Katha Chopais

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

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

Katha Translations

This Ram Katha is mainly aiming at three goals:

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

The personality of Shri Lakshman epitomises

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

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

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

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

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

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

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

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

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

Vinoba ji said,” if the production increases and love does not then there is bound to be a conflict and war .” Similarly it can be said that if a man progresses in the material world with his mind but is deprived of faith and trust in his heart, then there is bound to be a conflict.

The subject matter of this katha is the fight (dual) between Indrajeet and Lakshman. Indrajeet used devious ways (Maya) through out the war and the fighters on the side of Bhagwan Ram were severely oppressed by him.

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

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

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

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

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

Lakshman is an embodiment of dispassion ( Vairagya ) and Indrajeet is an embodiment of desire ( Kama ), the home of desire cannot contain Vairagya. It gets destroyed by Vairagya : Dispassion destroys Desire.

Hanumanji epitomises the height of dispassion ( Prabal Vairagya ) as said in Vinay Patrika. In the battlefield, Indrajeet could not lift Lakshman As he is the incarnation of ‘sesh’, but Hanumanji lifts him up and brings him to Lord Ram.

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

There are four kinds of physicians in the world.

  1. A Corrupt Physician ( Dushen ) : A physician full of impurities, with ill intentions in handling the patients and who has a foul language. He does not treat the patients in a straight forward manner and may not provide them with pure and proper medicines.
  2. A Quack ( Mrishen ) : He is a false physician without proper knowledge of medicines or treatment. He just uses the mask of a physician for fame and money.
  3. An Ambitious physician ( Trishen ) : He does not care for the welfare of his patients and is only interested in persuing his own selfish gains.
  4. An Ideal physician ( Sushen ) : All his endeavours and ambitions are for the welfare of his patients and public at large.

This ideal physician should live in Lanka ( approachable by the people needing treatment ). He does not escape from his profession’s responsibilities. His treatment is free of bias caused by emotions and isms. He is impartial and his only aim is to alliviate the patient’s disease. He works with a whole mind without holding back his knowledge and capacity.

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

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

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

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

Sadguru removes the wrong thoughts and ideas.

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

Sadguru takes the disciple ashore from the world of materialism.

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

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

Whom can we designate a “Sadguru” ?

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

Namah Shivaya ………Om namah Shivaya

Bhagwaan Ram is overcome by grief on Lakshman’s unconscious state, seemingly he is not in a position to suggest a treatment. Sugreev does not trust anyone from Lanka so he is quiet on the matter. Vibhishan is also silent perhaps waiting for the right time. At that time only Jaamvant has a steady mind being an incarnation of Brahma ji. Also he is the most senior ( living since the era of Bali in Dwaapar yug ) . The fame of Sushen had entered Brahma lok and Jaamvant was certain of his capabilities.

A wise person first uses the readily and the nearest available resource to solve his problem, before reaching far and wide, no matter how sophisticated they are. Hanumanji immediately went and brought Sushen as he had already familiarized himself with all the good and pious personages. This teaches us to look for the goodness and purity wherever we go.

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

  1. Rog: The diseases that afflict the body and mind.
  2. Bhav-Rog: The affliction created by the cycle of trans-migration from one birth to the other.
  3. Ku-Rog: The unexpected extreme mental state that lovers of God xperience, which is very very rare.

According to Swami Sharananand, one who has complete readiness to sacrifice everything, who does not desire anything in return, who does not impose any condition for his love, realizes God in the object of his devotion. Be it nature, or an animal, or a human being, or an image in a temple.

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

  1. To surrender the fruits of all the actions.
  2. To give up all the worries and leave the responsibilities to God, even while engaged in appropriate action.
  3. To surrender in such a way that the whole personality merges in the Supreme…Chidanand Roopah Shivoham Shivoham…

After this kind of surrender the person does not doubt that why nothing has happened so far

In Ram Charit Manas, Goswami ji gives five reasons for “Ram Janma” that represent the five states of the mind.

  1. Mooddh-avastha (The dull mind): In such a state Tamoguna reigns over Raja and Sattva, leading to all kinds of mischiefs in the world.
  2. Kshipt-avastha (The disturbed mind): Tamoguna reduces but the Sattvaguna is mixed with Rajoguna, impairing the decisions.
  3. Vikshipt-avastha (The positive mind): The distortions are at a minimum, Sattva is high and the pleasantness and calmness is felt.
  4. Ekaagra-avastha(The concentrated mind): The tranquility is more enduring and the mind can concentrate on anything at will.
  5. Nishedh-avastha (The state of mind beyond) : The mind is now one with the calmness and measurelessness of God.

The generating element of the all-faceted wholeness of human being (Paripoorna) is surrender (Samarpan).

Jai Jai Shri Ramchandra Avadh ke dulaarey …………….

In this episode of Lanka kand, five individuals are involved. Out of them two are elderly (Jaamvant and Sushen), two are young(Lakshman and Hanuman) and lastly Bhagwaan Ram is the eternal Brahm, beyond the reach of time. Time(kaal) is ever young and everybody is in its fold. Lakshman as an incarnate of ‘sheshnaag’ represents kaal. He is unconscious and the other youth, Hanumanji (as blessed by Ma Janaki in sunder kand) is eager to revive the youth Lakshman at the guidance of Jaamvant.

Why did Lord Ram have to go through this sorrow and why did the injury of Lakshman come as a hinderance in the war ?

The sorrow that one faces is a call for transformation and the hurdle that he comes across is a step towards the change. This is a positive attitude to deal with the difficult situations in life.

There are three kinds of obstacles in an aspirant’s spiritual journey.

  1. Obstacles caused by the physical ailments of an individual,ie. ‘shareer-janya vighna’. There can be various reasons for it, natural, accidental or self-created. Therefore, an aspirant should be careful about his health.
  2. Obstacles caused through the mental status,ie. ‘chitta-janya vighna’, which include unsteadiness, strong emotions, attachments without reason and impure thoughts.
  3. Obstacles caused by circumstances, ie. ‘ paristhiti-janya vighna’,
    They come unexpectedly and disturb the regular routine of worship of an aspirant.

There are several ways to remove such obstacles. If one is sincere in his bhajan then he can benefit by using one or more of the following methods.

  1. The sincerity in bhajan must be maintained or increased when an obstacle interferes. At this time if the aspirant loses heart, then he may face more difficulties.
  2. When an aspirant faces many impediments and goes through many mental agitations, he should surrender to the Lord. At that time God protects him just like a mother protects her child.
  3. An aspirant should develop discrimination ( Viveka ) by increasing awareness regarding inside and outside happenings. One should be very alert and watchful.
  4. An aspirant should maintain a good conduct to avoid problems which can impede his journey. He should try to maintain purity in thought and action.
  5. An aspirant should regularly hold on to his “Ishta Granth”, with faith and devotion. This helps him in facing the sorrows and difficulties and increase vitality .
  6. An aspirant should associate with good (do satsang) and dissociate with the bad (leave kusang).
  7. An aspirant should have complete trust on the words of Sadguru, “Sadguru baid bachan biswaasa…”
  8. An aspirant should have complete faith on the grace of God ,which may sometimes come as a hardship.

A true disciple can empty his mind of all the wordly things and images to make space for Sadguru’s arrival…Tamaso ma jyotir gamaya …then all his delusions end and there is never any darkness for him anymore.

Raja Ram Ram Ram Ram …Sita Ram Ram Ram Ram

Any action done for one’s own sake with a selfish motive is a fragmented action ( Bhagna karma ) , it’s not a complete and total action. Whereas, action done for the welfare of others without any motive is a total action ( Yagna karma ).

Hanumanji an example of total action. It is seen in Indian mentality that usually people worship Hanumanji as holding the medicinal hill on one hand and mace in the other hand…Laaye sajeevan lakhan jiyaaye| Shri Raghubeer harashi ur laaye ||

This image of Hanumanji represents his action for the welfare of others, in this case to revive Lakshman from unconsciousness. The hand holding the mace (gadaa) represents a hand untainted by selfishness and corruption. To live for others is a life of total action ( Param yagna karma ), this should be an aspirant’s vow, who keeps this image of Hanumanji as his idea (aaraadhya).

At one place in the Vedas, two questions are asked.

  1. Where is the end of this earth ?
  2. What is the centre of the universe ?

The answers to these questions are the keys to “Hanumant karya”.
“Iyam vedihi paro antah pruthivyaaha”….The yagna vedika signifies the tranquil state of mind that has received knowledge. There is complete absence of ego in such a person. At appropriate time, according to the need of the time he becomes active. When the mind realises this, is the end of the earth.

“Ayam yagnoh bhuvanasya naabhihi”…Action done for others (yagna karma) is the centre of the universe. After realising this, if ego touches the action then one is bound to go in the cycle of rebirth and the centre is lost, one is stuck without flow.

Shandilya has said in his Bhakti Sutra that the one who misses out on pranam, misses out on God. To see God in everyone and therefore do pranaam to everyone is a form of Bhakti….SiyaRam maya sab jaga jaani | Karaun pranaam jori juga paani || In this part of the episode, Hanumanji forgets to bow Bhagwaan Ram, although he realises God’s power in all his actions. So he is shadowed by ‘ahankaar’ and later, on his way back through Ayodhya is made unconscious by Bharat ji.

In Ram Charit Manas, Goswami ji says “Ahankaar ati dukhad damrua”; Damrua means cysts in the body that can even turn to cancer. Freedom from ahankaar is only achieved by the grace of God until then, one has to be extremely careful and watchful. Only true lovers of God can be free of ego completely. “I am doing this” sense comes from “agyaan dasha”.

Bharat ji detected this trace ego in Hanumanji where he was flying over Ayodhya carrying the medicinal hill, at this time Hanumanji seemed like a rakshasa to Bharat ji. Therefore to protect Ayodhya, Bharat ji had to throw an arrow to make him unconscious. Later on, Hanumanji is revived by Bharat ji through his ‘Ram nishthha’. Second time when he proposes to send Hanumanji on his arrow, again there is there is a trace of ‘abhimaan’ as to how can an arrow carry his heavy body along with the hill. But this time he could detect his mistake and remembered the power of Lord Ram which can act through Bharat ji. On his return to Lanka with the medicinal hill, he bowes at the feet of Lord Ram. Lord Ram then embraces him in joy and gratitude.

The three characters of this episode have three qualities.

  1. 1) Sushen-He is free of “Vitteshna” (greed and influence of money), even while living in the golden city of Lanka. He uses his knowledge without hankering for money and personal gains.
  2. Hanumanji-He is free of “Lokeshna” (desire of praise of people). He is doing yagna karma selflessly.
  3. Lakshman ji-He is free of “Suteshna/putreshna”, he is a symbol of Vairagya and Jagriti(dispassion and awareness). He is not hankering after worldly pleasures.

Therefore, this episode fills a depressed life with new vitality.

Raja Ram Ram Ram ……Sita Ram Ram Ram Ram….

Any action done for one’s own sake with a selfish motive is a fragmented action ( Bhagna karma ) , it’s not a complete and total action. Whereas, action done for the welfare of others without any motive is a total action ( Yagna karma ).

Hanumanji an example of total action. It is seen in Indian mentality that usually people worship Hanumanji as holding the medicinal hill on one hand and mace in the other hand…Laaye sajeevan lakhan jiyaaye| Shri Raghubeer harashi ur laaye ||

This image of Hanumanji represents his action for the welfare of others, in this case to revive Lakshman from unconsciousness. The hand holding the mace (gadaa) represents a hand untainted by selfishness and corruption. To live for others is a life of total action ( Param yagna karma ), this should be an aspirant’s vow, who keeps this image of Hanumanji as his idea (aaraadhya).

At one place in the Vedas, two questions are asked.

  1. Where is the end of this earth ?
  2. What is the centre of the universe ?

The answers to these questions are the keys to “Hanumant karya”.
“Iyam vedihi paro antah pruthivyaaha”….The yagna vedika signifies the tranquil state of mind that has received knowledge. There is complete absence of ego in such a person. At appropriate time, according to the need of the time he becomes active. When the mind realises this, is the end of the earth.

“Ayam yagnoh bhuvanasya naabhihi”…Action done for others (yagna karma) is the centre of the universe. After realising this, if ego touches the action then one is bound to go in the cycle of rebirth and the centre is lost, one is stuck without flow.

Shandilya has said in his Bhakti Sutra that the one who misses out on pranam, misses out on God. To see God in everyone and therefore do pranaam to everyone is a form of Bhakti….SiyaRam maya sab jaga jaani | Karaun pranaam jori juga paani || In this part of the episode, Hanumanji forgets to bow Bhagwaan Ram, although he realises God’s power in all his actions. So he is shadowed by ‘ahankaar’ and later, on his way back through Ayodhya is made unconscious by Bharat ji.

In Ram Charit Manas, Goswami ji says “Ahankaar ati dukhad damrua”; Damrua means cysts in the body that can even turn to cancer. Freedom from ahankaar is only achieved by the grace of God until then, one has to be extremely careful and watchful. Only true lovers of God can be free of ego completely. “I am doing this” sense comes from “agyaan dasha”.

Bharat ji detected this trace ego in Hanumanji where he was flying over Ayodhya carrying the medicinal hill, at this time Hanumanji seemed like a rakshasa to Bharat ji. Therefore to protect Ayodhya, Bharat ji had to throw an arrow to make him unconscious. Later on, Hanumanji is revived by Bharat ji through his ‘Ram nishthha’. Second time when he proposes to send Hanumanji on his arrow, again there is there is a trace of ‘abhimaan’ as to how can an arrow carry his heavy body along with the hill. But this time he could detect his mistake and remembered the power of Lord Ram which can act through Bharat ji. On his return to Lanka with the medicinal hill, he bowes at the feet of Lord Ram. Lord Ram then embraces him in joy and gratitude.

The three characters of this episode have three qualities.

  1. 1) Sushen-He is free of “Vitteshna” (greed and influence of money), even while living in the golden city of Lanka. He uses his knowledge without hankering for money and personal gains.
  2. Hanumanji-He is free of “Lokeshna” (desire of praise of people). He is doing yagna karma selflessly.
  3. Lakshman ji-He is free of “Suteshna/putreshna”, he is a symbol of Vairagya and Jagriti(dispassion and awareness). He is not hankering after worldly pleasures.

Therefore, this episode fills a depressed life with new vitality.

Raja Ram Ram Ram ……Sita Ram Ram Ram Ram….

In Ram Charit Manas, Goswami ji has shown “Veer Rasa” must come out after an episode of “karuna” and “karuna Rasa” comes out after an episode of courage and valour.

Sushen administered the medicine brought by Hanumanji and Lakshman was revived, Bhagwaan Ram was relieved of this sorrow and embraced Lakshman. He then expressed his gratitude to Hanumanji saying, “Raghukul will be ever indebted to you”.

When a crisis shows up in the social structure then it must be cured in its roots (mool), otherwise new thorns (shool) and flowers (phool) keep coming up endlessly. Ravan had amrit in his own naabhi, until that was dried up by Bhagwaan Ram’s arrow; the corruption in Lanka could not be destroyed completely. Usually it is said “Mrityorma amritam gamaya”, one should journey from death to immortality, but Ravan (moha) did his journey in opposite direction, he went from amrit to death.

“Ram” does not belong to a group or a nation; He is universal as He is God. He is Truth, love, non-violence, joy, and bliss. He does not kill the sinners but destroys the sins of the sinners. He builds up bridges between different isms and thoughts for the welfare of the people.

As this katha was to assist in building of a technological up-do-date hospital “Hanumant hospital”, three things should be kept in mind.

  1. The organizers and workers should be honest and sincere (Pramaanikta).
  2. The doctors should be free of corruption and selfishness (Pavitrata).
  3. The patients should be satisfied and happy at the end of the
    Treatment (prasannta).

In the presence of these three, Hanumanji presence can be realised.
At the end of this katha, here is a message to one and all-Do not let any selfish or political motive come in the way of peace and harmony. There should be unity in the nation as a whole.

The ‘punya’ of this katha is dedicated to peace, harmony and unity between different groups, specially in Gujarat….”Rashtra Devo Bhav …”

Vyaas gaadi se sab ko Ram Janma ki badhaai ho..badhaai ho…
Jai Siya Ram !!