Manas Kagrishi Ramkatha

PREM PIYALA

Morari Bapu recited the RāmaKathā on 'Mānasa-KāgaṚṣi' from February 22, 2012, to March 01, 2012, in the holy land of KāgaBāpu at Majadar, Kāgadhāma (Gujarat). This Kathā highlighted five kinds of Ṛṣis: Devarṣi, Maharṣi, Brahmarṣi, Rājaṛṣi, with Bāpu himself adding the fifth as Premarṣi, choosing a new theme centered on 'Kāga-Ṛṣi'.

The narrative was inspired by a curiosity raised by Pārvatī while Śiva recited Kathā on the peak of Kailāsa, questioning the source of the crow's sacred story of the Supreme Godhead. This led to exploring the dialogue between KāgaBhuśuṇḍi and Garuḍa, both devotees of Śrī Hari. Bāpu aimed to bridge the scriptural tradition with Majadar's forecourt, uniting Nīlgiri's KāgaBhuśuṇḍi with Majadar's KāgaBāpu.

Bāpu aphoristically described the Seer-Poet as one who spans from a mere speck of dust to the sun, proclaiming KāgaBāpu as "The poet of sill to sky" and "A poet who has reached from tiny-pebbles to super-colossal Kailāsa." He noted KāgaBāpu's ambit stretching from Majadar to Mansarovar. The Kathā emphasized five devotional faiths in KāgaBhuśuṇḍi—devotion to Rāma, Kṛṣṇa, Śiva, Śakti, and Guru—mirroring BhagataBāpu's embodiment of these faiths. Bāpu also promoted messages of cleanliness and harmonious dialogue.

Quoting the line, 'Tārā Suṃdara Vājiṃṭro Tu JagaNe Dai Deje, Ane Lai Leje Tāro Taṃbūra Ekalo!', Bāpu appealed to forsake quarrels over small lands and houses and withdraw minor court cases. His deep reverence for KāgaBāpu was evident through numerous references to KāgaBāpu's poems and dohā, organized in memory of BhagataBāpu DulaBhaya Kāga. This 'Mānasa-KāgaṚṣi' RāmaKathā uniquely blended Tulasī's and Kāga's speech.

By Nitin Vadgama

Manas Kagrishi - Day 1

Mānasa-KāgaṚṣi :: I ::

Yaha Prabhu Carita Pavitra Suhāvā I Kahahu Kṛpāla Kāga Kaha Pāvā II UTK-54.01 II
Kahahu Kavana Bidhi Bhā Saṃbādā I Dou HariBhagata Kāga Uragādā II UTK-54.03 II

“O gracious Lord, tell me wherefrom did the crow get this sacred and beautiful story of the Supreme Godhead? Further let me know, how the dialogue proceeded between the crow and Garuḍa (the devourer of serpents), both of whom are devotees of Śrī Hari.”

By the boundless grace of the Supreme Godhead, RāmaKathā is commencing on this holy land of Reverend KāgaBāpu, Majadar-Kāgadhāma. First of all, I express my pleasure. Secondly, the one who must have bestowed blessings from space for organising Talgājarḍian Yajña-of-Love on this land of KāgaBāpu, let me duly remember that Supremely Reverend AaiMaa, SonalMaa. Reverend AnuMaa who has arrived from Her holy place, my obeisance to you as well, you have arrived despite your ill health. All those who have heartily participated in this entire organization namely Reverend AaiMaa, Kanku KesarMaa, AaiMaa MinalMaa and all the AaiMaa who are unable to come as well as those who shall come during next nine days to bestow their blessings, remembering all of them on the first day today, I make obeisance to everyone right from the divine Goddess Aṃbā to one and all, Jaya Mataji.

On today's holy occasion all erudite men, scholars and composers belonging to the Cāraṇa community are present here. My bows and Jaya Mataji to everyone, our utmost affectionate Honourable Vasantbhai who expressed his heartiest feelings, the entire Cāraṇa community has erected this pavilion in unison, I welcome all of them from my VyāsaPīṭha and I express my pleasure. Especially, I offer my bow to the ripened supreme consciousness of BhagataBāpu on this land. When Pipava Kathā was held two years ago, the seed was planted that if a divine conjunction materialises, if the Goddess bestows blessings and if the entire Cāraṇa community collectively expresses its desire and confers blessings for this virtuous act (then it can manifest). We do come to this place of KāgaBāpu every year, nonetheless it was in my mind to organise a nine-day Yajña-of-Love and when all these erudite men were present in one of the programs in Bhavnagar, I said that if everyone comes together and echoes in same voice then we can recite a Kathã in Reverend KagaBapu's land, Majadar, in his memory.

Everyone grabbed this idea and Chimanbhai Vaghela instantly raised his hand, "Bapu, the way You made me a mere instrumental means in Pipava Kathã, be kind to make me so in this Katha as well. And he is a tailor who stitches cut pieces of a garment, he and his family ardently expressed their desire to offer entire monetary service of this Kathä right from beginning to end.

Along with monetary service they also offered physical service as well as mental service.
While this entire Kathä is being organized in the memory of BhagataBapu, all the composers who have been born in this society till date, the ones who exists in present and all those who will be born in future, I make obeisance of all the composers of this society along with BhagataBäpu. How many names should I take? BhagataBapu is in the center and the entire Katha is dedicated in his memory. Kaga family is indeed included, Babubhai is always mute. The entire village of Majadar right from the village headsman to the men and women of all age and this is the Kathã of the entire Carana community inhabiting in Gujarat, Kutch, India as well as across the world, Bapa! I am remembering everyone right from the primeval poets, while keeping BhagataBapu in the center and all those who will be born hereafter, if Goddess Sarasvati continues to flow seamlessly then many poets will still incarnate - I wish to kowtow each and every one of them through one copãi of 'Mãnasa'. My Supreme Godhead Sadguru has taught me to kowtow everyone by perceiving them as Lord SitaRama. Would I offer obeisance through a black shawl or flower garland or gold chain? I have the wealth of Tulasi's copãi, Bapa!

And that wealth contains one copäi which can shatter everything into pieces and which is priceless, such copäis were dear to BhagataBäpu, a lot of Ramayana is present in the roots of BhagataBäpu! So, all those who have been born in past, all those who exists in present and all those who will be born in future - if I want to host their bhamdara (ceremonial dinner served to the entire village in the name of deceased) together, of course BhagataBapu will stay in the center, but I would like to offer an obeisance to all composers right from the ancient age to the future generations through a copal,

Bhae Je Ahahi Je Hoihahi Age I Pranavau Sabahi Kapata Saba Tyäge II BAK-13.03 II
In the same holy tradition of Tulasiji, these worshippers of Goddess Sarasvati have incarnated whom I offer a bow, Bapa! This Kathä belongs to all of you, it's hosted by all of you and it's for all of you. While such a Kathã is being commenced by everyone's best wishes, let all of us sing in BhagataBapu's memory.

I was thinking which topic should I choose?

Everyone had guessed this topic. I have picked two lines from 'UttaraKanda', the center of which is the Mother of the Universe, Jagadamba, some primeval AaiMaa is present in the center of these copais. Siva was reciting Kathä on the peak of Kailãsa and Parvati has raised a curiosity after the description of Rãma's reign, O Lord, I have one question,

Yaha Prabhu Carita Pavitra Suhava I| Kahahu Krpala Kãga Kaha Pãvã II UTK-54.01 II

"O gracious lord, tell me wherefrom did the crow get this sacred and beautiful story of the Supreme Godhead? Wherefrom did it descend in him? This is my curiosity." And,

Kahahu Kavana Bidhi Bha Sambada I Dou HariBhagata Kãga Uragãdã II UTK-54.03 II

"You mentioned that Garuda had gone to listen to the Kathä with his doubt on Mount Nilgiri where Sire Bhusundi dwells, hence I wish to ask my Lord that, Kahahu Kavana Bidhi Bha Sambada, do tell me how the dialogue proceeded further between them?

Because, how are both of them? 'Dou HariBhagata Kaga Uragada, both the crow and Garuda are devotees of Sri Hari, what dialogue took place between both of them? What kind of discussions happened? O Mahadeva, if you wish to confer me the reward of Rama's Kathä in form of some gracious offering then please let me know the discussion that took place between these two great devotees of Sri Hari and also tell me, how the crow obtained this sacred story." And Parvati also asks in between, "Why did Garuda raise a curiosity to a crow while leaving behind the hosts of high-souled sages, please describe this to me in detail." Tulasiji uses the word 'Kaga', therefore we shall name this Kathã as 'Manasa-KagaRsi. The way there is Kaga-Rsi in 'Manasa', another Rsi has manifested in Majadar. This folk poet who spoke about everything right from the sole of foot to the crown of head, I am trying to recollect him in tandem; and this beard-man was indeed a seer (Rsi), wasn't he? It's just that we fail to recognise such individuals in their contemporary time! 'Bhegã Besanãra Bharamana, Motana Taliya Na Male!', we miss even though we are sitting right in front of them! Whereas, few people string the pearls in flash of a moment! When we observe the appearance and garb of KagaBãpu, he looks like some Vaisnava monk! Such a great honour of the tradition of Guru prevails in this forecourt of Kaga, Sãheb!

'Manasa' is the scripture of dialogue and I am a man of dialogue as well. I want to talk without getting into controversy, innuendo or reproach. So, Parvatis question is, wherefrom did Kaga obtain this story and why did Garuda go there to listen to the Kathä? The story of KagaBhusundi starts from this question.

Starting from Nilgiri's KägaBhusundi to Majadar's KägaBpu, while we want to build a uniting bridge of dialogue between them VyasaPitha invites all of you, come down for Kathä! Being rural listeners, I shall also recite various scriptural episodes. But the core essential and serene discussion will revolve around this and whatever I go on recollecting from BhagataBapu's literature, I shall also add it with 'Manasa'. We all shall talk in form of a harmonious dialogue. I am expressing my pleasure.

So, the main title of the Kath shall be 'Mãnasa-KagaRsi', 'Kãga-Rsi'. Any Rsi (seer) has seven traits, only he can be called as a Rsi. Starting from scriptural tradition, I want to come down to Majadar's forecourt. Thereafter, you can decide whether the traits of Rsi that existed earlier are found today or not? If our eyes are apt, we can witness them in Bapu. These nine days I only want to talk about Kaga. So, seven traits of Käga are the traits of any Rsi (seer). This is a care-free poet! I have heard him thrice in person. Twice in the courtyard of Mahuvä's J. P. Parekh High School. During SaradaPúnama programs BhagataBãpu, Merubha and RatiKumar Vyas were always present.

Once when Yogiji Maharaja had arrived, BhagataBãpu too had come to Dhobiwadi, this was the third time when I had heard him. Once I was reciting Kathä in Mahuva on Tekari and BhagataBapu had arrived in a horse-cart. He then listened to the Kathä and expressed his pleasure. In Kathivadar village, mamdapa ceremony of one of our monks was held where BhagataBãpu had arrived. He took a seat on a relaxing-chair or charpoy and started delightful discussion.

Whenever he travelled from Mahuva to Bhavnagar, he would take a mini B. M. T. train and if we got the news in school when the train passed from Talgajardã, we would not miss to see him. Bapu always kept writing something in train. Thus, I have observed this poet very closely. Had he not been a Rsi, following words would not have emanated,

Hoya Gana Koi NataNa Madi, Carana Kere Bhaga.
These words are symbolic of being a Rsi.

Bäpu has not spoken these, His inner-self has spoken this. Even we keep speaking words, but these words have been uttered from BhagataBapu's inner-self, "O Mother, if any offences have been committed by our society, spare everyone and let me alone repay it!" This is Käga! This is his trait of being a Rsi, this is his monkhood, this is his high-soulness which gets evidently manifested in this line. I deduce such mysteries from Bapu's lines. Otherwise, you all possess the literature of Bapu, Bapa! As for us, we just listen to you and enjoy. What we have with us is Rama's Name. Rsi (seer) is the seer of mantra, BhagataBapu is the seer of aphorism. Take for instance,

'BavanaPhulada No Baga'. Respected Vasantbhai recollected just now, Thadapelu Ami Amara Karase, Abhaya Nahi Kari Sakase', (snatched ambrosia can immortalise, but not make one fearless), when I read this in my childhood I was astonished, wondering how would have these lines been written; it's absolute truth! 'Thadapelu Ami' (snatched ambrosia), only the soil of Majadar can write this!

This aphorism incarnated. Thus, this Katha is organised in the memory of BhagataBapu's consciousness, who is such a great personality.
Whatever I may have heard, read or comes to my mind, I shall talk about it in form of a dialogue. We shall enjoy.

So Bãpa, 'Manasa-KagaRsi' shall be the central theme of this Katha. And Siva has received this question, wherefrom did Bhusundi get this story, why did Garuda go there to listen to the Katha, what dialogue took place between them? Both are the devotees of Sri Hari. And on the other hand, we have our BhagataBapu. We shall discuss 'Manasa' in tandem with BhagataBapu's thoughts, verses, poems, songs etc. A lot of his conferment is readily available!

We shall try to attain something from it. Neither can KagaBhusundi be measured, nor can Tulasi, nay can KagaBapu be measured! We will try to attain from them as much as we can and we shall virtuously use the next nine days for our inner development and restfulness and progress our spiritual journey further, thereby which we can attain the greatest sap of life.
Everyone do come down for listening the Kathã, but I am inviting everyone coming from surrounding villages and you all as well that do have food before leaving, without fail. Everyone has to have lunch, this is Bapu's ceremonial dinner (bhamdarã).

Even if you cannot attend Katha, make sure to come for lunch unfailingly, because eating is also Rama's remembrance, Bapa! Lord's remembrance is not just confined to me reciting the Kath and you all listening it, Saheb!

Ramayana' confers seven types of prosperity, not only has it been said but it has also been experienced in my life. This is the scripture conferring seven types of prosperities. So, if I and you want to attain any prosperity then do come down, here we have a uniting bridge between food and worship. He who seeks the shelter of RamaKatha attains the prosperity of money. I am not showing you any greed. What if you recite 'Ramayana' and nothing materialises, you will come back to me cross-questioning! Here the prosperity of money means, Rama Ratana Dhana Payo', as such you also gain worldly money. I used to walk through these roads in broken slippers tucked by needle on my way to school and today the whole world comes here to call me in charter flights, what is this if not prosperity! This is the truth of my life, Säheb! And if someone seeks shelter of this scripture in this way then it can become the truth of their life as well, there are no two opinions about it. This is not the philosopher's stone of mine alone, this is the philosopher's stone of the whole world. Whoever and whatever it touches, it will transform into gold. So, the prosperity of money is indeed obtained, Saheb! It may either exist in form of paisa, cents, and pennies or even in form ofinner divine wealth.

Secondly, this scripture confers the prosperity of company. He who seeks the shelter of 'Rãma Carita Mãnasa' attains beautiful company.

Today the greatest question is whom should we accompany? With whom should we sit with? He who listens, recites or extols 'Ramayana' attains a beautiful company. They then don't like an evil company! Their prosperity of company flourishes, their company turns amazing. This care-free poet of Majadar obtained the greatest prosperity of the company of Aai Sonal while singing 'Rãmayana'! He cherished utmost reverend sentiments for AaiMaa! He has composed wonderful hymns for AaiMaa! Prosperity of money, prosperity of company and prosperity of wisdom. By wisdom, I don't mean the wisdom of Upanisad etc. In short, flourishing of the sense of understanding. Our understanding augments. By accompanying Ramayana', our discretion augments. Our moral conduct thrives and strengthens. We get to know how and how not to live our life. Fourth prosperity, he who grabs this scripture gets gradually endowed with the prosperity of renouncement. Vedas says, earn with two hands, distribute with four. This scripture confers this tendency. A competition for renouncement arouses.

Fifth prosperity, as I have understood it confers the prosperity of health, Säheb! My seventieth year has started! Jasu Nama Bhava Bhesaja Harana Ghora Traya Sula I', it confers abundant strength. Yes, in case of fever one should certainly take medicine. This aphorism should not pass a wrong message.

Consult a physician, take medicine if needed, but my experience proves that singing two copai heartily starts alleviating physical pain, Säheb! While the pain of life and birth vanishes, headache is no big deal! Sixth prosperity, this scripture confers the prosperity of forgiving others' crimes and offences. And seventh prosperity is the bridge of unity. The prosperity of uniting everyone,

Vedas have proclaimed, 'Samgacchadhvam, let's walk together, let's progress together.

He who seeks shelter of this scripture shall experience these aspects. While recitation of such a scripture has initiated from today in the courtyard of Majadar, in the forecourt of Kagadhama, as per our flowing tradition the reciter is supposed to narrate the significance of Kathä of the first day i.e. the scripture should be introduced by explaining what this scripture is. 'Rãma Carita Mãnasa' doesn't need an introduction, the world knows about it. Välmiki divided 'Ramayana' into seven parts and named them as 'Kanda. Tulasiji as well divided into seven parts and named them as seven sopanas. Sopana means ladder. KagaBapu as well says, Ame Dadara BaniNe Khila Khuba Khadha, Cadanara Koi Nã Maly. Tulasiji says, Naraka Svarga Abaparga Niseni. This body is proclaimed as ladder! I feel that BhagataBapu took this ladder of 'Ramayana'. Ladder does dual job, it can ascend us higher and after completion of task, it can also descend us down. This ladder of 'Ramayana' tells us that after ascending higher, after attaining a distinct height, descend down amidst ordinary people, don't continue to stay up.

Vasantbhai did mention that this poet was sky-dweller, yet he came amid ordinary people, he placed his feet on this very soil.

So, this is such a ladder of seven steps. Tulasiji adores the number seven. He wrote seven slokas in the beginning. The lines of 'UttaraKanda' we have chosen contains seven question asked by Garuda to Bhusundi.

VarnaNămArthaSamghanam RasaNam ChandaSamapi I Mamgalanăm Ca Karttärau- Vande VaniVinayakau II BAK-Sl.o1 II

The worshippers of Goddess Sarasvati feel overjoyed for Tulasi offers obeisance to the goddess of speech very first in order and obeisance to Ganesa later.

We recite Svasti Sri Ganesaya Namah' in our tradition. Ganesa of the worshippers of Sarasvati is their speech; word itself is their Ganesa. BhagataBapu conferred the speech of Kaga to the world. Tulasiji felt that the primeval poet has indeed composed 'Ramayana' in Samskrta, but I want to go amid common people. I want to establish sloka amidst folk masses and confer it the same stature as sloka. Therefore, Tulasiji directly descends in folk language. He composed five sorthas.

Jagatguru Adi Shankaracharya also said, prevail remembrance of five deities which include Ganesa, Gauri, Parvati, Siva, Lord Visnu and the Sun God.

Tulasi commenced the scripture in a language comprehensible by folk masses. First chapter is the obeisance of Guru. First of all, He offered obeisance to Guru's feet. I recollect Dalpatram Padhiyar whenever this point comes up. His address of 'AsmitaParva'. He had said, "Guru may perhaps be weak, but Guru's divine feet or the positional designation called GuruPada can never be weak", I liked it a lot. This country doesn't worship an individual but it worships His positional designation. Tulasi said the same five hundred and fifty years ago. People allege Tulasi as a man of old beaten customs! They should atone by visiting Rajapura! He is not a man of old customs.

Come to Talgajardã and ask! Very first point he mentioned is Guru's divine feet or the positional designation called Guru,

Bamdau Guru Pada Kamja-Krpa Simdhu NaraRupa Hari I MahMoha Tama Pumja- Jasu Bacana Rabi Kara Nikara I BAK-So.05 I

Dust of Guru's feet; this has been expounded in numerous ways. When the scripture started in copäis obeisance was made to Guru's feet, dust of Guru's feet, nail of Guru's feet and luster of nail of Guru's feet. The moment we recollect our Guru, our eyes become holy.
Ramayana' contains the description of seven types of tears. What give and take is present between disciple and Guru? Offering daksina is just a tradition, it's fine; but disciple gives hope to Guru and Guru gives tears.

There is nothing except this. My Tulasi has talked about seven types of tears. This is an amazing scripture, Säheb! I am not saying this because I am reciting it ! I have been reciting since many years now, yet I feel that I have only commenced the opening invocation till now, I have not yet started with the actual recitation! I am not sure, how many more births I will have to take! And I want to be reborn.

Seven types of tears; let me just count them. Everyone experiences this. I would request scientists to examine seven types of tears in a test-tube to know which chemicals change in each of them! Atoms have been researched, now tears should be researched. And the day tears will be researched, violence will cease and compassion will get established. Atomic research establishes violence, research on tears establishes compassion. Seven types of tears are shown namely the tears of happiness, the tears of mourning, the tears of yogic conjunction, the tears of separation, the tears of wrath, the tears of realisation and the tears of worship.

So, what give and take exists between disciple and Guru? It's of hope and tears. Many erudite deny the need of Guru by calling them as agent! I, a person like me, utmost need my Guru. If one is able to go directly, they are free! So, Tulasiji has made obeisance to such positional designation of Guru. BhagataBapu offered obeisance to Muktanandaji.

Tulasiji says, by applying the dust of my Guru's divine feet in my eyes, by manifesting the vision of discretion, I shall recite RamaKath. But thereafter, He began to offer obeisance to everyone. After the vision of discretion manifests, everyone appears worthy of offering obeisance. In short, I only think that when we feel like criticising others then realise that our eyes are still spoiled. This is simple calculation. If eyes turn holy by Guru's grace, the whole world appears worthy of obeisance. So, by hallowing our eyes by Guru's grace, Siva's grace, Mother's grace let us arouse the sentiments of offering obeisance to everyone. After making obeisance to the Brähamanas first in order, Tulasi thereafter offered obeisance to monks followed by the wicked, the cunning, the evil and the demons.

Thereafter, Tulasi reaches the sanctum sanctorum, just like we enter the sanctum sanctorum of a temple by climbing the steps one after another. Now, He performs Hanumanaji's obeisance which is inevitable,

MahaBira Binavau Hanumanā I Rama Jasu Jasa Apa Bakhana II ВAК-16.05 II I shall proceed by only stating that, Hanumanaji is symbolic of vitality of our soul (prana).

Hanumanaji has protected five lives (prana) in 'Rama Carita Manasa' (which are symbolic of vitality of our soul). The five vital airs (prana) are also contained in us namely pana, apana etc., which are protected by Hanumanaji. One life of 'Ramayana' is Bharata, whose life Hanumanaji has saved. Was there little delay in giving the news, Bharata would have abandoned his life. Another life of 'Rãma Carita Manasa' is the divine goddess Sita; had Hanumanaji had not reached there with the message on time, Janaki would have abandoned Her life. Another life of 'Manasa' is Laksmanaji. Had Hanumänaji not brought the lifesaving herb, Sanjivani, Laksmanaji would have lost his life. The monkeys and bears in 'Ramayana' also form the vital lives. When they were about to lose their lives on the shore of ocean out of hunger and thirst, Hanumanaji lead everyone to SvayamPrabha, thus saving their lives. Hanumanaji has protected lives of each of these individuals. Just seek His shelter, that's it.

Even to say that "I don't believe in God, I am atheist", one needs to breath and breath is nothing but Hanumanaji in form ofair.

Hanumanaji exists in all four ages and even if we consider from the perspective of social arrangement then Hanumänaji exists in four castes as well, He exists in four Vedas, four ages, four pursuits of human existence, so Hanumanaji has been established at each and every place. Hanumanaji assumes the form of a Brahamana in 'Ramayana' time and again, thus He is Brahamana. The traits of the men of warrior lineage which have been described by 'Gitã' and other scriptures or the ones which are described by BhagataBapu, all such traits are witnessed in Hanumanaji. Tulasiji also calls him as Rajapüta, His skillfulness of war, His valour, His graveness - all such traits of warrior lineage are found in this great man. He is extremely clever. He is clear who never let's set free from debts of debts! Thus, He is the only man born in the world who has kept Rama forever indebted. So, Hanumanaji is a staunch merchant. Fourth, in form of a monkey He assumed the garb of service. And the downtrodden society which we have neglected since many years and who had to undergo untold sufferings, Hanumanaji was established in that society which always offered service.
Hanumanaji exists in Satayuga. In Treta, He exists in form of a monkey. In Dvapara, He is present in Arjuna's flag and in Kaliyuga, He is present in Kathā.

Intellectually dominant people ask, is Hanumanaji present in Kathä? My reply is, someone is present and that someone is Hanumana. When Krishnamurti and wisdom-eyed Sharnanandaji met in Banaras Hindu University, Krishnamurti opened the door for this care-free monk. He asked Krishnamurti, that which you call as life, would you have any objection if I call it as the Supreme Godhead? You call that entity as life, you call it as consciousness, I name it as the Supreme Godhead. Similarly, someone is present in Kathä, you may name it as you wish. I name it as Hanumana.

Erecting such pavilions is not anyone's capacity, neither of the reciter, nor of the host. The fact that such events of nine days get successfully completed is only the grace of someone who is sitting here. Hanumänaji is the root of righteousness in form of Samkara.
Hanumanaji is the true and effectual meaning. His very body is of gold, 'HemaSailäbhadeham'.

Hanumanaji is symbolic of lust. He gets disturbed by lust as well as He exterminates lust. Hanumanaji is such an element akin to Samkara. So, Hanumanaji is witnessed everywhere. 'Manojavam', He exists in mind (mana) as well. 'BuddhiMatām Varistham', He exists in intellect (buddhi) too. Who bears the concentration of subconscious-mind (citta) like Him? Thus, He exists in subconscious-mind (citta) as well. Egotism (ahamkara), Hanumanaji reduces the egotism of even the greatest people to ashes, such is this Hanumana! So, Hanumanaji exists in these four elements as well. He needs to be served for the four faculties of our inner-consciousness as well. Hanumanaji exists in all such quadrangular aspects. Tulasiji has written a verse in 'VinayPatrikä',

Mamgala-Murati Mãruta-Namdana I Sakala-Amamgala-Mula-Nikamdana II Pavana-Tanaya Samtana-Hitakäri I Hydaya Birajata Avadha Bihãri II VP-XXXVI.3 II

And Hanumanaji is the divine Goddess as well. In the story of AhiRavana, the same Hanumanaji has assumed the form of a Goddess, thus He is also the element of divine power. Hanumanaji is the element of fire as well.

Pranavau PavanaKumara Khala Bana Pavaka GyanaGhana I Jasu Hydaya Agara Basahi Rama Sara Capa Dhara II BAK-17 II

Remember one point, he who wants to worship Hanumänaji should not get into tough worship related to tantra. You have not asked, but it's my humble suggestion that don't get into trantric worship of Hanumanaji in Kaliyuga. Recite 'HanumanaCalisa' composed four hundred and fifty years ago. If there is an utmost primeval Calis then it's 'HanumanaCalisa'. Recite 'HanumanaCalisa'. If possible, recite eleven times. If not eleven, then nine Finally, at least once and even if that's impossible then don't criticise those who recite. Shall I tell you a mysterious matter? How will you recognise a man engrossed in the felicity of worship? Can he be recognised by rosary, religious mark on forehead, recitation of Kathä or utterance of sloka? My definition of a man engrossed in the felicity of worship is he who sleeps the least in the night and who doesn't criticize anyone at all during the day, know him as the man engrossed in the felicity of worship. The chapter of offering obeisance proceeds and then comes the obeisance of Lord SitaRam. Further ahead comes the obeisance of the subtlest form, which is the obeisance of Lord's Name, which is the last obeisance. Lord's Name, you may take any Name. On the first day, Kathã is usually recited till Hanumamta's obeisance, which we have offered. Tomorrow Katha will commence at usual time. Everyone do come for listening the Kathã tomorrow morning and if not then certainly come for lunch at eleven in the morning, because this is the lunch of BhagataBãpu, Bãpa!

“Ṛṣi (seer) is the seer of mantra, BhagataBāpu is the seer of aphorism”

The way there is Kaga-Rsi in 'Manasa', another Rsi has manifested in Majadar; and this beard-man was indeed a seer (Rsi), wasn't he? It's just that we fail to recognise such individuals in their contemporary time! 'Bhega Besanãra Bharamanã, Motana Taliya Nã Male!', we miss even though we are sitting right in front of them! Whereas, few people string the pearls in flash of a moment! When we observe the appearance and garb of KagaBapu, he looks like some Vaisnava monk! Rsi (seer) is the seer of mantra, BhagataBäpu is the seer of aphorism. 'Jhadapel Ami Amara Karase, Abhaya Nahi Kari Sakase (snatched ambrosia can immortalise, but not make one fearless), when I read this in my childhood I was astonished, wondering how would have these lines been written, it's absolute truth! 'Jhadapelu Ami' (snatched ambrosia), only the soil of Majadar can write this!

Manas Kagrishi - Day 2

“It's easy to recognise Hamsa-Rsi, it is extremely difficult to recognise Käga-Rsi”

Mānasa-KāgaṚṣi :: II ::

'Mãnasa-KagaRsi; even though you all know, let's touch the background of the Katha. Parvati raised the curiosity of Kathã to Siva on Kailãsa wherein She also asked nine questions and it's believed that the nine day Kathã was decided as a response to the nine questions. Siva responded to one question on each day. He answered all questions but for one. This question was somewhat controversial. This scripture, Bapa, is the scripture of harmonious dialogue. Tulasi simply doesn't wish to get into controversy, innuendo or reproach. One of the questions Parvati asked was, after Rãma's reign was established, Lord Rãma manifested an astonishment whereby Rāma entered Saryu River along with His subjects and departed to His heavenly abode, please recite this Kathã to me. And Siva skipped this story or He recited the whole Kathã in such a way that in the end Parvati did not feel any need to know the answer to this question.

Remember one point Bapa, if this society thanks us, it could be either because we are truly worthy of receiving society's gratitude or we may have strategically preset a network to receive society's felicitation, which is a different matter; nonetheless, true thanksgiving ceremony happens when an individual himself experiences a satiation burp from within for his sacred act. As such, one should not pat one's own back, but in spirituality one needs to pat one's own back by our own hand! Others who pat are standing behind us and we never know when they would escape! 'Ramayana' contains an elaborate chapter on thanksgiving. Sometime I want to talk about it, 'Manasa-Dhanyavada'. Everyone knows that when Samkara commenced the Katha, He thanked Parvati twice,

Dhanya Dhanya GirirajaKumäri
Tumha Samana Nahi Kou Upakãri
— BAK-111.03

As such, He should have thanked thrice, but He thanked twice. Otherwise Samkara means, 'Capati Bhabhüta Mein Hai Khajana Kubera Ka', He is so generous! Why did He restrain in thanking Her? This openhearted god could have piled a heap of gratitude, had He thanked thrice! The copãi could have been composed anyhow, but He thanked only twice! Did my Mähädeva turn miser at that moment? No: He rather exhibited His skillfulness. He demonstrated skillfulness of words to the world. He doesn't uselessly waste His words. It means that you should let the society thank only twice. The third thanksgiving occurs when your Guru touches you, at that moment you should express thanks your own self; when Guru Himself endorses that you are worthy of this thanksgiving. Here, Parvati has spoken and thanked Herself thrice,

Dhanya Dhanya Mai Dhanya Purri
Suneu Rãma Guna Bhava Bhaya Hãri
— BAK-51.05

O the lord of all living beings, O Mähädeva, I have listened to Rãma's glorifications, I am thanking myself thrice. The divine Goddess has relayed a universal message. Thereafter Parvati said, now that You have recited RamaKatha to me, a new doubt has arose in my mind,

Birati Gyãna Bigyana Drdha
Rama Carana Ati Neha
Bayasa Tana Raghupati Bhagati-Moha Parama Samdeha
— UTK-53

Why did he attain body of a crow, endowed with dispassion, knowledge, wisdom and staunch love in Rama's divine feet? This fills me with great doubt. Oh, look the words, Säheb! I feel like talking on each and every word by Guru's grace! Parvati says, You extolled Lord's exploits, but the doubt of why did He bear the form of a crow is gripping me. And my second question is, Garuda, whose wings begin to sing Vedic verses the moment Lord Visnu mounts on him, he whose very flight commences with Vedic recitations, why did such a great king of birds listen to the Katha from a crow instead of hearing from the hosts of sages, utmost supreme hermits, ascetics and high-souled realised men? And wherefrom did KägaBhusundi obtain this Katha?

Remember one thing, we usually forget the source from where we have obtained things because of pride! Otherwise, Guputa Pragata Jaha Jo Jehi Khanika. There was a professor. He showed a glass of water to the students and asked, "Will I feel the weight of this glass?" The students said, "No". He asked further, "What if I hold this for an hour?" The students responded, "You hand will pain slightly." "What if I hold for ten hours?" "The hand will pain more." "What if I hold for twenty-four hours?" "Difficulty in blood circulation may paralyze the hand." "What is the remedy?" "The only remedy is to keep down the glass." As such the glass doesn't carry any weight, likewise idiocy has no weight as well, but the more we hold on to it, the more burdened we feel and holding it extensively causes paralysis. What is the remedy? Just keep it aside. Keep aside egotism. There could be no medicine except this. Only two things hinder us, attachment aroused because of affection without appropriate knowhow and idiocy after gaining the knowhow. These two aspects defeat our sense of understanding. Otherwise, we have been indeed given by someone. Affectionate attachment doesn't let me and you accept this fact and thereby, we miss the opportunity!

Thus, we have initiated the Katha in this place called Majadar, the land of poet Kaga (Kag), in order to know the mystery of Käga-Rsi. May we don't miss the mystery of Kaga-Rsi. How many seers (Rsi) exists in this world? Devarsi, Maharsi, Brahmarsi, Rajarsi and fifth in my opinion is, Premarsi. This is a new topic, Kaga-Rsi. Saheb, it's easy to go to Hamsa-Rsi (a seer who is an ascetic of the finest order, supreme-swan literally) because the ambience itself is prebuilt. But it becomes extremely difficult to recognise Kaga-Rsi. Sometimes the family fails to recognise, the village fails to recognise, the society fails to recognise and the world fails to recognise as well! And at times, such a coincidence manifests that we all come together to talk about him

RahasyoNa PadadaNe Phadi To Jo, Khuda Che Ke Nahi Haka Mãri To Jo.
Hu PakadiNe PankhoNe Kapi Laisa.
GazalaMã Kabutara Udadi To Jo.
— Jalan Matri

We all have come together. Everyone is aware about the Kathã. First came the primeval poet Valmiki and in the same tradition descended Tulasi. Thereafter, countless folk poets have incarnated in the same flow. Then came KägaBäpu who recited various episodes through his psalms and songs in the program called 'Gata Saravana' relayed in All India Radio and also presented the recitals in the Government House and thus, he sang the story of Räma in folk language. We all know this, but our mysteries have still not been revealed! In this land, let us recognise him in an especial way. This man performed his job on 'Ramayana' in an extremely easy language! Let's quest his trait of being Kaga-Rsi through this endeavour of his! It's very easy to quest the trait of being Hamsa-Rsi. One need not exert too hard for it.

UparaThi Ujala Eva Dekhata Sajiano Jevã,
Pana Svärthi Mana Tana Mela,
Male Tyre Bhayamkara Che.

Ekaramgã Ne Ujalã Jene Bhitara Biji Na Bhãta,
Ene Vhali Davali Vãta, Kaheje DilaNi Kagadã.

This doha is worth expounding. Which man is ekaramga? Which poet is ekaramga? Which monk is ekaramga? Which erudite is ekaramga? Which citizen of country is ekaramga? Which leader? Which village headsman? Which legislative member? Which husband? Which wife? Which son? Which Guru is ekaramga? Which disciple is ekaramga? Which reciters and listeners are ekaramga? Search them, my beloved! BhagataBapu expounds about who is ekaramga? What must be in BhagataBapu's mind? He uses such a lovely word Újalo, rather than white. Because in front of white comes black, but nothing comes against brightness. Bright means bright! One single word contains an entire scripture. And who are bright? Jene Bhitara Biji Na Bhata. He who bows in front of us and pulls us down on our back, such people are not ekaramga! I and you talk good in front of few people and evil in front of others! Why so? Look at Bhagat Bapu, do you think he would have no afflictions? Bhikhudanbhai, when Bhagat Bãpu was admitted in T.B. hospital I had been to see him. This Käga-Rsi was going through immense pain, Säheb! He was remembering Muktananda (his Guru) all the while, Bãpu! This is being ekaramga! Otherwise, it takes no time in changing our Guru! Forget about changing, people sell out their Guru! Yes, sometimes Guru is indeed worth changing! King Bali abandoned Shukracharya with the reason that he who comes against the supreme truth cannot be a Guru! God had arrived to deceive. Oh! One should get deceived if the deceiver is an ordinary man. What does BhagataBäpu say?

Tara HamsoNa TolãMã SouNe Helavaje, Pana Raheje Tu Tãre Kãga Ekalo.
Tãra Suna Vajimtro MitroNe Dai Deje,
Ane Lai Leje Tãro Tambúra Ekalo.

Why did he specifically mention tambura (four cord guitar)? Why not an oboe or a harmonium? Because the cord of Guru is playing somewhere deep within him. Sometimes a composer seldom realises what springs deep within his unaware consciousness. Compositions like this get composed innately and we come together to assay them. It's only Lord's grace that such aspects have confluenced in the forecourt of Kãga? Everyone has gathered with heartfelt goodwill because he was an ocean around the hillock of Majadar. I recently said in a unity meet that deities and demons collectively churned the ocean,

MamthanaNi GoliNe Taliye, Ema Jhera Hase To Nikalase.
Ka Jaga SalagiNe Bhasma Thase, Ka Koi Jatadhara Jagi Jase.

Who else can write this episode in such simple words, who else can enounce this aphorism except this beard-man? His poetry flows like the water of Gamgã. The flow needed not be twisted, if one is humble enough, the flow will automatically get diverted to our home Säheb, such are his poems! So, when deities and demons collectively churn the ocean, fourteen jewels emanate. In the legendary tale, both ambrosia and venom emanate. But had deities churned the ocean from both the ends, venom would not have emanated, only ambrosia would have been emanated and the entire ocean would have got filled with ambrosia! However, it's very difficult for the deities to come together, Säheb! Ekaramgà Ne Ujala…..; how should we interpret ekaramga? He, who is same inside out. We wander in myriad forms! And therefore indeed some realised soul arrives and passes among us and we fail recognise! And later, it becomes too late! I like the word Újalo very much. That is called as Üjalo which cannot be blackened at all; and that which turns black, realise it was never bright, it was white. Ekaramgã Ne Ujalã Jene Bhitara Biji Na Bhãta, why aren't we able to free ourselves from this? It's utmost easy. Ene Vhäli Davali Vãta, Kaheje DilaNi Kagadã, and this is the greatest crisis. With whom should we share the matters of our heart is the greatest question! We may state something and the opposite person may interpret in a different tone! Where can we find ekaramga people? Churning of Katha can help us meet some ekaramga individual! Share the matters of your heart with such an individual! And even then if you feel that someone is deceiving, then we better get deceived. At least you have not deceived anyone! Only such people can bring everyone together and BhagataBapu gathered everyone. When Literary Council met in Junagadh, DadaBapa had recited a poem titled, Hamsa Bhega Bhelavya. Highly revolutionary work has been accomplished. All such endeavours must be noted. Sitting on this hillock is a joy. On one hand, the flag of Pipava is blowing and on the other hand, a Vaisnava poet with turban is sitting here. The thundering in his hookah was of the ocean of ambrosia, Saheb! This nine-day endeavour of ours is in order to recognise this Kãga-Rsi.

So, Devarsi, Räjarsi, Brahmarsi, Maharsi - we have these scriptural words. One being added to this is, Premarsi. But this is Kaga-Rsi! It's easy to identify finest ascetics akin to swans. I like every poetic composition of BhagataBäpu, but the most painful is this, Hamsa Kinãra Chodi Jase! O, look at the pain! As if each and every pore of this man is feeling the pain and finally, he raised a loud cry! Composer doesn't pronounce a sin, but their pain definitely arouses a painful sigh! If you all don't stay united then the greatest loss will be that the swans will leave the bank! O the waters of pond, stay together! And the greatest consequence of swans leaving the bank will be that you will have to then stay with the heron! Therefore, we are sitting in the verandah of Kaga-Rsi. Everything is preplanned. The heartfelt desire that aroused in MorariBapu is secondary. Lord bestowed grace and this tailor gentleman got ready! It's the land that keeps calling. As for me, I am only living by devotional faith on Guru, Säheb! This happens only when it's destined to happen. Universe brings everything together, else it's just impossible. I have been reciting Kath since last fifty-five years, why did it not happen on the hillock of Majadar? Initially, I have recited only in villages. Why did no one approach for Katha from this place? The consciousness of KagaBäpu must be impelling us to extol Rama's glorifications after coming together.

On this particular day every year, discussions about Kaga happen in the forecourt of Kaga. In KagaBapu's holy name, we offer obeisance to some or other erudite personality of this field every year; today is that day. I am asked, how did you come up with the idea of an award in KagaBäpu's name? All this happens only when The Universe has planned it. This flow was bound to arrive. It's only God's grace that we were standing on the way, the flow of water arrived and we took a dip! Neither Morari Bapu is doing this, nor Chiman Vaghela! And yet it's so lovely! Everyone agreed in one voice. Everyone came to Talgajardã and it was decided. Even as Talgajarda's monk is pleased BhagataBäpu must have been really pleased. And this SonalaMã is anyways sitting here.

SonalaMã, Abha Kapali, Bhaju Tune Bheliya Vali.

Look at the word BhagataBäpu uses for the Mother of The Universe, SonalaMaa. No word except Abha Kapali (sky-like forehead) is worthy for her. Avinash Vyas says, Madi! Taru Kamku Kharyu Ne Suraj Ugyo! So, all this was destined to happen, by the glory of AaiMaa and by everyone's lovely efforts. Going back to the core discussion of Parvati's curiosity, O Lord, wherefrom did the crow obtain this? What is the cause? A multiplication-table is given in 'Ramayana'. There are three such multiplication-tables, worthy of being carried in pockets, beautiful! Bhavani says, "O Mähädeva, among a thousand men, there is scarce one who is steadfast in his vow of righteousness." This is one multiplication-table. Does the word 'thousand' which is specified here signifies a real number or is it only a casual terminology? We will have to quest about it.

Nara Sahasra Maha Sunahu Purari
Kou Eka Hoi Dharma Bratadhãri
— UTK-53.01

Among a thousand men there is scarce one who is steadfast in his vow of righteousness. One thousand men are indeed righteous, but there is only one steadfast in his vow of righteousness! Talgajardã interprets this as follows: Among a thousand righteous men, there is scarce one who is steadfast in his vow of righteousness. A thousand righteous men could be righteous in attire, but there is scarce one who is righteous in attitude! Tulasiji doesn't talk about the followers of religious rules (niyama), He talks about upholders of the vow of righteousness (vrata). Rules will bind, vows keep us free. Krsna did not have a rule of speaking truth, but He did uphold such a vow. And one can manipulate a vow. Whenever He realised that speaking truth in this situation will beget evil for the world, He has instantly manipulated His vow. Rules will bind and make us rigid; therefore, in this age of Kali it's better to become a vower instead of abiding by religious rules. Garb conforms to one's tradition, whereas thoughts should be like Gamgã, propitious to the current time and place touching every bank. Garb holds a distinct glory. Jain preceptor Chitrabhanu begot a revolution. He said in a discourse that, I decided after deep reflection that it's better to be a monk of attitude than a monk of garb.

Now the question is, when we talk of upholding the vow of righteousness, which vows does it refer to? Five vows! They are tough in one sense and easy at the same time! Consider him to be one among thousand who bears these five. By Guru's grace, I felt that these three values are the gist of 'Mãnasa' - Truth, Love & Compassion. Let's speak truth as much as possible.

Eva Na Vena Kadho,
Jethi KoiNa DilaNe Thesa Vage.
Vãni Upara Badho Che Adhara ManaviNo.
Jo Jo Gumavaso Na Aitabãra ManaviNo,
Ele Nã Jaya Jo Jo Avatãra ManaviNo.
— Nazir Dekhaiya

So, truth is the trait of the vow of righteousness. We are human beings, we may have weaknesses; the Supreme Godhead alone is the one without any weakness. We should bear relatively greater degree of truth; complete truthfulness can only be present in someone like Gandhi. And he who has upheld the vow of truth feels immensely light! If someone says, "I speak and practice only truth", and if you feel he is burdened then realise that he is false! In Bhikharamkaka's terminology, he is a fool! It's an honourable word. GandhiBapu was extremely light. So, a man of truth is extremely light, but when a controversy begins in the name of some realised man then people become too serious! So, seek the shelter of truth.

Second, love towards everyone is the second vow of righteousness. Third, compassion. Not causing anyone's violence or hurting anyone is the vow of righteousness. Fourth, the vow of silence. Don't hate others and even if you accept them, don't go loud about it! The world will invariably come to know. Advertising is not needed. If not today, then tomorrow. If the feeling of mercy or the feeling of compassion arouses in us on witnessing someone's pain then do not advertise. The vow of silence is the fourth vow of righteousness. As such, the law givers have cited ten traits. But on the basis of 'Manasa' the values which fall in my closer reach for my development and restfulness, which even Vinobäji concurs with, are Truth, Love & Compassion. Compassion is not vocal. Love is not vocal. Truth is silent. We are bound to speak because we lack trust on our silence! We turned vocal either because we lacked trust on our silence or because people failed to understand our silence. In Shankaracharya's tradition, silence discourse continues. Guru doesn't speak at all and the disciple's doubts get extirpated. Sky never thunders, only the clouds do. Sky is eternally empty, it's void, it's vacuum! And words emanate only from this silence. That which emanates from emptiness is word. Therefore, word is claimed as the offspring of the Supreme Entity, it is said to be born of the Supreme Entity. Observe silence, weekly or fortnightly.

Dispassion is the fifth vow. One should maintain fair and square distance from everyone. Such a spiritual-seeker is called as the vower of righteousness. As such Gandhiji has given us eleven vows.

Satya, Ahimsa, Cori Na Karavi, VanaJotu Nava Samgharavu,
BrahmaCarya Ne Jäte Mahenata,
Koi Ade Nã Abhadavu;
Abhaya, Svadesi, SvadaTyaga Ne, Sarva Dharma Sarakha Ganava,
Ae Agiyãra Mahavrata Samaji Namrapane Nita Acarava

Not stealing, not even stealing others' thoughts or wisdom. While uttering others' aphorisms or thoughts, duly state their name. Imitating western books or movies and making our own also comes under stealing others' wisdom; in such situations, we realise that Kaliyuga is in full form! VanaJotu Nava Samgharavu, once I happened to talk in a Jain assembly. They said, "Bapu, please talk on non-possessiveness (aparigraha)!" I said, I am a worldly householder, how can I talk on non-possessiveness? We have to stock up food-grains and pickles for the whole year! They flattered me by saying, you can talk on everything. I don't get flattered. Had I been flattered, I wouldn't have endured! My Guru has flattered me. So, I was asked to talk on non-possessiveness. He who learns to talk on 'Ramayana', learns to talk on all subjects. I am not flattering you by saying so! But if you find a piece of some copãi, you can easily pass one hour! All the grace of 'Ramayana'.

Thereafter, I said in the address that possessiveness is of four types. The lesser we try to possess, the more renunciant we will be reckoned despite being householders. First, don't possess too many material things. Keep only as much as needed. Keep only as many clothes as needed for a year. Second, don't amass extreme money. One should definitely possess as much as required for our social obligations, family occasions, living, future generations etc. But don't amass too much money. Third, don't possess objects of carnal pleasures till an extreme extent. We should be mindful. And fourth, don't possess extreme thoughts. History stands witness, extreme thinkers turn abnormal and maniac in their last stage! Reason? They have converted their minds into a warehouse of extreme thoughts! BrahmaCarya, celibacy, GandhiBäpu's fifth vow. More than vows, these were perhaps stricter rules. Jäte Mahenata, bread-labor, one of the greatest vows. Koi Ade Nã Abhadavu, removing untouchability, an extremely greatest vow. Svadesi, using locally made goods. Abhaya, fearlessness. SvadaTyaga, controlling the palate to renounce taste; this won't work, Bãpu! Initially, Bapu's appetite was very high. Later, he ate very consciously. Some say that instead of renouncing taste (Svada Tyaga), it was renouncing one's selfish-motives (SvarthaTyaga) which will work fine for us. Sarva Dharma Sarakh Ganava, reckoning all religions as equal, honouring and respecting every religion. In this world, neither are two trees same, nor are two branches same. The Universe doesn't believe in repetition. There was a multi-religious conference with British High Commission where Talgajardä had spoken this! How can every religion be treated equal by individuals? Though, they can be honoured. Bread-labor, labor as hard as possible. However, don't be obstinate after a certain age. Koi Ade Nã Abhadavu, this is really good. One should not be defiled by someone's touch. My Tulasi has told me this,

Ganikã Ajãmila Byādha Gidha-Gajadi Khala Tãre Ghana
— UTK-130

Many proposals come to me that, "Will you meet people from this society if they come to meet you?" Why not? Not meeting them will put my Talgajardian tradition to shame! Call them, all are accepted here. They said, "How will our society interpret this?" Let them interpret as they wish. Anyone can come to meet me. We are not here to reform anyone, we are here to accept everyone. As much as we can reform our self by Guru's grace, is enough. Religions should proactively reach out to places where afflicted, downtrodden, deprived, oppressed, neglected society stays or if they approach religious places then they should be welcomed by widely spreading our arms. When BhagataBäpu visited some Harijana's home he would say, "This is my uncle." He would find out some or the other acquaintance! Isn't it? Kathã can be recited in memory of only such people. Kath is not cheap to be recited in any random person's memory! Katha takes place only when The Universe decides. When Harijana people weaved thick-coverlets, Bapu used to snatch it from them stating that he is my uncle and (he would do it himself). The realised men have tried to unite everyone till such an extent. If you are great, no one should be perceived lowly to you. The ordeal is yours.

Places like U.P. and Bihar still suffer with severe social discrimination. Kathä was held in U.P. and I went to a village because for my own joy. There was a house in the outskirts of the village and we directly entered the house. Destitute family. Elderly man and woman were sitting. The village headsman had also accompanied me. He was feeling fidgety in mind, but could not speak! I gave my Gamgãjala and requested the woman to make rotala. I sat on the cot and had my alms. We left from there. The village headsman told me on the way, Bapu, we cannot stop you, but do you know at whose house you have had alms? I said, one cannot ask so while asking alms. Otherwise it is not termed as alms, but a plan! I asked, give me an answer, do you believe fire as holy? Do you believe Gamgajala as holy? He said, yes. So, the stove had fire, Gamgajala was present in the woman's hand and the woman's eyes were filled with tears! Are tears holy or not? He said, yes. If so many holy things come together, how can I observe defilement? I and you ought to do this. It will be utmost difficult, but we are bound to do this.

I was on my way to London. I usually take someone with me, so this time I had this guy from London itself to accompany me. One gentleman fell prostrate next to my seat, he rose and fell prostrate again. I asked the guy who had accompanied me, who is bowing prostrate to me? The guy revealed, "Bäpu, he is not bowing prostrate, he is exercising!" People are exercising and we feel they are bowing prostrate to us! Don't live in such delusions. There is a couplet by Dushyant Kumar,

Tamama Jisma Mere Bojha Se Dohara Hua Thà
Main Sajade Me Thã, Tumhe Dhokha Hua Hogã

So, we are reciting the Katha on the basis of 'Manasa-KagaRsi in this land of Kaga, Majadar. Yesterday, we discussed the chapter of offering obeisance. Thereafter, the ultimate quintessence of the chapter of obeisance is Rama's Name, Lord's Name, Mother's Name; this is the quintessence. Tulasiji has offered obeisance to Lord's Name in a complete integer i.e. seventy-two copãis and nine dohãs. Few lines,

Bamdau Nama Rama Raghubara Ko
Hetu Krsanu Bhãnu Himakara Ko
— BAK-18.01

Tulasiji says, that which is symbolic of primordial root syllable Om, that which is the very form of Om, that which is fraught of Brahmã-Visnu-Mahesa, that which is the seed-element of fire, sun and moon is Rama's Name. This is scriptural discussion. No one has the power to deny it. I am saying so with evidence. Even though it's Rãma's Name, I don't want to confine Rãma's Name. The reverence that I and you cherish in the name of any Supreme Entity is nothing but Rama's Name, be it Krsna, Siva, Jagadambã or Allah. Tulasiji says that all the sport that Lord Rama enacted in Tretäyuga, the same sports are being enacted by His Name in Kaliyuga. We are the people who stay in villages, we work in farms, we labour on wages, we manage our herds and cattle, our agriculture - we cannot sit to meditate for hours together, neither do we know it. Neither can we perform yajña. So my brothers & sisters, what else can we do? Name. Shelter of Name is amazing. Meditate if you can. The attainment of Supreme Entity that happened through meditation in Satayuga, yajña in Tretäyuga, worship and adoration in Daparayuga, the same happens solely through Lord's Name in Kaliyuga. Rama's Name is the greatest mantra. Gandhiji has uttered Rama's Name thrice in public. Once, when his maid gave him Rama's Name; secondly, when he was beaten in South Africa and lastly, when he was shot. As such, he recited incessantly for his whole life. Säheb, his birthday has been declared as 'International Day of Non-Violence. Ravana uttered only once! He challenged, Kaha Răma..., he had preserved Rama's Name in his navel, because the man of worship don't let it get revealed. Rãma is also a high-souled man, he is a high-souled man and he is a high-souled man; he is not a mundane soul.

Among a thousand men, there is scarce one who is steadfast in his vow of righteousness. One thousand men are indeed righteous, but there is only one steadfast in his vow of righteousness! Now the question is, when we talk of upholding the vow of righteousness, which vows does it refer to? Five vows! As per me the three vows are Truth, Love & Compassion. Let's speak truth as much as possible. So, truth is the trait of the vow of righteousness. Second, love towards everyone is the second vow of righteousness. Third, compassion. Not causing anyone's violence or hurting anyone is the vow of righteousness. Fourth, the vow of silence. Don't hate others and even if you accept them, don't go loud about it! The vow of silence is the fourth vow of righteousness. Dispassion is the fifth vow. One should maintain fair and square distance from everyone.

Manas Kagrishi - Day 3

“A poet who covers entire stretch from a mere speck of dust to sun is called as Seer-Poet”

Mānasa-KāgaṚṣi :: III ::

We are having serene-cum-essential discussion about 'Mãnasa-KagaRsi. Parvati has asked, wherefrom did Kaga obtain this holy story of Lord? And what dialogue took place between Käga and Garuda, both of whom are devotees of Sri Hari? In the 'UttaraKanda' of 'Mãnasa', Siva has recited the exploits of Bhusundi in great detail. Siva said, "Goddess, I shall talk about Kaga and Garuda later, but first let me tell you the reason I went to Käga for listening to the Kathã. O good lady, you had burnt your body as Sati in Daksa's yajña because you had doubted the exploits of Räma when you existed in the form of Sati. I tried to explain you, but you failed to agree. You abandoned your body in Daksa's yajña. O beloved, I too was suffering the pangs of separation from you and thus, I constantly kept wandering from one place to another. I would recite RamaKathã at some place, listen to it elsewhere, meet the sages etc., but nowhere did I feel relieved. Thereafter, I began the journey of Uttarakhanda, towards far north. I reached Mount Nilgiri where Sire KägaBhusundi dwells." This high-souled individual practices penance on four peaks. Siva describes how that mountain is and how is his hermitage? Mähãdeva who inhabits in the most supreme delightful spot of Mount Kailasa, He Himself extols Mount Nilgiri and Seer Käga (Rsi-Kaga) who resides there.

This Kathã 'Mãnasa-KagaRsi' has been organised in the memory of BhagataBäpu, why have we chosen BhagataBäpu in this Kathã? We are bound to choose him because twentieth century has passed away and this is the twenty-first century; he is the KägaRsi of current century. I am saying this with immense responsibility. I want to discuss seven traits of Rsi (seer) with you. One trait of Rsi (seer) given by the scripturers is that, he who is competent of describing everything under the sun, right from a mere speck of dust to heaven is called as Rsi-Kavi (Seer-Poet).

Eka Rajakana Suraja Thaväne Samane...

\A poet who covers entire stretch from a mere speck of dust to sun is called as Seer-Poet. What do you think about BhagataBäpu? I had made one statement for BhagataBapu many years ago which even Vasantbhai has quoted in several articles and addresses: "A poet of sill to sky." But today I want to quote another statement, with due responsibility. Whatever I speak is my responsibility, how you hear is your responsibility! This is KägaRsi Bäpa, in whose forecourt we are sitting Bapa! Because he wrote songs from tiny-pebbles to super-colossal Kailasa. Kalidasa has written for Himalaya, 'Devatãtma Himalayo Nãma Nagadhirajah' - Kailãsa, which Samskrta poets describe by generously pouring their heart out, the place which can be called as the measurement criterion or the yardstick of the whole world, such is the majesty of Kailasa. This man of Majadar has reached from tiny-pebbles to super-colossal Kailasa!

Kula Rãvana Tano Nãsa Kidhã Pachi,

Eka Di RamaNe Ve'ma Avyo,

Muja NămaThi Paththaro Tarya, À Badho Dhomga Kone Karyo?

Only a poet can use the word 'Dhomga'! Such words cannot be translated! And you all know his poem on pebbles and this seer went on writing about diverse aspects outreaching pebbles! He doesn't like staying confined to triviality. I was saying in the fair of Sivarãta that poet cannot be satisfied with triviality. When he worships the immortal Lord, he offers the flowers of Kalpataru tree (divine wish-yielding tree), he cannot offer oleander flowers, he embeds the fragrance of soil in it! Second trait of Rsi, he who maintains fair and square distance is a Rsi-Kavi (Seer-Poet). He doesn't get infatuated in his own subject as well. It is he who keeps fair and square distance from his own compositions as well.

Nija Kabitta Kehi Laga Na Nikã

Sarasa Hou Athavã Ati Phikã

Je Para Bhaniti Sunata Harasähi

Te Bara Purusa Bahuta Jaga Nähi

— BAK-07.06

Tulasi says, who doesn't like one's own poetry? Whether it's delightful or exceedingly insipid; but those who get delighted on hearing others' compositions are rare in the world! A specific detachment, a specific distance! Harindrabhai Dave had once asked me a question in an interview, it had become public on radio. He had asked me, many people say that we are close to Bäpu? I replied, neither is a monk close to anyone, nor is he far from anyone; he maintains a specific distance.

Third trait of Rsi is that he is symbolic of auspiciousness. Crow never relays inauspicious omens, 'Baithi Saguna Manävati Mara', Rsi-Kavi (Seer-Poet) is the fountain of auspiciousness. No one receives inauspicious omens because of him. When KagaBapu would be stepping out in the morning, the beholders would certainly be having a good day! Not only would they be having a good day, their day would be getting transformed! Who all can be deemed as poets with auspicious omens, present poets often get into a sweet fight and discussion about it! KavyaSästra Vinodena Kalo Gchchhati Dimatăm Some say Bhavabhuti was auspicious poet, while others argue for Bharvi, Kalidas, primeval-poet Valmiki - they have such discussions! At that moment, everyone unanimously agrees that he alone can be reckoned as auspicious who is Rsi-Kavi (Seer-Poet). During olden days in villages, crows sitting on roof-tops and overheating of cooking-pans were deemed as auspicious. Pans nourish everyone, likewise Rsi-Kavi (Seer-Poet) doesn't exploit anyone, they only nurture everyone. This is the nature of poetry. Overheating of cooking-pans was deemed as an indication of arrival of guests.

Tãra Amganiya PüchiNe Jo Koi Ave,

Avakãro Mitho Apaje…

This should endure. Many people ask me, why is food offered in every Katha? Can't Katha be done without additional activities? Only fools get such thoughts! Food offered in the name of KagaBäpu or any such personality is not only food, 'Annam Brahmeti Vyajänät', it is evident Supreme Entity; no one gathers here for eating, everyone's destiny is blessed with food, they only gather here to eat the Supreme Entity. Many people say that, Bapu, people only come to Katha for eating! Oh, they come here to serve food to others. And what about those who watch on televisions? So, the poets whom we like to regard as auspicious and beholding whom our day brightens are called as Rsi-Kavi (Seer-Poets). Fourth trait of Rsi - among all birds probably crow is the only bird which cannot be caged. At least, I haven't seen. It means that KagaRsi cannot be subjugated. He cannot be subjugated by political authority, financial dominance, reputational power or even by the praises of laudators. He who stays free from subjugation is a trait of Käga-Rsi. Further, parrot only repeats what we speak whether it's good or bad. Whereas crow only caws, Ko'ham Ko'ham. Crow is in constant search of someone, he always speaks one speech. Yesterday night I said that it's not that only swans drink milk, crows as well have khira.

Fifth, crow is symbolic of others' welfare. Another trait of crow is that it gathers everyone by cawing. Crow is symbolic of unity. BhagataBãpu also did the job of bringing everyone together. KagaBhusundi bears the aforementioned traits of Kaga-Rsi and Samkara begins to describe the hermitage of such a seer, "O Parvati, I kept wandering anxiously in your separation. I could not feel at rest in meditation as well. Nowhere did I feel repose in samädhi! Thereafter, I departed for Uttarakhand. There exists a mountain named Nilgiri. Goddess! It's the hermitage of Bhusundi who is highly conversant to the path of devotion to Lord Rãma. He is endowed with supreme wisdom and bestowed with the boon of death at self-will, I reached the hermitage of such a great Kãga-Rsi." It has four peaks there. This realised man practices spiritual penance beneath four types of trees. These four trees are opportune in Kaliyuga. Tulasiji has shown four trees for spiritual penance. One is mango tree, another is banyan tree, third being Peepul tree and fourth is plaksa (the Indian fig tree). While this Kaga-Rsi (KägaBhusundiji) practiced spiritual penance beneath these trees, this poet (Kaga) practiced spiritual penance by sitting on a tiny patch of uncultivated land in his farm. He practiced penance by sitting near dung-heap under the babul-tree.

Pipara Taru Tara Dhyana So Dharai

Japa Jagya Pakari Tara Karai

— UTK-56.03

Bhusundi practices meditation beneath Peepul tree. Leaves of Peepul tree shake more than the leaves of any other tree. Peepul contains rhythm, music and subtle trembling; he who stabilises his mind by sitting beneath the Peepul tree practices true meditation. KägaBhusundi demonstrates extreme conditions and ultimate height of meditation. Peepul is the tree of Lord Visnu. If we cannot follow any spiritual practice in villages while working in our farms then resort beneath the Peepul tree, offer fodder to your bullock, sit down and have victuals sent from home, and if you don't feel sleepy then chant Lord's Name beneath the Peepul tree for two minutes - this will be reckoned as the spiritual penance of Kaga-Rsi. KagaBhusundiji practices chanting under the Plaksa tree. If you wish to turn rosary, do so beneath the Plaksa tree; as such you can turn it anywhere. In the shade of the mango tree, Bhusundiji offers mental worship. Gross worship was not possible and thereby, he offers mental worship Shankaracharya also conferred mental worship to the world and so did Vallabhacharya. Further, there is a lake nearby around which tiny and large birds dwell. Beneath the banyan tree is a small stone, a black rock on which KägaBhusundi takes a seat and thereafter, recites RamaKatha to the birds every day. Swans are sitting as his listeners, Mähadeva assumed the form of a swan for some time and took a seat in the last row!

The supreme reciter of Kailãsa has arrived to listen to the Katha from Käga! Garuda reached there later. The point I wish to convey is that, however great we may be but wherever Lord's exploits are being narrated, take a seat wherever you get place and listen for few minutes. It has been my experience till date Säheb that wherever Kathã, spiritual discourse or literary assembly is going on, I have always received something new! He who wants to become a good orator should first become a good listener. As for me, I regard every poetic or literary conference as spiritual discourse. Never think that what can we get to hear from a crow? Sati thought the same, what kind of Kathã can be heard from Kumbhaja? And Sati's whole life got wasted! 'Na Ca Limgam Na ca Vayam', he whose mother was a sailor's wife and whose father was Parasara Vyäsa, such a man composed eighteen Puranas! Caste or gender should not be seen in such tasks. There is a phrase in our monks, 'Katha Kare Ae Kagado, Bhajana Kare Ae Bhuta'. They don't even call us Sädhu, they call us Bavã! The word loftier than Sädhu is 'Bãvã'! Sädhus have different types as per the sects, whereas Baväs have no types. They are Rükhada!

Rukhada Bavã Tu Halavo Halavo Hãlya Jo…

Meghani wrote on VelaBava and Harindrabhai expounded those verses on RükhadaBava!

Jema Jhalumbe NaraNe Mäthe Nãra Jo...

Tulasiji has proclaimed knowledge as man and devotion as woman. Devotion always holds sway over knowledge! Knowledge doesn't befit without devotion, just like a ship without helmsman. So, monks have types. For instance, dispassionate monk, Vaisnava monk, householder monk, dasnami monk etc. It's not so among Bavã. Therefore, the word loftier than 'Sadhu' is 'Bava' Lately, I have defined Bava, 'He who fears is not Bãva'. That's it! 'He who makes others fear is not Bãva', but 'He who makes everyone sow the seeds is Bava'. So, wherever you find auspicious, listen to it.

Raci Mahesa Nija Mãnasa Rakhä

Pãi Susamau Sivã Sana Bhakha

— BAK-34.06

Mahadeva, who is without any beginning and end, composed 'Mãnasa' and treasured in His heart. Even such a great personality Samkara goes for listening the Kath by assuming the form of a swan for some time. He narrates His experience, "O virtuous lady, now I shall tell you why Garuda chose to hear the Kathã from KägaBhusundi while leaving behind the sages." During the war of Rama and Ravana, Lord Rama was tied down by a snare of serpents. Who is called as Guru? He who gives double to his disciple than what He Himself has received is a Guru. He who confers all his wisdom to a rightful and worthy disciple is a Guru. Further, He confers a lot more over and above! Ravana is Samkara's disciple. Samkara gave numerous 2x things to Rãvana! Samkara has five faces, "If I have five-faces, I shall give you ten!" I have two hands; append zero in the end, you are my surrendered dependent, take twenty hands! But you should give twenty times more to others!" Samkara says, "I have two ears, you will have twenty! Listen aptly. I have fifteen eyes, you will have twenty!" So, Samkara has conferred myriad times more to Ravana. He Himself kept with Him cemetery, ash and venom; but He had conferred unlimited to Rãvana! Guru is He who takes nothing from the disciple but gives myriad times more than what He has to the disciple. Guru offers infinite experiences, infinite learning, infinite practices, infinite study, infinite divine wealth and therefore we cannot repay his favours. Guru arrives only for giving.

Original discussion, Samkara describes to Parvati. Rama and Ravana are fighting a fierce battle. 'Manasa' contains an elaborate description on war. Shortly, Ravana's radiance got blended in the Lord. As such Samkara Himself doesn't come to the war, nonetheless He inspired Narada to play MeruRäga in order to make the ambience more charming. written in 'Mãnasa' that ragas being played were also propitious to the war! These wars were unlike today, where we just drop the bombs or pebbles and run away! Those wars were fought face-to-face. Samkara says, I shall keep the trident with Me and by sitting at one place, I shall take away all your pains. O Parvati, Rama is enacting lovely sport of battlefield. While doing so, Lord got tied in a noose of serpents by Meghanada's hands. Pin drop silence took over! A demon bound Him by a snare of serpents whose very name frees everyone from the bonds of mundane existence! Naradaji requested Garuda, please go to the battlefield of Lamkã and free Lord from the noose of serpents! Goddess, Garuda reached there and freed the Lord, but he returned with a doubt! He, about whom I had heard that His very name can cut the bonds of mundane existence, how did the same Lord allowed Himself to get bound? He began to clarify this doubt here and there. Nrada as well said, even I cannot decipher this mystery! He approached Brahma (the creator) and enquired, how can Lord, who is self-willed, get bound?

Parabasa Jiva Svabasa Bhagavamtä

Jiva Aneka Eka SriKamtā

— UTK-77.04

Brahmä said, son, the delusive power which has made me dance to its tune countless times, the same delusive power has pervaded you! I cannot decide for this; nonetheless, Garuda, you must approach Mahadeva. And Goddess, Garuda came to me. At that moment, you were at Kailäsa and I was on my way to Kubera. Garuda met me on the way. His consciousness was completely gripped by doubt. I said, Garuda, you have met me on the way and this doubt vanishes only after practicing spiritual discourse for a very long time. However, I am sending you to the place where Lord's exploits are recited incessantly, Mount Nilgiri, where Bhusundi recites the Katha. Don't go there with the vanity of being a king. When I had been there, I assumed the form of a swan and took a seat in the last row. Take a seat wherever you get place. O good lady, I could have explained him but firstly, he met me on the way; secondly, a bird can understand bird's language better; moreover, I had some work with Kubera. And Goddess, at times when devotees become proud of their position, Lord Himself manifests such sports. Beware of one thing, take extreme precautions to ensure doubts don't arise in life and if they do then undertake the journey of its reconciliation as earliest as possible, because once doubt grips your mind then as written in 'Gita', 'SamsayAtma Vinasyati', it's consequence is only devastation!

Garuda reaches one yojana (four villages, eight miles) far from Bhusundi's hermitage. The moment Garuda reached there, his doubts began to dispel! Garuda himself asks this question after listening to the entire Kath that, why did my doubts dispel the moment I entered the vicinity of your hermitage, please explain me. And Säheb! This is reckoned as the truth of life. The moment we enter the vicinity and network of some enlightened man, something begins to happen within us! What has been said in Jainism only needs to be accepted, the moment Mahavira stepped out, violence ceased within the radius of four villages around him. Even when Jagatguru Shankaracharya stepped out, let us remember him as well, whenever he would start his journey, the trees and leaves around him would begin to recite the mantras of Upanisad! The slokas of BrahmaSutra would emanate from seedlings and young plants! In the vicinity of one yojana around KagaBhusundi's hermitage, the age of Kali was forbidden to enter! All sins, afflictions and anguish stayed away. The moment Garuda entered, all his doubts began to dispel! However, Garuda is Garuda, he is not Samkara. Some realisation of being the king of birds had prevailed. Here Bhusundi was preparing for opening invocations and he noticed that the Lord of our community is arriving. Look at the humility of a monk, Säheb! Don't misunderstand a monk's humility. This man rose, that's his humility. The great seer of 'Shakuntala', composed by Kalidasa, had rose to honour King Kanva, that's a monk's humility, king is the part manifestation of God and since he has arrived in my courtyard, I ought to honour him. Bhusundi rose from the VyasaPitha of rock and said the following which is written by Tulasi as well as Samkara,

Natha Krtäratha Bhayau Mai-Tava Darasana KhagaRaja

Ãyasu Dehu So Karau-Aba Prabhu Ayahu Kehi Kaja

— UTK-63(A)

Pay attention, folks. If you are sitting in a temple offering worship and if your Guru happens to arrive, then offer the pending offerings in your Guru's worship, the scriptures say so; forget the God at that moment. Bhusundi knows this very well. He clearly remembers the history of his past birth. I was the worshipper of Siva and I constantly criticised Visnu. Once I was sitting in the temple of Mahakala offering anointment to Lord Siva when my Guru arrived. Driven by pride, I did not rise in his honour! My Guru was gracious, he overlooked, but Mahakala Mahadeva could not tolerate this insult! Ethereal voice began to sound in the temple! A dreadful voice began to echo! Bhusundi says, I was pronounced a curse, "O wretch! If I don't punish you, the sanctity of My Vedic laws will be violated. You have committed an offence of the Guru who is greater even than Me!" No Guru wishes that you bow before him; however, be cautious of not committing His offence. It's written in 'Mãnasa',

Sadhu Avagya Turata Bhavani

Kara Kalyana Akhila Kai Hãni

— SDK-41.01

Bhusundi says, thereafter my Guru wept and recited 'Rudrastaka' in the temple of Mahakala. I would like to tell you because you all are mine, my Dada (Guru) had told me to recite 'Rudrastaka' while bathing and He had hinted that while bathing you must think that head and arms are not present and thus, the remaining body itself is Sivalimga (the emblem of Siva). Not having head means, renouncing egotism, keeping intellectuality aside! And not having hands means, not carrying the realisation of doership. And pouring water on the body while bathing is indicative of, 'Devam Bhutvã Devam Yajet'. I was taught this. I would like to tell you as well, learn 'Rudrastaka'. I am not the man of miracles. There is no miracle than the fact that the sun rises every day! What is blooming of flower every morning, if not a miracle? And what else could miracle be than the seeds sprouting in our farms within two days of shower? Society should come out of magic, charms and spells. This whole Universe is fraught with miracles. One need not do magic, but magic automatically happens on each and every footstep of an enlightened man! If egotism and doership is relinquished then the body itself is a deity. I keep telling the youngsters, if you learn 'Rudrastaka' then recite it while bathing. It's not a miracle, but 'Rudrastaka' is indeed 'Rudrastaka'! Bava is citing His own experience! Recite 'Rudrastaka' after waking up in the morning and recite HanumanaCalisa before retiring to bed. Then just observe the change! We ought to repay our karma, but our soul will stay immensely pleased. Ah, look at the words!

Karälam Mahãkãla Kalam Krpälam

Gunăgãra SamsãraPãram Nato'ham

Tusãradri Samkãsa Gauram Gabhiram

ManoBhuta Koti Prabha Sri Sariram

— UTK-108

Oh, behold the poetry Saheb! 'ManoBhüta' means cupid, the god of love! He who manifests from mind, 'Manasija, Manoja', the exploits of Mähädeva is such that it puts to shame the glory and radiance of zillions of cupids! There are many Gods, but none are like Mãhãdeva. And there are many divine feminine powers, but there is none like Jagadamba. Mãhãdeva is Mãhadeva. I apply black bimdi on my forehead. Being from Nimbarka tradition, we worship Radhã-Krsna. I sing Rãma, but I hold an especial inclination for Mahadeva. He is all-season God. Siva, being furious by KagaBhusundi's offence, was pacified by his Guru's 'Rudrāstaka'! " Ask, ask for a boon!" What did the Guru ask? May our devotion towards You stay unrefuted; give me a second boon, this disciple of mine is a child, he committed my offence and You, the Guru of three spheres, exhibited wrath on him. Please ward off his curse, if you wish to punish someone then punish me. Jalan Matri says,

KayamataNi Raha Etale Jou Chu, Ke Tyã To 'Jalana' Mãri Mã Pana Hase.

On the day of last judgment when everyone will be made to stand together, I will not fear because my mother will also be present there. And in the presence of my mother, what bad would the spirit of time cause to me? Can't even we say that my Guru will be with me? We may leave Him, but He doesn't leave us! Our devotion is worth two cents! If our wish doesn't get fulfilled then... Guru becomes for the name sake! If someone tells you that my Guru is displeased on me then suggest him to forsake that place! He who gets displeased is not a Guru! Can he feel bad? Can he be displeased? Samkara said, since I have already pronounced a curse, he will have to pass through a thousand births. But his successive birth and death will occur quickly and thereafter, he shall attain a brand-new life. While reciting this story to Garuda, Bhusundi's eyes are filled with tears. He says, by Samkara's grace I am enjoying on Nilgiri. I recite 'Ramayana' everyday, the swans and supreme-swans listen to it. I am blessed with the boon of death at self-will, but I don't want to die because once the body is forsaken, one cannot worship! Nonetheless, one pain constantly hurts me, this pain is not sparing me and that is, my Guru's utmost tender disposition, which I have hurt! Now, I shall not commit such a mistake ever. The Lord of the community of birds has arrived. I should be honouring him. Bhusundi has risen from his seat, "I have been blessed by your sight, now order me my Lord, what service should I offer you?" Now, observe Garuda's response. As I have entered one yojan into your aura, the filth has vanished! This is just their first meeting! As of now, they have only seen each other and look at the reaction! "O Bhusundi, O Kaga-Rsi, you have always been a picture of blessedness, whom Lord Samkara has Himself extolled with His own mouth! Samkara advised me, go there and your doubts will be vanished, but holy sir, the very reason I had come here has already been fully accomplished by your mere sight!"

Dekhi Parama Pavana Tava Asrama

Gayau Moha Samsaya Nănă Bhrăma

Aba SriRama Kathã Ati Pavani

Sada Sukhada Dukha Pumja Nasavani

"O Bhusundi! At the very sight of your supremely holy hermitage, my countless types of delusions, doubts and infatuations have been destroyed. Now be kind to recite me exceedingly sacred story of Sri Rama. This is what I beg of you again and again." Garuda has been hungry; his hunger has aroused! On hearing Garuda's humble, guileless, blissful and loving words Bhusundi's mind overflowed with joy and he commenced the Katha. O Bhavni! Bhusundi recited the whole story which I narrated to you. And Garuda said after listening to the Kathã, all my doubts have been vanished. Bhusundi said, Sire, Lord wanted to grant me an opportunity of more recitation and therefore, Lord aroused infatuation in you. Otherwise, listeners like you cannot be gripped by infatuation. Thereafter Bhusundi asked, Sire, do you wish to hear anything more? He then said, despite being endowed with enormous wisdom, how did you attain the body of a crow? Explain me in detail and also be kind to tell me, wherefrom did you obtain this scripture of love in form of 'Rama Carita Mãnasa'. And to his response, Bhusundi describes how he obtained 'Ramayana' and the reason he attained the body of a crow.

One trait of Rsi (seer) given by the scripturers is that, he who is competent of describing everything under the sun, right from a mere speck of dust to heaven is called as Rsi-Kavi (Seer-Poet). A poet who covers entire stretch from a mere speck of dust to sun is called as Seer-Poet. What do you think about BhagataBãpu? I had made one statement for BhagataBāpu many years ago which even Vasantbhai has quoted in several articles and addresses: "A poet of sill to sky." But today I want to quote another statement, with due responsibility. Whatever I speak is my responsibility, how you hear is your responsibility! "He is KāgaRsi Bāpa, this man of Majadar has reached from tiny-pebbles to super-colossal Kailãsa!" He wrote songs from tiny-pebbles to super-colossal Kailãsa.

Manas Kagrishi - Day 4

“KãgaBapu's ambit stretches from Majadar to Mansarovar”

Mānasa-KāgaṚṣi :: IV ::

'Manasa-KagaRsi, I am receiving questions every day. Different curiosities are being raised but the matter of joy is that there is no single question from villagers. I feel that the intellectual people of cities are born with questions and people of villages are born with reconciliation in the wombs. Questions are in form of curiosities.

Prasno Ghană Vikata Che, Rasto Chata Nikata Che.

If and you happen to reach some Muktananda just like KagaBapu, if we reach some Jagadamb then our path will become short. Otherwise, there are questions, questions and more questions!! Even poets get many questions but their imagination and god-gifted curiosities emanate poetries. A family member of KagaBäpu, Babubhai's son told me that BhagataBäpu had written this poetry by sitting in this farm. Shall I recite two lines? Come in the open ground!

Dharani Tano Pindo Karyo, Raja Lavato KyaThi Hase?

This itself is Prasnoupanisad, but it's a question of poetry. This is “Athã'to Brahma Jijnasa”, this is “Athã'to Bhakti Jijnasa”, this is “Athã'to Dharma Jijnasa”; BhagataBãpu would sign-off his poems by mentioning the place where he had composed it,

Dharani Tano Pindo Karyo, Raja Lavato KyaThi Hase?
Jaga-Caka Pheranahãra Hã,
Ae Kumbhãra Betho Kyã Hase?

Therefore indeed I said that he is a poet who covers everything under the sky, right from a mere speck of dust to the sun. The speech of Kaga is nothing but “Ko'ham Ko'ham” of Vedas.

Chetare Nahi Chetaraya Nã, Abajono Adatiyo Dise,
Soună Hisabo Cakave Ae, Sethiyo Kevo Hase?

Imagine, how far the poet outreaches? This is Kaga Upanisad.

AkasaNa GhadanāraNa GharaNe
Ghadya Kone Hase?
AkãsaNĩ Mãta Tanã Kothã
Kaho Kevadã Hase?
Kahe 'Kaga' Sarjaka SarpaNo, Kevo Kathina Jheri Hase?
Pavane Sugamdha Prasaravato,
Kevo Ladilo-Lheri Hase?

He is not the poet of one specific field alone, he is the poet of each and every field. This Kaga-Rsi has ploughed each and every field. And he also ploughed the fields which were uncultivated since umpteen years! He also cultivated the barren land where sown seeds failed to sprout, Saheb! I am recollecting Barkat Virani,

‘Befam’ Toye Ketalu Thaki Javu Padyu?
Nahi To JivanaNo Mãrga Che GharaThi Kabara Sudhi.

So,

Prasno Ghană Vikata Che, Rasto Chata Nikata Che.
Dekhaya Che Ae Mamca Para, Nataka VagaraNo Nata Che.
— Ankit Trivedi

He is seen on the dais, but he doesn't act! He is an actor without play, he is an actor without network, he is an actor without stratagem, he is a god-gifted actor who acts without making any attempts.

This body is made up of five vital elements. Even as the scriptures state so, science has proven it as well. Body of crow would also be made up of the same five elements. But here the discussion is not about physical body. KãgaBhusundi Rsi is physically a crow, but his soul is that of a swan. And therefore indeed, the personalities like Samkara visit him in form of a swan for listening to the Katha. Don't look at his outer form. Otherwise, Tulasiji has also enumerated the demerits of crow.

Bayasa Paliahi Ati Anuragã
Hohi Niramisa Kabahu Ki Kãgã
— BAK-04.01

There is one Samskrta saying as well,

Kakasya Gatram Yadi Kamcanasya
Manikya Ratnam Yadi Camcudese Ekaikapakse Grathitam Maninăm
Tathãpi Kako Na Tu Rajahamsah

Encase crow's body with gold, hang a ruby on its beak and infix jewels on every part of his body, yet crow cannot become a swan. Tulasi says, even if you foster a crow with immense love, it cannot resist without poking its beak into inedible carnivorous items. My KagaBhusundiji himself says, ‘Sakunadhama Saba Bhati Apavana, “O Garuda, I am the vilest bird in every way.” An enlightened man has spoken this. But my Lord bestowed grace, as a result of which I happened to reach Guru Lomas' blessed shade and since then the Supreme Godhead has made me worthy of obeisance in the world. Don't look at his outer form, observe his soul. When we behold BhagataBãpu, don't you feel that he is Kaga? Kãga is his family name. And thereby, I am calling him as Käga-Rsi. I shall talk about everything from here. But your beak should not poke in inedible items. Your beak should not get into undrinkable items. I am a monk. After sitting here I will care for no one but my Guru. And he who fears is not a Bav. I am saying this from the bottom of my heart, my Bãpa! I honour speech till such an extent. Yesterday, Mumbai group presented a program here! They said something new. You tossed utmost subtle aphorisms! May it not dwell elsewhere! There is a word in 'Ramayana', Nãradaji has verbally abused,

Para Ghara Ghalaka Laja Na Bhirã
Bajha Ki Jãna Prasava Kai Pira
— BAK-96.02

And the abusers hailed from high-society! Even as they belonged to high-society, their culture was not lofty! In my villages, even if people are not well-off, their culture is the loftiest. Such elements have abused Nãrada! Even when BhagataBäpu was alive, he was abused by a great extent. The whole world knows, let's not get into it! Poems and dohãs were composed critising him! A section of society had dropped to the lowest possible level! The newspapers during that era were making all attempts to defame him! I used to read during my childhood!

Ko'kaNã PamjaraMã Kãga Tu Kema Purãi Gayo?

People wrote such dohãs before this beard-man! I don't want to talk about this. That's not my Pitha, mine is a Pitha which culls pearls. We have spared no realised men in the then era, Säheb! This beard-man has endured a lot! Tulasi asks, can crow every turn non-carnivorous? Yes! He never poked his beak into anything immoral and he was never, ‘Para Ghara Ghalaka’ (destroyer of others' home). Nãrada was abused, but one cannot abuse this man! He is in fact, ‘Para Ghara Palaka’ (sustainer of others' home), let me recite the doha of KagaBapu himself,

Pota Sou Pot Tanã, Pale Pamkhidã
Bacada BijaNã Ae To Ko'ka Ja Seve Kagada.

This ‘Rãma Carita Mãnasa’ is a fair of birds. It contains many discussions about birds. And there were those birds for whom BhagataBäpu said,

Udi Jão Pamkhi! Pămkhuvalã...

and the banyan tree said, run away! Faith said this. Banyan tree symbolises faith.

Vadalo Kahe Che, Vanarãyu Salagi,
Müki Diyo Juna Mãlã,
Udi Jão Pamkhi! Pămkhuvalã...

I feel that we all have gathered in the nest of BhagataBäpu's banyan tree and even if worse anguishes hit us, none of us are the ones to fly away! Go home with a resolve that, ‘Bhelã Balasu, Bhelã Bharasu Ucãlã...’, these are Vedic echoes, ‘Samgachchadhvam’. The Supreme Entity rides on swan. The ideology of this swan has descended in Kaga. Therefore, only his physical body is that of crow, his soul is of swan. What is soul similised to in Upanisad? Swan. And it has been sung in our culture, ‘Mãro Hamsalo Nãno Ne Devala Junu To Thayu’

‘Rãma Carita Mãnasa’ is a fair of birds and we are the beings with wings and eyes. We do possess beak, provided we know how to cull pearls! Moreover, four distinct birds of ‘Mãnasa’ talk in four distinct context of Upanisad. Saheb, this is ‘Mãnasa’! MorariBapu duly accepts that when I started reciting this scripture, it appeared very easy. But at this stage, the deeper I am going into it day by day by Guru's grace, the tougher it’s getting, this is indeed an astounding scripture! BhagataBäpu must not have grabbed it casually! While Bapu's physical body was made up of five vital elements, it was also the body of five devotional faiths, which were present in KägaBhusundi as well. Therefore, I am associating two distinct souls! I am doing so with due understanding. Let me recount five devotional faiths. First, devotional faith on Räma which Bhusundi certainly possessed. He indeed possesses devotional faith on Rama. Guru had conferred the mantra of Rama and ‘Rãma Carita Mãnasa’. The great seer Lomas had received ‘Rãma Carita Mãnasa’ directly from Samkara. Samkara had treasured only few copies and He had given those to only a few selected people. He gave one copy to, ‘Soi Siva KãgaBhusumdihi Dinha’. Second copy came to Yajñavalkya. He kept the third copy with himself. Fourth copy was dispatched to Rajapur for Tulasiji and I would like to tell if you don’t feel bad, fifth copy came to Talgajardã. Meaning that, we obtained this, which I am happy about. Otherwise, the copies are present in each and every home. So, Bhusundi obtained devotional faith on Rama, the mantra of Rãma and ‘Rãma Carita Mãnasa’ through his Guru.

Second devotional faith is the faith on Krsna. Few faiths are esoteric. They are not to be made public. Therefore, he extols the exploits of Krsna succinctly,

Jaba Jadubamsa Krsna Avatara
Hoihi Harana Mahã Mahibhãra
— BAK-87.01

Good that Tulasiji did not write elaborate exploits of Krsna in ‘Manasa’, else I would not have been able to talk! The moment Krsna arrives, my tongue begins to go mute! It has been five thousand years since this man has departed, but He has killed us! He did not let us live!

GomatiAe Ghumghata Tănyo
Ane Royo Ranachogarāya

Neither has He sent us any money order. He must have accepted Narsinh’s promissory note and He must have also offered his mameru. But what did Krsna give us? Yet we chant His name and go reverse five thousand years! So, my Bhusundi’s devotional faith on Krsna is expressed in two lines. Good that ‘Mãnasa’ doesn’t contain His exploits, else I wouldn’t have been able to extol! My desires of extolling RamaKath would have been left aside! Krsna would not have let me recite anything else! Krsna is indeed Krsna! Blessed is the land of Saurashtra where after Krsna’s departure few communities have still not renounced black attire! Why should we change the colour? No one has ended our mourning as yet! This land is amazing, Säheb! And PithuBapu was telling me that, Bapu, you were talking that the ‘na’ of Krsna, the ‘na’ of Ravana and the ‘na’ of Karna doesn’t belong to anyone, likewise cãrana also contains ‘na’. And it ought to be true that carana belongs to no one. He who belongs to none, belongs to all. Does carana belong to the kings? No. Does carana belong to the rich? No. Does carana belong to the people with position? No. I liked that carana belongs to no one and Brahamana (religious priest) of this country also belongs to no one. Honest distance should be maintained with everyone. Recollecting Madhusudan Sarasvati, O youngsters, this Bava of Talgajardã demands something from you all! My only demand is that, when you are done with everything for the day and if you have spare time, then remember the Lord. If not Krsna then remember Jagadambã, Baap! Who is my Rãma? He is indeed the Mother! Tulasi has written in ‘UttaraKanda’ and Bhusundi has spoken,

Durgã Koti Amita Ari Mardana
— UTK-90.04

Rama is myriad of Durga and ‘Ramayana’ is Jagadambã. This is God’s divine power, Jogamaya. It’s written so in this!

RamaKatha Kalika Karala
— BAK-46.03

Rama’s grace is Goddess Kalikã,

Tulasidãsa Prabhu-Krpã-Kalikã
— VP-128.04

Goddess Gamgã is Kalikã. Even if you get a couple of minutes, call Him! He doesn’t ask to worship Him 24X7. So Bãpa! Call Him in whom we cherish reverence. Harindra Dave,

Phula Kahe BhamaräNe,
Bhamaro Vãta Vahe GumjanaMã,
Madhava, Kyãya Nathi MadhuvanaMã,
Sira Para Gorasa Matuki, Mãri Vata Na Keme Khufi,
Aba Laga Kamkara Eka Na Lãgyo
Gay Bhăgya Muja Phufi.

Look how far the poet sings! He says, when Krsna would hit pebbles, the pots would breakdown, but their fortunes would stay intact and now that Krsna has departed, the pots have remained intact and our fortunes have broken down! KagaBhusundi’s third devotional faith is the devotional faith on Mähadeva. The way he presents Mahadeva in ‘Mãnasa’ only demonstrates his devotional faith. And shall I tell you something very clearly? Gaining someone’s immaculate acquaintance itself is miracle. What else could miracle be? When we gain someone’s immaculate acquaintance that this man is same inside out, this itself is miracle. So many people have gathered in this farm! What is it? You will know only if you behold the sight from here! This is not miracle or magical spell, this is such a fair of birds where no one is ready to leave even if the banyan tree gets burned! Allow me to say that he who witnesses zillions and zillions of Durga in Rãma, imagine how powerful his devotional faith would be? Bhusundi’s fourth devotional faith, devotional faith in divine power. Fifth and last, devotional faith on Guru.

Eka Sula Mohi Bisara Na Kãü
Gura Kara Komala Sila Subhau
— UTK-109.01

Kaga’s physical body is made up of five vital elements. Physical body of a surrendered dependent is always made up of five vital elements, but their soul is made up of five devotional faiths. Therefore, even as KãgaBãpu’s surname is ‘Kaga’ but in my vision and on my responsibility, I can state that all five devotional faiths are witnessed in him. Therefore, he is not disposed to consume inedible food, he is not inclined to poke his beak anywhere at random, he doesn’t contain vileness. I am not a bard to KagaBãpu. Nonetheless, Bababhai, your grandfather is embodiment of five devotional faiths! The whole carana community can be proud of it. Now, note as I talk. First is his devotional faith for Rãma, his devotional faith for ‘Mãnasa’ and his verses pertaining to Rãma. I don’t want to give its evidences. The entire Kagavani is at tip of your tongue. You would also be having Bapu’s unprinted and unpublished poems. I have heard those from you. And devotional faith on Krsna? Look at his composition on Krsna or ‘Mãhabhãrata’! Who can write so deep? This man has accomplished such a superior job that can freeze

JyãraThi JagataMã Kãga Hu Janmyo,
TyaraThi Krsna Hu Taga Lăgyo.

He says, ever since I was born, I have brought Krsna with me! This is second devotional faith, KãgaBäpu’s devotional faith for Krsna. He says, right from my birth I started gaining in-depth wisdom about Krsna. His mother’s womb would not have umbilical cord, it must be a cord directly connected to Krsna. He is the confluence of five devotional faiths. Third, devotional faith on Siva. He would spend the entire month of Sravana on that hillock! This was his devotional faith. Therefore indeed I stated that, he is a poet of tiny-pebble to super-colossal Kailasa. Säheb, look at his ambit! From Majadar to Mansarovara! Imagine! Oh, envisage the way he covers the entire stretch! Fourth is devotional faith on Guru, Guru Muktananda. And this devotional faith is being upheld till date. Fifth devotional faith, the devotional faith on Jagadambã. He perceived Goddess Jagadambã in many. I would sing one single line, I don’t know the complete verse anyways. When I sing a partial line, people feel that Bäpu is not singing the entire line due to lack of time! But in reality I don’t know the remaining part! This itself is a miracle! Yes, I listen utmost precisely. Award for good listener should be given to me. Though I am not going to accept it ! Let me recite one Urdu couplet,

Kabhi Kabhi Vo Mujhako Aisi Rasãi Detā Hai
Vo Socata Bhi Hai To Mujhako Sunãi Detā Hai

When He thinks something while sitting at Kailasa, it’s heard in Talgajarda! If mother is thinking in Vindhyachal, it’s heard in Majadar! I really like his one

Mãra CãranoNã BhãgyaMã Hoya Game Tetalã Gunã,
Hu Ekala Bhogavu, Sau-Ne Chodi Melaje Ambă.

And he sang something similar for SonalMaa, SonalaMã, Abha Kapali, Bhaju Tune Bheliya Vali.

Ae Raja Udine Akho Abha Dhamkãyo
Haji Dado Súraja Püre Che Săkha...
Ae... Kali Amdhãri, Amã Kãi Süjhe Nahi,
Evi Amãre Carana Para Padi Rãta...
Ae... Ty To Jāgati Jyotu Ae-
Madhadã Timbe Ugi Parabhata, Bhaju Tune Bhediyā Vali

So, KagaBäpu is an embodiment of five devotional faiths namely devotional faith on Rama, devotional faith on Krsna, devotional faith on Siva, devotional faith on Goddess and devotional faith on Guru. Swan dwelling in Käga is the consequence of five devotional faiths. Thereby, Upanisad has proclaimed soul as swan. ‘Mãnasa’ contains a fair of birds, each of whom utters the principal statements of Upanisad in their own way. Four principal statements of Upanisad are, ‘Aham Brahmãsmi’, ‘Tattvamasi’, ‘Prajnänam Brahma’ and ‘Ayamãtmã Brahma’. Upanisad inspires the world on these four principal statements and even Osho had agreed that no contemplator in the world has presented his thoughts from such a great height as presented by Upanisad. No one has been able to surpass it! Probably no one might be able to surpass in future as well! How high can you climb beyond Everest? And ‘Mãnasa’ presents everything in its own way. This is the scripture of the stream of love, therefore Talgajardã proclaims RamaKatha as the Yajña-of-Love and not as the Yajña-of-Wisdom.

Bhusundi states in response to Garuda’s questions that, Seer Lomasa pronounced a curse on me, but because of my staunch trust I regarded even his curse as blessings and amiably accepted the physical form of a crow. My physical body was that of crow, but soul was of swan; and he did not confront at all, blessed as he is! ‘Ramayana’ suffices abundant strength to the wayfarers on the pathway of trust. Garuda asked, you attained a crow’s body. Weren’t you afflicted? At that moment Kaga said, we utterly fail to comprehend our Guru because of our limited intellect; even His anger is nothing but benefaction. Bhusundi said, my Guru bestowed immense benefaction. Were I a man, I would have taken forever to reach Ayodhya by foot? It’s a faraway destination! And had I been there by feet, none would have allowed me in the royal court. But because I became a crow, I could reach the verandah by flying! I get Rama’s half-eaten food in the verandah. Guru has conferred Rãma’s home to me!

So we were discussing that ‘Kaga’ is BhagataBapu’s surname. He doesn’t possess the enumerated demerits of a crow, nonetheless his soul is that of a swan. And Upanisad proclaims our soul as this Käga-Rsi has conferred fifth Upanisadic statement, ‘Sohamasmi Iti Vrtti Akhamda’, the way KägaBhusundi is an embodiment of five devotional faiths, similarly BhagataBäpu is also an embodiment of five devotional faiths. First is devotional faith on Rama, second is devotional faith on Krsna, third is devotional faith on Siva, fourth is devotional faith of Goddess Bhagavati and fifth is devotional faith towards his Guru Muktanandaii. These five devotional faiths embodied into a beard-man who is KagaBapu, in whose forecourt this Kathä is being recited. And he has composed psalms on every devotional faith reckoned above.

Văgya Che VadhayuNa Pava,
Gamdharvo Aja Avy Che Gava, NamdaBavã....
Jeni MohaJalaMã Akhi Duniya Vimtani,
Eni Kãya Aja Täri Doradiae Bamdhani.

Tulasi says, when Lord Rama was a child, He crawled on His knees and hands and tried to stand up by taking support of walls in the palace’s forecourt. He walked by holding on to the walls, the walls were bejeweled. The supreme ascetics came there with an excuse of soliciting alms. Bhusundi is a supreme ascetic as well. Kausaly said, you don’t look like a monk who would solicit alms! He replied, alms is just an excuse, we come here to behold the sight of your son. Instead of being born as supreme ascetics, had we taken birth as your walls then Rama would have at least touched us! This same sentiment descended in KagaBapu,

Kãga, Tãra PhaliyaMã Phare Adavano!
Eji, Tãrã Pagathiye Sarjãno Nahi, Hu To Păno!

When Upendra Trivedi had arrived in ‘AsmitãParva’ he said that classic litterateurs keep the rural poets, folk poets and their poems at a distance! Bapu, many people are allergic to dust! I heartily applauded him, well said, Sädhu! Folk literature may well not be classic, but it is indeed their reverend and beloved literature! The culture of classic literature would only ask, “What will you have?” They would not allow us to speak a word! And how is folk literature?

‘Kaga’ Ene Pani Paje, Sathe Besi Khaje Re,
Ene Thapa Re Sudhi Tu Melava Jaje Re,
Avakãro Mitho Apaje Re.

This Bava is not of aggressive disposition, he is beneficent! Rsi is the seer of mantra, but Kavi-Rsi is the seer of aphorism, they enounce the aphorisms. What kind of aphorisms do they enounce?

ManaviNi Pase Koi Mãnavi Na Ave Re,
Tra DivasaNi Pase Duhkhiya Ave Re...

People are coming to your door because you having sunny days, why do you losing your temper? Why are you scolding the drum-player even as you are getting your son married? And the way you embrace your son’s in-laws, it appears as if police will have to be called to separate both of you. And look at the way you are treating the drum-player? Ever since the wedding has been announced, this drum-player is playing drum in your lane only for a few pennies in return. When people come to your door in large numbers, realise that you are having rosy days! And if someone closes doors to such opportunities and if sun, the lord of day, realises that this person dislikes my arrival then he would confer us dark night all the while! Even as folk-literature may not be classic, it’s indeed their beloved-literature, it’s the literature of worship and solemnization. Even if they sing by igniting just one incense stick, Jagadamb is forced to respond in return. Yesterday when Hareshdan was singing, I had started recollecting scriptural slokas simultaneously! The sparkles of Slokas from Sămkhya, Yoga, Nyaya begin shower, because they have been preserved inside by Guru’s grace. Wherefrom such aspects come in folk-poets? Dam needs to be filled, wells sprout automatically! Once again I am iterating from VyasaPitha that this literature is the literature of worship and solemnization, it’s not only the literature daises. This is the literature of making Jagadambā speak by kindling frankincense before her. Its charm unfailingly works on the daises, there is no question at all! But if someone sits down with a tiny piece of this literature then an affirmative response is definitely received in return, Säheb! Baring those who are allergic to dust! So Bapa, everyone has gathered in the forecourt of KägaBapu. All are between two rims! This banyan tree shades the fair of birds. God willing, may this banyan tree never get burned. BhagataBäpu need not tell us, Udi Jão, may whatever he said in the end prevail forever in future, ‘Bhela Balasu, Bhelã Bharasu Ucãlã...’.

Kãga’s physical body is made up of five vital elements. Physical body of a surrendered dependent is always made up of five vital elements, but their soul is made up of five devotional faiths. Therefore, even as KãgaBapu’s surname is ‘Kaga’ but in my vision and on my responsibility, I can state that all five devotional faiths are witnessed in him. First is his devotional faith for Rama, his devotional faith for ‘Manasa’ and his verses pertaining to Rama. Second is KagaBapu’s devotional faith for Krsna. He says, right from my birth I started gaining in-depth wisdom about Krsna. Third, devotional faith on Siva. He would spend the entire month of Sravana on that hillock! This was his devotional faith. Fourth is devotional faith on Guru, Guru Muktananda. And this devotional faith is being upheld till date. Fifth is the devotional faith on Jagadambã. He perceived Goddess Jagadambã in many. He is an embodiment of five devotional faiths.

Manas Kagrishi - Day 5

“Bhagata Bapu's innermost path was of devotion”

Mānasa-KāgaṚṣi :: V ::

Parvati asks Samkara, wherefrom did Käga obtain Lord's sacred exploits and what dialogue took place between Garuda and KägaBhusundiji both of whom are devotees of Sri Hari? Even Guru is asking his Sadguru Kaga-Rsi, why did you attain the body of a crow? Every Rsi (Seer) has four aspects. Our KägaBhusundi possessed it; and if I comment by staying utmost absolutely mature and impartial then Käga-Rsi BhagataBäpu as well possessed these four aspects. Who can we call as Rsi? Which traits should he possess? By Guru's grace, many traits can be cited on the basis of scripture, on the basis of experience and on the basis of the tendency of inner-cognition. I had already stated that Rsi is the seer of mantra. As such Rsi (Seer) and Muni (Sage) are used synonymously, but this is the field of words and hence, despite being used synonymously their meanings get changed contextually. Rsi (Seer) has always been a householder. Muni (Sage) has always been renunciant and dispassionate. Many Munis (Sages) are also seen leading householder's life. Going back to the era of Upanisad, Rsis (Seers) had more than one wife. A high profile name Yajñavalkya whom while offering obeisance my Tulasi says, ‘Parama Bibeki’. He bears discretion of vision, discretion of words discretion of listening, discretion of conduct and discretion of actions. He is the emperor of five discretions. He was often invited for debate on scriptural interpretations which offered one lakh cows with gold-plated horns to the winner. During such instances he would tell his disciples beforehand, make necessary arrangements for cows because we alone would be victorious. He bore deep faith on his erudition by Guru's grace! It was not pride. Pride kills, faith emancipates. And the poet of this farm has spoken, pride has broken even the greatest of people.

So, Rsi Yajñavalkya is a householder. More often than not Rsi bears hair on his body. Muni is bald. Don't make this a principle though. In the tradition of Muni, you will find civilised looks. Rsi being engaged in welfare driven activities for folk masses, were scarce of time and hence they always possessed hair and beard. They would devote each and every moment of their life in the activities of public welfare. They barely had time to maintain their body. Rsis are majorly seen decked in white attire. Rsis were more often than not extensively industrious. Rsis have ploughed the farms. Rsi was hard-working. Take for instance, Kanad or Pipalad. This is an opportunity to remember such people. Let's offer Kagavasa (offering food to the crows in benefaction of the manes) to everyone. So, we can cite the differences between Rsi and Muni for the sake of identification. But otherwise, they have no difference. When we come here, Kaga-Rsi is a householder. He is a man with beard. I have liked few beards in our country. I offer them a bow. One of them is monkly divana of Bhavnagar, Sir Prabhashankar Pattani. He was an equally great composer. Another is our beard-man, Kaga, followed by another beard monk who he himself made! He proclaimed Samkara as a monk with beard! Another personality is the one who has appreciated Kaga as well, Noble Prize winner, international poet Rabindranath Tagore. So, Tagore's beard, KagaBapu's beard, Pattani Säheb's beard, Osho Rajnish's beard. One should accept truth from wherever it's obtained! We need not take each and everything from everyone! I have my own innateness. I don't accept each and every aspect of Osho. ‘Ano Bhadra Kratavah’, the seer of this country says, may I obtain delightful thought from all ten directions! This has been our resolve. One more beard that I forgot, which I wish to mention it with utmost exalted feelings! Vinoba Bhave's beard. ‘Desa DakhanaNo Bavo!’, this monk came all the way from south especially for BhagataBapu, he was the pioneer of land-gifting movement, self-reliance and universal-upliftment. BhagataBapu participated in all his movements by a great extent. And beards beseem only on selected people! Imagine how would have Gandhiji looked with beard!

If you observe, seers always have a house. KãgaBäpu did not have hermitage; he only had a hut. Swami Sachidanandji of Petlad has categorized the dwelling places of mankind. He said few are royal homes are that of kings and emperors i.e. palace, where family members are few but there are many servants and attendants! A mansion with slightly fewer facilities is Mahela. Then comes Havel which is for the superior and rich people. Haveli mostly exists amidst towns and then comes house, which we all have. And the crest jewel of all was given a very delightful name Asrama (hermitage) where scriptural self-study, contemplation, meditation, self-experience exists. Even while he is farming, he does so meditatively. That place is deemed as hermitage which has no disagreement with anyone. Leave alone the hermitages of Kaliyuga! Hermitages going to court only demean our honour. When hermitages go to court, their flags hoisted on top don't blow freely, but they tremble in air! Asrama (hermitage) is an extremely holy word, one feels like expounding it. That which provides shelter is hermitage, that which confers joy is hermitage, that which gives rest is hermitage, that which serves meals is hermitage, that which offers agamas and scriptures is hermitage, not only this but that which extends consolation even to a daughter of oppressed family is hermitage, that which wipes tears is hermitage, that which grants health is hermitage, that which runs the livelihood of helpless people is called as hermitage. Hermitage has no grudges or issues with anyone. What does BhagataBäpu say?

Nüra Laine Va'na Bolya, Jene SamtoNa Chidara Kholya,
Eji... Jene Ramka Re PadosiNe Bahu Rolya,

And this man hails from seashore, he is well aware that one cannot resort to the forecourt of those who drowns others' vessel after taking freight, those are cursed forecourts. They can neither be called as hermitage, nor as home; and allow me to say, they cannot be called man as well! Mahädeva should evidently dwell in man. BhagataBapu gave a very lofty thought to forsake the forecourts of those who expose the faults of saints, people who expose their faults who cover the faults of the society! Tulasiji states exactly the same. This Bãpu had assimilated Tulasi in and out! Tulasi is a saint-poet, this man is a devotee-poet, Kalidasa is a great-poet, Valmiki is primeval-poet and Samkara is the poet with no beginning or end. And I clarified earlier as well that I am not here to applaud his lineage, but when I observe this poet, I sometimes find in him the traits of primeval-poet, at times I visualise him as saint-poet, he is anyways a folk-poet, he is a devotee-poet as well as a great-poet. What is he not? He is all-in-one! Bapu also talked in English sometime. Once he had spoken in J.P. Parekh ground when I was studying. He is a householder; therefore, I would call him as Kaga-Rsi. He is a beard Duliyo; therefore, I would call him as Kaga-Rsi. He is the man of extreme exertion; therefore, I would call him as Kaga-Rsi; in Buddha's terminology, everything in him is just in right degree; therefore, I would call him as Kaga-Rsi. I am stating with utmost responsibility that, KagaBãpu is not a coincidence, he is a preset arrangement of The Universe. He must be the predestination planned by The Universe. And therefore, I want to exclusively enlist the traits of Rsi (seer). Rsi has a path. Path doesn't mean confined boundary or parochialism, it means the path of innateness which he has determined for himself. Be it a narrow pathway but be it mine. Kagabhusundi was the knower of all pathways, yet he had his own pathway which was the pathway of devotion.

Bhagati Paccha Hatha Nahi Sathatãi
Dusta Tarka Saba Düri Bahãi
— UTK-45.04

KägaBhusundi had decided a definite path. He has attained all mysteries of Rãma by Guru's grace. I would request everyone to read the series of blessings bestowed on Bhusundi by his Guru! Among the four traits perceived in Bhusundi, one of the blessed path and it was the pathway of devotion which he held staunchly. Wisdom is not condemned here. This man himself has described the chapter of the ‘Lamp of Wisdom’ amazingly in ‘UttaraKanda’. Therefore, ‘Sohamasmi Iti Vrtti Akhamda’ was termed as the fifth principle statement of Upanisad in addition to the four. Kaga-Rsi has access to every domain but his root pathway is of devotion, love and surrenderance. He has held the path very strongly, yet he is free from wickedness or cunningness. I will not cut or condemn others' pathways. If you want to practice devotion, hold on to it very strongly but don't let cunningness touch devotion. Today, three and half pahadas (“mount peaks”, literally; pahadas represent sections within carana community based on geographical identity) are sitting here! Lord Vamana had taken three steps, but this carana took three and half steps! This is the range of Sarasvati, this is the range of Bhavni and therefore, whenever my Tulasi describes or offers obeisance to Rama, He first remembers Sitaji

Udbhavasthitisamharakarinim Klesaharinim,
Sarvasreyaskarim Sitam-
Nato'ham Ramavallabhām
— BAK-SL.V

And what has Jänaki Herself said? O Mother, O Bhavani, O begetter of the whole world, O the one who has swung each one of us in the baby-hammock, You are our caresser as well and You are the annihilator of our vices too; look at the amazing hymn of praise!

Jaya Jaya GiriBaraRãja Kisori
Jaya Mahesa Mukha Camda Cakori
Jaya GajaBadana Sadanana Mãta
Jagata Janani Damini Duti Gātā
— BAK-234.03

As and how Janaki progresses the hymn of praise, Mother Bhavni goes on bestowing similar blessings. And the words of creator don't go futile, words of sustainer don't go futile and words of annihilator of evils don't go futile. We certainly receive an affirmative response Säheb, we indeed receive the answer, provided our pathway is devoid of evilness! If I believe in Rama, I would obstinately stick to Rãma's mantra, but I would not pull down others' mantra cunningly! If my scripture of life is ‘Rama Carita Mãnasa’, I would not criticize other religious scriptures or employ cunningness towards them. He who determines such a pathway is called as Rsi. Kaga-Rsi, Bhusundiji is wayfarer of the pathway of devotion, yet he is aware of the pathway of wisdom. One has to exert really hard to enlighten the Lamp of Wisdom. First and foremost, one needs to foster a cow. Offer it green herbage. Graze it in verdurous farm. While milking the cow its hind legs should be tied with a cord, milk-container should be pure and clean, it's written that the milker should hail from Ahira community i.e. Ayara community. This lineage consist of men from Ayara community, Koli community, Ksatriya community etc. I hold high regard for your familial civility and your modesty. And imagine how nicely BhagataBapu has united everyone! And thereby, if sometime I speak a couple of harsh words from Vyasa Pitha then please hear them out with open mind and try to improve. I have the right. I would like to tell the community of warrior lineage that I extol the glorifications of your foremost father, the solar dynasty! Everyone is on the toes in this Katha - Ayara community, Koli community, Ksatriya community etc. There is no racial discrimination at all. Everyone is only exhibiting their cultural highness, I applaud it. The most trifling man is serving his best in the Kathã. Everyone has beautifully come together! And the three and half pahadas (“mount peaks”, literally; pahadas represent sections within cãrana community based on geographical identity) are anyways present! I am extremely pleased, Bãpa! O Mothers, since you all are sitting here, please do something which keeps this unity intact! Please promote activities which shall abandon frictions, animosity, addictions, evil charms and black magic and may a hale and healthy man be reborn in this world! I will indeed do so from my side. When I had recited a Kathā for Devipujaka community in Gondal, I had specifically requested, gentlemen, please stop offering animal-sacrifice to the goddess and stop eating flesh and drinking liquor. Someone wrote in response, what if the goddess pronounces a curse on us? What if our children fall sick? At that moment I had said, let all sufferings in your destiny happen to me! There is a letter from a son of Devipüjaka family, “Bapu, it's such a coincidence that Your Kathä starts at the onset of Cricket World-Cup! I was thinking, should I attend the Kathä or watch the World-Cup? I really like watching matches. Yet I have come here overlooking the world-cup!” Here not the World-Cup, but the Universal-Cup has begun. And yet son, if you enjoy watching matches then stay back. I don't bind anyone! I like everyone very much, immensely too much! What should I do? Where should I escape? I don't understand anything! My only reason is, I like everyone too much and may my Hanumana keep everyone united. I was telling in between that I come to know everything that anyone speaks or talks about me! But I always pray that, Lord, please bestow grace in such a way that even if someone has criticised me, let I not come to know because if I get ill-feelings towards that individual, my worship will decline! I don't want to deal in loss. Allah willing, may I not know! And you all are not giving scarce reverence, honour or love! You all are blessed, Bãpa! When I had visited a Devipüjaka's home, he said, “Bapu, I can take samädhi, but that cannot be stopped! We are bound to offer it to the goddess!” One Devipüjaka father was telling his son, you go to Bapu every day, take me there sometime. The son said, I shall take you provided you stop drinking, eating and cutting! Why is this transformation coming? Mothers, before you leave please ward off the evil charms from these people, Bãpa! Our original discussion was about the Lamp of Wisdom. Ahira milks the cow,

Noi Nibrtti Patra Bisvasã
Nirmala Mana Ahira Nija Dãsã
— UTK-116.06

When Ahira and Lord's servant with beautiful mind milks the cow, ‘Noi Nibrtti’ quietism should serve as cord for tying cow's hind legs and ‘Pãtra Bisvasa’ faith should serve as container to collect milk. Thereafter, congeal the milk by mixing a little curd, churn in an earthen vase, extract the butter, heat it on flame, filter out the dregs and finally, ghee (clarified butter) is produced in form of Lord Naräyana. Tulasi has written this essence about the Lamp of Wisdom and even after kindling this Lamp of Wisdom, there are three conspiracies to douse this flame. By deceit i.e. when someone walking next to the flame deceitfully douses it without anyone's knowledge! By power, who are you to tell me no? When someone douses by blowing air through mouth! And by art, he uses such an art to douse the flame that no traces are left! So, there are numerous obstacles in the Flame of Wisdom; but O Garuda, devotion is not a flame, it's a jewel. And the jewel of devotion needs neither lamp, nor ghee, nay cotton-wick. It needs nothing, it's a self-illuminated jewel. This man has accepted such a pathway, the pathway of devotion! So, first trait of Rsi. He doesn't refute any pathway. He determines a definite path of his life. Even though he knows each and everything, he doesn't employ cunningness at all. So, he is a Rsi who has decided his own pathway and who has taken a companion-in-arm in his journey. A journey needs some companion-in-arm as well as victuals. Who does my Tulasi recommend to be taken as companion-in-arm?

Je Sraddha Sambala Rahita
Nahi Samtanha Kara Satha
Tinha Kahu Manasa Agama Ati-
Jinhahi Na Priya RaghuNätha
— BAK-38

He is a Rsi who has someone's company. Whose company did Bhusundi have? That of finest ascetics in form of swans and supreme-swans, birds of diverse categories, though he himself was a crow! Tulasi's ‘Manasa’ contains the word ‘Kãga’ twenty-six times. Tulasi has circumambulated and beheld it from every angle.

Dahina Kãga Sukheta Suhavã
— BAK-302.02

When auspicious omens started occurring, ‘Dahina’, crow is an auspicious omen when on right side. Säheb! When my Rãma went to marry, crow gave the first auspicious omen! Crow was worshipped in Dravidian culture as well. Crow is symbolic of our forefathers. Crow is symbol of immortality. Crow is the center of reverence and the ceremony of sradha. It's a glorious bird. God willing, may crows not go extinct! Sparrows are although becoming extinct! Attempts should be made to save them. Crow should indeed be saved for me. I am living on his (KãgaBhusundi's) bread. There are four reciters of ‘Ramayana’ - Tulasi, Yajñavalkya, Samkara (and Bhusundi), but personally if I have to rank someone on the first position, it will only be Bhusundi. Only his physical body is that of crow, but his soul is of a swan, a supreme-swan (utmost finest ascetic). Because he has decided his own path. After listening to Kathã, every individual should decide their own path with their respective discretion and then, one should not employ sophistical reasoning or cunningness on that path; secondly, one should have someone's company. Whose company does Bhusundi have? That of saints, supremely finest ascetics, seers and sages who come there in form of birds! Ramsurdasji used to say that swans need not be invited. If we can afford, pour out pearls freely in our forecourt. Swans will arrive uninvited. Analogously, go on spreading virtuous thoughts, go on spreading virtuous sentiments, go on spreading virtuous resolves - doing so makes some swan in form of a saint arrive uninvited. How can we identify swans? None could identify Samkara in Bhusundi's assembly! He just arrived and sat down in the last row! None has recognised Him. BhagataBãpu has ploughed every field, but I feel that his path was the pathway of devotion. And what about his company? He had the company of great people. The abbot of Pipava, HarivallabhBapu of Akhigadh, Bhagvat reciter ManishankarDada, TrikamdasBapu, competent Bhägyat reciter Narendra Sharma from Rajula, MohandasBapu Shastri, in political domain he had the company of Dhebarbhai and moving to Delhi, everyone would reverently rise on BhagataBapu's arrival! MerubhaBapu, Jaymallabhai Parmar, Meghani, MaganBapo - our monk from Bagasara, Gondaliya in whose cottage Bapu would stay. And his greatest company was that of SonalMaa and he who has the company of the greatest person, gets everyone's company. He had a place to ask about his curiosities, he had a place to seek guidance, he had a place to sit somewhere. When we analyse the company of seers, we realises their glory. Third trait of Rsi, someone's hand should exist on his head. Read Lomasa in ‘UttaraKanda’, the great Rsi Lomasa places his hand on Bhusundi's head by being pleased. And then lo and behold the series of blessings that commence! First promise,

Sadã Răma Priya Hohu Tumha-
Subha Guna Bhavana Amana
KamaRupa IcchāMarana-
Gyăna Biraga Nidhãna
— UTK-113(A)

You, Bhusundi, will become dear to Rãma, Rāma will caress you too much, the Supreme Godhead will love you. All virtuous virtues will accumulate in you. You shall become the storehouse of each and every divine wealth enumerated by ‘Gitã’. Further, ‘KamaRupa’, you will be able to assume any form as per the task under consideration. And what about this beard-man, be it political, social or any other field, he was competent enough to hold discussion on any task under consideration. Lomasa says, ‘KamaRupa IcchaMarana’, you shall die only at your will, the spirit of time will not be able to kill you. There is an Urdu couplet,

Kaja Ko Roka Deti Hai Dua Rosana Jhamiro Ki
Bhalã Mamjür Hai Apana To Kara Khidamata Phakiro Ki

Death at will was conferred to Bhima in ‘Mahabharata’. I don't want to enter ‘Mähäbharata’, today I want to do Rama's birth. As soon as ‘Mahabhãrata’ comes, I feel all elated! Bhisma is blessed with death at will, second personality bestowed with death at will is Sire Bhusundi in ‘Manasa’. So Bapa, having someone's hand on one's head is the trait of being Rsi. Another blessing is that, wherever you shall live, delusive power will have no access within the radius of eight miles around you. So, life should have some path, someone's beautiful company, someone's hand on our head and we should have some Lord of ours. Lord doesn't mean God alone, any superior individual is also Lord. In short, life should have a path, a saint, a scripture and a Lord. And this entire carana community Bapa, has taken Mother's blessings. Thereby, with its exalted feelings one should also constantly remember of one's responsibility. Bapu says, O Mother, where are you?

Madi Tara Besana Gadha Giranara, Nave Khamda Najaru Pade Re Lola...
Mãdi Tãre Dane Re Dane DinoNätha
Mãro Visvambhara Vatu Kare Re Lola...
And now comes the most important line, Madi, Tu To DāruNe Desavato Deti,
Ane Ambā Avatari Re..

So, we should have a beautiful path and a company. Consider Kaikeyi, who gave birth to Bharata in ‘Mãnasa’. Who can extol her glory? Bharata is the crest jewel of devotees. And if an evil-company spoils the intellect of a mother like that of Bharata then who are me and you, Säheb! Therefore, safeguard yourself from evil-company. It's written in ‘Mãnasa’, ‘Rahai Na Nica Mate Catural’. Tulasi says, by staying in the company of a vile man one's wit and goddess Sarasvati dwelling in him starts leaving. Someone's hand should persist on our hand! We have the hand of the goddess with twenty arms! And we must have some scripture. If someone recites qualitative exploits then wouldn't Lord get eager to incarnate? If someone recites Isardan or his composition ‘Harirasa’ for that matter then not only does the flag blows alone, but the walls blow with it as well! I always request them to recite a piece of ‘Harirasa’. Oh, what an amazing composition it is! Such compositions have descended from a distinct elevated conscious state! Your community is blessed with wonderful hymns of praise! Bãpa! If you light frankincense and sit down for five minutes by closing your room then the answers to your problems will come to you even before you articulate them! All these hymns are mantras. I would say till an extent that if we can recite Gandhi-Katha, Sardar-Katha, Meghani-Kathä, Daughter's Katha, Women-Katha then why not KagaBapu's Katha? Kaga-Katha can be recited. We only talk sparingly, you talk in bulk! These are steps worth taking. The pathway of BhagataBapu; as far as I understand, Bapu has ploughed diverse fields. He could talk on any topic under the sun and yet enthrall the entire audience and come out with flying colours! Nonetheless, his innermost pathway was that of devotion. He was the man of hovel! The same hovel extolled by Vedas, Purana and Upanisad! I know the hovel exists even today! I went there to offer an obeisance! He did not hate bungalows, but he knew the difference between bungalows and hovels.

Bolo, Tame Bamgala Bolo,
Haiya Keri Hatakadi Kholo...

He made the bungalows speak! He who makes the gross entity speak is a composer.

Kaga I Chevata Bamgalo Bolyo,
Sunavama Nathi Sara,
Isvara KoiNe Apaje Mã A BamgaläNo Avatãra
HemalaNe Marge Jāvu, Mãre Nanu Jhupadu Thavu.

He would even tell the rajavadãs upfront on face! If he was unable to reach out personally, he would inform Trapajkar to give the message. How can I forget Trapajkar? Lovely was his seat and beautiful was his pathway of devotion! Wonderful was his company! He was blessed to have the hand of Joga Maya his head. And yesterday I mentioned about five devotional faiths: devotional faith of Rama, devotional faith of Krsna, devotional faith of Siva, devotional faith of Jagadamb and devotional faith of Guru - KagaBāpu was an embodiment of these faiths.

In the course of Katha, Bharadvajaji raises a curiosity before Yajñavalkya, ‘Athato Rama Jifñasa’; what is the element of Rama? Who is that Rama, whom Samkara recites 24x7 and the glory of whose Name is extolled by Vedas, Purana and Upanisad! I know the historical personality Rama; be kind to reveal me the mystery of spiritual Rama? He liked the question and he started the Katha with smile. He extolled the glory of RamaKathã in two lines comprising of four meters. No reciter can resist without extolling the glory.

RamaKatha Sasi Kirana Samanā
Samta Cakora Karahi Jehi Pana
— BAK-46.04

Mahamohu Mahisesu Bisala
RămaKatha Kalika Karalā
— BAK-46.03

Rama is moon, Rama's Katha is moonbeam. Moon is visible but it cannot reach our home, whereas moonbeam can. Rama is the Supreme Entity, He is moon. His Kathā is moonbeams, which can reach till our homes and if our heart is open then it can reach to our hearts as well. After extolling the glory he said, now I shall recite the exploits of Siva to you. It was asked about RamaKatha and he starts with Siva's Katha. This was Tulasi's bridge of unity. One shouldn't harbour discrimination betweens the devotees of Visnu and the devotees of Siva. Please don't harbour defilement between Rama, Krsna and Siva. Rama is the sanctum sanctorum and Siva is the door. Beautiful story of Siva was recited. He has narrated the tale till Samkara's wedding, Säheb!

Tulasi's ‘Manasa’ contains the word ‘Kaga’ twenty-six times. Tulasi has circumambulated and beheld it from every angle. Säheb! When my Rãma went to marry, crow gave the first auspicious omen! Crow was worshipped in Dravidian culture as well. Crow is symbolic of our forefathers. Crow is symbol of immortality. Crow is the center of reverence and the ceremony of sradha. It's a glorious bird. God willing, may crows not go extinct! Sparrows are although becoming extinct! Attempts should be made to save them. Crow should indeed be saved for me. I am living on his (KãgaBhusundi's) bread. There are four reciters of ‘Ramayana’ - Tulasi, Yajñavalkya, Samkara (and Bhusundi), but personally if I have to rank someone on the first position, it will only be Bhusundi. Only his physical body is that of crow, but his soul is of a swan, a supreme-swan (utmost finest ascetic).

Manas Kagrishi - Day 6

“Devotee's (Bhagata's) life manifests a union of worship and simplicity”

Mānasa-KāgaṚṣi :: VI ::

Parvati posed a question to Siva, prompting him to recite the sacred exploits of Käga-Rsi. Why did Garuda, a figure of profound wisdom, a repository of virtues, and the vehicle of Visnu, choose to hear the Kathã from a crow, bypassing the assemblies of revered sages? What dialogue unfolded between Garuda and KägaBhusundiji, both devotees of Sri Hari (Dou HariBhagata)? Parvati’s curiosity stems from their shared devotion, as noted in Rama Carita Mãnasa: ‘Srotã Bakatã GyānaNidhi’—both the listener (Garuda) and the narrator (Bhusundi) are treasures of wisdom, capable of grasping the esoteric essence of Rama’s story. Today, we explore these profound dialogues, anchoring ourselves in Mãnasa, my main nail. This scripture encapsulates all philosophical viewpoints: the insights of philosophers, the worldly perspective, the wisdom of sages, the strategies of politicians, and the devotion of monks. It weaves emotional depth, qualitative essence, and the doctrines of Sãmkhya, Nyãya, and Vaishesika. By Guru’s grace, we unravel these truths through repeated recitation.

NãnãPurãnaNigamãgamaSammatam Yad-Rãmãyane Nigaditam Kvachidanyato’pi
— BAK-01

Let us focus on three pivotal terms: Samta (saint), Sãdhu (monk), and Bhagata (devotee). Yesterday, we noted that while Rsi (seer) and Muni (sage) are often synonymous in Mãnasa, their meanings differ contextually. We discussed four aphorisms defining a Rsi’s traits, observed in both KägaBhusundi and BhagataBäpu, linking these figures. In scriptural terms, excessive praise risks becoming mere laudation (arthavãda). Let me clarify—this is not flattery but practicality. We have not seen KägaBhusundi, but we have seen, heard, and met KãgaBäpu, whom we call BhagataBäpu. Today, we explore Samta, Sãdhu, and Bhagata, as both Garuda and Bhusundi are HariBhagata (devotees of Sri Hari).

Tulasi places Samta, Sãdhu, and Bhagata on equal footing, yet their meanings shift with the narrative’s episodes. Let me offer a rural interpretation of Samta (saint), grounded in my understanding with full responsibility. A Samta embodies the truth of your life, feeling inherently yours. Why do we revere Samta so deeply? Why do our country and the world honor saints? Sainthood is not a degree; saints evolve through their being. In my fifty-five years, I’ve observed men of valor—Darbãra, Kathi, Ayara, and other communities—like lions. I extol their familial civility and courage, setting aside caste or creed. Every community carries a lofty dynasty—how can we forget? These men were lions, Säheb! Yet, before a monk, they became as meek as cows. To preserve this civility, I speak boldly from the VyãsaPitha, expecting nothing, sowing the seeds given by my Dada. Monks entered chambers barred to the sun, invited to bless the women and daughters of households. This dignity prevails across communities, Bãpa! How should a Cãrana be? A warrior? A friend? A bold man? BhagataBäpu crafted verses on every subject, leaving no topic untouched.

Who is a Samta? One who never quarrels, even with cause, Bãpa! Circumambulate him to perceive his truth, as we do with temples. Beware of those from politics, religion, or society—assay them carefully. A Samta never loses saintliness, even as a Mahanta (abbot), remembering the padukã (humility) despite high position, upholding truth despite power. His legacy, like BhagataBäpu’s poems, endures. He worships with zest, never sluggish. I speak tirelessly, Säheb—it’s my breath, my lifeline, else I’d be cast out! This is my definition of a saint, though countless others exist.

Who is a Sãdhu (monk)? One whose life embodies qualities beginning with ‘Sa’ in Devanagari. First, a life like soap (sãbu), cleansing without water, as Ravishankar Maharaj said: ‘UtakiNe jalã Thãvu’. Second, a life of truth (sãchu), where every word and decision is undeniably true, leaving no doubt. Third, a disposition of simplicity (sadu), free from restless ambition (rajoguna). A monk calms those driven by excess, cautioning against pomp that invites criticism. Why do we cherish KãgaBäpu? His simplicity—he remained unchanged. Fourth, a life transparent before society, as Narsaiyo sings:

Eva Re Ame Eva Re Evã, Tame Kaho Cho Vali Tevã Re:
Bhakti Kartã Jo Bhrasta Thaisu To Karsu Dãmodar Ni Seva Re!

Now, the essence of Bhagata (devotee): First, one clean externally and pure internally, whether or not they sing devotional psalms—though BhagataBäpu did both. Second, a life uniting worship and simplicity, so profound that their object of worship remains elusive. Some things, like mantras, must stay secret, as Tulasi writes:

Joga Juguti Tapa Mamtra Prabhau
Phalai Tabahi Jaba Karia Durãu
— BAK-167.02

Yoga, tactics, penance, and mantras thrive in secrecy; publicizing them diminishes their power. Penance, when vocalized, loses depth, spoken only when weakened. Publicizing penance to inspire is fine, but it must remain discreet. Third, a Bhagata lives like a forest-dweller at home. Bhusundi, in Ayodhya’s palace, ate only Rama’s leftovers, despite sumptuous feasts, embodying black-colored renunciation. Rama knew him and forbade guards from shooing him away. Fourth, a Bhagata never forgets the last man despite fame. Narsinh Mehta, from the scholarly Nagara community, sang for the oppressed six hundred years ago, treating their homes as Hatakeshvar’s temple. BhagataBäpu reached the humblest, embodying Bhagata—needing nothing (Bha, Ga, Ta), expecting nothing, yet sacrificing his life for others. Bhusundi’s hermitage, pure externally (Mount Nilgiri) and internally, reflects this. Even in the palace, he lived simply, reaching the lowliest, as did BhagataBäpu, Gandhi, and Vinoba, visiting every hovel. Tulasi uses Samta, Sãdhu, and Bhagata synonymously, yet their nuances shine distinctly.

In AranyaKãnda, at Sabri’s urging, Rama and Lakshmana reach Pampa Sarovara seeking Jãnaki. Narada, pained by the Lord’s suffering due to his curse, sings a hymn and asks about saintly traits. Rama lists them, concluding that neither Sarasvati nor Sesha can fully articulate a monk’s virtues:

Kahi Saka Na Sãrada Sesa Nãrada-Sunata Pada Pamkaja Gahe
Asa DinaBamdhu Krpãla-Apane Bhagata Guna Nija Mukha Kahe

Rama says, “Narada, I share the traits of saints who subjugate me.” The list is vast:

Sata Bikãra Jita Anagha Akãmã
Parama Akimcana Suci SukhaDhãmã
— ARK-44.04

A saint conquers the six vices, is sinless (Anagha), desireless (Akãmã), non-possessive (Parama Akimcana), pure (Suci), and a source of bliss (SukhaDhãmã). Lao Tsu says, “I sit where no one can move me.” Tulasi adds Parama to Akimcana to distinguish true non-possession—sacrifice from hands, dispassion from heart. These traits shine in Bhusundi and BhagataBäpu. A Bhagata is also a poet (Kavi), their prose like verse, as with Osho, whom I heard twice. In Visnu Sahasranãma, God is named Kavi. The Cãrana community’s three-and-a-half pahadas (geographical sections) should take pride in this, as Vyãsa honors them in Mahãbhãrata. Before the war, before the Gita, Krishna urges Arjuna to recite Durga’s hymn:

SucirBhütvã MahãBãho Samgrãmãbhimukhe Sthitah
Parajayãya Satunãm DurgãStotraMudiraya
— MB-BP-XXIII.02

Senayorubhayor Madhye-Ratham Sthapaya Me’cyuta
— MB-BP-XXV.21

This is a global prize, not a Nobel, conferred by Vyãsa! O offspring of JogaMaya, uphold this dignity without pride, for ‘Garva Kiyo Soi Nara Hãryo’. Kavi is the Lord’s name, the saint’s, and the devotee’s, with boundless wisdom (Amita Bodha). Mãnasa brims with saintly traits. Bhusundi is a Bhagata, and in Majadar, we revere BhagataBäpu as such.

RamaKatha, more than Rama’s exploits or divine enacts, holds supreme significance, bridging both to unite hearts. Not just three-and-a-half but seven or twenty-one pahadas can unite, if doubt is dispelled. Crush discrimination, renounce addictions, and burn grudges at Talgajardã’s Holy Scripture. Karmic doctrine ensures no effort is futile—our unity will yield results, Bãpa, even if delayed! Beware those sparking division from politics, religion, or society. Here, three-and-a-half pahadas gather, united by Hanumãna and JogaMaya. Selfish intents divide us, but RamaKatha dissolves barriers. This is not my glory, nor that of food or lodging—RamaKatha is primary. By Jagadamb and AaiMaa’s grace, let delusions break, uniting us. Behold this from VyãsaPitha, Säheb, but don’t climb the dais! This unity will bear fruit, Vasantbhai, as this Bãvã declares!

Na Dhar Sudhi, Na Gagana Sudhi,
Nahi Unnati, Na Patana Sudhi.
So So Nadiyu Jene Vara Samãni Ahi Apane To Javu Hatu,
Sayara Jala Gambhira, Phakta Ekamekanã Mana Sudhi.
Jeni Meru Sarakhi Dhira, JagaMã Enu Nama Phakira.
And Gamgãsati proclaims aloud,
Meru Re Dage Pan Jenã Manadã Dage Nahi,
Marne Bhãmgi Re Pade Re Bharamamda Re.
Vipada Pade Pana Vanase Nahi, Ai To HarijanaNa Paramana Re...

Preconceived notions—Kaikeyi’s egotism, attachment, greed, Mantharã’s intent, Dasaratha’s lust—banished Rama from Ayodhya. As long as calculations or pride persist, Rama resides not in our hearts but in Citraküta, the subconscious. When our subconscious is free of hatred and jealousy, steadied by the Mamdãkini of RamaKatha, Jãnaki and Rama manifest in divine pastime. Our helplessness—egotism, misunderstanding, idiocy—limits us, but attempts continue. BhagataBäpu writes:

Musaphira Mãrga Bhulelo Ane Utarata Kãga Amdhara.
Nirakhata Gama Harakhayo Pana Hati Nagari Dhutarani.

Meghani urges perseverance:

Ghanaghora VanaN VãtaNe Ajavalato, Bãpu!
Vikarala KesariyalaNe Pampalato Bãpu!
Calyo Jaje, Tuja Bhomiya Bhagavana Che, Bãpu!
Chello Katoro Jherano à Pi Jaje Bãpu!

India applauds you, Bãpa! Even if unity falters, roll your hand on Vikarala Kesariyala. The ocean was bridged by Rama’s Name; so too does RamaKatha bridge hearts. Despite division’s sting or intoxication, Jagadambã’s grace makes this ambiance charming. Five Kathãs in Gujarat—Vadodara, Kutch, Ahmedabad, Surat, and now Talgajardã in rustic Gujarati—have been a harvest. In olden days, crops were offered to monks and Rama’s temple first. Now, monks feed you! My demand: renounce addictions, frictions, doubts, and quarrels. Tulasi warns:

Kahã Calana Kahã Rukanã, Samajhanã Bhi Jaruri Hai
Varnã Jisake Lie Hama Daudate Hai, Vaha Piche Chuta Jäte Hai

We rush, leaving behind the one we seek. Step out of animosity, court cases, and fights. RamaKatha reconciles exploits and enacts, uniting Samta, Sãdhu, and Bhagata.

Agara Nächu Nahi, To Paira Mere Rutha Jäte Hai
Agara Nächü Khulake To Ghumgharu Tuta Jäte Hai

Now, Rama’s birth. Beneath the Vedic banyan tree, Siva, pleased by Parvati’s question, dispels her past doubts about Rama’s exploits:

Dhanya Dhanya GirirajaKumãri
Tumha Samãna Nahi Kou Upakãri
— BAK-111.03

Parvati is hailed as the greatest benefactor for prompting RamaKatha, a glory shared by the Kaga family, Majadar village, and the Cãrana community’s three-and-a-half pahadas. Their role as instrumental means nourishes thousands. Siva explains that Rama, the formless, all-pervasive truth, incarnated due to curses on Jaya-Vijaya, SatiVrmdã, Narada, and King PratapaBhanu, alongside Manu and Satrüpa’s penance. Ravana’s tyranny perturbed earth and deities, prompting Brahma’s announcement of Rama’s incarnation. In Ayodhya, King Dasaratha, jewel of the Raghu dynasty, sought a son. Guided by Guru Srngi, a yajña yielded divine offerings for the queens, who conceived. On Caitra’s ninth day in Tretãyuga, with the sun at its meridian, Rama appeared in four-armed form:

Bhae Pragata Krpãla DinaDayãla Kausalya Hitakãri
Harasita Mahatari Muni Mana Hari-Adbhuta Rüpa Bicãri
— BAK-191.01

Resolving Kausalya’s curiosity, Rama became an infant, crying in her lap. Dasaratha declared celebrations. In KãgaBäpu’s farm at Majadar, by SonalMaa and AaiMaa’s grace, we offer greetings for Rama’s birth to the world!

More than Rama’s exploits or Rama’s sportive enacts, it’s RamaKatha that holds greater significance. By bridging Lord’s exploits and Lord’s sportive enacts, this Kathã unites all hearts and makes them one. This is not the glory of MorariBãpu. Not just three and half, but Lord’s Kathã can even unite seven pahadas or even twenty-one pahadas for that matter, provided we don’t doubt causelessly. Crush the walls of discrimination into pieces! Leave behind the quarrels near my Holy Scripture before departing from here, renounce severe and trivial addictions near the Holy Scripture of Talgajardã before leaving. If you are not in speaking terms with someone because of anger or disagreement then burn those grudges here, Bãpa! And if karmic doctrine doesn’t let any effort go futile, then how can this fraught endeavour which has left no stone unturned, can ever fail? And I am in no hurry, doesn’t matter even if it begets a late outcome.

Manas Kagrishi - Day 7

'Ramayana' teaches us virtuous conduct on each and every step.

Mānasa-KāgaṚṣi :: VII ::

With Mãnasa-KägaRsi as our central focus, we collectively explore its profound teachings. Tulasiji, in Rama Carita Mãnasa, declares both KägaBhusundi and Garuda as devotees of Sri Hari (Dou HariBhagata). While we revere BhagataBäpu as BhagataBäpu, their shared devotion to Sri Hari prompts my VyãsaPitha to reflect on their similarities and differences, easing our life’s journey. The greatest similarity lies in their foundation: both are devotees of Sri Hari. Tulasiji emphasizes in Mãnasa: ‘Srotã Bakatã GyānaNidhi’—listener and reciter are repositories of wisdom. No one is truly ignorant, for, as Krishna says in the Gita, “Isvarah SarvaBhutanäm Hrddese’rjuna Tisthati”—God dwells in every heart, leaving no room for ignorance. Tulasiji reinforces:

Asa Prabhu Hrdaya Achata Abikãri
Sakala Jiva Jaga Dina Dukhãri
— BAK-22.04

Yet, if God resides in all, as per ‘Hari Byãpaka Sarbatra Samãna’ (God pervades everywhere equally) and ‘Sarvam Khalvidam Brahma’ (the Universe is fraught with the Supreme), why do worldly souls suffer, as Narsaiyo’s ‘Brahma Lataka Kare, Brahma Pase’ suggests? If MorariBäpu arrives at Majadar, he must leave, but neither Upanisads nor enlightened souls accept God as coming or going. God exists eternally, everywhere, in completeness. Yet, Rama left Ayodhya for Citraküta. Why, Bãpa? As rural folk, let’s ponder this for our life’s purity. God neither departs nor arrives; if I’m here, I’m not at BhimBäpu’s farm, and vice versa, because I’m a worldly soul. But God, all-pervasive, cannot migrate. Can God exist in Vaikuntha but not in Vadal, in Mansarovar but not in Majadar? Impossible! Yet, why does it feel Rama left Ayodhya, forcing all to seek him in Citraküta? Ramayana teaches: God is ever-present, but evil association renders Him invisible, while virtuous association reveals Him. Bãpa, we cannot experience God fully when enwrapped in evil association—He leaves our heart’s Ayodhya for another’s Citraküta. In virtuous association, like RamaKatha, Rama and Sita manifest in divine pastime. Our suffering stems from evil association, our doubts keeping God distant. These are Ramayana’s aphorisms, spoken through my lips, but the Kathã alone is great, not the reciter. The day a reciter deems himself great, his downfall begins.

When Garuda arrived at KägaBhusundi’s Kathã, Bhusundi exclaimed, “My King, my Lord has arrived!” Yet, he knew Garuda came for the Kathã’s greatness, not him. The reciter, listener, organizer, coordinator, and volunteers—offering mental, physical, or monetary service—become trivial before the Kathã’s grandeur, Säheb! Garuda is gripped by doubt and infatuation, unable to feel Visnu despite carrying Him. Bhusundi, with God in child form in his heart, is never distant. God rides Garuda’s back but resides in Bhusundi’s heart. Garuda inhabits Vaikuntha, Bhusundi dwells on Nilgiri. Garuda soars high; the crow flies low, yet Bhusundi’s poetry pierces the sky, untainted by ego. I call this Käga a poet from sill to sky. Crow cannot fly far, staying close, while Garuda is inaccessible. Garuda’s wings echo SamaVeda verses; Bhusundi’s echo copãis, another SamaVeda. Bhusundi sings:

Mãru Vanaravana Che Rudu
Vrndãvana Nahi Re Vu!

I add:

Mãru Talgajardu Märe Rudu Re
Vrndãvana Nahi Re Avu

Without love for one’s birthplace, no flight yields fruition. Garuda retains dualistic vision; Bhusundi’s two eyes merged into one, symbolizing non-dualism. Initially, Bhusundi saw Hari and Hara as separate, offending Samkara, who cursed him. As a crow, he embraced oneness, as Nazir’s verse reflects:

Kisa Para Patthara Phekü, ‘Kaisar’ Kauna Paraya Hai
Sisa Mahala Mein Hara Eka Cehara Mujha-Sã Lagtà Hai

Bhusundi’s majesty lies in practicing oneness. Garuda is king, Bhusundi his subject, yet Bhusundi bowed the greatest heads, as did KãgaBäpu. Bhusundi is the reciter, Garuda the listener. Garuda embodies wisdom with devotion; Bhusundi’s wisdom shines, but devotion predominates, making him distinct. Garuda, though not black, carries infatuation’s darkness; Bhusundi, black inside-out, is free of discrimination. Garuda symbolizes high-speed external journey; Bhusundi, the inner spiritual journey, entering the Lord’s mouth to behold countless universes. Garuda is Visnu’s vehicle; Bhusundi carries Visnu’s Kathã to every home, a more generous role.

Osho said, “Guru doesn’t show the way but gives eyes to find it.” Tulasi echoes this: the Guru grants eyes to graze independently. Even in pain or love, the Guru appears dear, as Ahmed Faraz’s couplet illustrates:

Vo Janat Tha Ki Mujhe Usakã Muskurana Pasamda Hai ‘Faraz’
Isa Lie Darda Bhi Det Thã To Muskura Ke Det Thã

This is the Guru, the Supreme Godhead, leaving no room for complaints, Säheb! In KãgaBäpu’s farm, with Sarasvati’s worshippers, erudite, and AaiMaa, a positive radiance shines. The word Käga appears twenty-three times in Mãnasa. When referring to Bhusundi, it unveils a unique spectrum. As a bird, the crow is criticized: even in a golden cage, it remains carnivorous. Yet, despite KãgaBäpu’s surname, his disposition is not crow-like; Bhusundi’s body is a crow, but his soul is a swan. Mãnasa critiques the crow’s sensuality:

Ati Khala Je Bisai Baga Kãgã
Ehi Sara Nikata Na Jähi Abhãgã
— BAK-36.02

Bhusundi resides on Nilgiri, while BhagataBäpu, the Kãga of Majadar, treasured Rama Carita Mãnasa as his Mansarovar, despite not visiting the lake. His swan-like soul carried Rama Carita. Ramayana labels heron and crow as sensual and cunning. Herons feign meditation, awaiting prey; our civility, Bãpa, holds until opportunity arises, reverting to our base temperament. Thakur RamKrishna’s metaphor of a cat—bathed in Ganga, adorned, yet pouncing on a mouse—illustrates this:

Main Eka Biladi Pali Che
Ae Ramge Bahu Rupäli Che

BhagataBäpu likens the cat to three-fold hankering (progeny, wealth, fame), ever-alluring. Our civility vanishes when selfish motives surface. Had BhagataBäpu been sensual, he wouldn’t have reached Mãnasa’s lake, composing myriad psalms that brought Rama Carita to the masses. Unlike Valmiki’s complex Ramayana, Tulasi touched hearts, and KãgaBäpu’s folk psalms created a unique ambiance, making his farm the fitting venue for this Kathã. Had it not occurred, the three-and-a-half pahadas, Kaga family, and I would have felt its absence, having recited at Bhusundi’s Himalayan abode. When a poet beholds the colossal Supreme Entity, feeling nothing belongs to him, the first spring of poetry emanates, as seen in Vedas, Valmiki, and Mãnasa. Such poetry becomes venerable, adorable, and accessible, manifesting in this field.

To worship and find Rama in Citraküta, lost from Ayodhya’s heart due to evil association, we face five obstacles, as Tulasiji outlines through Bharata’s journey. Bharata resolved to walk barefoot to Citraküta, honoring Rama’s path. Ayodhya’s townsfolk followed, but Kausalya urged Bharata to ride a chariot for their sake, breaking his resolve. If you resolve to attain God—e.g., turning a rosary five times—keep it secret, as others may break it through affection or logic. Publicizing resolves invites interference, as we crave recognition. At Srmgaverapura, Bhilas mistook Bharata as Rama’s betrayer, plotting to kill him. A steadfast path, like Bharata’s, turns detractors into supporters. Society’s misunderstanding is another obstacle, Säheb. At Bharadvaja’s hermitage, riches and pleasures tempted Ayodhya’s townsfolk. Here in Majadar, this gathering is Riddhi-Siddhi. I urge cleanliness—don’t litter, as animals consume plastic. As a child, we cleaned Talgajardã weekly; at Shahpur, we scrubbed washrooms and made rotalis. My shira turned to kite glue, and I once hid adadiyu! Cleanliness is our nature, Bãpa. Riddhi-Siddhi’s allure, like fragrant rosaries or sandalwood indulgences, tempts, but Bharata, the cakav, ignored the cakavi of affluence. Indra, fearing Rama’s return would spare Ravana, plotted to prevent Bharata’s meeting with Rama, urging Sarasvati to overturn his intellect. Sarasvati refused, unable to sway a saint, unlike Mantharã. Divine schemes form another obstacle. At Citraküta, dust clouds from Bharata’s army panicked birds, beasts, and Bhilas, who assumed hostility. Lakshmana, seeing Rama’s distress, vowed to destroy Ayodhya. Rama pacified him, praising Bharata’s virtue: “Lakhana! Bãpa! Bharata cannot be intoxicated by pride.” Yet, fearing Lakshmana’s hurt, Rama swore by him and Dasaratha, affirming Bharata’s purity. Nazir’s words resonate:

Pathika Tu Cetaje PathaNã Sahãra Pana Dago Dese
Dharine Rupa ManzilaNu Utãra Pana Dago Dese

When family contemplates harm, Rama is closest—endure with Guru’s grace, be it Jagadambã or Mahãdeva. Swords must melt into tambüra strings, establishing truth, love, and compassion. Withdraw petty court cases by Monday, Bãpa, as a gift to Talgajardã. I seek no money, only to sow seeds for a great societal outcome, as Makarandabhai says:

Very Mein Bija Ahi Chutte Hãthe Te
Have Vadala Jane Ne Vasumdharã

Tulasi’s copãis are potent seeds; the harvest will ripen. I invoke:

Ciramjivione DharaniNa Cheda Dai Deje
Cani Leje Kãci Madhuli Ekalo!
Cauda Ratno ManthanaNã VisnuNe Dai Deje
Siva Thaje SãgaraPinãre Ekalo

Among fourteen jewels, Talgajardã’s Duliyo shines: “Bhaya Tara Bhãga Ke Dula Jeva Dikara!” This land is BahuRatnã Vasumdharã.

Yesterday, we celebrated Rama’s birth. Kaikeyi bore one son, Sumitrã two. Naming and sacred-thread ceremonies followed, and the brothers mastered all knowledge at Guru’s hermitage. Visvamitra arrived, requesting Rama for yajña protection. Dasaratha hesitated, but Vasisthaji insisted, citing the sons as yajña’s gracious offering. Rama and Lakshmana departed, beginning the Lord’s incarnate acts by slaying Tadakã, uprooting vice’s foundation and emancipating her. Mãrica was cast to Lanka’s shore with a headless arrow for future aid, and Subãhu was incinerated. Visvamitra spoke of two yajñas: Ahalya’s awaiting and Janaka’s bow-breaking. En route, Rama emancipated Ahalya with his lotus-feet’s dust, urging us to reach society’s downtrodden. Ahalya rejoined Gautama’s abode, and the journey continued to Janakapura. Welcomed and lodged in Sundara Sadana, Rama and Lakshmana rested post-lunch. Evening sightseeing immersed Janakapura in Rama’s name. The next morning, in PuspaVatika, Rama and Sita met. Sita, receiving Rama through her eyes within propriety, closed them, while Rama sketched her on his heart’s canvas. Sita extolled Gauri’s hymn at Bhavãni’s temple, prompting Jagadambã’s blessing: “Tanaki, the suitor in Your heart shall be Yours!” Vinobaji’s belief that Pandharpur’s Vitthal spoke affirms such divine interaction, unlike our human silences. Rama worshipped his Guru with collected flowers. On the third day, at the bow-sacrifice, kings failed without their Guru’s grace. Janaka, in despair, declared the earth hero-less. Lakshmana protested, but Visvamitra urged Rama to break Siva’s bow—not for marriage or rivalry, but to ease Janaka’s anguish. Rama circumambulated and broke the bow effortlessly:

Tehi Chana Rãma Madhya Dhanu Tora
Bhare Bhuvana Dhuni Ghora Kathorã

Sita garlanded Rama amid joy, perturbing proud kings. Parasurama found solace. Messengers brought Dasaratha’s marriage procession to Janakapura. On Mãgsara Sukla Pancami, before sunset, Rama and Sita wed, joined by Urmila, Srutakirti, and Mãndavi to Lakshmana, Satrughna, and Bharata, respectively, at Vasisthaji’s suggestion. The procession lingered, encamped en route, and reached Ayodhya on an auspicious day. Farewells followed, with Visvamitra’s departure for penance subduing the royal family. Monks should attend family functions to multiply joy but return to worship. Tulasiji concludes BalaKanda: Rama’s exploits are an ocean, hallowing speech.

We cannot experience God fully when enwrapped in evil association—He leaves our heart’s Ayodhya for another’s Citraküta. Virtuous association, like RamaKatha, reveals Rama and Sita in divine pastime. Our suffering stems from evil association and doubts, keeping God distant. Mãnasa sees evil association as the greatest cause, stating that living in hell is better than enduring it. These are Ramayana’s aphorisms, where the Kathã’s greatness overshadows the reciter. When BhagataBäpu recited, kings and royals listened; when BhagvanjiBäpu recites, they listen too, for the Kathã’s supremacy humbles all. Ramayana teaches virtuous conduct at every step.

Manas Kagrishi - Day 8

“KagaBapu is a poet with vision, wings and a lofty state”

Mānasa-KāgaṚṣi :: VIII ::

With Mãnasa-KagaRsi as the heart of RamaKatha’s Yajña-of-Love, held in memory of BhagataBäpu, all offer oblations of thoughts, speech, silent goodwill, unity in heart, and wishes to cast away unlikable traits with sincere goodwill. Men from the three-and-a-half pahadas, representing sections of the carana community, alongside kinsmen from Rajasthan, Haryana, Madhya Pradesh, and beyond, arrive in peculiar turbans, garbs, and genuine sentiments—ghani khammã, Bãpa! JogaMaya must be deeply pleased, and this bearded Bãpu surely rejoices! A beautiful event unfolds, nearing its conclusion tomorrow. Numerous composers exalt BhagataBäpu, their hearts brimming with reverence for Kãga-Bäpu. A letter insists, “Don’t omit the fourteen jewels you mentioned yesterday!” The ocean, vast and churned by deities and demons, yielded fourteen jewels; unity could have produced fourteen lakh! Discrimination limited them to fourteen, yet the ocean is a mine of countless treasures. In Saurashtra, I’ve churned deeply, Säheb, sharing jewels within my reach, limited to Saurashtra and Kutch, though others exist worldwide. If I miss any, add them. The first jewel is Reverend AaiMaa, SonbaiMaa, embodying all mothers, concentrating divine power in one form. We haven’t seen Goddess Amb, but need a tangible figure, don’t we? All-in-one! Do the three-and-a-half pahadas object? BhagataBäpu’s line, He TalãvaNã Pani Sampine Rahejo, resonates: without unity, swans flee, leaving you with herons. Cãranas should be reborn repeatedly, not seeking liberation, as crows aren’t wayfarers of liberation, offered feasts during Srãdha as manes. Narsinh Mehto endorses:

HariNã Jana To Mukti Na Mãge

Mãge JanamaJanama Avatãra Re

I’m no wayfarer of liberation. If possible, I wish rebirth in Talgãjardã, from SavitriMa’s womb—no other befits this soul. This is my demand from the Universe. Why seek liberation? Those fed up or enlightened may, but our monk Bharata says:

Janama Janama Rati Rãma Pada-Yaha Baradãnu Na Ana

— AYK-204

Aratha Na Dharama Na Kãma Ruci-Gati Na Cahau Nirbãna

— AYK-204

Lord Adi Guru Samkara, Vedanta’s epitome, says:

Na Moksasyãkãmksã Bhava-Vibhava-Vanchã Api Ca Na Me

— AKS-08

Cãranas should return to protect this earth’s culture. Qateel Shifai’s Urdu couplet echoes:

Akelã Hai Husna Itanã KayãnãtaMe

Ki Insãna Ko Bãra-Bãra Janama Lenã Cahie

Had BhagataBäpu lived, he’d have penned:

Ame Nisãrani BaniNe Ubhã

Cãdanãra Amãne Bahu Malyã

He’d rejoice, seeing listeners and singers embrace his desires. I don’t want heaven—no tea, no bhajiya, no worship there! God’s Kathã exists here, Säheb! The first jewel, AaiMaa SonalMaa, was revered by Bãpu, who called her ‘Bhai’ or ‘Dulabhai’ out of affection. Jewels transcend community, caste, or gender. The second jewel, BhagataBäpu, KãgaBäpu, encompasses all poets and word-worshippers. I speak with responsibility, recorded for centuries—my opinion, not compulsion. Third jewel, Dayananda Sarasvati, promoted yajña and Vedas. Fourth, Shrimad Rajchandra. Fifth, JalaramBäpo, including all devotees and Rama-chanters. Sixth, Mahatma Gandhi, a global jewel. Seventh, Dado Mokaran, Kutch’s carefree ascetic. Eighth, Hamirji Gohil, embodying Somnath, our life alongside Dwarkadhish. Ninth, Narsinh Mehto, encompassing Gujarati literature and devotee-poets, his Vaisnava Jana To hailed by Gandhi as Vaishnavas’ Bhagavad Gita. Tenth, Krishnakumarsinhji Gohil, including rajavãdãs and kshatriyas. Eleventh, Sir Prabhashankar Pattani, representing administrators. Twelfth, Jhaverchand Meghani. Thirteenth, Bajrangdas Bãpu, of Gosãi, Vaishnava, and Ramananda traditions—truth, love, and compassion. Fourteenth, Jogidas Khuman, embodying global valor, beneficence, and sacrifice, shared like a Nobel Prize. All unnamed monks and saints are included, preserving core values. In Mãnasa, Kãga appears twenty-three times—sixteen for Bhusundi, six for the bird, once for Indra’s son. Tulasi extols Kãga’s swan-ness and demerits:

Samãna Amita Utapãta Saba BharataCarita JapaJãga

Kali Agha Khala Avaguna Kathana-Te Jalamala Baga Kãga

— BAK-41

Mãnasa is the Saraju River of poetry, where RamaKatha’s yajña, chanting Bharata’s exploits, destroys Kaliyuga’s anguishes. The river’s scum, dirt, and heron reflect Kaliyuga’s vices, with crows as pariahs. KãgaBäpu’s beak—his honor—remained intact despite defamatory attempts, protected by Jagadamba’s trust, Rama’s devotion, and Muktananda’s grace. Hatred and jealousy from peers couldn’t tarnish him. His nasal voice spoke with prestige; in Sanskrit, nãka means heaven, a lofty state. His wings—dohãs, poems, psalms—are bright, interwoven in Rãma Carita Mãnasa. Omitting his Paga Tame Dhova Dyo during Kevata’s episode feels like skipping Mãnasa:

Paga Tame Dhova Dyo Raghurãya

Prabhu Mane Sãka Padyo ManaMãya

Rãma Lakhamana Jãnakiae, Tira GamgãNe Jãya Ji

Nãva Mãgi Nia Tarãva, Guha Bolyo Gãma Khãya

Rãja Tamãri Kãmanagãri, Nãva Nãri Thai Jãya Ji

To Amãra Rãmka Janani Ajivikã Tali Jãya

Paga Tame Dhova Dyo Raghurãya

Valmiki omits this, but KãgaBäpu’s Guha Bolyo, Gãma Khãya captures suppressing truth for public welfare, enduring sorrow like Urdu’s gama. Tulasi’s Kevata says:

Carana Kamala Rãja Kahu Sabu Kahai

Manusa Karani Müri Kachu Ahai

— AYK-99.02

Rama’s foot-dust transforms beings. Talgajardã’s Kevata, fetching his family to lave Rama’s feet, uses a wooden rotala plate, kneeling with it on his left palm. Trembling, he asks Rama to hold his head, lying down for Rama to board the ferry, surrendering pride. He demands mantras for his ancestors’ liberation, which Lakshmana recites. BhagvanjiBäpu’s Kevata sails Rama back and forth, retorting:

Abhãna Ketalu Yãda Rakhe Ne Bhanela Bhuli Jãya

Challenging Rama’s cycles of transmigration, Kevata refuses toll, accepting only a gracious offering on return, as KãgaBäpu says:

NãyiNi Kadi Nãyi Lye Nãi, Apane Dhãmaha Bhãiji

‘Kãga’ Lye Nahi Kharavni, Kharavo Utarãi

KãgaBäpu’s winged compositions and visionary eyes foresaw India’s future, making this Kathã fitting for his field. AyodhyaKanda begins with Siva’s hymn, as DongareBäpu notes: BalaKanda is childhood, AyodhyaKanda youth. Forgetting Mahãdeva in youth ensures downfall:

Yasyanke Ca Vibhãti Bhüdharasuta Devapaga Mastake

Bhale Balavidhurgale Ca Garalam-Yasyorasi Vyãlarãt

— AYK-Sl.01

Ayodhya’s excessive bliss, like heavy rainfall, heralds exile. Kaikeyi’s two promises send Rama to the forest for fourteen years. In Sumantra’s chariot, they reach the Ganga. Sumantra relays Dasaratha’s order to return after four days, but Rama, rooted in righteousness, refuses:

Righteousness is Truth, Love & Compassion, the root.

Stems, branches, leaves, twigs, blossoms, and fruits are subparts. Assigning righteousness to branches sparks fire from friction, even in sandalwood. Roots seek water, never igniting. Rama’s temples embody roots, unlike branches causing strife. BhagataBäpu, rooted in righteousness, is worshipped today. Cãrana literature’s roots rise upward, showered by Sarasvati and Jagadamba’s ambrosial rain, not adulation. This bearded man sought no favor, Säheb! Rama, endowed with moral conduct, endures. Dasaratha, uttering Rama six times, departs. Bharata, seeing inauspicious omens, rushes to Kausalya’s chamber, finding Dasaratha’s body amid mourning. Assemblies urge Bharata to take the throne, but he insists on truth, not sovereignty, proposing to consult Rama in Citraküta. Ayodhya and Janakapura form PremaNagar there. Bharata accepts Rama’s decision to run Ayodhya, requesting support:

Prabhu Kari Kypã Pãvari Dinhi

Sadara Bharata Sisa Dhari Linhi

— AYK-315.02

Rama grants paduka, which Bharata places on his head. Returning, Bharata installs it on the throne, inspiring Gandhi’s trusteeship. At Vasisthaji’s hermitage, Bharata seeks to live in a Nandigrãm hut, clad in bark. Vasisthaji calls it scripture’s quintessence but warns of Kausalya’s pain. Kausalya, collapsing, permits Bharata’s stay, collecting her pain:

Isa Rãja Ko Kyã Jane Sahila Ke Tamasãi

Hama Dübake Jãne Hai, Sagara Teri Gaharãi

LamhoNe Khatã Ki Thi, SadioNe Sajã Pãi

Bharata worships paduka, solemnizing state affairs, concluding AyodhyaKanda. Righteousness—Truth, Love, Compassion—forms the root, never igniting, unlike branches. Hold to the root, Säheb, as BhagataBäpu did, ensuring cãrana literature’s enduring legacy.

Do remember, righteousness is the root. Certainly, stems and branches are significant, leaves are important too, O, even a single twig is relevant, blossoms are equally essential and so are fruits and juices. Nonetheless, these are only its subparts. But righteousness is Truth, Love & Compassion (which form the roots). It is when we allot the stature of righteousness to branches, that the branches produce fire when rubbed against each other! So what if it's a sandalwood tree? But friction between branches emanates nothing except fierce blazes of fire. We have never witnessed roots catching fire. Roots rather grow in the direction of water. That which is claimed as righteousness never fights, never begets violence, never causes blazes or fire! Friction between branches ignites latent fire.

Manas Kagrishi - Day 9

“We possess the lantern of thoughts, but the lamp-flames have not been lit in our hearts”

Mānasa-KāgaṚṣi :: IX ::

Before concluding the epilogue of this Kathã, yesterday at 5:30 PM, the Akhila Bhartiya Charan Chintan Sammelan was held in this pavilion, graced by chief personality DevalSahib, dignitaries, erudite worshippers of Sarasvati, and other contemplators. Their thoughts provided valuable guidance, and I express my pleasure. Led by our affectionate Nitinbhai Vadgama, the quintessence of every Kathã is published as a booklet titled RãmaKatha in English, Hindi, and Gujarati, driven by service and affection. These booklets, distributed freely as a gracious offering, ensure the Kathã reaches all. In this sequence, the booklet of Mãnasa-Saraja (U.P.) was devoted to you, and I express my joy. In KagaBäpu’s field, we’ve recited RãmaKatha as a dialogue for nine days. First, I’ll recount the Kathã’s chronology, then conclude with an epilogue. Yesterday, AyodhyaKanda ended with Bharata’s renouncement, penance, and worship. The third canto, AranyaKanda, begins with Lord Rama in Citraküta for twelve to thirteen years. Despite the Supreme Entity enacting human sport to conceal His nature, His divinity becomes known, facing obstacles. Thus, Rama considers migrating. In AranyaKanda’s opening, while Lakshmana collects fruits, Rama adorns Jänakiji’s hair with flowers, maintaining propriety—an ideal married life, whether at home or in the forest, where goodwill prevails. Indra’s son Jayanta, disguised as a crow, pokes his beak, and Rama pierces one eye, urging single vision. Post-incident, Rama decides to migrate, and Rama-Lakshmana-Janaki journey from Citraküta to Atri and Anasüya’s hermitage. Sage Atri recites Rama’s hymn, as Tulasidäsaji writes in Mãnasa:

Namami Bhakta Vatsalam Krpãlu Silã Komalam
Bhajãmi Te PadAmbujam Akãminãm Svadhãmadam
— ARK-03-Ch.01

Rama proceeds, meeting seers like Sarabhamga, arriving at Kumbhaja’s hermitage, then dwelling in Pamcavati on Godävari’s bank. Lakshmana asks five spiritual questions, for man’s spiritual life is a Pamcavati of five elements, blessed by Rama’s answers. Then Surpanakha arrives. My Talgajardian eye sees her as hankering or desire. Lakshmana, an awakened soul, punishes her after receiving Rama’s replies. Surpanakha flees to Lanka, provoking Ravana, who plans Jänakiji’s abduction. An illusory Sita is abducted. Rama, after killing the deer and blending a supreme lover in Himself, returns to find the cottage empty, weeping like a maniac in beautiful human sport. Meeting Jatäyu, Rama performs his obsequies equal to His father’s, granting Jatäyu SãrupyaMukti. Rama proceeds to Sabri’s hermitage, witnessing all nine devotions. Rãma Carita Mãnasa describes devotion simply, unlike Srimad Bhägvatam, for ordinary folk like us. Tulasiji writes:

Prathama Bhagati Samtanha Kara Samgã
Dusari Rati Mama Kathã Prasamgã
— ARK-34.04

First devotion is accompanying saints; second is lovingly listening to Kathã when time allows. A letter asked if Sadguru can be displeased and what to do if so. Bãpa, a displeased Sadguru is no Sadguru. His heart is an ocean, not parochial. If you sense displeasure, either you’re at fault, or he hasn’t reached the lofty state you believe. Another question: does Sadguru know we remember him? As a staunch adherent of the Guru tradition, I say, like a spinning wheel where one turn of the large wheel spins the distaff a hundred times, we remember Sadguru 108 times because He remembers us once. When He recalls us in His worship, our distaff turns. Tulasiji continues:

Gura Pada Pamkaja Sevã Tisari Bhagati Amãna

Serving Guru’s lotus-feet without pride is third devotion. Serve as per Guru’s allowance, without competition or delay. Fourth devotion:

Mama Guna Gãna Karai Kapata Taji Gãna

Sing psalms without deceit. Fifth devotion:

Mamtra Jpa Mama Dridha Bisvãsa
Pãmcama Bhajana So Veda Prakãsa
— ARK-35.01

Chant any mantra—Rama, Krishna, Siva, Allah, Buddha—with trust. Sixth devotion is moving from fraught activities to quietism. Seventh devotion:

Satava Sama Mohi Maya Jaga Dekhã
Mote Samta Adhika Kari Lekhã
— ARK-35.02

See the world full of the Supreme Entity, ceasing to find faults in others. Eighth devotion is contentment with honest endeavors’ outcomes. Ninth devotion:

Navama Sarala Saba Sana ChalaHina
Mama Bharosa Hiya Harasa Na Dinã
— ARK-35.03

Live deceit-free with all. Rama says even one devotion makes one dear; Sabri has all nine. At PampäSarovara, Narada meets Rama. KiskindhaKanda introduces Hanumanji. Sugriva gains the kingdom, Angada becomes crown-prince. In the holy month of Catura, Rama, bound by hermit vows, stays on Mount Pravarshana for austerities. Sugriva, immersed in pleasures, forgets his promise but surrenders to Rama. Sita’s search campaign begins, with bears and monkeys sent to three quarters. The southern team, led by Angada and guided by Jamavanta, bows to Rama. Hanumanji, bowing last, receives Rama’s signet-ring, crossing the ocean by Rama’s Name. Silence and patience achieve much, as Jamavanta invokes Hanumanji:

Jamavanta Ke Bacana Suhãe
Suni Hanumanta Hrdaya Ati Bhãe
Taba Lagi Mohi Parikhehu Tumha Bhãi
Sahi Dukha Kamda Müla Phala Khãi
— SDK-00.01

Jaba Lagi Avau Sitahi Dekhi
Hoihi Kãju Mohi Harasa Bisekhi
— SDK-00.02

Hanumanji faces three obstacles—Mainaka, Surasã, Lankini—symbolizing life’s devotional hurdles. Lankini, initially seeing a thief, recognizes Hanumanji as a saint. Perception shifts with vision. Searching Lanka’s mansions, Hanumanji finds no Jänakiji but sees Vibhisana’s abode, etched with Rama’s Name. Awaiting dawn, Hanumanji hides in a tree as Ravana arrives. Before Ravana’s problem, Hanumanji’s solution is present—patience is key. God provides food before hunger, water before thirst; solutions arrive if we wait. Hanumanji gives Jänakiji the signet-ring, symbolizing wisdom, and receives her cudamani, symbolizing devotion. Captured by Indrajita, Hanumanji faces Ravana’s court. Vibhisana intervenes, sparing Hanumanji’s life. Ravana orders his tail burned, but Hanumanji burns Lanka’s false beliefs, sparing Vibhisana’s home. Returning, Hanumanji meets Rama, who embraces him. The campaign reaches the ocean. Vibhisana, ousted by Ravana, surrenders to Rama, who accepts him. Advising a three-day fast to the ocean, Vibhisana reflects India’s amicable approach. When the ocean resists, Rama’s bow forces its surrender, and a bridge is built, concluding SundaraKanda. LankaKanda describes the bridge and Rama’s desire to install Siva’s emblem, establishing Mahãdeva-Rameshwar. Encamped on Mount Subela, Rama’s arrival alarms Ravana, fearless due to Samkara’s protection. Angada’s treaty fails, leading to war. Rama defeats Ravana with thirty-one arrows, and Ravana utters Rama as he merges into the Lord. Vibhisana is enthroned, Rama and Sita reunite, and the Puspaka aircraft flies to Avadha, visiting hermitages. Landing at King Guha’s village, Hanumanji informs Bharata. UttaraKanda depicts Bharata’s despair, planning to abandon life if Rama doesn’t return. Hanumanji announces Rama’s arrival. Landing on Saraj’s bank, Rama renounces weapons, meeting Vasisthaji and assuming countless forms to meet all. Visiting Kaikeyi and Kausalya, Rama’s coronation occurs on the divine throne:

Prathama Tilaka Basista Muni Kinhã
Puni Saba Bipranha Ayasu Dinhã
— UTK-11.03

The reign of love is established, hailed across three spheres. Six months pass, fulfilling GandhiBäpu’s dream. Rama bids farewell to friends, urging them to return home but think of Ayodhya. Hanumanji, Punya Pumja Tumha PavanaKumara, stays. Jänakiji and all brothers have two sons each. Tulasiji rejects controversy, keeping Sita and Rama united in hearts. KägaBhusundi narrates his autobiography to Garuda, who asks seven questions: the superior form, greatest sorrow and bliss, traits of saints and non-saints, greatest sin and merit, and types of mental ailments. Garuda’s concern for mental ailments—jealousy, hatred, pretense—stands out. Bhusundi, citing Ayurveda, compares lust, anger, and greed to vata, pitta, and kapha, necessary in balance but harmful in excess. The cure is:

Sadgura Baida Bacana Bisvãsa
— UTK-121.03

Sadguru’s trust is the physician. After ailments vanish, Sumati Chudha—hunger for virtuous intellect—arises, craving Rama’s nectar. BhagataBäpu answered these questions through his verses, proving Käga can match swans with Guru’s trust. Garuda, feathers fluffing, wishes to fly higher. Bhusundi concludes, as does Mahãdeva to Parvati, who feels her life’s object attained. Tulasiji concludes before saints:

Jaki Krpã Lavalesa Te MatiMamda TulasiDãsHü
Payo Parama Bisrãmu Rãma Samãna Prabhu Nãhi Kahu
— UTK-130

Siva, Yajñavalkya, Bhusundi, and Tulasiji conclude on wisdom, karma, worship, and surrender. In KagaBäpu’s field, with AaiMaa’s blessings and the three-and-a-half pahadas’ cooperation, I conclude this Kathã. Your affection for VyãsaPitha is my fortune, but after fifty-five years, I feel everything said while seated, yet unsaid upon leaving. You, Sarasvati’s worshippers, have swan-like souls despite the Käga name. Extract aphorisms as swans separate milk from water, as BhagataBäpu said:

Cãrano Sau SarasvatiNe Seve
Ane Gitã Rãmãyana Gãyã
Sãvali Jibhe Besaje Cãmdi
Ane Mãri Vaikhari Vãni Jãyã

Rãma Carita Mãnasa is accessible even to vile birds. This Kathã, fulfilling my heartfelt wish, shone brighter than expected during Phagana’s Navratri, with AaiMaa at the center and caranas playing rasa. Bodiless souls joined, rejoicing. Dedicated to BhagataBäpu, JogaMãtãs, and all past, present, and future caranas, I conclude, wishing:

Khusa Raho, Hara Khusi Hai Tumhãre Lie
Chodã Do Asuon Ko Hamãre Lie

The Kathã’s reward goes to BhagataBäpu, JogaMãtãs, and the three-and-a-half pahadas. Yogeshbhai, a farmer, and Jogamaya’s grace ensured a bountiful harvest without obstacles. I leave, saying, Khusa Raho.

There is a question, "If we remember our Sadguru enormously then does He come to know that we are remembering Him?" I am an extremely staunch adherent of the tradition of Guru, I am a man of tradition akin to flowing stream. All I want to say is that, while operating a spinning-wheel when the larger wheel rotates once, the distaff would be easily turning a hundred times! It's not we who remember our Sadguru; it's because He remembers us once that we happen to remember Him 108 times! We are just unaware of it! Someone touches us. These are the mysteries in the tradition of Guru. When someone receives us in His memory, at that moment we remember Him.

Abbreviations: BAK-BalaKanda, AYK-AyodhyaKanda, ARK-AranyaKanda, KKK-KiskindhaKanda, SDK-SundaraKanda, LNK-LankaKanda, UTK-UttaraKanda, AKS-SriDeviAparadhaKsamapanaStotram, BP-BhismaParva, Ch-Chaupai, Do-Doha, MB-Mahabharata, S/-Sloka, So-Sortha, VP-VinayPatrika.

We express our heartfelt gratitude and profound appreciation for the Ramkatha Booklet, expertly edited by Nitin Vadgama and beautifully translated by Harini Rana. Special thanks and full credit are extended to the editor and the dedicated team for their invaluable contributions.