Ramcharit Charcha (Uttar Kand : Doha 103 & 104)

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

कृतजुग सब जोगी बिग्यानी। करि हरि ध्यान तरहिं भव प्रानी।।
त्रेताँ बिबिध जग्य नर करहीं। प्रभुहि समर्पि कर्म भव तरहीं।।
द्वापर करि रघुपति पद पूजा। नर भव तरहिं उपाय न दूजा।।
कलिजुग केवल हरि गुन गाहा। गावत नर पावहिं भव थाहा।।
कलिजुग जोग न जग्य न ग्याना। एक अधार राम गुन गाना।।
सब भरोस तजि जो भज रामहि। प्रेम समेत गाव गुन ग्रामहि।।
सोइ भव तर कछु संसय नाहीं। नाम प्रताप प्रगट कलि माहीं।।
कलि कर एक पुनीत प्रतापा। मानस पुन्य होहिं नहिं पापा।।
दो0-कलिजुग सम जुग आन नहिं जौं नर कर बिस्वास।
गाइ राम गुन गन बिमलँ भव तर बिनहिं प्रयास।।103(क)।।
प्रगट चारि पद धर्म के कलि महुँ एक प्रधान।
जेन केन बिधि दीन्हें दान करइ कल्यान।।103(ख)।।

Kaakbhushundi said, “In Satyug all happen to be Yogis (seeking union with God) and become enlightened; by meditating upon Lord Hari the people get released from the bondage of being born again and again.

“In Tretayug people need to do Yagnas and by offering the fruits of their Karma (actions) to the Lord, they then have the fortune of breaking the cycle of rebirth.

“In Dwaparyug people can get released from the bondage of being born again and again by worshipping the feet of Raghupati Shri Ram, the Lord.

“However in Kaliyug just by singing glorious virtues of Lord Hari, people get to reach the depth of spiritual understanding and in Kaliyug ‘Yoga’, ‘Yagna’ or even the knowledge does not work, the only base of spiritual advancement remains repeatedly listening to and telling the glories of Ram, the Lord. Those who do not depend on anything else and worship and remember Lord Ram and most affectionately sing His virtues do get to break the cycle of rebirth, this can be said with certainty and without an iota of doubt; the effect of the Lord’s name is very apparent in Kaliyug and can be experienced by all. Not only this, there is yet another advantage in Kaliyug and that is that noble and benevolent thoughts do have a welcome effect while merely the thought of sinning does not carry effect (unless one commits sins).

“So, if one can believe it that there is no other age as good as the Kaliyug, he may surely cross the ocean of being and break the cycle of rebirth and transmigration simply by singing the pristine glories of Shri Ram.

“While there are four steps recommended for upholding Dharma in Kaliyug but Dana (charity) is the principal one, it ensures welfare if practiced, whatever be its form.”

नित जुग धर्म होहिं सब केरे। हृदयँ राम माया के प्रेरे।।
सुद्ध सत्व समता बिग्याना। कृत प्रभाव प्रसन्न मन जाना।।
सत्व बहुत रज कछु रति कर्मा। सब बिधि सुख त्रेता कर धर्मा।।
बहु रज स्वल्प सत्व कछु तामस। द्वापर धर्म हरष भय मानस।।
तामस बहुत रजोगुन थोरा। कलि प्रभाव बिरोध चहुँ ओरा।।
बुध जुग धर्म जानि मन माहीं। तजि अधर्म रति धर्म कराहीं।।
काल धर्म नहिं ब्यापहिं ताही। रघुपति चरन प्रीति अति जाही।।
नट कृत बिकट कपट खगराया। नट सेवकहि न ब्यापइ माया।।
दो0-हरि माया कृत दोष गुन बिनु हरि भजन न जाहिं।
भजिअ राम तजि काम सब अस बिचारि मन माहिं।।104(क)।।
तेहि कलिकाल बरष बहु बसेउँ अवध बिहगेस।
परेउ दुकाल बिपति बस तब मैं गयउँ बिदेस।।104(ख)।।

Kaakbhushundi continued, “In every Yuga, all observe or at least have awareness about Dharma specific to that Yuga because Ram, the Lord, makes His Mayic potency to so enlighten their heart. Purity, Satva (essence or truth), mental equilibrium, and deep knowledge are retained in the psyche by all due to the influence of Satyug. In Treta, mostly Satva, a little bit of Rajoguna (potency to undertake action) and some liking for practical performances and remaining in a joyful state are natural and form part of Dharma. In Dwapar, Satva is minimal, Rajogun is pronounced and traces of Tamas are commonly present in the psyche of people and they have some fear and some joy in their hearts. In Kaliyug there is the near absence of Satva, there is a lot of Tamas and Rajogun too is present in small measure and as an effect of Kaliyug, there is a lot of strife and confrontation all around. The intelligent understand these characteristic features of different Yugas and refrain from doing unrighteous and tend to do righteous acts. The effect of Yuga is not felt by those who have strong affection and devotion towards the feet of Shri Ram. Great deceptive tricks of a sorcerer might keep onlookers under awe but his servant is never anxious.

“The effect of Gunas (three modes) or the evils born out of Lord Hari’s Maya can only be warded off by worship and remembrance of Lord Hari, hence mindfully worship Lord Ram leaving all work aside, all desires aside.

“O King Of Birds, In that Kaliyug, I stayed in Ayodhya for many years but when times turned difficult and there was famine, I had to perforce leave there and go elsewhere.”

We have now covered up to Doha 104 of Uttar Kand.

Bhavani Shankar Ki Jai!
Shri Jankivallabho Vijayatey!
Pawansut Hanuman Ki Jai!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

🙏🏻

Ramcharit Charcha (Lanka Kand : Doha 103)

II Shree Guruvey Namah II

Jai Shri Ram,

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

सायक एक नाभि सर सोषा। अपर लगे भुज सिर करि रोषा।।
लै सिर बाहु चले नाराचा। सिर भुज हीन रुंड महि नाचा।।
धरनि धसइ धर धाव प्रचंडा। तब सर हति प्रभु कृत दुइ खंडा।।
गर्जेउ मरत घोर रव भारी। कहाँ रामु रन हतौं पचारी।।
डोली भूमि गिरत दसकंधर। छुभित सिंधु सरि दिग्गज भूधर।।
धरनि परेउ द्वौ खंड बढ़ाई। चापि भालु मर्कट समुदाई।।
मंदोदरि आगें भुज सीसा। धरि सर चले जहाँ जगदीसा।।
प्रबिसे सब निषंग महु जाई। देखि सुरन्ह दुंदुभीं बजाई।।
तासु तेज समान प्रभु आनन। हरषे देखि संभु चतुरानन।।
जय जय धुनि पूरी ब्रह्मंडा। जय रघुबीर प्रबल भुजदंडा।।
बरषहि सुमन देव मुनि बृंदा। जय कृपाल जय जयति मुकुंदा।।

Shri Ram dried the pool of nectar that was embedded in the naval of Ravan with one arrow, rest thirty removed Ravan’s ten heads and twenty arms. Ravan’s body without its heads and arms then danced over the battleground; when the torso ran madly it made the ground sink and it was cut into two parts by the Lord. The sounds coming from the mouths of Ravan, while dying, noisily reverberated for some time and he could be heard saying ‘Where is Ram; I would kill him in battle and do challenge him’.

When the body of Ravan finally fell over the ground it made the earth tremble, the guardian elephants of the four directions, the big mountains, the rivers, and the oceans also seemed affected. Even the body parted in two managed to enlarge itself while falling and buried hosts of bears and monkeys under itself. The arrows carried the arms and heads to where Mandodari was and deposited them in front of her before going back to Shri Ram, the Lord of Universe, and getting parked in His quiver (giving her the message from the Lord that arms were cut to stop further wrong deeds and heads for his wrong thinking).

The gods observed all this and the kettle-drums were loudly beaten. The brilliance of Ravan that he displayed while living entered back into the divine mouth of the Lord in concentrated form (even the Pranas that can be seen in some vile characters in excess come from the Lord Himself; there is no other source that can put life in the inert matter that forms the bodies of Jeevas-the individual souls. Lord Shambhu (the chief of gods) and Lord Brahma, the lord with four faces looking in four directions, were amused to observe this phenomenon (as they pretty well knew that Ravan might have got powers on account of boons given by them but Ravan did not know the fact that the Pranaas (the life force) come from the Supreme Lord only).

Now the atmosphere was filled with shouts of ‘victory, victory’ and ‘victory to Raghubeer Shri Ram who has strong arms’; the gods and the Munis showered flowers while chanting praises of the merciful Lord and the Lord who liberates (referring to Ravan’s release from the curse of Munis, when he was a guard at the door of Lord Vishnu).

छं0-जय कृपा कंद मुकंद द्वंद हरन सरन सुखप्रद प्रभो।
खल दल बिदारन परम कारन कारुनीक सदा बिभो।।
सुर सुमन बरषहिं हरष संकुल बाज दुंदुभि गहगही।
संग्राम अंगन राम अंग अनंग बहु सोभा लही।।
सिर जटा मुकुट प्रसून बिच बिच अति मनोहर राजहीं।
जनु नीलगिरि पर तड़ित पटल समेत उड़ुगन भ्राजहीं।।
भुजदंड सर कोदंड फेरत रुधिर कन तन अति बने।
जनु रायमुनीं तमाल पर बैठीं बिपुल सुख आपने।।
दो0-कृपादृष्टि करि प्रभु अभय किए सुर बृंद।
भालु कीस सब हरषे जय सुख धाम मुकंद।।103।।

Their prayers ran as follows, “O Lord you are Mukund (the liberator), Consolidation of Mercy, Remover of Doubts and Duality, the Ultimate Refuge and the Provider of Comfort and Bliss, there be glory to you. You are the one to end the vile and evilness in them; You are the real source of strength and life but maintain Your benign attitude all the time even when destroying and killing and You possess all powers and riches.”

The gods kept raining flowers and sounded drums joyfully. Over the battleground, Shri Ram stood charmingly with various limbs of the body matching the attraction of the Cupid. The flowers entangled in His matted hair looked attractive drawing the hearts of onlookers and His body presented a sight like Neelgiri (the blue mountain) shining under lightening and decorated with twinkling stars over it. His (Shri Ram) hands played with bow and arrow while His body dotted sumptuously with tiny drops of blood looked beautiful in the same fashion as would the small birds called Raimunis perched on Tamal (a dark-colored tree) in a delightful mood.

The Lord then glanced kindly in direction of gods making them fearless (convincing them that though He had just killed their tormentor they should not imagine any kind of fear from Him), and the bears and monkeys (the incarnation of gods only) now became cheerful hailing Mukund (the liberator) who is the abode of bliss.

We have now covered up to Doha 103 of Lanka Kand.

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

Hariom,
Krishna Khandelwal

Ramcharit Charcha (Ayodhya Kand : 103 & 104)

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

तब मज्जनु करि रघुकुलनाथा। पूजि पारथिव नायउ माथा।।
सियँ सुरसरिहि कहेउ कर जोरी। मातु मनोरथ पुरउबि मोरी।।
पति देवर संग कुसल बहोरी। आइ करौं जेहिं पूजा तोरी।।
सुनि सिय बिनय प्रेम रस सानी। भइ तब बिमल बारि बर बानी।।
सुनु रघुबीर प्रिया बैदेही। तव प्रभाउ जग बिदित न केही।।
लोकप होहिं बिलोकत तोरें। तोहि सेवहिं सब सिधि कर जोरें।।
तुम्ह जो हमहि बड़ि बिनय सुनाई। कृपा कीन्हि मोहि दीन्हि बड़ाई।।
तदपि देबि मैं देबि असीसा। सफल होपन हित निज बागीसा।।
दो0-प्राननाथ देवर सहित कुसल कोसला आइ।
पूजहि सब मनकामना सुजसु रहिहि जग छाइ।।103।।

The Lord of Raghus Shri Ram then took holy bath in the waters of river Ganges (in India no one likes to miss an opportunity to bathe in Ganges, this itself is considered to be purifying one of all sins, Shri Ram did the same though Ganga is supposed to be flowing out of His own toe, as Ramavtar the Lord never ever neglected the traditions and established practices). Afterwards Shri Ram made a Linga (a Linga represents Lord Shiv) of the sand and worshiped it devotionally and bowed down before it. Sita then prayed mother Ganges with folded hands saying, “O Mother, you must fulfill my heart felt desires; I wish to come back safely along with my master and my Devar (the younger brother of husband is called as Devar) and worship you again (Sita asked for what she wanted straightly, as would one do while wanting some thing from mother and mothers are known to never ever refuse).”

When mother Ganges listened to Sita’s love drenched entreaty, a voice sprung up from the holy water of the river which said, “O Vaidehi (mother addressed Sita as Vaidehi because she did not want material things demonstrating that she was not body centric but was established in spirituality), you are dear to Raghuveer Shri Ram hence listen. Who is not aware of your own glories and virtues in the world (mother Ganges mentioned this to signify the divine status of Sita as consort of Shri Ram). Who ever is looked upon by You with Your benign glance becomes lord of people in this world, when You are prayed and served with humility all the Siddhis (personified accomplishments) become subservient to the devotees of Yours (in the field of world it is Maya’s display of power and therefore of none other then Sita’s). You entreated me in a big way, it shows Your benevolent character at giving me a high status and bestowing greatness on me. I would however bless You with what You asked for only to see my own power of speech becoming fruitful (in this way peoples’ faith in me will enhance and the purpose for which I have been made to descend by gods will be largely served (Ganges did this to let the hierarchical status remain established as Sita and Ram rank supreme whatever be their Leela as avatars).

“You shall definitely come back all safe and get back to Ayodhya with Your master of life and your Devar (here she did not mention about she being worshiped by Sita because that would only make her face a difficult situation of being worshiped by a superior); all Your heart felt desires will be fulfilled and Your glory will spread all over in the world (adding this as her own wish and as acknowledgement of Sita’s divinity).”

We have now covered up to Doha 103 of Ayodhya Kand.

गंग बचन सुनि मंगल मूला। मुदित सीय सुरसरि अनुकुला।।
तब प्रभु गुहहि कहेउ घर जाहू। सुनत सूख मुखु भा उर दाहू।।
दीन बचन गुह कह कर जोरी। बिनय सुनहु रघुकुलमनि मोरी।।
नाथ साथ रहि पंथु देखाई। करि दिन चारि चरन सेवकाई।।
जेहिं बन जाइ रहब रघुराई। परनकुटी मैं करबि सुहाई।।
तब मोहि कहँ जसि देब रजाई। सोइ करिहउँ रघुबीर दोहाई।।
सहज सनेह राम लखि तासु। संग लीन्ह गुह हृदय हुलासू।।
पुनि गुहँ ग्याति बोलि सब लीन्हे। करि परितोषु बिदा तब कीन्हे।।
दो0- तब गनपति सिव सुमिरि प्रभु नाइ सुरसरिहि माथ। ì
सखा अनुज सिया सहित बन गवनु कीन्ह रधुनाथ।।104।।

Listening to the words as good as being the basis of all welfare looked for by her and to find mother Ganga favorably inclined, Sita became very happy and thrilled. Lord Shri Ram then commanded Nishaad Guha to go back home which made his heart burn, in turn made his mouth become dry; Guha then meekly and humbly said, “O the jewel among Raghus, kindly listen to my supplication; I just want to go along with You to show the way ahead and serve You for some time. Whichever place in jungle You, the great Raghu, would want to settle down, I would prepare a suitable hut using leaves and branches. Afterwards as will be Your command, I will act alike, I swear on You.”

Noticing his natural love for Himself, Shri Ram allowed Guha to come along which made him rejoice in heart; Guha then called his people and explained matter to them before asking them to return. Lord of Raghus Shri Ram then remembered Ganesha, the remover of obstacles and Shiv, the Lord of Faith and bowed down before the divine river Ganges reverentially and commenced journey ahead along with Sita, Lakshman and Guha.

(Only those who have natural and non-artificial love towards the Lord are worthy of keeping His company, any kind of falsehood or pretension is despised by Lord, they never can accompany him nor will be allowed to by Him i e remain distanced from Him. So ritualistic worship without a natural love for the lord is an exercise in futility.)

We have now covered up to Doha 104 of Ayodhya Kand in Ramcharit Manas Tulsidas.

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

HariOm,
Krishna Khandelwal

Ramcharit Charcha (Bal Kand : Doha 103)

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

तुरत भवन आए गिरिराई। सकल सैल सर लिए बोलाई।।
आदर दान बिनय बहुमाना। सब कर बिदा कीन्ह हिमवाना।।
जबहिं संभु कैलासहिं आए। सुर सब निज निज लोक सिधाए।।
जगत मातु पितु संभु भवानी। तेही सिंगारु न कहउँ बखानी।।
करहिं बिबिध बिधि भोग बिलासा। गनन्ह समेत बसहिं कैलासा।।
हर गिरिजा बिहार नित नयऊ। एहि बिधि बिपुल काल चलि गयऊ।।
तब जनमेउ षटबदन कुमारा। तारकु असुर समर जेहिं मारा।।
आगम निगम प्रसिद्ध पुराना। षन्मुख जन्मु सकल जग जाना।।
छं0-जगु जान षन्मुख जन्मु कर्मु प्रतापु पुरुषारथु महा।
तेहि हेतु मैं बृषकेतु सुत कर चरित संछेपहिं कहा।।
यह उमा संगु बिबाहु जे नर नारि कहहिं जे गावहीं।
कल्यान काज बिबाह मंगल सर्बदा सुखु पावहीं।।
दो0-चरित सिंधु गिरिजा रमन बेद न पावहिं पारु।
बरनै तुलसीदासु किमि अति मतिमंद गवाँरु।।103।।

The king of mountains, Himvan, returned home and summoned all the other mountains and the lakes, who had come to attend the marriage of his daughter. He greeted them, honored them and gave them gifts etc. and then with due humility and love Himvan made arrangements for their departure.

On the side of Shiv, up on His reaching Kailas, the gods went back to their respective realms. Shambhu-Bhavani are father and mother of the universe and hence poet Tulsidas says that the details of post marriage togetherness has not been described. Shiv and Parvati indulged in all sorts of enjoyments and luxuries as should be the case with a just married couple. They made Kailas their home along with the army of attendants. A long period passed while Har-Girija enjoyed each others’ company with newer delights as would newly-weds (meaning the marriage did not wane, as is the case in worldly marriages rather the bonding got stronger as the time passed. Here the spiritual aspect is that Shiv as Vishwas and Parvati as Shruddha are ever supportive of each other and enjoy it thoroughly, the belief and faith are by nature complementary and in fact one and same and may be referred by either of the terms.)

After elapse of considerable time Shiv-Parvati had son who was named as Shatvadan (a one who has six faces) who killed the Tarakasur in the battle-field, this anecdote is all well known and finds mention in scriptures.
(Shatvadan who became chief of army of gods is supposed to have six faces i e looking in all directions which symbolically means that for winning over the enemy one should be vigilant in all six directions which include the direction towards skies and under feet.)

The tale of birth, valor, glory and strength of son of Shiv called Shanmukh is briefly touched because it is all too well known. Tulsidas says it is very essential that people narrate and sing relevant verses about the marriage of Shiv-Parvati while proceedings of engagements, marriages and the related festivities go on and celebrations go under an auspicious umbrella for fuller enjoyment (we have seen that many difficult turns came in case of marriage of Shiv-Parvati and none could reduce the pleasure or damage the cause due to very basic analysis of situations that emerged and solutions found.)
The exploits of lord of Girija are limitless in volume like an ocean is and even the Vedas can’t cover every aspect of it and hence Tulsidas says that how can a dumb and rustic person like himself can attempt to do so.

We have now covered up to Doha 103 of Bal Kand in Ramcharit Manas of Tulsidas.

Parvati-Shankar Ki Jai!
Prabhu Shri Ram Ki Jai!
Goswami Tulsidas Ki Jai!

HariOm,
Krishna Khandelwal

Ramcharit Charcha DCLXXIX

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

We covered up to Doha 102 of Uttar Kand of Uttar Kand in Ramcharit manas of Tulsidas in the last post and this is further to it.

कृतजुग सब जोगी बिग्यानी। करि हरि ध्यान तरहिं भव प्रानी।।
त्रेताँ बिबिध जग्य नर करहीं। प्रभुहि समर्पि कर्म भव तरहीं।।
द्वापर करि रघुपति पद पूजा। नर भव तरहिं उपाय न दूजा।।
कलिजुग केवल हरि गुन गाहा। गावत नर पावहिं भव थाहा।।
कलिजुग जोग न जग्य न ग्याना। एक अधार राम गुन गाना।।
सब भरोस तजि जो भज रामहि। प्रेम समेत गाव गुन ग्रामहि।।
सोइ भव तर कछु संसय नाहीं। नाम प्रताप प्रगट कलि माहीं।।
कलि कर एक पुनीत प्रतापा। मानस पुन्य होहिं नहिं पापा।।
दो0-कलिजुग सम जुग आन नहिं जौं नर कर बिस्वास।
गाइ राम गुन गन बिमलँ भव तर बिनहिं प्रयास।।103(क)।।
प्रगट चारि पद धर्म के कलिल महुँ एक प्रधान।
जेन केन बिधि दीन्हें दान करइ कल्यान।।103(ख)।।

Kaakbhushundi said, “In Satyug all happen to be Yogis (seeking union with God) and become enlightened; by meditating up on Lord Hari the people get released from bondage of being born again and again.

“In Tretayug people need to do Yagnas and by offering the fruits of their Karma (actions) to the Lord then they have the fortune of breaking the cycle of rebirth.

“In Dwaparyug people are able to get released from bondage of being born again and again by worshipping the feet of Raghupati Shri Ram, the Lord.

“However in Kaliyug just by singing glorious virtues of Lord Hari, people get to reach the depth of spiritual understanding and in Kaliyug, Yoga, Yagna or even the knowledge does not work, the only base of spiritual advancement remains repeatedly listening to and telling the glories of Ram, the Lord. Those who do not depend on any thing else and worship and remember Lord Ram and most affectionately sing His virtues do get to break the cycle of rebirth, this can be said with certainty and without an iota of doubt; the effect of Lord’s name is very apparent in Kaliyug and can be experienced by all. Not only this, there is yet another advantage in Kaliyug and that is that noble and benevolent thoughts do have a welcome effect while merely the thought of committing a sin does not carry effect (unless one actually commits sins).

“So, if one can believe it that there is no other age as good the Kaliyug, he may surely cross the ocean of being and break the cycle of rebirth and transmigration simply by singing the pristine glories of Shri Ram.

“While there are four steps recommended for upholding Dharma in Kaliyug but Dana (charity) is the principal one, it ensures welfare if practiced, whatever be its form.

नित जुग धर्म होहिं सब केरे। हृदयँ राम माया के प्रेरे।।
सुद्ध सत्व समता बिग्याना। कृत प्रभाव प्रसन्न मन जाना।।
सत्व बहुत रज कछु रति कर्मा। सब बिधि सुख त्रेता कर धर्मा।।
बहु रज स्वल्प सत्व कछु तामस। द्वापर धर्म हरष भय मानस।।
तामस बहुत रजोगुन थोरा। कलि प्रभाव बिरोध चहुँ ओरा।।
बुध जुग धर्म जानि मन माहीं। तजि अधर्म रति धर्म कराहीं।।
काल धर्म नहिं ब्यापहिं ताही। रघुपति चरन प्रीति अति जाही।।
नट कृत बिकट कपट खगराया। नट सेवकहि न ब्यापइ माया।।
दो0-हरि माया कृत दोष गुन बिनु हरि भजन न जाहिं।
भजिअ राम तजि काम सब अस बिचारि मन माहिं।।104(क)।।
तेहि कलिकाल बरष बहु बसेउँ अवध बिहगेस।
परेउ दुकाल बिपति बस तब मैं गयउँ बिदेस।।104(ख)।।

“In every Yuga, all observe or at least have awareness about Dharma specific to that Yuga because Ram, the Lord makes His Mayic potency to so enlighten their heart. Purity, Satva (essence or truth), mental equilibrium and deep knowledge are retained in psyche by all due to the influence of Satyug. In Treta, mostly Satva, a little bit of Rajoguna (potency to undertake action) and some liking for practical performances and remaining in joyful state are natural and form part of Dharma. In Dwapar, Satva is minimal, Rajogun is pronounced and traces of Tamas are commonly present in psyche of people and they have some fear and some joy in their hearts. In Kaliyug there is near absence of Satva, there is lot of Tamas and Rajogun too is present in small measure and as an effect of Kaliyug there is lot of strife and confrontation all around. The intelligent understand these characteristic features of different Yugas and refrain from doing unrighteous and tend to do righteous acts. The effect of Yuga is not felt by those who have strong affection and devotion towards the feet of Shri Ram. Great deceptive tricks of a sorcerer might keep onlookers under awe but his servant is never anxious.

“The effect of Gunas (three modes) or the evils born out of Lord Hari’s Maya can only be warded off by worship and remembrance of Lord Hari, hence mindfully worship Lord Ram leaving all work aside, all desires aside.

“O King Of Birds, In that Kaliyug, I stayed in Ayodhya for many years but when times turned difficult and there was famine, I had to perforce leave there and go elsewhere.”

We have now covered up to Doha 104 of Uttar Kand.

Bhavani Shankar ki Jai!
Shri Jankivallabho Vijayatey!
Pawanssut Hanuman Ki Jai!

Goswami Tulsidas ki Ji!

HariOm,
Krishna Khandelwal

Ramcharit Charcha DCLXXVI

II Shree Guruvey Namah II

 

Jai Shri Ram,

 

II Sri Rma Jai Ram Jai Jai Ram II

II Sri Ram Jai Ram Jai Jai Ram II

II Sri Ram Jai Ram Jai Jai Ram II

We covered up to Doha 102 of Lanka Kand in Ramcharit Manas of Tulsidas in the last post and this is further to it.

सायक एक नाभि सर सोषा। अपर लगे भुज सिर करि रोषा।।
लै सिर बाहु चले नाराचा। सिर भुज हीन रुंड महि नाचा।।
धरनि धसइ धर धाव प्रचंडा। तब सर हति प्रभु कृत दुइ खंडा।।
गर्जेउ मरत घोर रव भारी। कहाँ रामु रन हतौं पचारी।।
डोली भूमि गिरत दसकंधर। छुभित सिंधु सरि दिग्गज भूधर।।
धरनि परेउ द्वौ खंड बढ़ाई। चापि भालु मर्कट समुदाई।।
मंदोदरि आगें भुज सीसा। धरि सर चले जहाँ जगदीसा।।
प्रबिसे सब निषंग महु जाई। देखि सुरन्ह दुंदुभीं बजाई।।
तासु तेज समान प्रभु आनन। हरषे देखि संभु चतुरानन।।
जय जय धुनि पूरी ब्रह्मंडा। जय रघुबीर प्रबल भुजदंडा।।
बरषहि सुमन देव मुनि बृंदा। जय कृपाल जय जयति मुकुंदा।।

Shri Ram dried the pool of nectar that was embedded in naval of Ravan with one arrow, rest thirty removed Ravan’s ten heads and twenty arms. Ravan’s body without its heads and arms then danced over the battleground; when the torso ran madly it made the ground sink and it was cut in to two parts by the Lord. The sounds coming from mouths of Ravan, while dying, noisily reverberated for some time and he could be heard saying ‘Where is Ram; I would kill him in battle and do challenge him’.

When the body of Ravan finally fell over ground it made the earth tremble, the guardian elephants of the four directions, the big mountains, the rivers and the oceans also seemed affected. Even the body parted in two managed to enlarge itself while falling and buried hosts of beers and monkeys under itself. The arrows carried the arms and heads to where Mandodari was and deposited them in front of her before going back to Shri Ram, the Lord of Universe, and getting parked in His quiver (giving her the message from the Lord that arms were cut to stop further wrong deeds and heads for his wrong thinking).

The gods observed all this and the kettle-drums were loudly beaten. The brilliance of Ravan that he displayed while living entered back in to the divine mouth of the Lord in concentrated form (even the Pranas that can be seen in some vile characters in excess come from the Lord Himself; there is no other source that can put life in inert matter that forms the bodies of Jeevas-the individual souls. Lord Shambhu (the chief of gods) and Lord Brahma, the lord with four faces looking in four directions, were amused to observe this phenomenon (as they pretty well knew that Ravan might have got powers on account of boons given by them but Ravan did not know the fact that the Pranaas (the life force) come from the Supreme Lord only).

Now the atmosphere was filled with shouts of ‘victory, victory’ and ‘victory to Raghubeer Shri Ram who has strong arms’; the gods and the Munis showered flowers while chanting praises of the merciful Lord and the Lord who liberates (referring to Ravan’s release from the curse of Munis, when he was guard at the door of Lord Vishnu).

छं0-जय कृपा कंद मुकंद द्वंद हरन सरन सुखप्रद प्रभो।
खल दल बिदारन परम कारन कारुनीक सदा बिभो।।
सुर सुमन बरषहिं हरष संकुल बाज दुंदुभि गहगही।
संग्राम अंगन राम अंग अनंग बहु सोभा लही।।
सिर जटा मुकुट प्रसून बिच बिच अति मनोहर राजहीं।
जनु नीलगिरि पर तड़ित पटल समेत उड़ुगन भ्राजहीं।।
भुजदंड सर कोदंड फेरत रुधिर कन तन अति बने।
जनु रायमुनीं तमाल पर बैठीं बिपुल सुख आपने।।
दो0-कृपादृष्टि करि प्रभु अभय किए सुर बृंद।
भालु कीस सब हरषे जय सुख धाम मुकंद।।103।।

Their prayers ran as follows, “O Lord you are Mukund (the liberator), Consolidation of Mercy, Remover of Doubts and Duelity, the Ultimate Refuge and the Provider of Comfort and Bliss, there be glory to you. You are the one to end the vile and evilness in them; You are the real source of strength and life but maintain Your benign attitude all the time even when destroying and killing and You possess all powers and riches.”

The gods kept raining flowers and sounded drums joyfully. Over the battle ground Shri Ram stood charmingly with various limbs of body matching the attraction of the Cupid. The flowers entangled in His matted hair looked attractive drawing hearts of onlookers and His body presented a sight alike Neelgiri (the blue mountain) shining under lightening and decorated with twinkling stars over it. His (Shri Ram) hands played with  bow and arrow while His body dotted sumptuously with tiny drops of blood looked beautiful in same fashion as would the small birds called Raaimunis perched on Tamal (a dark colored tree) in a delightful mood.

The Lord then glanced kindly in direction of gods making them fearless (convincing them that though He had just killed their tormentor but they should not imagine any kind of fear from Him), and the beers and monkeys (the incarnation of gods only) now became cheerful hailing Mukund (the liberator) who is abode of bliss.
We have now covered up to Doha 103 of Lanka Kand.

 

Bhavaani Shankar ki jaai!
Shri Jankivallabho vijayatey!
Pawansut hanuman Ki Jai!
Sant Samaj Ko Pranam!
Goswami Tulsidas Ki Jai!

 

Hariom,
Krishna Khandelwal

 

 

Ramcharit Charcha CCCXCIX

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

उतरि ठाड़ भए सुरसरि रेता। सीयराम गुह लखन समेता।।
केवट उतरि दंडवत कीन्हा। प्रभुहि सकुच एहि नहिं कछु दीन्हा।।
पिय हिय की सिय जाननिहारी। मनि मुदरी मन मुदित उतारी।।
कहेउ कृपाल लेहि उतराई। केवट चरन गहे अकुलाई।।
नाथ आजु मैं काह न पावा। मिटे दोष दुख दारिद दावा।।
बहुत काल मैं कीन्हि मजूरी। आजु दीन्ह बिधि बनि भलि भूरी।।
अब कछु नाथ न चाहिअ मोरें। दीनदयाल अनुग्रह तोरें।।
फिरती बार मोहि जे देबा। सो प्रसादु मैं सिर धरि लेबा।।
दो0- बहुत कीन्ह प्रभु लखन सियँ नहिं कछु केवटु लेइ।
बिदा कीन्ह करुनायतन भगति बिमल बरु देइ।।102।।

We covered up to Doha 102 of Ayodhya Kand in Ramcharit Manas of Tulsidas in the last post and learned that having crossed the river Ganga with help of Kevat, Shri Ram sadly thought that he had nothing to give to Kevat at that point but Sita could know instantly what was going on in mind of her master and took out her ring for being given to Kevat. Kevat however did not accept it even when pressed by Shri Ram and others but rather said that on their way back he would gladly accept whatever would be given to him as Prasad of the Lord, thus he showed his humility as well as displayed his mature behavior.

तब मज्जनु करि रघुकुलनाथा। पूजि पारथिव नायउ माथा।।
सियँ सुरसरिहि कहेउ कर जोरी। मातु मनोरथ पुरउबि मोरी।।
पति देवर संग कुसल बहोरी। आइ करौं जेहिं पूजा तोरी।।
सुनि सिय बिनय प्रेम रस सानी। भइ तब बिमल बारि बर बानी।।
सुनु रघुबीर प्रिया बैदेही। तव प्रभाउ जग बिदित न केही।।
लोकप होहिं बिलोकत तोरें। तोहि सेवहिं सब सिधि कर जोरें।।
तुम्ह जो हमहि बड़ि बिनय सुनाई। कृपा कीन्हि मोहि दीन्हि बड़ाई।।
तदपि देबि मैं देबि असीसा। सफल होपन हित निज बागीसा।।
दो0-प्राननाथ देवर सहित कुसल कोसला आइ।
पूजहि सब मनकामना सुजसु रहिहि जग छाइ।।103।।

The Lord of Raghus Shri Ram then took holy bath in the waters of river Ganges (in India no one likes to miss an opportunity to bathe in Ganges, this itself is considered to be purifying one of all sins, Shri Ram did the same though Ganga is supposed to be flowing out of His toe, as Ramavtar the Lord never ever neglected the traditions and established practices). Afterwards Shri Ram made a Linga (a Linga represent Lord Shiv) of the sand and worshiped it devotionally and bowed down before it. Sita then prayed with folded hands mother Ganges, the divine river saying, “O Mother, you must fulfill my heart felt desires; I wish to come back safely along with my master and my Devar (the younger brother of husband is called as Devar) and worship you again (Sita asked for what she wanted straightly, as would one do while wanting some thing from mother and mothers are known to never ever refuse).”

When mother Ganges listened to Sita’s love drenched entreaty, a voice sprung up from the holy water of the river which said, “O Vaidehi (mother addressed Sita as Vaidehi because she did not want material things demonstrating that she was not body centric but was established in spirituality), you are dear to Raghuveer Shri Ram hence listen. Who is not aware of your own glories and virtues in the world (mother Ganges mentioned this to signify the divine status of Sita as consort of Shri Ram). Who ever is looked up on by You with Your benign glance becomes lord of people in this world, when You are prayed and served with humility all the Siddhis (personified accomplishments) become subservient to the devotees of Yours (in the field of world it is Maya’s display of power and therefore of none other then Sita’s). You entreated me in a big way, it shows Your benevolent character at giving me a high status and bestowing greatness on me. I would however bless You with what You asked for only to see my own power of speech becoming fruitful (in this way peoples faith in me will enhance and the purpose for which I have been made to descend by gods will be largely served (Ganges did this to let the hierarchical status remain established as Sita and Ram rank supreme whatever be their Leela as avatars).

“You shall definitely come back all safe and get back to Ayodhya with Your master of life and your Devar (here she did not mention about she being worshiped by Sita because that would only make her face a difficult situation of being worshiped by a superior); all Your heart felt desires will be fulfilled and Your glory will spread all over in the world (adding this as her own wish and as acknowledgement of Sita’s divinity).”

We have now covered up to Doha 103 of Ayodhya Kand.

गंग बचन सुनि मंगल मूला। मुदित सीय सुरसरि अनुकुला।।
तब प्रभु गुहहि कहेउ घर जाहू। सुनत सूख मुखु भा उर दाहू।।
दीन बचन गुह कह कर जोरी। बिनय सुनहु रघुकुलमनि मोरी।।
नाथ साथ रहि पंथु देखाई। करि दिन चारि चरन सेवकाई।।
जेहिं बन जाइ रहब रघुराई। परनकुटी मैं करबि सुहाई।।
तब मोहि कहँ जसि देब रजाई। सोइ करिहउँ रघुबीर दोहाई।।
सहज सनेह राम लखि तासु। संग लीन्ह गुह हृदय हुलासू।।
पुनि गुहँ ग्याति बोलि सब लीन्हे। करि परितोषु बिदा तब कीन्हे।।
दो0- तब गनपति सिव सुमिरि प्रभु नाइ सुरसरिहि माथ। ì
सखा अनुज सिया सहित बन गवनु कीन्ह रधुनाथ।।104।।

Listening to the words as good as being the basis of all welfare looked for by her and to find mother Ganga favorably inclined, Sita became very happy and thrilled. Lord Shri Ram then commanded Nishaad Guha to go back home which made his heart burn, in turn make his mouth become dry; Guha then meekly and humbly said, “O the jewel among Raghus, kindly listen to my supplication; I just want to go along with You to show the way ahead and serve You for some time. Whichever place in jungle You, the great Raghu would want to settle down, I would prepare a suitable hut using leaves and branches. Afterwards as will be Your command, I will act alike, I swear on You.”

Noticing his natural for Himself, Shri Ram allowed Guha to come along which made him rejoice in heart; Guha then called his people and explained matter to them before asking them to return. Lord of Raghus Shri Ram then remembered Ganesha, the remover of obstacles and Shiv, the Lord of Faith and bowed down before the divine river Ganges reverentially and commence journey ahead along with Sita, Lakshman and Guha.

(Only those who have natural and non-artificial love towards the Lord are worthy of keeping His company, any kind of falsehood or pretension is despised by Lord, they never can accompany him nor will be allowed to by Him i e remain distanced from Him. So ritualistic worship without a natural love for the lord is an exercise in futility.)

We hve now covered up to Doha 104 of Ayodhya Kand.

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

HariOm,
Krishna Khandelwal

Ramcharit Charcha CVI

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

बहु बिधि संभु सास समुझाई। गवनी भवन चरन सिरु नाई।।
जननीं उमा बोलि तब लीन्ही। लै उछंग सुंदर सिख दीन्ही।।
करेहु सदा संकर पद पूजा। नारिधरमु पति देउ न दूजा।।
बचन कहत भरे लोचन बारी। बहुरि लाइ उर लीन्हि कुमारी।।
कत बिधि सृजीं नारि जग माहीं। पराधीन सपनेहुँ सुखु नाहीं।।
भै अति प्रेम बिकल महतारी। धीरजु कीन्ह कुसमय बिचारी।।
पुनि पुनि मिलति परति गहि चरना। परम प्रेम कछु जाइ न बरना।।
सब नारिन्ह मिलि भेटि भवानी। जाइ जननि उर पुनि लपटानी।।
छं0-जननिहि बहुरि मिलि चली उचित असीस सब काहूँ दईं।
फिरि फिरि बिलोकति मातु तन तब सखीं लै सिव पहिं गई।।
जाचक सकल संतोषि संकरु उमा सहित भवन चले।
सब अमर हरषे सुमन बरषि निसान नभ बाजे भले।।
दो0-चले संग हिमवंतु तब पहुँचावन अति हेतु।
बिबिध भाँति परितोषु करि बिदा कीन्ह बृषकेतु।।102।।

Lord Shiv has proceeded towards His own abode in Himalayas along with Maa Parvati after the grand celebrations and wedding rituals. The gods are over-joyed with happiness. In Sanatan Dharma tradition, festivities and merry making is no taboo but at the same time the basic Dharma is not forgotten at any level of celebration. The marriage is an occasion to be participated by all friends, relatives and people in social circle of the family. The marriage it self is considered to be as per divine sanction, every marriage is an important brick in the grand structure of social edifice. We could gather this in course of wedding of Shiv-Parvati. The last post covered up to Doha 102 of Balkand in Ramcharit Manas.

The king of mountains, Himvan, returned home and summoned all the other mountains and the lakes, who had come to attend the marriage of his daughter. He greeted them, honored them and gave them gifts etc. and then with due humility and love Himvan made arrangements for their departure.

On the side of Shiv, up on His reaching Kailas, the gods went back to their respective realms. Shambhu-Bhavani are father and mother of the universe and hence poet Tulsidas says that the details of post marriage togetherness has not been described. Shiv and Parvati indulged in all sorts of enjoyments and luxuries as should be the case with a just married couple. They made Kailas their home along with the army of attendants. A long period passed while Har-Girija enjoyed each others’ company with newer delights as would newly-weds (meaning the marriage did not wane, as is the case in worldly marriages rather the bonding got stronger as the time passed. Here the spiritual aspect is that Shiv as Vishwas and Parvati as Shruddha are ever supportive of each other and enjoy it thoroughly, the belief and faith are by nature complementary and in fact one and same and may be referred by either of the terms.)

After elapse of considerable time Shiv-Parvati had son who was named as Shatvadan (a one who has six faces) who killed the Tarakasur in the battle-field, this anecdote is all well known and finds mention in scriptures.

(Shatvadan who became chief of army of gods is supposed to have six faces i e looking in all directions which symbolically means that for winning over the enemy one should be vigilant in all six directions which include the direction towards skies and under feet.)

The tale of birth, valor, glory and strength of son of Shiv called Shanmukh is briefly touched because it is all too well known. Tulsidas says it is very essential that people narrate and sing relevant verses about the marriage of Shiv-Parvati while proceedings of engagements, marriages and the related festivities go on and celebrations go under an auspicious umbrella for fuller enjoyment (we have seen that many difficult turns came in case of marriage of Shiv-Parvati and none could reduce the pleasure or damage the cause due to very basic analysis of situations that emerged and solutions found.)

The exploits of lord of Girija are limitless in volume like an ocean is and even the Vedas can’t cover every aspect of it and hence Tulsidas says that how can a dumb and rustic person like himself can attempt to do so.

We have now covered up to Doha 103 of Bal Kand in Ramcharit Manas of Tulsidas.

तुरत भवन आए गिरिराई। सकल सैल सर लिए बोलाई।।
आदर दान बिनय बहुमाना। सब कर बिदा कीन्ह हिमवाना।।
जबहिं संभु कैलासहिं आए। सुर सब निज निज लोक सिधाए।।
जगत मातु पितु संभु भवानी। तेही सिंगारु न कहउँ बखानी।।
करहिं बिबिध बिधि भोग बिलासा। गनन्ह समेत बसहिं कैलासा।।
हर गिरिजा बिहार नित नयऊ। एहि बिधि बिपुल काल चलि गयऊ।।
तब जनमेउ षटबदन कुमारा। तारकु असुर समर जेहिं मारा।।
आगम निगम प्रसिद्ध पुराना। षन्मुख जन्मु सकल जग जाना।।
छं0-जगु जान षन्मुख जन्मु कर्मु प्रतापु पुरुषारथु महा।
तेहि हेतु मैं बृषकेतु सुत कर चरित संछेपहिं कहा।।
यह उमा संगु बिबाहु जे नर नारि कहहिं जे गावहीं।
कल्यान काज बिबाह मंगल सर्बदा सुखु पावहीं।।
दो0-चरित सिंधु गिरिजा रमन बेद न पावहिं पारु।
बरनै तुलसीदासु किमि अति मतिमंद गवाँरु।।103।।

Parvati-Shankar Ki Jai ! Prabhu Shri Ram ki Jai! Goswami Tulsidas ki jai!

HariOm,

Krishna Khandelwal