Katha Chopais

Sunahu sakha kaha kripa-nidhaana | Jehin jai hoi so syandan aana ||
Sakha dharm-maya asa rath jaakein | Jeetan kahan na katahun ripu taakein ||

Listen Friend, replied the All-Merciful, the chariot that leads one to victory is quiet another one.
My friend, he who owns such a chariot of piety shall have no enemy to conquer anywhere.

Katha Translations

In Rigveda, the aspirant prays that may he be blessed with auspicious thoughts from all directions. But, in addition to this prayer, the thoughts should not be subdued, they should be liberated. Secondly, the thoughts should not be limited; they should be able to appeal to all at a large platform. Thirdly, the thoughts should not be destructive, but beneficial for mankind.

The katha listeners should definitely spend some time in thinking about the sutras of katha. The power of positive thoughts is such that it can bring a hault to any kind of struggle in life. Like the discourse of Dharma-rath by Bhagwaan Ram has brought a break in the war of Lanka.

A devotee, who has surrendered in the divine feet, should never become perplexed by any situation. If he gets moved by ups and downs of life, either the place of his refuge is not perfect or his surrender is not absolute.

Being in the company of a person who has stationed himself fully in faith is heaven for an aspirant and on the other side, the company of a faithless person is equal to hell for him.

Question – Why is ‘sansaar’ called ‘ripu’ (enemy) in Dharma-rath – ‘ Maha ajay sansaar ripu jeeti sakayi so beer’ ?
Bapu’s answer – Sansaar (materialism) may be an enemy, but jagat (creation) is not. It is a form of the Lord.

An individual experiences peace (shanti) at some point of time or the other, but it is more important to experience joy (aanand). The mangalaacharan (initial shlokas) of Shri Ram Charit Manas are grah shanti (process of establishing peace) and the conclusion in Uttar kand connotes param-vishraam/ param-aanand (joy).

The highest element is the supreme power, but Sadaguru can be higher than the highest when an aspirant places ultimate faith in him. Sadaguru is Upaasya (subject of reverence) and the shishya is Upaasak (devotee). Upaasya should be spiritually capable (samarth) but the upaasak should always maintain complete modesty in his heart (despite any material ability). The bridge between both is Upaasana (the flow of spiritual energy). This process cannot be seen but can only be felt. The flow should move in a balanced way, neither very slow nor over-flowing. The upaasya should not be aggressive; he should be serene and should be able to have a calming effect on the aspirant. He can only fill an aspirant with spiritual energy, only if the aspirant is vacant from inside.

‘Daan’ (charity) may be of many types, as discussed in previous katha, but the greatest daan is ‘Ram daan’ or to place Bhagwaan Ram in

 

‘Daan’ (charity) may be of many types, as discussed in previous katha, but the greatest daan is ‘Ram daan’ or to place Bhagwaan Ram in someone’s heart. Don’t try too hard to remove the haraam (negativity), just try and situate Bhagwaan Ram for good and you will feel that the faults start leaving you automatically. It is more important to for an aspirant to get attached to the Lord and his holy name as in this process, the faults will get destroyed by God’s sheer auspiciousness.

In the 21 st century, casteism (varna-vaad) and sectism (sampradaay-vaad) should not be given much importance. This kind of distinction does no good for the society; it only creates division in people’s mind. Some things do not carry practicality forever.

A person may be full of knowledge and information, but if he is not able to be compassionate and sensitive towards others, then his knowledge may prove to be just destructive. Such a person would not be of much help for the welfare of society in spite of being knowledgeable.

The one who wants to take an oath (vrat) of doing charity should take of following four:

  1. Sankalp (resolution)- In the morning, make a firm resolution of donating something.
  2. Saadhana (appropriate efforts)- In the daytime, do sincere attempts to put the resolution into practical.
  3. Samarpan (present)- In the evening, give away whatever you could accumulate in accordance to your resolution.
  4. Samaadhi (blissful state)- If the above three steps are followed, then the aspirant can find ultimate joy of samaadhi even in his sleep.

“Daan parasu budhhi sakti prachanda ”- Dharma involves powerful intellect. Weak intellect may be able to produce weapons, but only a powerful intellect can rightly decide to use or un-use it. According to Vinoba jee, there are five features of a powerful intellect (prachand budhhi), withstanding the fact that the person may or may not be a literate or academically learned.

  1. One who has faith in ever-existing morals- Values like truth, love and compassion will never become out of date.
  2. One who is doing earnest efforts for creating and maintaining goodness and unity in family as well as society. A person may live in three stages. Firstly, ‘Bhaav-avastha’, where he feels that any mishaps that occur around him are not due to any other reason but only because his own bhajan is not sufficient to prevent such happenings. Secondly, ‘Kriya-avastha’, where he does all the possible attempts to prevent any mishaps and thirdly, ‘Gyaan-avastha’, where he conditions his mind not to get affected by the ups and downs of life.
  3. One who accepts the fact that there was life before birth and life would continue even after death. This fact may not be clearly evident to all as some things are beyond normal intellect. Death is not the end of a creature’s existence.
  4. One who has faith in the theory of Karma- Every individual gets the results of his own actions. Some deeds may be fruit immediately and some may take longer time.
  5. One who has faith that science and dharma are not separate; they are complimentary in many ways.

Any activity that helps in cleansing the antah-karan (inner self) and removing the faults is satsang. It may be in the form of any art like music, painting etc, or in the form of performing your duties with dedication or also in the form always being cordial with people around.

Bhagwaan Ram chooses particular characters for spiritual discussion in Shri Ram Charit Manas. Similarly, in a satsang or a discourse, there may be thousands of listeners but Sadaguru speaks for some chosen aspirants. Sadaguru is not in search for Paramaatma as he himself is Paramaatma, but he is in a search for suitable shishya who is able to understand his sutras.

The first and foremost character of such a shishya is that he should be the one who neither jealous of others nor should he criticize anyone. Bhagwaan Krishna chose Arjun for the discourse of Bhagwad Gita and here in Shri Ram Charit Manas, Bhagwaan Ram chose Vibheeshan for the discourse of Dharma-rath. There is a difference between Arjun and Vibheeshan. Arjun got depressed by seeing his family elders and cousins as opposing party in the war, but Vibheeshan was moved due to extreme affection for Bhagwaan Ram and he got concerned for his safety in the Lanka war. Vibheeshan did not interrupt Bhagwaan Ram during Dharma-rath, but Arjun raised many question to Bhagwaan Krishna during Bhagwad Gita.

A loyal devotee becomes totally fearless as his refuge is so intense that nothing moves his faith. If faith is not up to the mark, then the surrender won’t be so effective. There is no need of a procedure (vidhi) with Sadaguru, the main prerequisite is the firm faith (vishwaas) of the aspirant.

“Give and live” or “Giving is living”- If you take or get from somewhere, please share it with others as it will lead you on to the right path of spirituality.

“Bara bigyaan katthin kodanda”- The strong bow (dhanush) of Dharma-rath is science. Knowledge is the information in theory, but science is the practical implementation of the information. The bow lies on a shoulder of a person, but unless the hand uses it, it remains useless. Shastra’s knowledge remains a burden unless it is used in practical life. Bhagwaan Ram used the bow given by Parshuram jee to put an end to Raavan life’s and thereby taking away the burden of this earth.

 

Question – Usually, it is seen in a rath that the four horses are not arranged in row but two in the front and two behind them. In Dharma-rath, which horses are kept in the front and which ones behind them?
Bapu’s answer – The horses may be arranged in whatever convenient way, but in this kind of arrangement of doubles, the first horse in the front should be parhit (welfare of others) and second should be Dama (control). The horse behind parhit should be bal (strength) as one should indulge in welfare activities according to one’s capacity. And in spite of being able and strong, if you are not able to be of any help to others then that ability may not carry any significance. The horse behind dama should be of bibek (wisdom) as control should be done with appropriate manner. It should not go over-board and should be done in a balanced way. The three halters of forgiveness, grace and equality should be jointly used for all.

The characters of Shri Ram Charit Manas ride on the three horses at some point of time or other.

  1. The horse of ‘ Bal’ is used by Bali
  2. Bharat jee uses the horse of ‘Bibek’ ( Bharatu hans rabi-bans tadaaga | Janami keenha guna doshe bibhaaga) .
  3. The horse of ‘Dama’ is used by sages and Rishis of Aranya Kand and Jataayu uses the horse of ‘parhit’ as he sacrifices his life to save Ma Jaanaki.

An aspirant should chant Hari-naam keeping three things in mind. Let us look at Shiv Parivaar for this. Bhagwaan Shankar is a form of faith (vishwaas), Ma Parvati is shradhha (loyalty/dedication) and Ganesh jee connotes vivek (wisdom); they all chant Ram naam. Taking inspiration from them, one should do japa with faith, dedication and wisdom. No other procedure (vidhi) or condition is required for Harinaam japa.

Tulsidas jee says, “ Ramahi sumiriya gaaiya ramahi | Santat suniya ram guna graamahi ||”- There are different ways of doing bhajan- reciting or doing paatth of Ramkatha, listening to Ramkatha or chanting Ram naam. But in Kaliyuga, chanting is the most feasible option as that can be done 24×7. Listening and reciting are also great and should be followed but they are bound in time.

For youth, “ Don’t lose the character in the process of making a career.”

Parents should not try to dominate children; they should try and deal with them with affection understanding their vulnerability.

Let us continue with Dharma-rath -“ Bara bigyaan katthin kodanda”. According to Vinoba jee, The greatest science has three features:

  • It continues innovating new things; it is not stagnant
  • It helps in the betterment of mankind.
  • It should be constructive and not destructive.

Question – Is it true that intellect gets destroyed when a person is in anger or in some worry?
Bapu’s Answer When a person is angry or worried, his intellect does not get destroyed but it gets subdued. Later, when one experiences the insignificance of anger and worrying, the intellect gets activated again. But the intellect gets destroyed when one loses all the memory.

It is a fact that the Almighty is omnipresent, so he exists in the heart of every creature. But, to realize this fact, an aspirant has to condition his mentality and first look around Him in all creation; The whole existence is a form of that supreme power only. The experience of Almighty’s presence everywhere helps in realizing Him in inner self. Like a person has to see in the mirror to look at himself, he has to look for the omnipresent in all creation to experience Him in own heart.

There are said to be four purushartha or fala (dharma, arth, kaam and moksha) in our scriptures. Bapu says, ‘I think in Shri Ram Charit Manas there are three more in addition to the three. It is a Saptak.” Balkand is ‘dharma’ as Bhagwaan Shankar sits on the throne of dharma, Ayodhya kand is ‘Arth’ as there are happenings in this kand that occur due to the throne of Kingdom of Ayodhya. Aranya kand talks about ‘Kaam’ as there is arrival of Supnakha will desirous feelings and also the discussion with Naarad jee about it. Kishkindha kand talks about ‘Moksha’ as Bali attains salvation by the arrow of Bhagwaan Ram. Sunder kand discusses ‘Prem’ ( Tatva prem kar mum aru tora | Jaanat priyaa eku manu mora ). Lanka kand highlights ‘Kaal’ ( Lav nimesh paramaanu juga barash kalap sar chand | Bhajasi na mana tehi ram ko kaalu jaasu kodand ||). Uttar kand’s main sutra is ‘Param vishraam’ ( Paayo param bishraamu ram samaan prabhu naahin kahun).

If seen in this particular way, Shri Ram Charit Manas is also a Dharma-rath in itself. The seven things mentioned above are its various parts.

If Shri Ram Charit Manas is a Dharma-rath, the two facets of wealth

(Arth) are its wheels. Money can be used in two ways, either for victuals (bhog) or for charity (daan). Money is needed even to propagate dharma. We should not criticize wealth; rather it should be used for good purposes. The use of wealth for victuals should not go beyond a limit and the second use of wealth may be charity but that also should be in accordance with your capacity. According to Upanishads, first, sacrifice the goods and then take pleasure from them. But, in the present scenario, it can be said that first take the taste of things and then share it with others so that they can also have a taste of good things. Like a mother first tastes and checks the food and then gives it to child to eat if its good.

The horses of this Dharma-rath are the various desires (Kaamana). The several types of wishes don’t allow an individual to be at peace. They make a person restless. If you want to test the depth of personality of scholar of shastras, check if he becomes cranky in small things, has an inclination to take revenge or is full of desires, then understand that he has still not attained the ultimate knowledge.

The saarthi of this Dharma-rath is mentality of salvation (Moksha). The aspirations for salvation should control the senses. Here, salvation refers to freedom from moha (delusion). This kind of freedom comes gradually with Sadaguru’s grace when an aspirant experiences that all the materialism is ultimately insignificant.

The rider (rathi) of this Dharma-rath is ‘Kaal’ (power of time) – it guides an individual and brings about changes in life. But the presence of ‘Prem’ can influence it; love is such an element that in spite of being invisible, it reigns over time also. The goal of this Dharma-rath is ‘Param Vishraam’- ultimate peace.

Question – What saadhan and in how much quantity should be done to stop malign thoughts?
Bapu’s answer – Don’t think about the quantity of saadhan, the best saadhan is Harinaam japa done with full emotions.

Question – You say that the supreme power is “param avyavastha” (ultimate non-arrangement). Is guru also similar to this?
Bapu’s answer – I can’t say about a guru but Sadaguru is also the same. It is difficult to predict him as he is not bound by any kind of arrangement.

An aspirant should be free from hatred, jealousy and competition with other aspirants. His only goal should be self-realization. He should be focused on own spiritual journey and not bother about others’ progress.

Question – Why does a person feel proud of his anger instead being apologetic?
Bapu’s answer – the pride of an angry person may be outwardly but his inner conscience feels the pinch of this fault. The ego’s sadist influence is so strong that it makes a person go through negative inclinations

Ignorance (agyaan) leads to pain, Knowledge (gyaan) makes a person look above the pain and pleasure; brings both on an equal level. Science (vigyaan) leads to pain as well as pleasure as it depends on the mentality of the person using the scientific instrument. He may use it either for constructive or for destructive purposes, for example, a match stick may be used to light a lamp and also to burn someone’s property. But, the highest science (bara bigyaan) is that which only leads to spiritual joy. It can be said that bara bigyaan is the highest understanding of a person’s mind that clears all doubts and creates joyfulness.

Question – Why does a person experience pain?
Bapu’s answer – Many reasons have been discussed in earlier kathas, but here are some more:

  • In the process of doing efforts to find pleasure, one goes through pain. To avoid this, one should do efforts with a mentality of doing duty and leave the result to God. Refrain from the sorrows of the past and worries of future, live in the present.
  • Lack of faith (ashradhha) and superstition (andh-shradhha), both lead to grief; Only faith (shradhha) can make a person joyful. If an aspirant is able to put his absolute faith in the feet of a Sadaguru or the Lord, he would never feel sorrowful.
  • Endless wishes and hopes (aasha) for happiness lead to depression at some point of time.
  • When you have to ask for/ beg for something from anyone (yaachna), it is painful.
  • Competition (spardha) leads to pain. Try to be content in your own ability.

Anticipation and acknowledgement of sorrow – An aspirant should not pay much attention to troubles, rather try to make oneself mentally strong. Take the strength from the faith in shastras and Sadaguru. This strength will help you in preparing to face any situation with courage. Bapu says, “if you decide to be happy in every kind of situation, then even God cannot make you unhappy.”

Bapu says, “Today in the morning I decided that we shall continue with Dharma-rath in Mumbai katha (next katha in Hindi as all the kathas before that will be in Gujarati) . I don’t want to rush with the chaupais of Dharma-rath. Anyway, we will continue tomorrow with the next chaupai – Amal achal mana trone samaana | Sama jama niyam seelimukh naana||. ”

“Jai Jai Shri Ramchandra, avadh ke dulaarey….”

Some aspects of Adharma rath were discussed in Kolkata katha. Let us see what are its axe, strength and bow. The axe of adharma rath is hoarding of material goods (sangrah) as against charity of Dharma-rath. The strength of adharma rath is hostile intellect (vipareet budhhi). Vibheeshan tells Raavan that the negative intellect forms a hindrance in seeing the reality -“ Tav ur kumati basi bipareeta | Hit anahit maanahu ripu preeta ||”. The bow of adharma rath is superficial information without in-depth knowledge. Duryodhan says in Mahabharat that he knows the dharma but is unable to implement it. Theoretical knowledge does not help much until it is put into practice.

Let us see the next chaupai of Dharma-rath. – “Amal achal mana trone samaana | Sama jama niyam seelimukh naana ||” . A quiver (arrow case) is necessary to keep arrows for using the bow properly. Bhagwaan Ram says to Vibheeshan that traan (footwear) is not so important, but trone (quiver) is necessary part of Dharma-rath. The quiver of Dharma-rath is pure and steady mind of an aspirant.

In a mantra of Kenopanishad, A shishya asks the main energy behind the mind?. In the answer, it is said that the Almighty cannot be understood by the mind, but if the person is able to understand the supreme power, then he would be able to understand the mind also.

Let us first see what is a mind (mana)-

  • Mind is full of energy and at the same time Tulsidas jee calls it a mukuru (mirror), which is a lifeless object – ‘ Shriguru charan saroj raj nij manu mukuru sudhaari’.
  • Mind is like a peacock – ‘ Ghan ghamand nabh garajat ghora | Priyaa-heen darapat mana mora||’. A peacock cannot fly to great heights, similarly, the mind has a limited capacity to create disturbance, it cannot go too far. Don’t stop your bhajan if your mind does not cooperate; it will settle down on its own with time.
  • Mind is like a mosquito (patang), which burns itself up in material attractions – ‘ Deep sikha sama jubati tana mana jani hosi patang’.
  • Mind is like an elephant, whose weakness is sense of touch – ‘ Mana kari bishaya anal bana jarayi | Hoi sukhi jaun ehi sar parayi’.
  • Mind is like a fish –‘ Ram bhagati jal mum mana meena | kimi bilagaai munees prabeena’.
  • Mind is like a leaf of a peepal tree -‘ Asa mana gunayi raau nahin bola | Peepar paat saris manu dola||’. Mind is so tender, like a peepal leaf, which moves even in the absence of wind. Kaag Bhusundi jee meditates under a peepal tree but does not get affected by the constant movement of leaves as his concentration remains in the roots of the tree and not the leaves. If an aspirant wants to meditate, he should keep his eyes on the roots of his subject of meditation.
  • Mind is like moon as it grows positively in satsang and regresses in adverse surroundings -‘ Ahankaar siv budhhi aja mana sasi chitta mahaan’.
  • Many times, a mind is like a crook as it plays tricks – ‘ Paai na kehin gati patit paavan ram bhaji sunu satth manaa’ and ‘Mana kapati tana sajjan cheenhaa | Aapu saris sabahi chaha keenhaa||’.
  • Mind is like a child of a cowboy – ‘ Noi nibritti paatra biswaasa | Nirmal mana aheer nij daasa ||’.
  • Mind is like a temple -‘ Mana mandir tinha kein basahu seeya sahit dou bhraat|’.
  • According to Vedaant, mind is one of the four inclinations of inner conscience (antah-karan).
  • In Vedas, it is said that the mind is the center of auspicious resolutions (shubh-sankalp).
  • According to a scholar, the mind is a bundle of thoughts.

In the coming days, we shall discuss the origin of mind, with whose inspiration it works and how to deal with it.

If an artist becomes a saadhu, it is his promotion; But if a saadhu becomes an artist, it is his demotion. Saadhuta contains all the art, he need not limit himself in one.

Katha recital with music creates rasa and joy. But, music should not overtake katha.

Bapu says for the youth, ‘One should first study and analyze the natural inclinations of personal mind, then choose the career accordingly.’

Bapu says, “My congratulations to everyone on the occasion of Makar sankranti. It is the only festival in Hindu tradition that is celebrated according to English calendar date i.e. 14 th Jan. Otherwise, all other festivals are celebrated according to Hindi tithi (like Diwali on ashwin amavasya, Holi on falgun purnima etc.) where date varies from year to year. It is a day to give secret donations (gupt-daan) and in Gujarat people fly kites today.”

Kite connotes the purushartha (efforts for material accomplishments). One should not fly this kite too far that he cannot see it properly meaning that a person should not go overboard with his efforts in such a way that he cannot enjoy the results as he becomes too tired in the process.

Usually, two kinds of people are seen – one who fly the kite and two who are looking for a chance to cut the strings of others’ kites. Similarly, there are two kinds of mentalities in people. Some are busy in just doing efforts for material comforts and some trying to create hindrances for others. But, it is best for an aspirant to remain free of both such inclinations.

In Ayodhya Kand, Tulsidas jee describes the state of Lakhan jee’s mind and equates it to a kite-

“ Mili na jaai nahin gudarat banayi | Sukabi lakhan mana ki gati bhanayi ||

Rahey raakhi seva par bhaaru | Chaddhi chang janu khainch khelaaru ||”

When Lakhan jee sees Bharat jee in Chitrakoot, he is in a dilemma whether to go and meet him or remain where he was. There is a pull of emotions on one side and on the other side, there is duty of seva of Bhagwaan Ram. .Like a kite is flown properly when one tightens and loosens the strings from time to time. Similarly, for proper functioning of mind, one should be able to contain his emotions and sometimes should be able to flow with feelings according to the situation.

There are ten senses (five gyanendirya and five karmendriya) in body, but they all function with the signals from mind; otherwise, they remain still. For example, you are young, full of energy- your eyes can see, legs can walk, ears can hear and you have all the facilities to go for a movie, but if your mind is un-interested, none of your body parts will work in that direction. Mind is the reason behind pain and pleasure, paap and punya, freedom and dependency.

Mind is the center point of saadhana. One should build up an understanding and devotion within that the Almighty is the sole subject of my love. Others are not to be hated, but my supreme beloved is only the Lord, without whom I would be nowhere.

A hand denotes the inner conscience.

  • The first finger is the mind that controls and gives directions.
  • The middle finger is the intellect as it is powerful in deciding things.
  • The ring finger denotes the chitta that highlights the spiritual energy.
  • The smallest finger is the ego.
  • The thumb is the connotation of the supreme power, in the absence of which no element works properly.

Question – You say that for a perfect marriage, the wife should respect the husband and husband should love the wife. But, if the lady gives due respect to husband and still husband does not reciprocate with love. What to do in that case?
Bapu’s answerIn that case, the wife should understand that he does not have enough love inside him therefore, she should give him some love from her side. He would return back the same to her.

It is usually said that ‘follow the conduct of Bhagwaan Ram and words of Bhagwaan Krishna.’ But, in today’s times, it is not so easy to follow every conduct of Bhagwaan Ram and it is feasible to follow some of the conduct of Bhagwaan Krishna like playing, singing, helping one in distress (Arjun).

Sanyog is the meeting with the Lord bound in time, but Viyog is meeting every moment. It is a boon.

According to vedaant, there are some kosha in the body- anna-maya, mano-maya, praan-maya, vigyaan-maya and anand-maya. ‘Manomaya’ kosha has two facets- good and bad, resolutions and options, bondage and liberty etc. Tulsidas jee also mentions the two facets of a mind- pure and steady- “ Amal achal mana trone samaana | Sama jama niyam seelimukh naana ||”. An aspirant should not worry much about the steadiness of mind as it becomes steady automatically in faults like anger, desire and greed. Rather, one should be sincere in purifying the mind from negativities.

Another set of two facets of mind are- healthy and unhealthy. Garuda jee asks Bhushundi jee about mental illnesses.- ‘ Manas roge kahahu samujhaai | Tumha sarbagya kripa adhikaai||’. In reply Bhushundi jee says that everybody is a victim of such illness but only some people realize it. Then he discusses the various types of faults that make a mind sick. But later, in conclusion of his answer, he describes the process of well-being coming back for the mind. He says, ‘ Jaaniya tab mana biruj gosaain | Jab ur bal biraag adhikaai ||’. The sign of mind getting well is the rise of feeling of dispassion (vairaagya). Dispassion is not abandoning (chhodana) or breaking (todana) away – this kind of behaviour is a kind of madness/ignorance. Dispassion is actually living in the middle of everything but still remaining mentally aloof from all; this is sign of mental well ness. Dispassion has its own kind of joy.

‘Viraag’ also means a vishesh raag (a unique kind of connection). Let us take an example of a coconut. In case of a raw coconut, the inner core sticks strongly to the interior side of peel – this is ‘raag’ when a person is too attached to everything. But, when the coconut becomes ripe, its core gets naturally separated from its inner layer in spite of being inside it – this ‘viraag’. It is more practical to remain aloof from the mind than abandon everything. Another sign of mental healthiness is hunger for positive thinking/intellect and weakness of desires goes away.- ‘ Sumati chhudha baaddhayi nit nayi | Bishaya aas durbalata gayi ||’. Then a healthy mind gets refreshed by the knowledge that is free of arrogance– ‘ Bimal gyaan jal jab so naahai | Tab raha ram bhagati ur chhaai||’.

Symptoms of a healthy mind:

  • When there are ample reasons to get angry, you are able to sustain your understanding without giving immediate reactions and remain calm. Later, you use pleasant words to pacify the matter and maintain a cordial atmosphere around you.
  • In spite of all the available opportunities of fulfilling your desires, you are able to concentrate on your bhajan.
  • Instead of being greedy, you are able to share your wealth for welfare of others. A greedy person is neither able to cry or laugh heartily.
  • Sadaguru is a physician who takes care of mental health of the shishya. His words are like rays of the sun that reach out to the shishya. He has a remedy for every problem. The only condition on the shishya’s part is strong faith in Sadaguru’s words.

‘Mala’ is like a setubandh (bridge) where every bead denotes the blessings of Sadaguru , the mantra joins them and the meru (central bead) is like a Shiv-linga or the grace of God i.e. the most important element in japa.

Even if you attain the ultimate peace (param vishraam), don’t forget your humility. Humbleness is the sign of peacefulness – “ Mo sama deen na deen hit tumha samaan raghubeer”.

We shall continue with the rest of the part of Dharma-rath in Mumbai katha (in April 2006), if God wills!!

Haraye namah..Haraye namah..Haraye namah.