Ramcharit Charcha (Prologue)

Jai Shri Ram,

There are very many planes on which the religion is rested upon, in similar ways or differing ways. In fact the religious practices are mentioned for the seekers for limited relief or satiate demand but none is meant to work for the one who is all out to finding the reality or the one who is behind basic forces (the creator, the sustainer and the destroyer). Knowing Him one becomes part of Him only. This reality remains hidden due to ignorance about it. The highest point is achieved when this veil of ignorance is removed , it is not reached by getting some thing afresh. The one-pointed mind without desires happens to achieve it. To keep this one-pointedness of the mind is a really uphill task, so many fail while rare few succeed. The saving grace is that the ground covered is not lost and the journey ahead is commenced in the next life.

The basic philosophy is same yet told in varying ways, we have therefore the Buddhists, the Jains , The Sikhs and many other sects and sub-sects who have had an underlying same principle. Here the fact also is that Christianity and Islam have the same common thread running but somehow do not want to engage in discussion to bring this fact to the fore. Even the atheists have to follow the same philosophy as long they say ‘I am’. Theism starts with this acknowledgement and theism is the very basis on which the edifice of Indian religious philosophy is rested upon.

Now, the complexities involved in conveying the basic principle prompted the seers in India to write the ‘Vedantic’ literature and also the ‘Puranas’. The abstract philosophical principles were very ingeniously captured by them in the post-Vedic times in interestingly written ‘leelas’ of different incarnations of the GOD.

As for “Ramayana’, it has got a thousand dimensions…‘Ramkatha ke miti jag nahin’…‘ Ramayan saht koti apaaraa’,…‘Charitam Raghunathsya shat koti pravistaram’.

I invite you to send me any sort of problem faced in life and would strive to provide an answer, a way out, from out of Ramayana with suitable reference.

This is my endeavour to present to you the explanatory narrative of the Ram Katha.

HariOm,
Krishna Khandelwal

Note: My eBook ‘Ramcharit Charcha- Vol I (Bal Kand) is now available at Amazon/Kindle and the following is the link:

Jai Shri Ram, Ram janam sukh mool… Birth of Ram in heart is source of joy. HariOm.

राम रहस्य

हम राम को जान गए लेकिन परिवार नहीं जान पाया तो कोई बड़ी बात नहीं है,शिव जी की भार्या माता सती नहीं जान पायीँ थीं,भगवान विष्णु के वाहन गरुड़ नहीं जान पाए थे,भारद्वाज मुनि भी संशय निवारण चाहते थे (पर शायद लोक कल्याण के लिए) और तुलसीदास तो स्वयं कथा के द्वारा स्वयं को समझा रहे थे.

बाल कांड (मंगलाचरण)

श्री गणेशाय नमः!श्री गुरुवे नमः! श्रीसीतारामाय नमः!

गोस्वामी तुलसीदास माँ सरस्वती और विनायक गणेश की वंदना करते हैं, इन्हीं की कृपा से वर्ण, वर्ण समूह के अर्थ और छदों की उत्पत्ति और रस की उत्पत्ति होती है और मंगल का अभिर्भाव होता है.

वो भवानी शंकर की भी वंदना करते हैं जो श्रद्धा और विस्वास स्वरुप हैं जिनके बिना ह्रदयस्थ ईश्वर की अनुभूति और दर्शन सिद्ध जन भी नहीं कर सकते.

फिर भगवान शंकर की वंदना करते हैं जो समस्त बोध के स्रोत हैं, नित्य हैं और गुरु रूप हैं. शिव के शीर्ष पर आश्रय लेने के कारण ही अपना स्वरुप वक्र होने पर भी चन्द्रमा वन्दनीय हो जाता है.

तुलसी अब भगवान राम और सीता के गुण आदि के पुण्य से प्लावित वन में विहार करने वाले विशुद्ध विज्ञान के अधिकारी कविश्वर वाल्मीकि और कपिश्रेष्ठ हनुमान की वंदना करते हैं.

तुलसी भगवती सीता, जो प्रभु श्रीराम की प्रिया हैं, के समक्ष नतमस्तक होते हैं क्योंकि की वो उत्पत्ति, स्थिति और संहार की कारक हैं साथ ही क्लेशादि का हरण करने वाली हैं सभी प्रकार के श्रेयस उन्ही से प्राप्य हैं.

जिनकी माया के वश में समस्त विश्व और उसके निर्माता ब्रह्मा, तथा देवता और असुर भी हैं, तथा जिनकी माया के कारण सत्य मिथ्या जान पड़ता हैं जैसे कि रस्सी में सर्प का भ्रम हो जाता है, जिनके चरण ही मोक्ष के अभिलाषी जनों को मोक्ष प्रदान का उपाय हैं और जो समस्त कार्य कारण के परे हैं, उन श्री राम के नाम से पुकारे जाने वाले श्री हरि की वंदना भी तुलसी द्वारा जी जाती है.

तुलसी अब स्पष्ट करते हैं कि जो रामकथा उनके द्वारा की जानी है वो उनके अपने अंतःकरण के सुख के निमित्त है. इसकी रचना जन साधारण की भाषा में होगी तथा इसका कथ्य निगम, आगम, पुराण और अन्य रामकाथाओं के मतादि के अनुरूप ही होगा.

Ramcharit Charcha (Uttar Kand : Doha 130 and Aarati)

II Shree Guruvey namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

यह सुभ संभु उमा संबादा। सुख संपादन समन बिषादा।।
भव भंजन गंजन संदेहा। जन रंजन सज्जन प्रिय एहा।।
राम उपासक जे जग माहीं। एहि सम प्रिय तिन्ह के कछु नाहीं।।
रघुपति कृपाँ जथामति गावा। मैं यह पावन चरित सुहावा।।
एहिं कलिकाल न साधन दूजा। जोग जग्य जप तप ब्रत पूजा।।
रामहि सुमिरिअ गाइअ रामहि। संतत सुनिअ राम गुन ग्रामहि।।
जासु पतित पावन बड़ बाना। गावहिं कबि श्रुति संत पुराना।।
ताहि भजहि मन तजि कुटिलाई। राम भजें गति केहिं नहिं पाई।।

Tulsidas says, “This conversation (over Ram Katha) between Lord Shiv and Parvati Uma establishes an atmosphere of pleasure which eliminates all kind of remorse. This can break the cycle of birth and removes all doubts. This amuses the ordinary people as well as it is liked by the gentlemen of higher status. All those who are worshippers of Shri Ram, find nothing else as more likable than this. By the grace of Raghupati Shri Ram, I too have presented it to you this lovely and pious Charit (narrative) according to my understanding of the same.

“In this Kaliyuga, nothing else is reliable enough as much as this, be it Yoga, Yagna, Japa, Tapa, Vrut, and even Puja; remember Shri Ram, sing praises of Shri Ram and always listen to a host of virtues of Shri Ram (as told in Ram Katha), essential is this. The intelligent people, the Vedas, the Puranas, and the saints tell that lifting the fallen, purifying the sinners is the greatest commitment of Ram, the Lord, hence worship and remember Him without conceited heart, who hasn’t had the ultimate benefit and state of liberation by worshiping Him.

छं0-पाई न केहिं गति पतित पावन राम भजि सुनु सठ मना।
गनिका अजामिल ब्याध गीध गजादि खल तारे घना।।
आभीर जमन किरात खस स्वपचादि अति अघरूप जे।
कहि नाम बारक तेपि पावन होहिं राम नमामि ते।।1।।
रघुबंस भूषन चरित यह नर कहहिं सुनहिं जे गावहीं।
कलि मल मनोमल धोइ बिनु श्रम राम धाम सिधावहीं।।
सत पंच चौपाईं मनोहर जानि जो नर उर धरै।
दारुन अबिद्या पंच जनित बिकार श्रीरघुबर हरै।।2।।
सुंदर सुजान कृपा निधान अनाथ पर कर प्रीति जो।
सो एक राम अकाम हित निर्बानप्रद सम आन को।।
जाकी कृपा लवलेस ते मतिमंद तुलसीदासहूँ।
पायो परम बिश्रामु राम समान प्रभु नाहीं कहूँ।।3।।
दो0-मो सम दीन न दीन हित तुम्ह समान रघुबीर।
अस बिचारि रघुबंस मनि हरहु बिषम भव भीर।।130(क)।।
कामिहि नारि पिआरि जिमि लोभहि प्रिय जिमि दाम।
तिमि रघुनाथ निरंतर प्रिय लागहु मोहि राम।।130(ख)।।

“Who did not achieve rectitude and reached final state of liberation by worshipping Ram the Lord, who sanctifies and purifies, take note of this fact O my stubborn and foolish self; the Ganika (danseuse), Ajamil (the distracted householder), Vyadh (the hunter), the Geedh (vulture), the Gaja (elephant) and the other villains like them were delivered out of their rotten state by Him (stories of these characters find a reference in Puranas). Abhirs (tribals), Yavan (people from across western borders), Kirats (hunting tribe), Khas (tribes from the northwest), and Swapachadi (raw meat eaters), all such sinners have been able to become pious by uttering whose name just once, my salutations to that Ram, the Lord.

“Those who would tell others the Chritas of Shri Ram, the ornament of Raghu’s family, and those who listen to Ram Katha and those who sing it in spare time, will be able to wash off the malice of Kaliyuga and the impurities of their mind without much effort and would lastly reach the abode of Shri Ram. Those who would remember by heart just a few of the lovely and interesting poetic stanzas of this great epic ‘Ramcharit Manas’, Raghuvar Shri Ram will surely remove the five types of faults (taking unreal as real, taking impermanent as permanent, taking distressing as pleasurable, taking impure as pure and accepting harmful as good) born out of badly damaging nescience and lack of knowledge.
“The one who is beautiful, knowledgeable, and most compassionate, and who loves the ones without a friend or a savior is just our Lord Ram, without a peer, He is benevolent towards all without having regard for His interest and ensures liberation of all. Lord like Shri Ram is unlikely to be found anywhere who by a shred of His grace let dumbfounded Tulsidas get untold relief of ultimate kind.

“O Raghuveer Shri Ram, there is no one so helpless as me and there is no such reliever of troubles of the meek like you are. Keeping this in mind kindly remove my fear of living in this world of contradictions, O Shri Ram, the jewel in the family of Raghu.

“Like those interested in the company of women think about women, like the greedy constantly think of money, in the same way, I should be thinking of You, O Ram, as dearest to me. O Raghunath, kindly so bless me.”

We covered up to Doha 130 of Uttar Kand in Ramcharit Manas of Tulsidas.

श्लोक-यत्पूर्व प्रभुणा कृतं सुकविना श्रीशम्भुना दुर्गमं
श्रीमद्रामपदाब्जभक्तिमनिशं प्राप्त्यै तु रामायणम्।
मत्वा तद्रघुनाथमनिरतं स्वान्तस्तमःशान्तये
भाषाबद्धमिदं चकार तुलसीदासस्तथा मानसम्।।1।।
पुण्यं पापहरं सदा शिवकरं विज्ञानभक्तिप्रदं
मायामोहमलापहं सुविमलं प्रेमाम्बुपूरं शुभम्।
श्रीमद्रामचरित्रमानसमिदं भक्त्यावगाहन्ति ये
ते संसारपतङ्गघोरकिरणैर्दह्यन्ति नो मानवाः।।2।।
मासपारायण, तीसवाँ विश्राम
नवान्हपारायण, नवाँ विश्राम

This Ramayan was earlier composed by Lord Shambhu (Shiva) to have unbroken Bhakti (devotion) for the lotus feet of Shri Ram, the same has been written by Tulsidas in the language of rustics as ‘Manas’ for purpose of removing the darkness of his mind for it is woven around the name of Raghunath Shri Ram.

Always ensuring the welfare of people this Katha which is itself sacred also purifies and provides for devotion and deep spiritual knowledge; it can clear the grime and filth born of wrong thinking, false attachment, and Mayic influence. This Ramcharit Manas (conceived as a lake) is auspicious and overflows with water of love for Shri Ram, whoever would enter the waters of this lake with an attitude of devotion will escape the heat of scorching rays of sun in the form of the world that we live in.
This is the final rest for the month-long and nine-day long recital.

इति श्रीमद्रामचरितमानसे सकलकलिकलुषविध्वंसने
सप्तमः सोपानः समाप्तः।
(उत्तरकाण्ड समाप्त)

This is the end of Uttar Kand, the seventh and the last chapter, of Ramcharit Manas that ends all the impurities of Kaliyuga.

Ram Katha as we know it today formed first in the heart and mind of Lord Shiv who then told to Parvati. Kaambhushundi, the saint in form of a crow, came to overhear too by the grace of Lord Shiva. Rishi Yagyavalkya listened the same from Kaakbhushundi and told to Muni Bhardwaj at Prayag, the holy junction of divine rivers Ganges and Yamuna. Goswami Tulsidas retells the same to us in his book of epic proportion called Ramcharit Manas which is also popularly mentioned as Ramayana. This Katha is immense in scope and carries innumerable hidden messages and every one retelling Ram Katha discovers and presents some of them to his audience. Ramcharit Charcha is an attempt to decode, interpret and explain Goswami’s Ramcharit Manas. Going at a comfortable pace, I took about 7 years in process of presenting it to you beginning it on 8th November 2012 and ending it on 13th April 2019 which is Ram-navami, the birthday of Shri Ram. Although I have read ‘Ramcharit Manas’ umpteen times during last 40 years, have listened to it from many well-known Katha Vachaks (the pundits telling Katha of Lord Hari), every time something extra is revealed to me. I have tried to be concise but not too miser with words so that it gives enough idea of what is being talked about. This Katha covers the essence of Indian religious philosophy contained in Vedas, Puranas, and other such literature of value. The general psychological make-up of Indians at large is greatly influenced by Ram Katha and it reflects in relations between the members of the family, in the sphere of social customs and behavior, and religious practices. Know Ram Katha to know Indians and their culture. This is also a poetic masterpiece of Hindi literature.

Some might appreciate and some might not but I do feel very blessed after writing it because while writing I could develop still more deep understanding of it. I am indebted to all those friends and well-wishers who encouraged me to keep going on till I completed it.
In the end, I bow down to Lord Ram and Goswami Tulsidas, may all my readers be blessed too.

Let now sing the following doing Aarati of Shri Ramayan Ji:

आरति श्रीरामायनजी की। कीरति कलित ललित सिय पी की।।
गावत ब्रह्मादिक मुनि नारद। बालमीक बिग्यान बिसारद।
सुक सनकादि सेष अरु सारद। बरनि पवनसुत कीरति नीकी।।1।।
गावत बेद पुरान अष्टदस। छओ सास्त्र सब ग्रंथन को रस।
मुनि जन धन संतन को सरबस। सार अंस संमत सबही की।।2।।
गावत संतत संभु भवानी। अरु घटसंभव मुनि बिग्यानी।
ब्यास आदि कबिबर्ज बखानी। कागभुसुंडि गरुड के ही की।।3।।
कलिमल हरनि बिषय रस फीकी। सुभग सिंगार मुक्ति जुबती की।
दलन रोग भव मूरि अमी की। तात मात सब बिधि तुलसी की।।4।।

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 128 & 129)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

मति अनुरूप कथा मैं भाषी। जद्यपि प्रथम गुप्त करि राखी।।
तव मन प्रीति देखि अधिकाई। तब मैं रघुपति कथा सुनाई।।
यह न कहिअ सठही हठसीलहि। जो मन लाइ न सुन हरि लीलहि।।
कहिअ न लोभिहि क्रोधहि कामिहि। जो न भजइ सचराचर स्वामिहि।।
द्विज द्रोहिहि न सुनाइअ कबहूँ। सुरपति सरिस होइ नृप जबहूँ।।
राम कथा के तेइ अधिकारी। जिन्ह कें सतसंगति अति प्यारी।।
गुर पद प्रीति नीति रत जेई। द्विज सेवक अधिकारी तेई।।
ता कहँ यह बिसेष सुखदाई। जाहि प्रानप्रिय श्रीरघुराई।।
दो0-राम चरन रति जो चह अथवा पद निर्बान।
भाव सहित सो यह कथा करउ श्रवन पुट पान।।128।।

Lord Shiva tells Parvati, “I have elaborated Ram Katha according to my understanding though I had at first kept it secret and it remained untold, only when I found you greatly interested in it, I recited Katha of Raghupati Shri Ram. This should however not be told to fools and to people with fixed minds who would not listen to Leelas of Lord Hari with attention and would not let it enter their heart. It should also not be told to the greedy, to the agitated and the debauch, and to those who do not worship the Supreme Lord of all beings, stationary or moving (as it will be a wasted effort). Never tell it to those who are inimical to Dwijas whether he be a king as high in status as Indra, the leader of gods.

“Only those deserve to listen to Ram Katha who love to be in the company of saints. Those who have affection for the feet of their Guru, who follow the righteous course and who serve the Dwijas, are also competent listeners of Ram Katha. But this Katha gives immense pleasure to those who love Raghuraj Shri Ram like one loves own life.

“Those who want to strengthen their love for feet of Shri Ram or want to achieve Nirvana (total liberation) should drink this Katha with help of their ears as cups to drink taking it to their heart that is ready to absorb it.”

We have now covered up to Doha 128 of Uttar Kand.

राम कथा गिरिजा मैं बरनी। कलि मल समनि मनोमल हरनी।।
संसृति रोग सजीवन मूरी। राम कथा गावहिं श्रुति सूरी।।
एहि महँ रुचिर सप्त सोपाना। रघुपति भगति केर पंथाना।।
अति हरि कृपा जाहि पर होई। पाउँ देइ एहिं मारग सोई।।
मन कामना सिद्धि नर पावा। जे यह कथा कपट तजि गावा।।
कहहिं सुनहिं अनुमोदन करहीं। ते गोपद इव भवनिधि तरहीं।।
सुनि सब कथा हृदयँ अति भाई। गिरिजा बोली गिरा सुहाई।।
नाथ कृपाँ मम गत संदेहा। राम चरन उपजेउ नव नेहा।।
दो0-मैं कृतकृत्य भइउँ अब तव प्रसाद बिस्वेस।
उपजी राम भगति दृढ़ बीते सकल कलेस।।129।।

Lastly, Lord Shiv concludes and says, “O Girija, I have explained the Ram Katha which is eliminator of the callousness born out of living in Kaliyuga and also takes care of the malice generated in our mind. This is the life-giving herb to deal with the afflictions that trouble us while living in this world, this fact has been endorsed by the Vedas and also by Munis.
“This has seven steps leading us to the path of Bhakti of Raghupati Shri Ram. Only the ones who have an abundance of grace from the side of Lord Hari would step on this path. Whoever sings this Katha for benefit of others without pretension and deceit has heart-felt desires fulfilled.
“Those who just discuss this Katha among themselves and tell others of its benefits and about the pleasure of listening to it, they too get across the ocean of being as easily as getting across the footprint of a cow.”
Girija (Parvati) who listened to the whole Katha and liked it immensely told Lord Shiv in a very endearing way, “Now my confusion has gone on account of my Master’s grace, I now have renewed affection for the feet of Shri Ram.

“O Lord of this World, blessed by you, I now have a decent feeling of fulfillment; devotion towards Shri Ram has taken root in my heart very firmly, and all my troubles have disappeared also, therefore.”

We have now covered up to Doha 129 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

Hariom,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 126 & 127)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

कहेउँ परम पुनीत इतिहासा। सुनत श्रवन छूटहिं भव पासा।।
प्रनत कल्पतरु करुना पुंजा। उपजइ प्रीति राम पद कंजा।।
मन क्रम बचन जनित अघ जाई। सुनहिं जे कथा श्रवन मन लाई।।
तीर्थाटन साधन समुदाई। जोग बिराग ग्यान निपुनाई।।
नाना कर्म धर्म ब्रत दाना। संजम दम जप तप मख नाना।।
भूत दया द्विज गुर सेवकाई। बिद्या बिनय बिबेक बड़ाई।।
जहँ लगि साधन बेद बखानी। सब कर फल हरि भगति भवानी।।
सो रघुनाथ भगति श्रुति गाई। राम कृपाँ काहूँ एक पाई।।
दो0-मुनि दुर्लभ हरि भगति नर पावहिं बिनहिं प्रयास।
जे यह कथा निरंतर सुनहिं मानि बिस्वास।।126।।

Kaakbhushundi further told Garuda, “I have told you about the very sacred account of what happened during times of Shri Ram as an avatar of the Supreme Lord; listening to it the bondage of being gets dropped; further, this generates affection for the lotus feet of Shri Ram who is very compassionate and provides everything wished for like Kalptaru (celestial wish-granting tree). In this manner, those who hear this Katha with help of their ears but then let it be deposited in their hearts do get rid of all sins committed by the mind, by deeds, or by speech. All visits to sacred and holy spots, practicing Yoga, having compassion, gaining knowledge and expertise, the various noble deeds, penance and charity, restraint and control, doing Japa, Tapa, and Yagna, etc., showing mercy for beings, serving Dwijas and the Guru, learning arts, being polite, having discretion and earning renown and all other means suggested by Vedas—all of these are done to get Bhakti of Lord Hari as the fruit of labor but the Vedas also warns that only some rare person gets that Bhakti of Raghpati Shri Ram when Ram, the Lord, showers His graces on him.

“Also true is that this Bhakti of Lord Hari which is hard to have even for Munis is possible for the ordinary people without much burden to carry by just listening to this Katha regularly with total belief.

सोइ सर्बग्य गुनी सोइ ग्याता। सोइ महि मंडित पंडित दाता।।
धर्म परायन सोइ कुल त्राता। राम चरन जा कर मन राता।।
नीति निपुन सोइ परम सयाना। श्रुति सिद्धांत नीक तेहिं जाना।।
सोइ कबि कोबिद सोइ रनधीरा। जो छल छाड़ि भजइ रघुबीरा।।
धन्य देस सो जहँ सुरसरी। धन्य नारि पतिब्रत अनुसरी।।
धन्य सो भूपु नीति जो करई। धन्य सो द्विज निज धर्म न टरई।।
सो धन धन्य प्रथम गति जाकी। धन्य पुन्य रत मति सोइ पाकी।।
धन्य घरी सोइ जब सतसंगा। धन्य जन्म द्विज भगति अभंगा।।
दो0-सो कुल धन्य उमा सुनु जगत पूज्य सुपुनीत।
श्रीरघुबीर परायन जेहिं नर उपज बिनीत।।127।।

“Only he knows all, is virtuous, is learned – only he is exalted, is generous giver – only he is righteous and savior of the family, whose heart and mind is devoted to the feet of Shri Ram. Only he is aware of right policy, is very wise – only he rightly knows the principles enunciated in Vedas – only he is intelligent, is scholarly, and is staunch warrior, who worships Raghuveer Shri Ram without pretension. The blessed is the land where the divine river Ganges flows, blessed are women committed to their husbands, blessed are the kings who govern according to just policy, blessed are the Dwijas who do not deviate from righteous path, blessed is the wealth that is given away in charity (the other two things that happen to wealth is to spend for consumption or it goes waste), blessed is that intellect which thinks of doing noble deeds and thereby remains firm, blessed is that piece of time which is spent in company of saints, blessed is birth of those who continuously remain in service of Dwijas.”
Lord Shiva tells Parvati, “O Uma, only that family is blessed and respected in the world as being very pious and spotless in which a humble devotee of Raghveer Shri Ram gets born (a family which can not give right Samskaras is not worthy of respect and without Samskaras neither humility is possible nor Ram’s Bhakti is possible).”

We have now covered up to Doha 127 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 123, 124 & 125)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

कहेउँ नाथ हरि चरित अनूपा। ब्यास समास स्वमति अनुरुपा।।
श्रुति सिद्धांत इहइ उरगारी। राम भजिअ सब काज बिसारी।।
प्रभु रघुपति तजि सेइअ काही। मोहि से सठ पर ममता जाही।।
तुम्ह बिग्यानरूप नहिं मोहा। नाथ कीन्हि मो पर अति छोहा।।
पूछिहुँ राम कथा अति पावनि। सुक सनकादि संभु मन भावनि।।
सत संगति दुर्लभ संसारा। निमिष दंड भरि एकउ बारा।।
देखु गरुड़ निज हृदयँ बिचारी। मैं रघुबीर भजन अधिकारी।।
सकुनाधम सब भाँति अपावन। प्रभु मोहि कीन्ह बिदित जग पावन।।
दो0-आजु धन्य मैं धन्य अति जद्यपि सब बिधि हीन।
निज जन जानि राम मोहि संत समागम दीन।।123(क)।।
नाथ जथामति भाषेउँ राखेउँ नहिं कछु गोइ।
चरित सिंधु रघुनायक थाह कि पावइ कोइ।।123।।

Kaakbhushundi then told Garuda, “O Master, I have related to you the unmatched Charitas of Lord Hari, expanding it sometimes and briefly telling at other times as I felt the necessity of same. The main principle enshrined in Vedas is just that worship of Ram, the Lord, should remain the main objective even by forgetting some times the routine chores. The real Lord is Raghupati Shri Ram, who else to worship then; He happens to have a soft corner for me after all. As for you, you are the very form of intricate spiritual knowledge (how else would Lord Vishnu take you as His mount) and without a trace of Moha, by visiting me you have just shown your affection for me and thanks for you asked for being told the Ram Katha which is pure and purifying. This Katha is also liked by Shuk (son of Great Ved Vyas), the Sankadik Munis, and Lord Shiv. Association with saints is very rarely possible even for the blink of an eye or for a part of an hour. Just see, O Garuda, am I in any way deserving to worship Raghupati Shri Ram; I am in a way lowest among the birds and impure too, and the Lord made me pure which the world is now aware of (as I recite Ram Katha).

“Today I feel most blessed though otherwise am a low creature and worthless. Knowing me to be His servant Ram, the Lord, favored me by letting me have the company of a saint-like you.

“O My Master, I have told the entire Katha according to the capacity of intellect keeping nothing untold as being secret otherwise Raghunayak Shri Ram’s Charita is like an ocean, and it’s not possible for anyone to reach its bottom (i e know all angles and messages it covers).”

We have now covered up to Doha 123 of Uttar Kand.

सुमिरि राम के गुन गन नाना। पुनि पुनि हरष भुसुंडि सुजाना।।
महिमा निगम नेति करि गाई। अतुलित बल प्रताप प्रभुताई।।
सिव अज पूज्य चरन रघुराई। मो पर कृपा परम मृदुलाई।।
अस सुभाउ कहुँ सुनउँ न देखउँ। केहि खगेस रघुपति सम लेखउँ।।
साधक सिद्ध बिमुक्त उदासी। कबि कोबिद कृतग्य संन्यासी।।
जोगी सूर सुतापस ग्यानी। धर्म निरत पंडित बिग्यानी।।
तरहिं न बिनु सेएँ मम स्वामी। राम नमामि नमामि नमामी।।
सरन गएँ मो से अघ रासी। होहिं सुद्ध नमामि अबिनासी।I
दो0-जासु नाम भव भेषज हरन घोर त्रय सूल।
सो कृपालु मोहि तो पर सदा रहउ अनुकूल।।124(क)।।
सुनि भुसुंडि के बचन सुभ देखि राम पद नेह।
बोलेउ प्रेम सहित गिरा गरुड़ बिगत संदेह।।124(ख)।।

Kaakbhushundi, the wise one, was now very happy and bubbling with joy when he recalled the virtues of Ram, the Lord; he concluded by saying, “His glories could be sung by Vedas only by negation that He is not this’ and ‘not only this’ etc., such is His might, magnificence, and eminence. The feet of Raghuraj Shri Ram are considered by Lord Shiv and Brahma as worthy of worship; His gracious stance towards me is therefore a display of utter softness, I must say. I have not seen this kind of behavior nor have I heard of such behavior, O Lord Of Birds, whom should I then declare to be an equal of Raghupati Shri Ram (who metes out the same kind of treatment to mean and lowly as to the high and mighty). The ones engaged in the pursuit of Brahman and those who have accomplished union with God, the liberated and those who have lost interest in affairs of the world, the intelligent and learned, those who are obliged to him in every way and those who have renounced the world, the arcane and the heroic braves, the self-denying and the wisdom oriented, the followers of the righteous path and the experts, and the people of deep

understanding — none of these can cross this ocean of being, break the cycle of rebirth, without serving my Lord Ram, I, therefore, bow down to Him, bow down to Him and bow only down to Him. By seeking His shelter even people as mired in sinning as I become sinless and become pious hence I bow down to that nonperishable one, the Supreme Lord of Universe.

“Whose name itself is the medicine for worldly afflictions, and can steal the three types of pain (of body, of providence and of physical conditions), may that gracious one be favorable towards me and towards you forever.”
After listening to the welcome words of Kaakbhushundi and seeing his affection for the feet of Shri Ram, Garuda lost all his doubts and responded in a love-drenched voice.

मै कृत्कृत्य भयउँ तव बानी। सुनि रघुबीर भगति रस सानी।।
राम चरन नूतन रति भई। माया जनित बिपति सब गई।।
मोह जलधि बोहित तुम्ह भए। मो कहँ नाथ बिबिध सुख दए।।
मो पहिं होइ न प्रति उपकारा। बंदउँ तव पद बारहिं बारा।।
पूरन काम राम अनुरागी। तुम्ह सम तात न कोउ बड़भागी।।
संत बिटप सरिता गिरि धरनी। पर हित हेतु सबन्ह कै करनी।।
संत हृदय नवनीत समाना। कहा कबिन्ह परि कहै न जाना।।
निज परिताप द्रवइ नवनीता। पर दुख द्रवहिं संत सुपुनीता।।
जीवन जन्म सुफल मम भयऊ। तव प्रसाद संसय सब गयऊ।।
जानेहु सदा मोहि निज किंकर। पुनि पुनि उमा कहइ बिहंगबर।।
दो0-तासु चरन सिरु नाइ करि प्रेम सहित मतिधीर।
गयउ गरुड़ बैकुंठ तब हृदयँ राखि रघुबीर।।125(क)।।
गिरिजा संत समागम सम न लाभ कछु आन।
बिनु हरि कृपा न होइ सो गावहिं बेद पुरान।।125(ख)।।

Garuda said, “I have had all my desires fulfilled and have become most accomplished in every way by listening to your talk laced with Bhakti for Raghuveer Shri Ram. I have now developed an affection for the feet of Shri Ram with fresh vision, all my troubles born out of Maya’s influence over me have vanished. You are like the ship to take me across the ocean of wrong thinking and false attachment and have enriched me, O Master, with many kinds of joys.

“I find myself incapable of doing the same kind of good turns to you; I can only pray at your feet again and again as an expression of my gratitude. You are not left with any desire and only have love for Shri Ram, in that respect, there is none as fortunate as you are. The saints, the rivers, the trees, the mountains, and even the earth, all have only to give to people and ensure their welfare. But there is a difference, the heart of saints is like butter, this simile has been propagated by poets but they didn’t tell it rightly; the butter melts when feels heat itself while the saint’s heart melts when others feel the heat of sorrows and troubles. My life is successful and my birth into the world stands amply rewarded; by your grace, all the suspicion and all doubts have gone.”

Lord Shiva told Parvati, “O Uma, the great bird repeatedly requested Kaabhushundi to remember him as his servant.

“Garuda, now with a stable intellect, bowed down at feet of Kaakbhushundi with a sense of love and left for Vaikuntha, the abode of Vishnu, after keeping the image of Raghuveer Shri Ram in his heart (he now understood that Lord Ram was none other than his Lord Vishnu).
“O Girija (daughter of mountain hence of stable intellect), there is no benefit as great as association with the saints but that’s not possible without the grace of Lord Hari, this is what the Vedas and Purana specifically tell.”

We have now covered up to Doha 125 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 122)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

एहि बिधि सकल जीव जग रोगी। सोक हरष भय प्रीति बियोगी।।
मानक रोग कछुक मैं गाए। हहिं सब कें लखि बिरलेन्ह पाए।।
जाने ते छीजहिं कछु पापी। नास न पावहिं जन परितापी।।
बिषय कुपथ्य पाइ अंकुरे। मुनिहु हृदयँ का नर बापुरे।।
राम कृपाँ नासहि सब रोगा। जौं एहि भाँति बनै संयोगा।।
सदगुर बैद बचन बिस्वासा। संजम यह न बिषय कै आसा।।
रघुपति भगति सजीवन मूरी। अनूपान श्रद्धा मति पूरी।।
एहि बिधि भलेहिं सो रोग नसाहीं। नाहिं त जतन कोटि नहिं जाहीं।।
जानिअ तब मन बिरुज गोसाँई। जब उर बल बिराग अधिकाई।।
सुमति छुधा बाढ़इ नित नई। बिषय आस दुर्बलता गई।।
बिमल ग्यान जल जब सो नहाई। तब रह राम भगति उर छाई।।
सिव अज सुक सनकादिक नारद। जे मुनि ब्रह्म बिचार बिसारद।।
सब कर मत खगनायक एहा। करिअ राम पद पंकज नेहा।।
श्रुति पुरान सब ग्रंथ कहाहीं। रघुपति भगति बिना सुख नाहीं।।

Kaakbhushundi told Garuda, “In this manner all the Jeevas are diseased, they constantly suffer, become happy then fear something and when they have some affection for somebody they come to grieve on account of separation from him. I told you about a few of the mental disorders, though all have them in some measure only a few can identify them in their case. Once a person has an idea about having them, he can try to remove them to some extent otherwise these afflictions troubling people do not leave them. Fed on a diet of sense objects they grow stronger even in the hearts of Munis what then to talk about helpless ordinary people. However, when the grace of Ram, the Lord, is there these disorders are ended but for this to happen the following combination of practices has to precede.

“There has to be faith in the words of the spiritual Guru, then craving for the sense objects has to be restrained. The life-giving herb is the worship of Raghupati Shri Ram which should be administered with intellect holding firm in belief. Only in this way, there is a chance to eliminate these diseases otherwise all other kinds of attempts are likely to fail miserably. The mind, heart, and soul become healthy, become calm without a trace of these disorders, only when these get strength by substantial force of dispassion. The hunger for good intellect for Ram’s Bhakti increases when the weakness on account of craving for the sense objects gets dropped; the good intellect washed with clean water of Gyan enables one to keep Bhakti for Ram, the Lord, firmly established in the heart.

“Lord Shiva, Brahma, the Sankadik Munis and Narad, and other learned Munis engaged in the thought of Brahman, all have concluded that that affection for Shri Ram’s lotus feet has to be developed by all means and at all costs. The Vedas, Puranas, and other holy books also say that there is no joy, no peace without Bhakti of Raghupati Shri Ram.

कमठ पीठ जामहिं बरु बारा। बंध्या सुत बरु काहुहि मारा।।
फूलहिं नभ बरु बहुबिधि फूला। जीव न लह सुख हरि प्रतिकूला।।
तृषा जाइ बरु मृगजल पाना। बरु जामहिं सस सीस बिषाना।।
अंधकारु बरु रबिहि नसावै। राम बिमुख न जीव सुख पावै।।
हिम ते अनल प्रगट बरु होई। बिमुख राम सुख पाव न कोई।।
दो0=बारि मथें घृत होइ बरु सिकता ते बरु तेल।
बिनु हरि भजन न भव तरिअ यह सिद्धांत अपेल।।122(क)।।
मसकहि करइ बिंरंचि प्रभु अजहि मसक ते हीन।
अस बिचारि तजि संसय रामहि भजहिं प्रबीन।।122(ख)।।
श्लोक- विनिच्श्रितं वदामि ते न अन्यथा वचांसि मे।
हरिं नरा भजन्ति येऽतिदुस्तरं तरन्ति ते।।122(ग)।।

“There might be the possibility of hair growing on the back of a tortoise, a barren woman might bear a child, a crop of blooming flowers may appear in the sky but the Jeeva would never have joy or peace when opposed to Lord Hari. One’s thirst may be satiated by the water of mirage, there might be horns on the head of a hare, the darkness may engulf even the sun but for Jeeva to be joyful and peaceful even when he is opposed to Shri Ram, the Lord, is entirely impossible. I tell the same thing once again that from snow one may produce fire but as opposed to Shri Ram he won’t find joy and peace.

“By churning water one might obtain Ghrit (butter), one may get oil by crushing sand but to expect to cross the ocean of being without worshipping Lord Hari is not possible, take this to be the ultimate principle.

“The Lord can give a mosquito the status of Brahma, or He can also make Brahma lesser than a mosquito, thinking this the wise worship Shri Ram, the Lord, without keeping doubts in the heart.

“With firm conviction, I tell you this, not in any lighter vein; I would pronounce this that those who worship Lord Hari do get across this formidable ocean of being.”

We have now covered up to Doha 122 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 121)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

पुनि सप्रेम बोलेउ खगराऊ। जौं कृपाल मोहि ऊपर भाऊ।।
नाथ मोहि निज सेवक जानी। सप्त प्रस्न कहहु बखानी।।
प्रथमहिं कहहु नाथ मतिधीरा। सब ते दुर्लभ कवन सरीरा।।
बड़ दुख कवन कवन सुख भारी। सोउ संछेपहिं कहहु बिचारी।।
संत असंत मरम तुम्ह जानहु। तिन्ह कर सहज सुभाव बखानहु।।
कवन पुन्य श्रुति बिदित बिसाला। कहहु कवन अघ परम कराला।।
मानस रोग कहहु समुझाई। तुम्ह सर्बग्य कृपा अधिकाई।।

Garuda, the Lord of Birds, again wanted to put a few more questions before Kaakbhushundi hence spoke pleasingly, “If you have an attitude of kindness towards me, O Master, and consider me to be your servant then please answer the following seven questions also. First please tell me, O Master, as you have a stable intellect, which body is rarest and most difficult to get by the Jeevas. Then please tell in brief which is the worst kind of sorrow and which joy should be valued most. You know what goes on in minds of saints and of the bad people, tell also about their nature and behavior. I would also want to know which noble deed or righteous act is most important as per the Vedas, also about which sin is most severe in effect. I am also eager to know about mental disorders, I consider you to be knowing all about these matters and hope that you would oblige me because you have a very kind disposition.

तात सुनहु सादर अति प्रीती। मैं संछेप कहउँ यह नीती।।
नर तन सम नहिं कवनिउ देही। जीव चराचर जाचत तेही।।
नरग स्वर्ग अपबर्ग निसेनी। ग्यान बिराग भगति सुभ देनी।।
सो तनु धरि हरि भजहिं न जे नर। होहिं बिषय रत मंद मंद तर।।
काँच किरिच बदलें ते लेही। कर ते डारि परस मनि देहीं।।
नहिं दरिद्र सम दुख जग माहीं। संत मिलन सम सुख जग नाहीं।।
पर उपकार बचन मन काया। संत सहज सुभाउ खगराया।।
संत सहहिं दुख परहित लागी। परदुख हेतु असंत अभागी।।
भूर्ज तरू सम संत कृपाला। परहित निति सह बिपति बिसाला।।
सन इव खल पर बंधन करई। खाल कढ़ाइ बिपति सहि मरई।।
खल बिनु स्वारथ पर अपकारी। अहि मूषक इव सुनु उरगारी।।
पर संपदा बिनासि नसाहीं। जिमि ससि हति हिम उपल बिलाहीं।।

Kaakbhushundi then replied, “Listen, O Taat, with due attention and with a calm mind as now I am going to tell all this in short. The human body is the best, all moving and non-moving beings long for it; this body is the ladder to go to heaven, to hell or other spheres. In this body only one can become enlightened, develop dispassion and have Bhakti which provides all that is auspicious. Those who don’t worship Lord Hari ever after getting this body and only remain engaged in seeking pleasures of a low kind invite worsening fate that pushes them further down. They exchange the jewel which is right in their hand with some pieces of glass.
“There is nothing more woeful than being a pauper in this world and there is no joy in this world greater than the joy of meeting saints. The basic nature of saints is to do good to others by their action, their speech, and their thoughts. The saints don’t mind themselves taking troubles for sake of others while the luckless bad people, don’t mind taking troubles if others can be put to hardship and suffering. The saints are like that kind of trees (birch) which allow their skin to be peeled off for use by others i.e. they are ready to undergo big troubles to ensure the welfare of others; the wicked however is like the hemp, have their skin be peeled off and after agonizing treatment, it is readied to bind others as ropes. The wicked harm others even when none of their selfish interest is served, they are in the category of mice and serpents, O Enemy Of Reptiles. They perish themselves after destroying the wealth of others like the hailstones that melt after destroying the standing crop.

दुष्ट उदय जग आरति हेतू। जथा प्रसिद्ध अधम ग्रह केतू।।
संत उदय संतत सुखकारी। बिस्व सुखद जिमि इंदु तमारी।।
परम धर्म श्रुति बिदित अहिंसा। पर निंदा सम अघ न गरीसा।।
हर गुर निंदक दादुर होई। जन्म सहस्त्र पाव तन सोई।।
द्विज निंदक बहु नरक भोग करि। जग जनमइ बायस सरीर धरि।।
सुर श्रुति निंदक जे अभिमानी। रौरव नरक परहिं ते प्रानी।।
होहिं उलूक संत निंदा रत। मोह निसा प्रिय ग्यान भानु गत।।
सब के निंदा जे जड़ करहीं। ते चमगादुर होइ अवतरहीं।।

“The rise of the villainous is for the detriment of the world, the world knows the story of Ketu (the demon) in form of a planet. On the other hand, the advent of saints is always for making the world comfortable like the moon that emits pleasing and cool light and the sun that removes darkness when they both appear in the sky. Ahimsa (non-violence) is the most meritorious course to follow by the righteous as the Vedas say; to vilify others is the most grievous sin. Those who speak ill of Guru or Lord Hari get born as toads for the next thousand lives. Those who revile Dwijas suffer hugely in hells and later get born as crows. Those who dishonor the Vedas and the gods fall in Raurav Nark, the intense hell. The ones engaged in the vilification of saints become owls who like the night of Moha and stay away from the sun of knowledge. Those who speak nonsense about all others get born as bats.

सुनहु तात अब मानस रोगा। जिन्ह ते दुख पावहिं सब लोगा।।
मोह सकल ब्याधिन्ह कर मूला। तिन्ह ते पुनि उपजहिं बहु सूला।।
काम बात कफ लोभ अपारा। क्रोध पित्त नित छाती जारा।।
प्रीति करहिं जौं तीनिउ भाई। उपजइ सन्यपात दुखदाई।।
बिषय मनोरथ दुर्गम नाना। ते सब सूल नाम को जाना।।
ममता दादु कंडु इरषाई। हरष बिषाद गरह बहुताई।।
पर सुख देखि जरनि सोइ छई। कुष्ट दुष्टता मन कुटिलई।।
अहंकार अति दुखद डमरुआ। दंभ कपट मद मान नेहरुआ।।
तृस्ना उदरबृद्धि अति भारी। त्रिबिध ईषना तरुन तिजारी।।
जुग बिधि ज्वर मत्सर अबिबेका। कहँ लागि कहौं कुरोग अनेका।।
दो0-एक ब्याधि बस नर मरहिं ए असाधि बहु ब्याधि।
पीड़हिं संतत जीव कहुँ सो किमि लहै समाधि।।121(क)।।

“Now take note of the diseases of the mind, O Taat, which cause troubles to people. Moha (the delusive thinking and false attachment) is the root of all such diseases out of which get born many pricks. Lust is like Vaat (the wind disorder) and excessive greed is Kaph (phlegm’s imbalance) and anger represents Pitt (bile), which constantly burns the heart. If all these three get together, the result is Sannipata (total collapse). The cravings for the myriad pleasures, so hard to realize, are too numerous to know the names of. Attachment is like a skin disease, envy is like itches while joys and sorrows are like pitfalls. Heartburn on account of seeing others in a happy state is a consumptive disease; while wickedness and wretchedness are like leprosy. Arrogance is pain-giving gout; hypocrisy, deceit, vanity, and false pride are like diseases of veins. Thirst for enjoyment is like enlargement of the stomach. The three types of craving (for progeny, for riches, and the name/fame) is like repetitive disorders. Jealousy and indiscretion are the two types of fever. There are many more such diseases, too numerous to mention.

“Even one such disease is enough to kill a person while there are so many incurable diseases which continuously cause trouble to Jeevas, how then they can have peace and rest.”

We have covered up to Doha 121 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 119 & 120)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

ग्यान पंथ कृपान कै धारा। परत खगेस होइ नहिं बारा।।
जो निर्बिघ्न पंथ निर्बहई। सो कैवल्य परम पद लहई।।
अति दुर्लभ कैवल्य परम पद। संत पुरान निगम आगम बद।।
राम भजत सोइ मुकुति गोसाई। अनइच्छित आवइ बरिआई।।
जिमि थल बिनु जल रहि न सकाई। कोटि भाँति कोउ करै उपाई।।
तथा मोच्छ सुख सुनु खगराई। रहि न सकइ हरि भगति बिहाई।।
अस बिचारि हरि भगत सयाने। मुक्ति निरादर भगति लुभाने।।
भगति करत बिनु जतन प्रयासा। संसृति मूल अबिद्या नासा।।
भोजन करिअ तृपिति हित लागी। जिमि सो असन पचवै जठरागी।।
असि हरिभगति सुगम सुखदाई। को अस मूढ़ न जाहि सोहाई।।
दो0-सेवक सेब्य भाव बिनु भव न तरिअ उरगारि।।
भजहु राम पद पंकज अस सिद्धांत बिचारि।।119(क)।।
जो चेतन कहँ ज़ड़ करइ ज़ड़हि करइ चैतन्य।
अस समर्थ रघुनायकहिं भजहिं जीव ते धन्य।।119(ख)।।

Kaakbhushundi then told Garuda, “O Lord of Birds, The Path of Gyan (knowledge) is like walking on edge of the sword and falling in its trap does not lead anywhere easily. In this path who can follow it without facing impediments might get the state of salvation and total release. This highest state of complete emancipation is rare indeed, this is told by saints, the Vedas, Puranas, and other religious books. On the other hand, by simply worshipping Ram, the Lord, the same state of liberation is possible, O Master, even without having wished for it this state is achievable and it happens surely. Like water can not be held unless it has the support of some solid platform like earth etc. beneath it; otherwise to make it stay is not possible by endless effort.

“O King of Birds, in the same way, the joy of achieving salvation is not stable unless it is backed by Bhakti for Lord Hari. With this view in mind, the wise Bhaktas of Lord Hari do not care for salvation and emancipation but rather get attracted towards the Bhakti of Lord Hari ( i e to be able to get something but not be able to hold on to it is not sensible as against the proposition that leads to the same desired state and enables also to remain there). By following the path of devotion which entails not much effort but destroys the false or reverse understanding which is at the base of being involved in the world while living. Why not have such food that satiates the hunger on one hand and the other it gets assimilated by the digestive fire in the stomach. Such Bhakti of Lord Hari is easy to practice and pleasant at the same time, who is such a fool as not to like it.

“The crux of the matter is that without having belief in the relationship between self and the Lord being like the relationship between a servant and his master one can’t get across the ocean of being. Blessed are those who worship Raghupati Shri Ram for He is the one to turn inanimate into animate and vice versa (as Supreme Lord He only gives a spark of life to a body made of lifeless matter and turns living into the dead matter by withdrawing life from the body).”

कहेउँ ग्यान सिद्धांत बुझाई। सुनहु भगति मनि कै प्रभुताई।।
राम भगति चिंतामनि सुंदर। बसइ गरुड़ जाके उर अंतर।।
परम प्रकास रूप दिन राती। नहिं कछु चहिअ दिआ घृत बाती।।
मोह दरिद्र निकट नहिं आवा। लोभ बात नहिं ताहि बुझावा।।
प्रबल अबिद्या तम मिटि जाई। हारहिं सकल सलभ समुदाई।।
खल कामादि निकट नहिं जाहीं। बसइ भगति जाके उर माहीं।।
गरल सुधासम अरि हित होई। तेहि मनि बिनु सुख पाव न कोई।।
ब्यापहिं मानस रोग न भारी। जिन्ह के बस सब जीव दुखारी।।
राम भगति मनि उर बस जाकें। दुख लवलेस न सपनेहुँ ताकें।।
चतुर सिरोमनि तेइ जग माहीं। जे मनि लागि सुजतन कराहीं।।
सो मनि जदपि प्रगट जग अहई। राम कृपा बिनु नहिं कोउ लहई।।
सुगम उपाय पाइबे केरे। नर हतभाग्य देहिं भटमेरे।।

Kaakbhushundi further explained for benefit of Garuda, “I told you in detail the principle behind Gyan and now listen to the glory of the gem the Bhakti happens to be. Bhakti of Ram, the Lord, is Chintamani (a special rare kind of gem) and in whose heart it stays, he has its glamorous light spread around in his heart all the time without the need of a lamp, of Ghrit (butter oil) and wick. The poverty born out of Moha (delusive thinking) does not afflict him, the winds of greed do not extinguish its light. The thick veil of darkness of Avidya (reverse understanding) gets removed and the moths (in form of ego etc.) fail to affect and the vices don’t go near while the Bhakti remains firmly settled in his heart, poison works like nectar and the enemy behaves like a friend. Without this jewel nobody finds joy. Such a person does not have his mind afflicted by any kind of mental diseases which otherwise are a source of troubles for the Jeevas. One with a jewel of Ram’s Bhakti in the heart does not feel even a bit of sorrow. Only those are the wisest who make an honest effort to find this jewel of Bhakti. This jewel of Bhakti is not something secret or out of sight but to acquire it the grace of Lord Ram is a must. There are means to get it easily but still the people who are hard of luck go after other methods requiring strenuous effort.

पावन पर्बत बेद पुराना। राम कथा रुचिराकर नाना।।
मर्मी सज्जन सुमति कुदारी। ग्यान बिराग नयन उरगारी।।
भाव सहित खोजइ जो प्रानी। पाव भगति मनि सब सुख खानी।।
मोरें मन प्रभु अस बिस्वासा। राम ते अधिक राम कर दासा।।
राम सिंधु घन सज्जन धीरा। चंदन तरु हरि संत समीरा।।
सब कर फल हरि भगति सुहाई। सो बिनु संत न काहूँ पाई।।
अस बिचारि जोइ कर सतसंगा। राम भगति तेहि सुलभ बिहंगा।।
दो0-ब्रह्म पयोनिधि मंदर ग्यान संत सुर आहिं।
कथा सुधा मथि काढ़हिं भगति मधुरता जाहिं।।120(क)।।
बिरति चर्म असि ग्यान मद लोभ मोह रिपु मारि।
जय पाइअ सो हरि भगति देखु खगेस बिचारि।।120(ख)।।

“The Vedas and Purana are like such mountains where the mines of the treasure of interesting Ram Katha with its numerous dimensions are spread all over. Those with deeper understanding equipped with their intellect as an ax and looking out with eyes of Gyan and Vairagya (dispassion) holding firm belief search for the jewel of Bhakti do get this sole source of joy, O Enemy of Reptiles. O Master, I have this as my firm belief that more than Ram Himself, the servant and devotee of Ram is more important. Ram, the Lord, is like an ocean but the noble and patient devotes are like the clouds rich in vapors from that ocean itself or let us say that Lord Hari is like a sandalwood tree and the saints are the breeze rich in the fragrance of tree itself, everyone looks for the nice fruit of Lord Hari’s Bhakti but can’t avail it without the help of saints (as they only carry it as clouds or as a breeze). With this view in mind who keep the company of saints does easily get the flavor of Ram’s Bhakti, O Great Bird.
“If Brahman is an ocean of milk, the mountain Mandar is the knowledge and the saints are the gods, they only churn out the nectar of Katha which is the lovely Bhakti taking it all over they go. Dispassion is the shield to defend, the sword is Gyan with which they kill the enemies in form of arrogance, greed, and false or defective thinking; the eventual winner is what is Lord Hari’s Bhakti, just give a thought to it and know, O Lord of Birds.”

We have now covered up to Doha 120 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Uttar Kand : Doha 117 & 118)

II Shree Guruvey Namah II

Jai Shri Ram,

II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II
II Sri Ram Jai Ram Jai Jai Ram II

सुनहु तात यह अकथ कहानी। समुझत बनइ न जाइ बखानी।।
ईस्वर अंस जीव अबिनासी। चेतन अमल सहज सुख रासी।।
सो मायाबस भयउ गोसाईं। बँध्यो कीर मरकट की नाई।।
जड़ चेतनहि ग्रंथि परि गई। जदपि मृषा छूटत कठिनई।।
तब ते जीव भयउ संसारी। छूट न ग्रंथि न होइ सुखारी।।
श्रुति पुरान बहु कहेउ उपाई। छूट न अधिक अधिक अरुझाई।।
जीव हृदयँ तम मोह बिसेषी। ग्रंथि छूट किमि परइ न देखी।।
अस संजोग ईस जब करई। तबहुँ कदाचित सो निरुअरई।।
सात्त्विक श्रद्धा धेनु सुहाई। जौं हरि कृपाँ हृदयँ बस आई।।
जप तप ब्रत जम नियम अपारा। जे श्रुति कह सुभ धर्म अचारा।।
तेइ तृन हरित चरै जब गाई। भाव बच्छ सिसु पाइ पेन्हाई।।
नोइ निबृत्ति पात्र बिस्वासा। निर्मल मन अहीर निज दासा।।
परम धर्ममय पय दुहि भाई। अवटै अनल अकाम बिहाई।।
तोष मरुत तब छमाँ जुड़ावै। धृति सम जावनु देइ जमावै।।
मुदिताँ मथैं बिचार मथानी। दम अधार रजु सत्य सुबानी।।
तब मथि काढ़ि लेइ नवनीता। बिमल बिराग सुभग सुपुनीता।।
दो0-जोग अगिनि करि प्रगट तब कर्म सुभासुभ लाइ।
बुद्धि सिरावैं ग्यान घृत ममता मल जरि जाइ।।117(क)।।
तब बिग्यानरूपिनि बुद्धि बिसद घृत पाइ।
चित्त दिआ भरि धरै दृढ़ समता दिअटि बनाइ।।117(ख)।।
तीनि अवस्था तीनि गुन तेहि कपास तें काढ़ि।
तूल तुरीय सँवारि पुनि बाती करै सुगाढ़ि।।117(ग)।।
सो0-एहि बिधि लेसै दीप तेज रासि बिग्यानमय।।
जातहिं जासु समीप जरहिं मदादिक सलभ सब।।117(घ)।।

Kaakbhushundi further told Garuda, “O My Elder, the following narrative is hard to explain and is to be grasped by understanding. The Jeeva is part of Ishwara, the God, and is imperishable (the Atma in Jeevas i.e. beings are imperishable and is part of Paramatman, the Supreme Lord), in that way he is conscious, unsullied, and naturally blissful like the Brahman is. But Jeeva when under the control of Maya gets bound like a parrot in a cage or a monkey tied by a rope. This is the sort of knot that binds the matter with the spirit (Maya representing lifeless matter and Jeeva representing Atma which is conscious) which is basically on account of illusion and not in reality but it is hard to negate or to break away from. Since being caught in this way the Jeeva becomes involved in the world and suffers but is not able to get over his woeful conditions because this bond does not get broken.

The Veda and Puranas speak of innumerable methods by which to get released but practically this doesn’t happen rather Jeeva gets more tangled with the world. The heart of Jeeva is engulfed in darkness on account of this illusionary bondage hence does not see what is the reality of the knot that keeps him tied and therefore he is not able to untie it. When the following combination is fatefully possible by the will of God then probably it may sort out the puzzle. Firstly when the benevolent cow in the shape of Sattvik Shraddha (the belief in essential truth) comes to stay in the heart by the grace of Lord Hari and is fed by the fresh fodder in the shape of Japa, Tapa, Vrut (firm commitment), Yam (restricting the mind) and Niyam (practicing the righteous routine) and other noble deeds and behavior recommended by Vedas and such endless things and delivers a calf in the shape of tender emotions, it becomes capable of yielding milk.

Then using the cord in form of a calm and quiet mental state its hind legs are tied and milk is collected in the pot of faith with the help of a pure mind which is totally under control working as a milker. Such milk in form of ultimate Dharmic purity is then boiled in the fire of total lack of desires and is then cooled down with wind of contentment and attitude of forgiveness. Afterward, it is kept for turning in to curd by mixing it with resilience and capacity to wait as an agent of conversion. Later this curd is to be churned by the shaft for churning in form of thought keeping it on the base of self-restraint and rotating it with help of a chord of truth and pleasant speech. When the butter in form of total dispassion of purest kind appears floating, it has to be taken out.

This butter is then melted in the fire of Yoga over which is poured the bundle of all the malicious and good Karmas as fuel to burn; then with help of intellect Ghrit (clarified butter oil) in form of Gyan is to be obtained after the impurity in form of attachment gets evaporated. Then this Ghrit of deep understanding is poured in a lamp which is to be placed on the mantle of equanimity inside the Chitta (the seat of understanding and knowledge). Now the cotton wool in form of Turiyaavastha (the transcendental state) is to be yielded from cotton balls in form of three states of being (waking, dreaming, and deep sleep) and the three Gunas (modes of nature) from which a firm wick is prepared and placed inside the lamp. Such a lamp when lighted it emits the bright light from the flame of ultimate knowledge, going near which the mosquitos in form of heightened ego and big intoxication get burned down.

सोहमस्मि इति बृत्ति अखंडा। दीप सिखा सोइ परम प्रचंडा।।
आतम अनुभव सुख सुप्रकासा। तब भव मूल भेद भ्रम नासा।।
प्रबल अबिद्या कर परिवारा। मोह आदि तम मिटइ अपारा।।
तब सोइ बुद्धि पाइ उँजिआरा। उर गृहँ बैठि ग्रंथि निरुआरा।।
छोरन ग्रंथि पाव जौं सोई। तब यह जीव कृतारथ होई।।
छोरत ग्रंथि जानि खगराया। बिघ्न अनेक करइ तब माया।।
रिद्धि सिद्धि प्रेरइ बहु भाई। बुद्धहि लोभ दिखावहिं आई।।
कल बल छल करि जाहिं समीपा। अंचल बात बुझावहिं दीपा।।
होइ बुद्धि जौं परम सयानी। तिन्ह तन चितव न अनहित जानी।।
जौं तेहि बिघ्न बुद्धि नहिं बाधी। तौ बहोरि सुर करहिं उपाधी।।
इंद्रीं द्वार झरोखा नाना। तहँ तहँ सुर बैठे करि थाना।।
आवत देखहिं बिषय बयारी। ते हठि देही कपाट उघारी।।
जब सो प्रभंजन उर गृहँ जाई। तबहिं दीप बिग्यान बुझाई।।
ग्रंथि न छूटि मिटा सो प्रकासा। बुद्धि बिकल भइ बिषय बतासा।।
इंद्रिन्ह सुरन्ह न ग्यान सोहाई। बिषय भोग पर प्रीति सदाई।।
बिषय समीर बुद्धि कृत भोरी। तेहि बिधि दीप को बार बहोरी।।
दो0-तब फिरि जीव बिबिध बिधि पावइ संसृति क्लेस।
हरि माया अति दुस्तर तरि न जाइ बिहगेस।।118(क)।।
कहत कठिन समुझत कठिन साधन कठिन बिबेक।
होइ घुनाच्छर न्याय जौं पुनि प्रत्यूह अनेक।।118(ख)।।

“In this manner, the idea of Sohamasmi (I am that or that is me i.e. I am the Brahman) is permanently established in the form of the brightly shining flame of the lamp. This realization of self is the blissful joy in form of lustrous brightness spread all around; then the origin of the world of beings is known and the confusion that the Atman is any different from Brahman gets over. The faults like the sense of false ownership and attachment etc. as the family of Avidhya (reverse knowledge and misplaced understanding) get removed. Only now the intellect in such light inside the heart can untie the knot. When this task is completed only then the Jeeva feels accomplished. But, O King of Birds, right when this knot is about to be untied, the Maya plays its tricks and sends temptations in form of Riddhis (riches) and Siddhis (special powers) distracting the intellect. Deploying various foul means they go near and sending currents of air from loose ends of their clothing they try to put off the lighted lamp. If the intellect is too strong it can ward it off knowing it to be a spoiler of all effort. Supposing the intellect can keep the lamp lighted, the gods that have their presence at the gates and windows (openings) of senses (the pleasures received through senses are enjoyed by the presiding deities of each sense) come into action as aides; they open the door of heart perforce looking at the winds of pleasure coming. When these winds enter the heart, the lighted lamp naturally gets extinguished. Before the knot is untied the light inside the heart goes away therefore and the intellect itself becomes affected by the winds of pleasure. The senses and the respective gods do not like the interference of wisdom coming in the way of their enjoyment, they are consumption-oriented. Now with intellect becoming dull on account of winds of pleasure who is going to light the lamp back again.

“Left alone in this way the Jeeva again suffers in a variety of ways on account of living in the world; the hardcore Maya of Lord Hari is difficult to be bypassed, O Lord of Birds, its is hard to describe, harder to understand while its hard enough to develop the faculty of discretion. If by any chance one becomes wiser and has the necessary paraphernalia at his command, the course remains fraught with problems.”

We have now covered up to Doha 118 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻