Katha Chopais

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

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

Katha Translations

Bapu says, “With the extreme grace of Hanumanji, my journey with Ramkatha began with this place and has arrived here again. I’m extremely happy.

This place (Talgajarada) has given me three things.

  • Savitri Ma [Bapu’s mother] gave me birth (janma).
  • Tribhuvan Dadaji [ Bapu’s Sadaguru and Grand Father] gave me life (jeevan).
  • Amrit Ma [ Bapu’s Grandmother] gave me the chanting of Bhagwan’s holy name (Japa)

In this katha, mainly three things would be discussed.

  • Ramkatha (Bhagwan Ram’s story)
  • Dadaji’s avastha (Spiritual state of mind)
  • Bapu’s aastha (Faith)

It is not going to be an autobiography, but it is going to be more of self-expression.

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

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

Money, Status, Reputation are all temporary in nature. Only the above seven things in life are important.

Guru can be discussed as 3 types:

  1. Like a Lightening : When a person is surrounded by inflated ego, ignorance, and negativity. Guru removes the darkness of these faults like a lightening but only the receptive souls experience this enlightenment.
  2. Like a Lamp : In the light of Sadaguru (Sadaguru’s grace), a person can overcome his shortcomings, but the value of lamp is not always understood.
  3. Like a Gem: Sadaguru with his own soothing light can remove aspirants doubts and faults. This Gem’s light can neither be overshadowed nor can be put off.

Some Sutras

  • Never ever abandon the path of devotion towards your adored deity in however critical situation.
  • Just like conscience does not accept untruth similarly body does not bear lies. A person full of lies can suffer a lot of diseases.
  • Hanumanji is a savior of praan (vital energy) in Shree Ram Charit Manas. He saved Janaki Jee, Lakshman Jee, Bharat Jee, Vibhishan and Sugreev. The symbols of Lord’s feet are located in Hanuman Jee’s hands (Dwaja = Flag, Vajra = Lightening Bolt). Therefore, one should take refuge in Hanuman Lotus Feet.

Both the main chaupais of this katha signify the mental state of a faithful aspirant towards his master (sadaguru). A sadaguru’s consciousness (chetna) is infinite, but a devotee always has a positive possessiveness for him ‘Biswanath mama naath puraari…..’

Question – Should there be counter-questioning in scriptures?
Answer – Questioning is an integral part of scriptures, the scriptures usually begin with a question. But, one should be careful that counter-questioning should not be aggressive in nature. It should come out of pure anxiety and should not be with any kind of malign intention. Even the solution should be given with a sympathetic attitude.

There are two paths of spiritual journey

  • path of knowledge based on intellectual thoughts
  • path of devotion based on total faith and surrender

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

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

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

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

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

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

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

  1. Through Bal kand’s guru vandana (“dalan moh tama so saprakaasu…”) I experienced an illuminated state. I want to make it clear that I have never been interested in miracles; I am not talking about external light. I experienced the light (prakaash) which eliminates many fallacies.This light enlightened my mind about three aspects of Sadaguru.
    • I understood that knowledge (gyaan) cannot be attained without sadaguru.
    • Spiritual journey cannot proceed (gati) without sadaguru.
    • Sadaguru is the only solution for a person’s upliftment. An aspirant should try to understand the essence of sadaguru’s words.
  2. I learnt from Ayodhya kand in which Bharat jee’s love (prem) for Bhagwan Ram  is described, that devotion should grow every single day and it should be free of desires (kamana).
  3. Aranya kand inspired (prerna) me to appreciate noble thoughts and not be disgraceful towards them.
  4. Through Kishkindha kand, I learnt that in any kind of crisis, one should not lose willpower (praan-bal).
  5. I realized that the recital of Sunder kand provides comfort to a materialistic person, removes doubts of aspirants and provides divine delight to the realized souls. “ sukh bhavan sansaya saman davan bishaad raghupati guna ganaa….”
  6. Lanka kand discusses the salvation of various demons (asuras). I tasted its essence but I want to say that I’m not interested in salvation.
  7. Uttar kand led me to the experience of total satisfaction from life ( “paayo param vishraam…”).

Some Sutras

  • It’s a miracle that inspite of spending so much time in censure (scorn), we are still alive.
  • There is no technique in love (prem). Valentine day should not be celebrated once in a year, all the days should be valentine’s day (Prem day), so that you can Love not only once a year but all year around.
  • In case there is a problem due to imbalance of fire, air or light element in a person’s body, chanting Bhagwan Ram’s name (japa) can help in overcoming this problem.

Bhaja mana Shri Radhey……..

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.

Question-What is meant by the word “paanvar” in the main chopai ?
Answer-The word ‘paanvar’ refers to the ordinary people of the world.

The people can be classified mainly into following three types.

  1. Vishayi (materialistic person)– A vishayi’s only concern is to possess and enjoy the pleasures of life. There are mainly three subjects of his desire.
    1. A vishayi would like to enjoy the pleasure of his senses (to eat, to smell, to touch, to see, to listen etc.).
    2. A vishayi would like to collect materialistic objects of his choice, like clothes, gadgets etc.
    3. A vishayi would like to possess a lot of money.
  2. Saadhak (Aspirant)– Aspirants can be described as four types.
    1. Tofani (aggression, friction based)- Aspirants who fight against their senses (indriyas). They indulge in tantra, over-fasting etc. But these kinds of practices are tiring and cannot give peace of mind.
    2. Barfani (Peace based)- Aspirants who are not loud and aggressive, but are peace loving.
    3. Kurbani (Sacrifice based)- Aspirants who even sacrifice their fast (upavaas) for the welfare of people. If it were absolutely essential to speak in a certain situation, he would sacrifice his ‘maun’.
    4. Sharamaani (Modest)- aspirants who always try to hide their devotion and remain subdued.
  3. Siddh (Realized souls)– A Siddh person usually gain control over following five things.
    1. Rasa-siddh – He understands the essence of human life.
    2. Shabda-siddh – His words’ power is such that whatever endeavor he expresses, it materializes.
    3. Prem-siddh – His only expectation is divine love, nothing else.
    4. Drishti-siddh – He frees others from faults, just by looking at them. Bapu says, “ I am not interested in traatak, but I’m talking about the purity of eyes.”
    5. Chintan-siddh – He can do the welfare of others, just by thinking about them, even miles away.

Now, let us continue with the remaining two points of aspects of Sadaguru, mentioned in the initial mantra (3rd shloka) of Bal kand.

  1. The first aspect is ‘bodhe mayam nityam’.
    Sadaguru is knowledge personified. This aspect was discussed yesterday.
  2. The second aspect is ‘shankar roopinam’.
    Sadaguru is described as ‘sachchidaanand roopay’ in Shrimad Bhagwat. It depicts that Sadaguru is personification of truth. There is only truth in his thoughts, speech, and actions. Trivial matters do not affect his mind and can never be displeased. He is an embodiment of bliss and this is not because of any worldly equipment, but this is his natural state.
  3. The third aspect is ‘yamaashrito hee vakropi chandrah sarvatra vandyate’.
    A person full of faults, if once accepted by a Sadaguru becomes a shishya. Sadaguru can make a shishya who is full of faults –  respectable by everyone.

Some Sutras

  • Self-Pride (aham) is not so harmful if it is used to identify oneself as a devotee of the Lord (daasoham). But, if pride is associated with any other form, it proves to be dangerous. It can become a hindrance in the spiritual journey.
  • Hypocrisy (dambh) is never part-time; it engulfs the person as a whole. Beware!!
  • Once a saint was asked, ‘ eggs are so nutritious, what is the harm in eating them?’ The saint replied, ‘human beings should eat nutritious things, only in a certain quantity as extra nutrients (like in non-veg food etc.) can produce unnecessary energy which can lead to animal like behaviour.’
  • Question- what kind of lifestyle should an aspirant lead when he completely devotes himself in the feet of sadaguru?
    Answer- If this kind of devotion is there, there are no do’s and don’ts. But he should not have any kind of pride in surrender.
  • Do not intend to destroy the enemy. Instead – try to eliminate the feeling of enmity in yourself.
  • Life is incomplete without truth and surrender.
  • Anger can break the fast (vrat). Even if you are true, don’t get angry. To control anger, is a fast in itself.
  • Never let selfishness and jealousy become a hindrance in anybody else’s rise.
  • Supreme’s grace is always flowing, but one has to be receptive to feel it.

Today, there are a number of local muslim representatives. Bapu is extremely happy to see this kind of harmony. Bapu recalls, “ Many years ago, I went
for Ramkatha in Kailas ashram, Rishikesh. A fakir (muslim saint) used to come to meet me at night. Everyday he used to bring one peacock feather; I
asked him that from where did he get it. The fakir used to say that when he went to a Krishna temple, he used to get it from the pujaari. Once, he
asked me if he could put lobaan in my hawan, I said, ‘ why not’.

So, this kind of oneness should be developed. We never talked much but used to do satsang even while sitting quietly. I would also like to share that the statue of Hanuman jee in Chitrakoot is made by a muslim artisan. There should
be unity in hearts of all the people.

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

Five causes / kinds of fires burn society.

  • Lok-agni- Fanaticism of people can be a disturbing factor in peace of society.
  • Varsha-agni- If a person is away from his beloved, even raindrops seem like fire drops.
  • Prithvi-agni- The earth is full of fire down under.
  • Purush-agni- If a man constantly involves himself in fights, then he burns the hearts of people around.
  • Naari-agni- A lady is also considered to be a kind of fire.

In the main chopai, there is an indication of a shishya’s devotion towards his sadaguru. He should understand that the sadaguru’s sphere cannot be narrow, it is infinite.

Faith towards Sadaguru may be of two kinds.

  • worshipping him as the master of the world
  • whole-heartedly believing him to be one’s own master.

Merging of these two aspects of faith can prevent every kind of friction in the society. But be carefull.

  • Your sadaguru may be an ultimate in your faith, but do not criticize others’ sadaguru.
  • Also, be careful that you do not praise your sadaguru in front of others as this may cause a feeling of jealousy in them.

Some Sutras

  • Duality gives birth to faults. One can be influenced by anger, delusion and desire only if he sees another person.
  • Always hide your love and faith towards the supreme, as it would help in spiritual development.
  • There should neither be blind faith (andh-shraddha) nor no-faith (ashraddha). Faith should be in its right form as a whole.
  • Everyone gets involved in vices (Paap), someway or the other. But be careful not to repeat them.
  • Question – where is your sadaguru’s samaadhi?
    Answer – My dadaji’s samaadhi is under the statue of his placed in Ramji mandir in Talgajarda.
  • There should neither be competition nor faith in weapons.

Question– Why is there a discrimination between a shishya and a guru in the chopai
‘Tumha tribhuvan guru beda bakhaana | Aan jeev paanvar kaa jaana || ?

Answer– There is a rule in the scriptures that there can be oneness between many things but in the relationship between a guru and a shishya, a certain distance always remains. This kind of difference is a special feature of this spiritual relationship.

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

  • Yesterday, I had mentioned one muslim fakir, he is one of them.
  • Another saint, with whose sutra (ideology), I agree is swami Sharnanandji. I’ve never met him, but only a kind of mental satsang.
  • I met another saint in my adolescent years; I was studying Ramayana at that time. I used to meet him on my way to school (to Mahuva).
    I learnt two things from him:

    1. to renounce unnecessary things
    2. to bear pain
  • Another saint, whom I would not like to name, was interested in Yoga and siddhi. He used to be silent most of the times. One day, he said that I would leave all these yogic experiments and you give me one tulsi mala (rosary).

One place that attracts my conscience is Girnar (a mountain in Saurashtra). I find the place full of spiritual vibrations.

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

I would again like to say that I was never interested in miracles. I believe in complete trust in God.
I would like to share two incidents.

  1. In the first incident, a huge katha was organized in Talgajarada, the katha got over but there was lot of debt. I decided that I would sell my house to repay it. But, the next day, a gentleman came and offered to repay the same. This is the grace of Hanuman jee.
  2. In the second incident, once in a katha in Tared (a village in saurashtra), I felt a lot of pain like pressure on my chest. It was unbearable. That moment, with absolute surrender, I called out to Hanuman jee and started reciting Hanuman Chalisa. The pain got subdued within no time. This is also an evidence of His grace.

These are not miracles, but proofs of His (supreme) power.

About me

  • I believe that absolute faith is a way of worship.
  • I am dedicated to truth.
  • I have received lots of trust from people and I’ve given lots of love to all. I promise I would not betray your trust.

Please do not do these

  • Do not use my name in any group or organization.
  • I request that please do not celebrate my birthday. These things do not interest me.”

Some Sutras

  • If you want to feel the presence of the Lord everywhere, then first try to experience Him in your heart.
  • There should be total trust in the sadaguru. Sadaguru is not an agent. He is a guide and savior.
  • Naturalness is a beauty in itself. Remain natural.

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

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

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

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

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

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

Concluding Bapu says, ‘If you want to give something to my Vyas-peeth, then make a sincere resolution that we would love each other and abandon hatred.’