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Manas 700

Katha Number : 700 | Town : Kailas Mansarovar , India
Start Date: 22.08.2011 | End Date : 30.08.2011 | Language : Hindi

Katha Chopais

Param ramya giribaru kail?su |
sad? jah?n shiv um? niv?su ||

??? ???? ??????? ?????? ?

??? ???? ??? ??? ?????? ?

Of all mountains the most charming and the best is kailasa,
Where Shiva and Uma eternally dwell.

Hanuman chalisa
Jo yah padhe hanum?n ch?lis? |
Hoi siddhi s?khi gaurish? ||

?? ?? ??? ?????? ?????? |

??? ?????? ???? ?????? ||

Katha Translations

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bapu asked the audience about the cause or reason for the emergence of Ravana and got a variety of answers from his shrotas. He answered his own question by pointing out that the origin of Ravana was in Vaikuntha, which is not a geographical region, bhumi, but a stage, bhumika, which is the highest stage and because it is highest, there is a possibility, a danger, of falling down. Ravana is both an individual, a vyakti, and also a vrutti. Ravana is far away from us as an individual, but as a vrutti he is quite near us, he is within us, in fact, he is we ourselves. Vaikuntha is far above Time and is beyond all the four yugas. But every day in the katha, we can experience all the four yugas. The prayers and the chanting at the beginning of katha creates s?tvik 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 p?th of Bhushundi Ramayana, and ?rti 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 n?m jap is the only effective s?dhna 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 k?latit. 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 Hirany?ksha and Hirany?kashyap 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 k?ma 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, ?nand, 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, pras?d 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 Bharadv?j 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, up?sna of Bhushundi Garud, karmaghat of Yagnavalkya-Bharadav?j and sharnagatighat-prapatighat of Tulsidas reciting it to his own self for swantaha sukhaya.

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

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

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

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

The Cycle of Sorrow and Bliss (Dukh and Sukh)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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 l?sh, 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, p?p 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.

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

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

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

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

The Cycle of Sorrow and Bliss (Dukh and Sukh)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hoi Siddhi Sakhi Gaurisaa…

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

There are no friuts/yields of Bhajan.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ram Katha is sabal, saral, sajal.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Katha Booklet


700 , Manas Satso
Kailas Mansarovar , India

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