal avasaru jaani | Gayi sambhu pahin maatu bhavaani ||’. When all the circumstances are favourable, don’t miss going to katha. Listen with the mentality of a woman as women are naturally blessed with faith (shradhha), forgiveness (kshama) and acceptance (sweekriti). Don’t cross your limit of dignity. Take care that your questions are not borne out of unnecessary reasoning but faith.

Question - if the creatures’ life (jeev) is subject to ‘karma’ (action and its fruits), then what is the basis for the creator. Does any rule apply to him?
Bapu’s answer - the Lord is constrained only by kripa (grace). And this kripa is based on the humbleness (deenata) of an aspirant. Kripa is extremely sensitive in nature; it shies away if it witnesses negative elements like hatred, jealousy and scorn in aspirant’s life. Kripa also gets withdrawn when the aspirant does not live according to what he says (if there’s no coordination between speech and action of aspirant).

According to Shrimad Bhagwat, an aspirant is unable to experience the grace of God if he/she is not ready to leave ‘maatsarya’ (envy). Maatsarya is a strong feeling of competing and defeating the contemporary people in every field. But, when this feeling of envy enters in the spiritual path of an aspirant, his bhajan becomes weak and he’s unable to feel the divine grace. So, please be very careful of feeling of competition, always remember that spirituality is a path of faith in the Lord and not of racing with people around you.

There are some experiences that indicate that the Sadaguru/Lord is coming closer to you.

1. Khushbu (fragrance).
2. Paraag (pollen).
3. Makrand (nectar of flower).
4. Rasa (essence).
5. Anuraag (devotion).
6. Jhaanki (a faint glimpse of the Lord).
7. Sannikata (Close encounter).
8. Sira par haath (when the Lord blesses with hand on the head).
9. Nirvaan/Bhagawata (aspirant feels freedom from every sorrow, only bliss remains in life)

Question - what is the difference between prem and kripa?
Bapu’s answer - Usually, prem (love) is offered by the aspirant towards the beloved Lord and kripa (grace) is bestowed by the Lord upon the aspirant.

Please try and avoid negative feelings (durbhaav) towards anybody. But avoid especially keeping negative feelings, even towards enemy, during certain times of day - morning, bed-time, at the time of eating food and at the time of bhajan. The negative feelings pollute the inner self (antah-karan) and prevent the grace of God from being felt and digested in life.

If you get negative feelings toward anybody, then just do one mala at that moment for the welfare of that person. Pray heartily for that person; this is true spirituality.

There are 3 types of hindrances in bhajan:

1. Taamasi baadha - At the time of bhajan, when an aspirant experiences feeling of revenge or insulting anybody, it is taamasi badha.
2. Raajasi baadha - When an aspirant wants to be called as religious and wants to be known for his good deeds, it is raajasi baadha in bhajan.
3. Saatviki baadha - At the time of bhajan, an aspirant gets stuck to a sutra, a shastra or even remembering some good person, it is saatviki baadha.

The remembrance of sadaguru is not considered as a hindrance; it is rather an auspicious to occur during bhajan.

The person who makes a soft spot in the heart of an enemy also, is said to be living in salvation (jeevan-mukta). Khalil Gibran has described salvation in the following ways:

1. “When all my sheep gather at a safe place at the right time is salvation.” Here sheep refers to the senses that rest in peace.
2. “Salvation is like a sound sleep of a child, where child is the mind that becomes calm and tranquil.”
3. “Salvation is the remembrance of the last verse of my poetry”. It means that there is permanent remembrance of the gist of a shastra.

Today, the family of Shaheed Bhagat Singh came for RamKatha. Bapu expressed his regards and best wishes for families of all the martyrs who have laid their lives for the nation. He also conveyed his good wishes to everyone on the occasion of Holi festival.

Human beings can be classified as following types:

• Khanij maanav - A person who is always focused on acquiring material goods from wherever possible just like people are on a look out for metal from mines.
• Vanaspati maanav - a person who takes inspiration from plants and trees.
• Jal/pravaahi maanav - a person who does not lead a stagnant life’ he reaches out to people.
• Chandra maanav - a person who soothes others with his serenity.
• Pashu maanav - a person who has some understanding with intellect.
• Vaanar maanav - a person who is loyal to the master just like Angad, Nal-Neel etc.
• Nar maanav - a person who is educated, thoughtful and compassionate for humanity.
• Naaraayan maanav - when the Lord comes in the form of human being.

At the end of his life, Jataayu transformed into Naarayan maanav, the ultimate for any creature.

Jataayu did ‘stuti’ (prayer in praise) of Bhagwaan Ram in four stanzas. The four stanzas represent the four elements of the Lord in human form:

• The first stanza is for the ‘roop’ (form/ physical appearance) of Bhagwaan Ram. When an aspirant meditates on roop of the Lord, he gradually moves towards the realization of one’s own actual inner form (swaroop).
• The second stanza is about the holy name ‘Ram naam’. The remembrance of the name of the Lord frees the aspirant from the cycle of rebirth.
• The third stanza indicates about the divine works of Bhagwaan Ram (leela). The leela of the Lord becomes a source of inspiration for aspirant’s conduct.
• The fourth stanza is about the ‘dhaam’, the abode of the Lord. An aspirant thinks about the abode and then aspires to build his heart as the Lord’s abode in himself.

“Ram kaaj kaaran tanu tyaagi” - ‘Ram kaaj’ can be defines as welfare of others in some way or the other. According to Shri Ram Charit Manas, it is denoted in three ways.

1. Seeta ki khoj - search for bhakti (devotion), shanti (peace), shakti (inner strength). Tulsidas jee saw Ma seta as his mother, so Ram kaaj is also searching the motherly feeling in oneself. All these searches are to be taken out within oneself, as these factors are inherently present in human beings, they are not to be searched outside
2. Setubandh - Youngsters should use their energies to build bridges between people. In a country, young energy can be use more effectively if the seat of political power is healthy (swasth) and clean (swachchh).
3. Santaap dene wali shakti ko samaapt karna - to eliminate the negative elements that create problems for common man.

Aspirant should use (upayog) the material goods, but should also be careful not to get too attached (anuraag) to them.

For youngsters, following three things should be important in life:

• Khud ki khoj - self-introspection (self discovery)
• Samaaj ki seva - social service.
• Hriday se Parmaatma ki bhakti - devotion in the Lord’s feet from the bottom of your heart.

Katha also comprises of questions of listeners, but the questions are classified into four types:

• Uttam prashna - question that comes out of true eagerness to know and readiness to accept the solution in the right manner.
• Madhyam prashna - inspite of knowing the answer, the question is asked just to show self-knowledge of the listener.
• Nikrishta prashna - question is asked just to test the caliber of the speaker.
• Heen prashna - question asked with an intention to insult the speaker, to damage the dignity of the katha or that is totally away from the topic of katha.

Bapu expressed his extreme happiness and good wishes for our Army Jawans, who are efficiently carrying on their hard duty for the safety of out country. He said that let us all offer the fruit of virtue of this katha in the feet of our martyrs as a respectful hearty homage to them.

“Rashtra Devo Bhav”

Bapu began the katha with pranaam to Ma Ganga, Ma Vindhyavasini, the saints and all the listeners.

This katha’s main focus would be on five things that are highlights of the two main chaupais. These five things that are mentioned below should be abolished for the betterment of our country.

1. Bhookh/bheekh - Hunger may lead to beggary, so every person should be provided with enough food.
2. Bhool - Wrong decisions by so-called gentlemen should not be repeated. Mistakes of some people may lead to misery of others.
3. Bhoomi - Land should not be exploited in a way that leads to barrenness and should not be divided unnecessarily.
4. Bhaya - Fear leads to mental terror; it should be removed at all costs.
5. Bhrum - An individual cannot grow with doubts, avoid disbelief.

RamKatha is the ‘Kaamdurga’ (holy cow that fulfills every wish) for aspirants of Kaliyuga. In fact, country’s every cow is a provider for its dependents. Ram Katha is the medicine for faults of decision-makers. RamKatha is like the life giving river to barren lands. RamKatha is the destroyer of doubts and fears of  aspirants.

Each of the seven kand of Shri Ram Charit Manas denotes a dominant Sutra.

1. Bal kand is a kand of ‘vivah’ (marriage/union). Bhagwaan Shankar’s marriage to Ma Parvati, Bhagwaan Ram’s marriage with Ma Janaki and his three brothers also marry with the princesses of Janakpur.  It also has a union of two extreme personalities of then spiritual world- Sage Vashishtha and Vishwamitra; it is the union of destiny (praarabdh) and endeavours (purushaarth) ending in Joy (prasannata).
2. Ayodhya kand is the chapter of ‘Viraag’/ sacrificing for others.
3. Aranya Kand is all about ‘Vishwaas’/ faith- ‘Mantra jaap mum driddh biswaasa | Pancham bhajan so beda prakaasa ||’
4. Kishkindha kand is describes the ‘Vilaas’ through Sugreev, who got enticed by material pleasures and was reminded by Hanuman jee about the work of Bhagwaan Ram.
5. Sunder Kand is a chapter of ‘Vichaar’ as the sharp intellect of Hanuman jee gets highlighted here. It is seen that there are two types of people-those who don’t think at all and those who just keep thinking but do not act. Actually, an aspirant should think at the right time and act according to the situation.
6. Lanka kand is the kand of ‘Vilaap and Vinaash’- cries and destruction of demons.
7. Uttar Kand culminates in ‘Vishraam’/ ultimate peace.

The one who is not content within oneself can never experience real contentment anywhere. Every individual should try to identify the best in whatever one has. Like every female deity can be worshipped, but one should be most respectful towards own mother. Parents should not impose any ideals on their children; children should be given enough independence to grow with their inherent calibers. A Sadaguru takes care of his shishya, but never creates any kind of bindings around him.

An individual should neither aspire to become a deity or fall down to  become like a demon; he/she should try to become a good human being.

Question - Villagers may not understand your katha, so what can be about that?
Bapu’s answer - I don’t want to address the villagers, I would rather distribute love and affection to them! My address is for the urban people who can understand the sutras and reach out to those lying in backward villages and help them to better their livings.

Aashirwaad is not just giving blessings to others for comforts and fortunes; it actually means to have courage to take away the sufferings of those who bow down to you.

The scriptures are not just for ‘paatth-paarayan’ (study or recitation); they should be in fact revered and loved. Bapu says, ‘ I personally have a strong faith in paathh, but loving a scripture is more important. Saadhana also should not be done stressfully, so that you don’t forget to love people around you.’

In the last katha, Bapu mentioned the five vices (paap) of present times. He repeated them here for reminding the listeners once again. They are as follows:

• Naari ninda - Western cultures have witnessed ill treatment of women at many places. Whereas, Indian thought bows down to women in the first place - ‘Matru devo bhav’. Every woman should be treated with respect.
• Don’t ignore the common man; reach out to the last person. Never insult anyone- move yourself than removing others.
• Dwesh-drishti - abhorrence towards others is a vice. Bhagwad Gita says that the one who neither expects nor has hatred towards anyone is a sanyasi (ascetic).
• Asahaj jeevan - Live in your originality, don’t try to imitate others even in the spiritual field.
• Never create hurdles in the worship pattern of others. Do not disturb in anyone’s time of bhajan.

According to Vaartik-kaar, a Sadaguru has three kinds of knowledge:

• Smriti gyaan - he has realized the reality of self, so he can help the aspirant to go on the same path.
• Anubhav gyaan - he has experienced the knowledge of scriptures in his own life.
• Upeksha gyaan - he is free of duals like hatred/attachment,  appreciation/criticism etc.

An ideal action has three results:

• removal of faults
• attainment of qualities
• gaining of some profit.

Followers of religion may be of various types like following:

• Maanane wale - who believe.
• Jaanane wale - who know.
• Jaagane wale - who become aware/enlightened.
• Jeene wale - who practice/live the sutras.
• Peene wale - who absorb the good things from wherever possible.

Tulsidas jee equates Shri Ram Charit Manas with the ‘KaamDurga’ cow. So, it can be said that the four legs of Shri Ram Charit Manas (if seen in the form of a cow) are chaupais. Dohas come out of the process of milking it. Sorttha is the yogurt made by the milk. The yogurt (sorttha), when stirred by thoughts results in chhand. And the final product is ghee (Clarified Butter), it is in the form of Shlokas of Shri Ram Charit Manas.

Tulsidas jee also equates a cow with shradhha (faith) - ‘Saatwik shradhha dhenu suhaai | Jaun hari kripa hridaya bas aai||’. A person is known by his faith. J. Krishnamurthy said that faith is indispensable for a human being. But it is seen that faith may be of two types:

1. Aham-poorna (full of pride)
2. Aham-shoonya (free of pride).

If a person becomes self-righteous of his good deeds, then his faith might be egoistic. But if the person maintains a realization that he’s just a medium for doing the good deeds, his faith will remain free of ego.

The more a person is free of ego; more the Sadaguru enters his heart. Sadaguru’s samaadhi may be made on a piece of land, but he actually places himself in his shishya’s ego-free faith.

When a cow is milked, it gives four things: - dharma, arth, kama and moksha. In the literal sense, cow’s milk is used for religious purposes (dharma), if sold it fetches money (arth), engages a person in work (kama) and makes person free of worries (moksha).

According to Aadi Shankaracharya (in Vivek-chudamani), a person can be described as ‘Jeevan-mukta’ (human being who has attained salvation while being alive) if he does not carry the weight of regret of past mishaps and worries of future. He just lives in the present and makes the most of every moment in hand. He goes through the circumstances with a fair attitude (udaaseen) without getting stuck with positives and negatives. An aspirant who becomes spiritually aware lives beyond the constrains of paap-punya (vice-virtue). One should be careful about not getting involved in vices (paap), but if they do happen, then don’t even get scared. Vices don’t stand a chance in front of the grace of Sadaguru and power of Harinaam.

There was a set of questions for Bapu.

Question: Whom do you love next to Manas?
Bapu's Answer: My listeners who listen to Manas with respect.

Question: Why do you recite only RamKatha, why not Krishna katha?
Bapu's Answer: Both are one. In Bapu’s words, ‘my tongue speaks about Bhagwaan Ram and my tilak is about Bhagwaan Krishna.’

Question: Which is a greater scripture- Manas or BhagwadGita?
Bapu's Answer: Every scripture is great in its own way; there cannot be any comparison. Yoga is described in Bhagwad Gita, but its experiments (prayog) are done in Manas.

Question: Please explain the joy you feel by RamKatha?
Bapu's Answer: Joy can be felt, it cannot be explained. Joy may be in many forms, not just in one.

Question: People usually respect you. Have you ever experienced insult?
Bapu's Answer: Both, respect and insult, are waves that don’t carry any weight. For me, Love is supreme!

Question: Which religion impresses you most after Hinduism?
Bapu's Answer: Every religion that propagates satya (truth), prem (love) and karuna (compassion) is respectable for me.

Question: Do you practice Yoga, any favourite aasan?
Bapu's Answer: I did try this path in my initial years, but realized that it was not in accordance to my nature, so left it. Every kind of exercise happens effortlessly on my Vyas-peetth.

Question: What is the most significant incident of your life?
Bapu's Answer: Every katha is a new and significant incident of my life.

‘Vajan’ (body weight) and ‘Bhajan’ (worship), both should be balanced. The body should be taken care of as it is essential for life and worship is the basis of spiritual growth. Both can remain balanced if a person follows a natural way of life (sahaj jeevan).

Before you leave an addiction (vyasan), take steps to leave the pride of leaving the addiction!

It has always been the need of society and time that the eminent/influential personalities of every field, whether religious or political, should reach out to the last person. The union of both can be called as merger of ‘Shloka with Lok’. Bridges should be built amongst all the strata’s of society. Bapu says, ‘every day my katha begins with the verse Lokabhiraamam…sharanam prapadye. To choose this shloka for beginning was a sub-conscious thought then, but it seems very valid for today. The mantra starts with remembering the common man (lok) and ends with surrender (shloka).’

In the main chaupai of this katha- ‘Sujan sajeevani moori suhaai..’, Tulsidas jee mentions that RamKatha is a medicine for the decent people (sujan) who lie unconscious for some reason. A person can be described as ‘Sujan’ if he/she has following five qualities:

• Suvichaar - Noble thoughts.  An individual should try and analyze the positive and negative thoughts he/she had for others everyday. Transparent living encourages auspicious thoughts. Try not to cultivate any hatred towards anyone who holds enmity with you. Don’t ask the Almighty for fortunes; but ask for good thoughts!
• Suvachan - Good words. Speak truth, but not in a harsh a way.
• Sukaram - Do good deeds according to your capacity.
• Sudarshan - Positive viewpoint towards everything.
• Sushrawan - Listen to good and inspirational thoughts.

The practice of child abortion, especially of female foetus should be completely avoided. The doctors should not encourage or indulge in child abortion. If a girl child is killed in womb, it is like assassination of seven qualities (vibhooti) of Bhagwaan Krishna that are inherently present in a woman.  

The shrewdness of an individual prevents him/her from getting close  to the Lord. Just like devatas were not able to remain with Bhagwaan Shankar in his marriage due to their cunningness. In fact, innocent bhoot-pretas were seen close to him than them.

Question - In the main chaupai of this katha, it is said that RamKatha is like a remedy for the righteous people (sajjan) who have become disheartened due to some reason. But, the question is that why should a person be righteous (sajjan). What does an individual gain if he becomes sajjan?
Bapu’s answer - RamKatha is an energy booster for sajjan; it recharges the righteousness of an aspirant. So it is essential to be in touch of satsang. Youth should attend at least one katha in a year. As for the gains of being a sajjan, Aadi Shankaracharya jee describes the benefits in a shloka of Vivekchudamani - “Vishudhh satvasya gunah prasaadah aatmanubhootih paramaashantih trpitih praharshah parmaatma nishttha yayaa sdaanand rasam samrichhatti.’

When a person decides to walk on the path of righteousness, he attains following traits:

• Prasaad - Joyfulness of mind. A truthful person’s mind remains joyful, whereas a hateful person cannot experience true joy.
• Aatmanubhooti - When an aspirant abandons every kind of equipment and only gets focused on inner self, he gets an experience of soulful ness. The evidence of such realization is when an individual does not feel any difference with anyone; he sees the same soul in all creation. If the very thought and discussion of such a state of realization is so joyful, living in that would be blissful. 
• Paramaashanti - Supreme peace that cannot be disturbed. Bapu says, ‘a person gets unrest due to his own personal nature, nobody else can create hurdles if one really wants to be in peace.’
• Tripti - contentment. One should do sincere efforts in any endeavour, but be ready for whatever result comes. True contentment is not about having or not having an object; it is actually about the contentment of the soul. Like water can never be thirsty.
• Praharsh - Ultimate joy. It is such elation that nothing remains to be achieved after that. It is almost synonymous with God.
• Parmaatma nishttha - to be totally committed to the Almighty.

It is a big charity to let the other person live in his/her nature (sahajata). Respect the natural inclinations of others and allow them to live according to their terms and wishes. Don’t impose  your will on others.

Question - I try to make people happy; others do get happy but not the family. I have been devoted to Bhagwaan Ram and Hanuman jee but fail to make family happy. What to do?
Bapu’s answer - It is easy to make outsiders happy but the test lies in making the own family happy. Continue to do your efforts sincerely and Lord may help you. But, still if they are not happy, then just understand that you’ve won and they’ve lost.

Question - It is hard to understand the chaupais of Manas. what to do?
Bapu’s answer - Just study Manas with faith and devotion, a stage will come when chaupais will reveal their meanings themselves. Just be patient and faithful.

Question - Who will have the inheritance of your Vyas-peetth?
Bapu’s answer - Hanuman jee.

In Kaliyuga, it is a great aid to facilitate someone so that he/she can attend katha. Help others in such a way that they can attend satsang.

Bapu says, ‘If anyone asks me about what is my aim and I have to provide an answer, I would say that it is good that the knowledge (gyaan) of Manas spreads but I would be more happier if there would be more of recitation (gaan) of Manas in an individual’s life. Recitation ultimately leads to attaining happiness and gaining knowledge.’

Every individual should do efforts at own level to create harmony and peace amongst communities and sects. Do not worry about or wait for large-scale steps to be taken for creating unity; just start at your own level. Even if you fail, try at least!

Tulsidas jee equates bhakti with Ma Ganga (sudha-tarangini)..Like the flow of Ma Ganga, bhakti (devotion) should also flow continually and not become stagnant. Maintaining devoutness in the feet of the Lord or Sadaguru denotes that like feet represent movement, devotion should also progress with time.

Question - Can you please explain the ideology of Acharya Madhusudan Saraswati about the origin and development of devotion.
Bapu’s answer - The Acharya explains eight aspects of origin and development of bhakti in his ideology.

1. Nisargaja - the bhakti inclination comes through family tradition.
2. Sansargaja- when an aspirant creates a particular relationship with the Lord, bhakti starts flowing.
3. Opamyaja - when an aspirant finds someone who seems like the Lord to him, he gets devoted. A committed shishya has such devotion towards the Sadaguru, where Sadaguru becomes the God for him.
4. Adhyaatmaja - devotion comes from the nature of inner self. An aspirant should do spiritual efforts also according to one’s nature and not according to what others say and do. Don’t bind yourself in too many rules (niyam) as there arises a risk of becoming robotic in religious practices. Love and devotion should not be bound in rules.
5. Abhiyogaja - If some divine touch takes place, devotion starts automatically.
6. Samaprayogaja - when there’s a union of shishya and Sadaguru, Devotee and the Lord, devotion occurs spontaneously.
7. Abhimaanaja - An aspirant gets conscious of the fact that he has a Lord to take care of him; he/she becomes a devotee.
8. Samaarogaja - devotion is when one is eager to listen, touch, smell, see and feel the essence to the Lord.

Don’t let the doubts created by others enter your mind; these are borrowed doubts. Keep on self-analyzing yourself if you want to be really spiritual. Beware of every kind of doubt!

The Almighty is the combination of positives and negatives. One may see all kinds of extremes in the creation as everything runs in a balance here.

RamKatha is like the divine nectar (amrit) that brings dead alive and also does not let the living die. Even if the devotee dies physically, the amrit keeps alive his/her goodwill and qualities; just like the fragrance of a flower remains even if the flower is crushed. The flow of the nectar of RamKatha may seem culminating in the form of God, but still does not end literally; it just takes different forms and remains ever after-‘ Hari anant hari katha ananta…’

There are two poles of living- sansaar (worldliness) and sanyaas (asceticism). But for ordinary people, there is a middle path of ‘kutichak sanyaas’ where one can live an ascetic life in spite of living in the world. It refers to a person who lives with son or grandson (maintaining safe distance), eating the food without being demanding, gradually distancing oneself mentally without hurting the sentiments of family members and also not displaying your spiritual stage. Bapu calls this middle path as ‘samyak samajh’. There should not be any show of your spiritual state as the display reduces the amount of result that can be got from it. But, it is seen that people are more interested in showing off their spiritual efforts rather than experiencing the essence and joy of them. One should continuously do self-analysis, as it is a must for an aspirant. Even if an aspirant tries to get away with show off, his Sadaguru can make out his spiritual stage with just one glance.

Bapu says, ‘Kroadh bodh ka kalank hai, yaad rakhna!’ whenever you get angry, you are tarnishing the knowledge given by your Sadaguru, always remember that!

The whole creation is like a great scripture of which every page and chapter is filled by God. Vinoba jee used to say that every page of this book only explains that the whole creation is a form of the Almighty. But it so happens that an individual is not able to like the form of God that is close to him (paas ka ishwar janchata nahi) and neither is able to assimilate the form of God who seems far from him (door ka ishwar pachata nahi).

Question - Why do you give more importance to masti (joyfulness) than mukti (salvation)?
Bapu’s answer - Salvation is usually talked about, whereas everyone can experience joy.

RamKatha is so powerful that it creates fearlessness in an aspirant’s life from every angle. One can take shelter in four - RamKatha, Bhagwaan Ram, Ram naam and Ram doot (Hanuman jee). The four are different names but they are actually one element. If an aspirant holds on to any one of them also, he would be free of fear. Bapu says, “In fact, I can promise that you will be completely free of fear if you hold on to Ram naam. And even if you remove the first three and just keep Hanuman jee as your refuge, you’ll get the refuge of all the four, as Hanuman jee contains the rest three in himself.”

The points of fear can be following, but the aspirant who is constantly in the shelter of the Almighty, he/she will be free of every kind of fear:

1. King/Government - An aspirant would not be scared of politicians or leaders. In fact, sometimes the politicians would be afraid of him; his truth would keep them alert!
2. Enemy
3. Thief
4. Spouse - there would be cordiality with the spouse and not fearfulness
5. Death
6. Sadaguru - An aspirant becomes fearless in the shelter of Sadaguru. Aspirant should carry ‘samidh’ (wood sticks) that represent the various duals (pain-pleasure, respect-insult, sorrows of past-worries of future etc.). if an aspirant surrenders these duals, Sadaguru takes him to the stage where he grows beyond them and experiences true joy.

The state of a person depends on the attitude he/she carries. If an aspirant gets a spiritual viewpoint with the grace of Sadaguru, then he can be joyful in every kind of condition.

‘Bhaya bhanjani bhram bhek bhuangini..’- Tulsidas jee says that RamKatha is like a snake which eats up the frogs of doubts in a person’s life. Frogs are fidgety (fuss/uneasiness or restlessness) , so they don’t remain still; likewise is with doubts, they seem small but are very disturbing.

Doubts look for a chance to arise and develop into superstition. Try to be as away from them as possible.

Bapu says, ‘ I feel that an individual can become a saadhu spontaneously, if there is no doubt and no ego left in him.

Please take care that they (doubts) do not enter your mind. Anger, greed and desire are not as dangerous as doubt and ego! Sadaguru can help a lot as he eats up doubt and ego when a shishya surrenders. But if he’s in solitude, his food is Harinaam. Sadaguru becomes a mother for the aspirant, so provides solace to him.

Question - Prem can be two-way or one-way?
Bapu’s answer - In the initial stage of prem, one asks for prem from the other, in the middle stage, both experience prem for each other and in the highest stage, one gives more and more prem unconditionally without expecting from the other.

Question - Does a person become a ‘paapi’ with one mistake?
Bapu’s answer - Committing a mistake is not a ‘paap’, but not  admitting it and being hypocritical about it is a certainly a vice (paap)!

Question - Should we do spare 10% of our income for charity even if we are under debt?
Bapu’s answer - In that case, repay your debt first and then when you are done with that, then give 10% as charity. But, if there’s no debt, every individual should donate some part of his wealth for welfare of others.

Question - If you don’t consider anyone as your shishya, then whom do we accept as our sadaguru?
Bapu’s answer - I have no shishya nor any group; the whole world is my family as I believe in ‘Vasudhaiv kutumbkam”. If you really want a Sadaguru, you can accept Shri Ram Charit Manas or Hanuman jee as your Sadaguru. They would not ask for anything but will eliminate your fears and doubts. A Sadaguru works on the mind of an aspirant and washes away the faults; his work in not just about giving a rosary or deeksha.

Question - It is seen that you don’t force anyone for anything, there is no aagraha from you?
Bapu’s answer - I think forcing anyone for anything (keeping an aagraha) is a kind of mental violence. If asked, I would say here is that if you can keep your surroundings/environment clean (baahari swachhata) and inner-self pure (bheetari pavitrata). 

Every individual should be given freedom to grow with inherent qualities. Restrain yourself from finding faults with others. Never blame others for your problems. If you try to blame others or even exploit others for your good, then just understand that you have lost consciousness (behosh).

RamKatha never finishes; it actually finishes those who are committed to it! It destroys the faults and prejudices of the devotee. A story gets over with time but katha is eternal-‘ Hari anant hari katha ananta…’

“Ramahi sumiriya gaaiya ramahi | Santat suniya ram guna graamahi ||”

The chaupai prescribes the saadhan (efforts of spiritual field) for Kaliyuga, the present times.
Sumiriya - Remembrance of God is the best yagya.
Gaaiya - Reciting/singing the glory of the Almighty is a form of charity (daan). Singing out of devotion removes the pollution from the environment.
Suniya - Going for katha, managing in whatever resources is penance (tapa) for listeners.
The above three sutras also connote - satya, prem and karuna.

Remembrance of God is the ultimate truth/satya (Sata hari bhajan jagat sab sapna..), singing for God comes out of love/prem and listening to katha happens only with God’s grace/karuna.

Question - There have been various descriptions of ‘Ram’. Is Ram one or many?
Bapu’s answer - There’s only one Ram, the supreme power. But like one sun has different reflections in different containers, the projections of Ram takes place in every heart according to one’s nature and interest.

Question - How do we appease Hanuman jee?
Bapu’s answer - The best way to make Hanuman jee happy is to recite RamKatha for him with total faith and devotion.

“Paai na kehin gati patit paavan ram bhaji sunu satth manaa|

Ganika ajaamil byaadh geedh gajaadi khal taarey Ghana ||”- Tulsidas jee says that RamKatha worked for the most down-trodden people also. But, for people like us, we have the inclinations of such people, RamKatha can work for us in removing those negativities. ‘Ganika’ is our corrupt intellect, ‘Ajaamil’ is our unhealthy mind, ‘Byaadh’ is our egoistic hunting tendency, ‘Geedh’ is our hypocrisy when the show is of goodness and the thoughts are demeaning, ‘Gajaadi’ is our intoxicated state due to arrogance- all these inclinations are treated by RamKatha effectively.

On the commencement of this katha,  Bapu began by saying that In this holy place of Nathdwara, my pranaam to Bhagwaan Shrinaath jee and all my listeners on the occasion of the new Vikram samvat year.

In Shri Ram Charit Manas, the first chaupai of this katha is by a King (Dashrath jee) when he went to see off Sage Vishwamitra after the wedding of Bhagwaan Ram and Ma Sita. Whereas the second chaupai of this katha is spoken by a modest person (kevat) in an expression for Bhagwaan Ram’s grace towards him. These two chaupais can indicate an aspirant as to how to behave with a saint and the Lord.

An aspirant should try not to complain to God but rather express his gratitude for whatever he’s been bestowed upon. In the times of adversity, if an individual gives more importance to the trouble then it means that he/she is making the grace of God smaller than the trouble. Rather, in such times it is better for an individual to consider his Lord and his grace greatest of all and lessen the weight of the trouble.

Shri Ram Charit Manas is a great scripture; its presence around also can give a lot of strength to a person. Just like when a person has a good sum of money, he feels confident and fearless. If a bundle of paper currency can make a difference to a person’s psyche, it is obvious that a scripture like Shri Ram Charit Manas can work wonders for him! Similarly, your mala (rosary) can be a tremendous source of strength as it is continually attached to the remembrance of the Almighty.

The seven kaand of Shri Ram Charit Manas convey a certain message and if an individual tries and implements those in life, it is equivalent to doing the paatth of Manas. The seven messages are as follows.

1. Bal kand preaches that one should never ever be proud of own bhajan. If one is not careful about that, then he might face a downfall like Naarad jee faced when he got arrogant about his samaadhi. Ego is the root of all faults, so an aspirant should be extremely careful and be a like a child (free of false pride).
2. Ayodhya Kand teaches that one should not have any ill feeling towards anybody. Kaikeyi jee indulged in ill feeling, so neither she was happy nor anyone else.
3. Aranya Kand shows us the path to sacrifice like Jataayu and not capture like Raavan.
4.  In Kishkindha Kand, Tulsidas jee indicates that one should try and be free of hypocrisy like Baali.
5. In Sunder Kand, Hanuman jee took a leap towards Lanka in the search of Ma Jaanaki. One can learn from this that the caliber should be always used to help others.
6. Lanka Kand is all about ‘Setubandh’, i.e. building bridges between sects, communities, races etc. One should try and create harmony in own surroundings.
7. Uttar Kand makes a person gradually progress towards the ultimate peace through the spiritual path.

If a person is able to sincerely implement the above sutras in life, he/she can be said to be living Shri Ram Charit Manas in daily life, in spite of not doing paatth of it.

Bapu began today’s katha saying that the subject of ‘Nav-naath’ can be seen from three aspects.

1. The nine forms of Bhagwaan Krishna as ‘naath’.
   
2. The nine characters of Shri Ram Charit Manas who are addressed as ‘naath’.
   
3. The worship tradition of ‘naath’ sect with its lineage of nine heads.

Let us first discuss the term ‘nav-naath’. The digit 9 (nav) is a considered to be a whole number as well as a digit connoting a vacuum.

In Sanskrit vocabulary, the word ‘naath’ refers to following four meanings:

Yaachana (to ask for) - an aspirant should resist from asking for anything from anybody, but if that does not seem possible, then ask only from the Almighty (naath). Tulsidas jee says in Vinay patrika-‘ Jaanchiye girija pati kaasi..’ indicating that only your Lord can fulfill your wishes; it is useless to ask from anybody else.

Aishwarya (fortune) - Never ask for fortunes from God. An aspirant should rather ask for God from God (naath), fortune would follow automatically! In our Neeti shastras, it is said that the one who desires only God from God is a Mahatma.

Uptaap - Naath is also referred to a person who uses the path of penance (tapa) to destroy all the faults.

Aashirwaad - A blessing can work for a person as the caretaker.

‘Naath’ in the common language means a master or a subject of respect and love   (naath is also said for swami, prabhu, pati, guru).

In Rig Veda’s 10th Mandal, there’s an indication of  ‘naath’. The Rishi says that it’s only the Master (naath) who can answer the questions like why, where, how this creation came into being.

In ‘Tantra shastra’, Lord Shrinaath is described as the one who is capable of granting salvation i.e. freedom from worries and anxieties, the one who takes a person towards self-realization and the one who stops the expanse of ignorance. But, it is to be noted here that Bhagwaan Shrinaath jee can stop the expanse of ignorance, but it is only the Sadaguru who can destroy the roots of ignorance in the aspirant. Bapu says, ‘I strongly have faith in the fact that it is only because of Lord’s grace that an individual reaches gets a Sadaguru.’

Let us see who are the nine naath in Shri Ram Charit Manas:

1. Mahadev- Biswa-naath mum naath puraari | Tribhuvan mahima bidit tumhaari ||
2. Bhagwaan Ram - Daani siromani kripa-nidhi naath kahaun satibhaau|
3. Vishwamitra jee - Naath lakhan pur dekhan chahahin | Prabhu sakoche dar pragat na kahahin ||
4. Yaagyavalkya jee - Naath ek sansau bada morein | Karagat beda-tatva sabu torein ||
5. Bharadwaaj jee - Ram saprem kaheu muni paahin | Naath kahiya hum kehi maga jaahin ||
6. Parshuram jee - Naath sambhu-dhanu bhanjanihaara | Hoihi keu ek daas tumhaara ||
7. Bharat jee - Suni saprem samujhaav nishaadu | Naath kariya kata baadi bishaadu ||
8. Kumbhaj Muni - Naath kosala-dhees Kumaara | Aaye milan jagat aadhaara ||
9. Kaag Bhushundi jee - Naath kahahu kehi kaaran paayau kaak sareer |

Now, let us just list the nine forms of Bhagwaan Krishna as ‘naath’.

1. Shrinaath.
2. Vraj-naath.
3. Gopi-naath.
4. Surat-naath.
5. Lok-naath.
6. Kaaliya-naath.
7. Draupadi-naath.
8. Arjun-naath.
9. Dwarka-naath.

There has been a tradition of ‘Gorakh naath’ where the original deity is Bhagwaan Shankar considered as ‘Aadi-naath’ and then nine saints who come in the ‘naath’ school of worship propagated it.

A Sadaguru is an ocean of grace (kripa-sindhu) from where a disciple can attain innumerable precious elements. Many people say that they are like dust of their Sadaguru’s feet. Such people should take care that they don’t create in malignity in others’ eyes and rather should try to purify their vision.

Bapu says, ‘Recently, a sanyasi asked me if one can have a glimpse of God in the outer forms just like in inner self. I said yes, one definitely could. But, I have never desired for Lord’s glimpse, I see him in his every creation. For me, my Sadaguru is more than enough.’

For a dedicated shishya, his Sadaguru is everything. A Sadaguru reaches to aspirant through his spiritual being (chetna), if not physically. When there is not a point of hole in shishya’s bag of faith, only then he would be able to absorb Sadaguru’s grace in the right manner. Even a minutest doubt can hamper his spiritual journey.

Some scholars have defined ‘Naath’ as ‘Na + Atha’, meaning the thing that does not have any end and thus does not have any beginning also. The naath sect has an age-old tradition but there has been a supposed allegation on it that it propagated Yoga and denounced the path of devotion (bhakti). But this allegation does not hold any weight, as any spiritually aware person would never criticize devotional means of worship. Gorakh nath had said, ‘Hansiba kheliba dhariba dhyaanam..’- A spiritual person should meditate but not at the cost of his joy and innocence. This statement clearly indicates that the naath sect endorses the path of devotion, which is full of joy. Spirituality should not make an aspirant grave and sad; but he/she should be full of delight and be able to enjoy dance and music. Bapu sa