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SHRI RAM & RAMCHARITRA MANAS​

Story of Shabri & Shri Rama

4/10/2020

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Shabri was queen in her previous life. She was doing service with the wealth. Once, she went Prayagraj and met several sages. She desired to meet pure sage and died in triveni sangam. In her next life, she was born in Bheel tribe.
 
Shabri was getting married. On the day of wedding, her father made huge preparations. A large number of goats were brought. They were to be cooked. Shabri thought, this violence would take place due to her. She decided to leave the house. She left the house in mid night.
 
She stayed on the bank Pampa River near Matang sage hermitage. The Matang sage used to kill one elephant in a year and devour on him whole of the year.  When other sages decried him; he said, they killed many animals in a year and he killed only one.
 
Shabri started cleaning the path of sages on which they came to take the bath in Pampa River. Matang sage asked about her caste. She told correctly. Matang sage thought that she is of low caste but not of low in deeds. He told her to stay in his hermitage. She was pure but people were criticizing sage saying that he has kept one Bheel girl. The sage initiated her in mantras of Shri Rama.
 
One day, Matang sage was in his last stage. Shabri was distressed. She asked him who would take her care. The sage said to her that she has been trained in Ram-mantras. She should keep trust. One day, Shri Rama would arrive in her residence. The day cannot be predicted but he has already appeared in Ajodhya.
 
Shabri collected berries & other fruits daily and waited Shri Rama whole day. In the evening she used to distribute the fruits among children of sages which were brought for Shri Rama. Her time passed in waiting and she turned old. But she was living in hope as the guru ji told her.
 
Shabri chanted Shri Rama mantras whole of the day and led a restraint life. When Shri Rama and Shri Laxmana arrived at Pampa River, the sages welcomed them and asked to visit their hermitages. Shri Rama said, first he would go to the hermitage of Shabri.
 
When Shri Rama & Shri Laxmana reached hermitage of Shabri, she was chanting Rama mantras. Shabri welcomed them and offered seat. She told Shri Rama that she is from low tribe but surrenders herself to him. Shri Rama told her that he understand devotion only and nothing else. Shabri brought berries and offered everybody after tasting. She forgot that she is offering half eaten fruits.
 
Shri Rama asked her, if she has any desire. Shabri asked Shri Rama to purify the Pampa River water. Once, one sage hit Shabri with his feet which polluted water of the River. Shri Rama told that it could be purified by Shabri only. Shabri was made to take bath in the River and water of Pampa River was purified. Shabri left for heaven after seeing Shri Rama.
 
Spiritual Significance:
  1. Shabri teaches us trust in almighty.
  2. The almighty reaches to the person who searches him.
  3. Besides, Japa, Tapa, charity, visit to sacred places etc. grace of pure sage is also important for success of Bhakti. 
Source:
Shri Shrimad Bhagwat Rehsaya by Shri Ramchandra Keshav Dongra ji Maharaj

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Story of Rishi Vishwamitra & Shri Rama

4/3/2020

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Rishi Vishwamitra used to perform Yajna. Mareech, Subahu etc. had always interrupted in Yajna. Vishwamitra rishi thought to bring Shri Rama to save the yajna. Vishwamitra visited Ajodhya, took a dip in Saryu River and reached in the assembly of Raja Dashratha. Dashratha ji welcomed him and said, due to good deeds of his ancestors, such a revered rishi came to his place. Raja Dashratha asked what service he could do for him. Vishwamitra blessed him and said to Raja Dashratha that his yajna has been interrupted by the Rakshasa and asked to send Shri Rama to save it. Raja Dasratha was trembled.
 

Raja Dashratha said to the rishi that he has got the sons in the old age with his blessings. He has four sons but Shri Rama is most affectionate to him. He could not survive without him. Shri Rama is very innocent, obedient, loves his brothers and pay high respect to him. Raja Dashratha became emotional while praising Shri Rama. Raja Dashratha pleaded the rishi that he could take his entire kingdom instead of Shri Rama as he is his life.
 

Vashisht ji explained Raja Dashratha that as per astrology, this year is destined for wedding of Shri Rama and his brothers. Hence, there is no hindrance in sending him. Vashisht ji said that he believes  Vishwamitra has come for their wedding. Raja Dashratha was much elated to hear about their wedding. Then Raja Dashratha was ready to send Shri Rama. Shri Laxmana insisted to come along with Shri Rama to escort him. Both came in assembly and saluted everybody. Raja Dashratha asked them to save yajna of Vishwamitra. They readied and went to Mata Kaushaliya for blessings. She gave blessings and asked to obey the directions of their father.
 
Shri Rama and Laxmana walked along with Vishwamitra. On the way, they elevated Tarka. Vishwamitra was having his hermitage near Janakpur (now in Nepal). Shri Rama and Shri Laxmana started surveillance of yajna. Vishwamitra was offering the oblations in the fire and staring Shri Rama & Shri Laxmana. 
 
Rakshasa reached to interrupt yajna. Repeated vision of Shri Rama, nature of Mareech transformed. He thought that interruption of yajna performed by Vishwamitra should not be done. He pondered over his transformation and concluded that by seeing the Shri Rama & Shri Laxmana, such thoughts have arisen.
 

Before completion of yajna, invitation came from Janakpur for the Swaymvar (selection of bride-groom) of Sita. Vishwamitra moved to Janakpur along with Shri Rama and Shri Laxmana after completion of yajna. On the way, Vishwamitra advised Shri Rama to touch a rock which was Ahilea. Ahilea came alive. Ahilea saluted Shri Rama. Gautam rishi, husband of Ahilea came there. Gautam rishi blessed Shri Rama that he would marry to a virtuous girl.
 
Spiritual Significance:
Yajna, Swadhya, Tapas and Dhyana do chitshudhi (चितशुद्धि). Chitshudhi does vision of almighty. 

 
Source:    Shrimad Bhagwat Mahapuran
 
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Why chanting of Sunder-Kanda so popular

7/26/2019

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Dharma, Artha, Kama and Moksha are the purposes of life defined in Hinduism. The Moksha is ultimate destination of life. Various Hindu scriptures, especially Shrimad Bhagavad Gita enlightened the four paths of Moksha or self-realisation or enlightenment viz. the path of wisdom (Jnana yoga), the path of devotion (Bhakti yoga), the path of action (Karma yoga), and the path of meditation (Raja yoga).
 

The prevalence of the different paths has been in four yugas. In Satya-yuga, the path of meditation and Yagas, in Treta-yuga, the path of worship by the rituals and asceticism, in Dvapara-yuga, by following the path of ritual worship as per prescriptions of both the Vedas and tantras and in the Kali-yuga, the paths of Jnana and the Bhakti are predominant.

Medieval India saw upsurge of Bhakti movement. Saint Tulsidas (born in Kashi now called as Varanasi, UP, year- 1478-1624 AD), one of proponent of bhakti movement, authored Ram-Charitr-Manas in seven chapters, detailing about life of Maryada Purushottam Bhagwan Shri Rama. In fifth chapter named as Sunder Kanda, he vividly explained about crossing of Indian Ocean by Shri Hanuman, entering into Lanka in search of Ma Sita, the meetings with Sursa, Demoness, Lankani, Vibhishan, Ma Sita, Meghnath & Ravana in Lanka, return to Kishkindha and other accounts about movement of army of Shri Rama near Ocean to cross it.

Sunder-Kanda means “beautiful-Chapter”. Sunder- Kanda is so called because it gives a detailed account of a devotee's journey on the path of a virtuous life and spiritual transformation. Shri Hanuman, the devotee is inspired by ‘Jamvant’, who symbolizes intelligence; motivates Hanuman to move ahead in spiritual journey. Sense control is the bridge through which one can cross the ocean of mundane attachments. If a seeker lives with discipline, he will not drown in the ocean of mundane attachments. On the way of spiritual journey, many people and situations create obstacles in the spiritual progress.

Both, the paths of Jnana and Bhakti are revealed in the Chanting of Sunder Kanda.


  1. When Hanuman moves further in search Ma Sita, he encounters various forms of obstacles like Maynak Mount, Sursa, Demoness and Lankini. Maynak mount represent comforts. Sursa, Demoness and Lankini represent the three forms of Maya or Prakriti viz. Sattva, Tamas and Rajas.
  2. When a devotee is able to overlook his physical needs of hunger, thirst and rest, Maya begins to attack him on more subtle levels. But when the nature identifies the devotee as a very sincere one, and knows that this devotee is not going to stop his journey, then the nature begins to surrender. When Hanuman ji was made a prisoner & taken to Ravana. Hanuman ji tells Ravana that ignorance creates attachment which gives pain. Hence, shed ego which is Tamsic.
  3. Saint Tulsidas elaborated the devotion of Shri Hanuman who set him as an example of ideal devotee while performing tasks of Shri Rama. Various verses of Sunder-Kanda mention the guidelines of the ideal devotion as under:
  4. Those who have no other desire in my mind other than to bestow complete devotion,
  5. Those who eliminate all imperfections and demerits,
  6. Those who do not run after the worldly pleasures,
  7. One leaves pride, attachment, deceitfulness, wickedness etc., he would become saint.
  8. Those who worship deity in form, always serve others, well-disciplined in ethics, morals and spiritual rules and have affection in feet of Brahmanas / divine persons, they are like life-energy.
  9. Shiv ji says to Ma Uma! The person who knows the nature of Shri Ramji, he does not like anything except chanting names of Shri Rama. One, who understands the dialogue of Shri and Hanuman ji (Master and servent), he gets the devotion of the feet of Shri Raghunathji.
  10. Those who surrender before him (Shri Rama), they get his love and affection. 

The Sunder-Kanda helps human beings in Kalyug to overcome problems. It has been sung by Tulsidas & anyone who says it, can go through life without pain & difficulty, as Shri Ram is an Ocean of Peace & happiness. (यह चरित कलि मल हर जथामति दास तुलसी गायऊ॥ सुख भवन संसय समन दवन बिषाद रघुपति गुन गना। तजि सकल आस भरोस गावहि सुनहि संतत सठ मना॥ 5/60)


 

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Code of Spiritual Knowledge

10/9/2017

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​In Ram Charitra Manas, Sri Ram Charitra Manas (RCM) is adjudged a wonderful poetry on life of Sri Ram, written by Sh. Tulsidas and completed in 1633.
 
It enlightens the ideals of family life, highest standards for king, husband, wife and brother. Besides, it gives explanations on devotion (Bhakti, भक्ति), Spiritual wisdom (Gyan, ज्ञान), Sacrifice (tyag, त्याग), Dispassion, Detachment (vairagia, वैराग्य), Illusion (Maya, माया), Delusion (Bhram, भ्रम), Infatuation (Moh, मोह) and morality (sadachar, सदाचार).
 
Reference:
 
  1. Ram Charitra Manas, written by Sh Tulsidas ji in 1633.
  2. https://ramayan.wordpress.com/download/
  3. http://cincinnatitemple.com/articles/Sri-Ram-Charit-Manas-Hindi-Text-Eng-Translation.pdf
 
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Attributes of Saint (संत)

10/9/2017

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 1. In Ram Charitra Manas, Sri Ram has explained following nine auspicious characteristics of a saint to Sri Parsuram in Balkand:  

1. Tranquillity (शम), 2. Restraint (दम), 3. Penance (तप),  4. Purity (शौच),  5. Forbearance (क्षमा),  6. Straight forwardness (सरलता), 7. Knowledge (ज्ञान), 8. Supreme knowledge (विज्ञान) and   9. Faith in god (आस्तिकता)
 

2. Sri Ram further, explained Narad ji about characteristics of saints when he meets him in dense forest of south, as under:  
  • Saints are masters of the six passions (lust, anger, greed, infatuation, pride and jealousy), sinless, disinterested, firm, possessing nothing, pure (both within and without), full of bliss, of boundless wisdom, desire less, moderate in diet, truthful, inspired, learned and united with God, circumspect, bestowing honour on others, free from pride, strong-minded and highly  conversant with the course of Dharma (righteousness).
  • They are abodes of virtue, above the sorrows of the world and free from doubt.
  • Nothing besides My lotus feet is dear to them, not even their body nor their home.
  • They blush to hear themselves praised but feel much delighted to hear others’ praises.
  • Even-minded and placid, they never abandon the right course. Guileless by nature and loving, they are given over to prayer, austerity, control of the senses, self-denial and religious observances and undertake sacred vows.
  • They are devoted to the feet of their Guru and Lord Govinda (Vishnu).
  • They are full of piety, forgiving, friendly to all, compassionate, cheerful under all circumstances and sincerely devoted to my feet.
  • They are further characterized by dispassion, discretion, modesty, knowledge of the truth relating to God as well as by a correct knowledge of the Vedas and Puranas.
  • They never take recourse to hypocrisy, pride or arrogance nor set their foot on the evil path even by mistake.
  • They are ever engaged in singing or hearing my stories and are intent on doing well to others without any consideration.
 When Vibhishan ji becomes agitated to see Sri Ram without Chariot (rath) and Ravan mounted on Chariot during their war, Sri Ram says to him as under  
  • Valour (शौर्य) and fortitude (धेरीय) are the wheels of that chariot,
  • Truthfulness and good conduct are its enduring banner and standard.
  • Strength (बल), discretion (विवेक), self-control (इंद्रियाओ वश मे) and benevolence (परोपकार) are its four horses that have been joined to the chariot with the cords of forgiveness (क्षमा), compassion (दया) and evenness (समता) of mind.
  • Adoration (भजन) of God is the expert driver; dispassion (वैराग्य), the shield and contentment (संतोष), the sword.
  • Charity (दान) is the axe; reason, the fierce lance and the highest wisdom (बुद्धि), the relentless bow.
  • A pure and steady mind (निर्मल मन) is like a quiver;
  • Quietude (मन वश मे) and the various forms of abstinence (Yamas) and religious observances (Niyamas) are a sheaf of arrows.
  • Homage to the Bråhmanas (Gurus) and to one’s own preceptor is an impenetrable coat of mail; there is no other equipment for victory as efficacious as this.
 
Reference:
Ram Charitra Manas written by Tulsidas:
 
  1. बालकांड, 281 वे दोहा के बाद, 4 चौपाई मे - देव एकु गुनु धनुष हमारें। नव गुन परम पुनीत तुम्हारें।।
  2. अरण्यकांड, 44 वे दोहे के बाद, 4 से 5 चौपाईया मे -  षट बिकार जित अनघ अकामा। अचल अकिंचन सुचि सुखधामा।। अमितबोध अनीह मितभोगी। सत्यसार कबि कोबिद जोगी।। सावधान मानद मदहीना। धीर धर्म गति परम प्रबीना।।
 
  • अरण्यकांड, 45 दोहा, 45 वे दोहे के बाद, 1 से 4 चौपाईया मे - गुनागार संसार दुख रहित बिगत संदेह।। तजि मम चरन सरोज प्रिय तिन्ह कहुँ देह न गेह।। निज गुन श्रवन सुनत सकुचाहीं। पर गुन सुनत अधिक हरषाहीं।। सम सीतल नहिं त्यागहिं नीती। सरल सुभाउ सबहिं सन प्रीती।। जप तप ब्रत दम संजम नेमा। गुरु गोबिंद बिप्र पद प्रेमा।। श्रद्धा छमा मयत्री दाया। मुदिता मम पद प्रीति अमाया।। बिरति बिबेक बिनय बिग्याना। बोध जथारथ बेद पुराना।। दंभ मान मद करहिं न काऊ। भूलि न देहिं कुमारग पाऊ।। गावहिं सुनहिं सदा मम लीला। हेतु रहित परहित रत सीला।। मुनि सुनु साधुन्ह के गुन जेते। कहि न सकहिं सारद श्रुति तेते।।)
  • लंकाकांड, 79 वे दोहे के बाद, 3 से 5 चौपाईया मे, 80 दोहा - सौरज धीरज तेहि रथ चाका। सत्य सील दृढ़ ध्वजा पताका।। बल बिबेक दम परहित घोरे। छमा कृपा समता रजु जोरे।। ईस भजनु सारथी सुजाना। बिरति चर्म संतोष कृपाना।। दान परसु बुधि सक्ति प्रचंड़ा। बर बिग्यान कठिन कोदंडा।। अमल अचल मन त्रोन समाना। सम जम नियम सिलीमुख नाना।। कवच अभेद बिप्र गुर पूजा। एहि सम बिजय उपाय न दूजा।। सखा धर्ममय अस रथ जाकें। जीतन कहँ न कतहुँ रिपु ताकें।। दो0-महा अजय संसार रिपु जीति सकइ सो बीर। जाकें अस रथ होइ दृढ़ सुनहु सखा मतिधीर।।80(क)।।):​
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Saint v/s Wicked

10/9/2017

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In Ram Charitra Manas, Sri Ram has explained to Sri Hanuman difference between Characteristics of saints and of wicked in uttarakand as under:
 
Characteristics of Saints
 
  • Saints have no hankering for the pleasures of sense and are the very mines of amiability and other virtues.
  • They grieve to see others in distress and rejoice at the sight of others joy.
  • They are even-minded and look upon none as their enemy.
  • Free from vanity and passion, they are conquerors of greed, anger, joy and fear. Tender of heart and compassionate to the distressed,
  • They cherish guileless devotion to me in thought, word and deed; and giving honour to all, they are modest themselves.
  • Having no interested motive of their own they are devoted to My Name and are abodes of tranquillity, dispassion, humility and good humour.
  • Whose heart is a home of all such noble qualities as placidity, guilelessness, friendliness and devotion to the feet of the Brahmanas (Gurus), which is the fountain of all virtues.
  • They never swerve from the control of their mind and senses, religious observances and correct behaviour and never utter a harsh word.
  • They who regard both obloquy and praise alike and who claim My lotus feet as their only possession such saintly souls are dear to me as life and are veritable abodes of noble qualities and embodiments of bliss.
 
Characteristics of Impious / Wicked
 
  • They ever burn at the sight of others prosperity. Wherever they hear others reviled, they feel delighted as though they had stumbled upon a treasure lying on the road.
  • Devoted to sensuality, anger, arrogance and greed, they are merciless, deceitful, crooked and impure. They bear enmity towards all without rhyme or reason.
  • They are false in their dealings (lying is their stock-in-trade);
  • They speak honeyed words just like the peacock that has a stony heart and devours the most venomous snake.
  • Malevolent by nature, they enjoy others’ wives and others’ wealth and take delight in slandering others. Such vile and sinful men are demons in human garb.
  • Greed is their covering and greed their bedding (they wallow in greed; they are ever given up to sexual enjoyment and gluttony and have no fear of punishment in the abode of Yama (the god of death). If they ever hear anyone exalted, they heave a deep sigh and when they find anyone in distress, they rejoice as though they had attained the sovereignty of the whole world.
  • Devoted to their own selfish interests, they antagonize their kinsfolk, are given up to sensuality and greed and are most irascible. They recognize neither mother nor father nor preceptor nor the Brahmanas (Gurus); utterly ruined themselves, they bring ruin upon others.
  • Overcome by infatuation they bear malice to others and have no love for communion with saints nor for the stories relating to Sri Hari.
  • Oceans of vice, dull-witted and lascivious, they revile the Vedas and usurp others’ wealth. Though bearing malice to all, they are enemies of the Brahmanas (Gurus) in particular; and full of hypocrisy and deceit at heart, they outwardly wear a saintly appearance.
 
Reference:
Ram Charitra Manas written by Tulsidas:
 
उत्तरकांड, 37 वे दोहे के बाद, 1 से 4 चौपाईया मे, 38 दोहा, - बिषय अलंपट सील गुनाकर। पर दुख दुख सुख सुख देखे पर।। सम अभूतरिपु बिमद बिरागी। लोभामरष हरष भय त्यागी।। कोमलचित दीनन्ह पर दाया। मन बच क्रम मम भगति अमाया।। सबहि मानप्रद आपु अमानी। भरत प्रान सम मम ते प्रानी।। बिगत काम मम नाम परायन। सांति बिरति बिनती मुदितायन।। सीतलता सरलता मयत्री। द्विज पद प्रीति धर्म जनयत्री।। ए सब लच्छन बसहिं जासु उर। जानेहु तात संत संतत फुर।। सम दम नियम नीति नहिं डोलहिं। परुष बचन कबहूँ नहिं बोलहिं।। दो0-निंदा अस्तुति उभय सम ममता मम पद कंज। ते सज्जन मम प्रानप्रिय गुन मंदिर सुख पुंज।।38।।
 
उत्तरकांड, 38 वे दोहे के बाद, 1 से 4 चौपाईया मे - सनहु असंतन्ह केर सुभाऊ। भूलेहुँ संगति करिअ न काऊ।। तिन्ह कर संग सदा दुखदाई। जिमि कलपहि घालइ हरहाई।। खलन्ह हृदयँ अति ताप बिसेषी। जरहिं सदा पर संपति देखी।। जहँ कहुँ निंदा सुनहिं पराई। हरषहिं मनहुँ परी निधि पाई।। काम क्रोध मद लोभ परायन। निर्दय कपटी कुटिल मलायन।। बयरु अकारन सब काहू सों। जो कर हित अनहित ताहू सों।। झूठइ लेना झूठइ देना। झूठइ भोजन झूठ चबेना।। बोलहिं मधुर बचन जिमि मोरा। खाइ महा अति हृदय कठोरा।।
 
उत्तरकांड, 39 दोहा, 39 वे दोहे के बाद, 1 से 4 चौपाईया मे  - दो0-पर द्रोही पर दार रत पर धन पर अपबाद। ते नर पाँवर पापमय देह धरें मनुजाद।।39।। लोभइ ओढ़न लोभइ डासन। सिस्त्रोदर पर जमपुर त्रास न।। काहू की जौं सुनहिं बड़ाई। स्वास लेहिं जनु जूड़ी आई।। जब काहू कै देखहिं बिपती। सुखी भए मानहुँ जग नृपती।। स्वारथ रत परिवार बिरोधी। लंपट काम लोभ अति क्रोधी।। मातु पिता गुर बिप्र न मानहिं। आपु गए अरु घालहिं आनहिं।। करहिं मोह बस द्रोह परावा। संत संग हरि कथा न भावा।। अवगुन सिंधु मंदमति कामी। बेद बिदूषक परधन स्वामी।। बिप्र द्रोह पर द्रोह बिसेषा। दंभ कपट जियँ धरें सुबेषा।।
 
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Who is Bhakt (Devotee)

10/9/2017

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In Ram Charitra Manas, Sage Valmiki ji says to Sri Ram that Sri Ram along with Ma Sita and Sh. Laxman, (should) abide in hearts of those who following characteristics:
 
  • whose ears continue to listen lovely stories of god, whose eyes always long to see god,                           
  • whose tongue picks up virtues of god,
  • whose nose inhales everyday fragrance of sacred & lovely Prasad offered to god,
  • who eats only Prasad after offering god,
  • who first offer clothes & ornaments to god,
  • whose head bow before god most submissively,
  • whose hands adore god daily, who cherish in heart faith in god,
  • who are engaged in muttering the Ram mantra,
  • Who perform havan & Tarpan (offerings made to sacred fire & forefathers) in diverse ways.
  • Who serve gurus with due respect.
  • Who have no lust, anger, arrogance, pride or infatuation, greed, attraction or aversion, excitement and is free from fraud, hypocrisy and deceit.
  • To whom joy & sorrow, applause & abuses, are alike.
  • Who utter truthful & polite words.
  • Who are resigned to god whether awake or asleep and have no support other than god.
  • Who looks another’s wife as their own mother and to whom another’s wealth is deadliest of all poisons.
  • Who rejoice to see others prosperity and grieved to see another’s distress.
  • Who overlooks others’ faults and picks out their virtues.
  • Who endure hardships for the sake of Brahmanas (Gurus) and cows.
  •  Who follow law of propriety.
  • Who attributes all virtues to god and holds himself responsible for his faults.
  • Who cherishes in you in his bosom by renouncing (over) caste, kinsmen, creed, wealth, faith, glory, near & dear ones.
  • To whom heaven & hell, freedom from birth & death, are same.
  • Who is your servant in thought, word and deed.
  • Who wants nothing at the moment and has natural affinity to you.
 
References:
 
Ram Charitra Manas written by Tulsidas:
“अयोध्याकांड, 127 वे दोहा के बाद 3,4 चौपाई - भरहिं निरंतर होहिं न पूरे। तिन्ह के हिय तुम्ह कहुँ गृह रूरे।। लोचन चातक जिन्ह करि राखे। रहहिं दरस जलधर अभिलाषे।। निदरहिं सरित सिंधु सर भारी। रूप बिंदु जल होहिं सुखारी।। तिन्ह के हृदय सदन सुखदायक। बसहु बंधु सिय सह रघुनायक।।,
अयोध्याकांड,128 वे दोहा के बाद 1,2,3,4 चौपाई - प्रभु प्रसाद सुचि सुभग सुबासा। सादर जासु लहइ नित नासा।। तुम्हहि निबेदित भोजन करहीं। प्रभु प्रसाद पट भूषन धरहीं।। सीस नवहिं सुर गुरु द्विज देखी। प्रीति सहित करि बिनय बिसेषी।। कर नित करहिं राम पद पूजा। राम भरोस हृदयँ नहि दूजा।। चरन राम तीरथ चलि जाहीं। राम बसहु तिन्ह के मन माहीं।। मंत्रराजु नित जपहिं तुम्हारा। पूजहिं तुम्हहि सहित परिवारा।। तरपन होम करहिं बिधि नाना। बिप्र जेवाँइ देहिं बहु दाना।। तुम्ह तें अधिक गुरहि जियँ जानी। सकल भायँ सेवहिं सनमानी।।,
अयोध्याकांड, 129 वे दोहा के बाद 1,2,3,4 चौपाई - काम कोह मद मान न मोहा। लोभ न छोभ न राग न द्रोहा।। जिन्ह कें कपट दंभ नहिं माया। तिन्ह कें हृदय बसहु रघुराया।। सब के प्रिय सब के हितकारी। दुख सुख सरिस प्रसंसा गारी।। कहहिं सत्य प्रिय बचन बिचारी। जागत सोवत सरन तुम्हारी।। तुम्हहि छाड़ि गति दूसरि नाहीं। राम बसहु तिन्ह के मन माहीं।। जननी सम जानहिं परनारी। धनु पराव बिष तें बिष भारी।। जे हरषहिं पर संपति देखी। दुखित होहिं पर बिपति बिसेषी।। जिन्हहि राम तुम्ह प्रानपिआरे। तिन्ह के मन सुभ सदन तुम्हारे।।,
अयोध्याकांड, 130 वे दोहा के बाद 1,2,3,4 चौपाई - अवगुन तजि सब के गुन गहहीं। बिप्र धेनु हित संकट सहहीं।। नीति निपुन जिन्ह कइ जग लीका। घर तुम्हार तिन्ह कर मनु नीका।। गुन तुम्हार समुझइ निज दोसा। जेहि सब भाँति तुम्हार भरोसा।। राम भगत प्रिय लागहिं जेही। तेहि उर बसहु सहित बैदेही।। जाति पाँति धनु धरम बड़ाई। प्रिय परिवार सदन सुखदाई।। सब तजि तुम्हहि रहइ उर लाई। तेहि के हृदयँ रहहु रघुराई।। सरगु नरकु अपबरगु समाना। जहँ तहँ देख धरें धनु बाना।। करम बचन मन राउर चेरा। राम करहु तेहि कें उर डेरा।।,
अयोध्याकांड,131 वा दोहा - जाहि न चाहिअ कबहुँ कछु तुम्ह सन सहज सनेहु।
बसहु निरंतर तासु मन सो राउर निज गेहु।।)”
 
 

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Bhakti (Devotion)

10/9/2017

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What is Bhakti:
 
In Ram Charitra Manas, Sri Ram has explained to all Ajodhya citizens about Bhakti as under:
 
  • Bhakti (Devotion) is independent and a mine of all blessings;
  • Person, however, cannot attain it except through the fellowship of saints.
  • Saints are inaccessible without a stock of merits;
  • Communion with the Lord’s devotees brings to an end the cycle of births and deaths.
  • Person who has no enmity or quarrel with anyone and is devoid of hope and fear-to such a man all the quarters are ever full of joy.
  • Person who Undertake nothing (with an interested motive), and is without home (attachment), without pride ,without sin, free from wrath, clever and wise,
  • Person who loves the company of saints and accounting the enjoyments even of heaven as well as final beatitude as no more than a blade of grass, tenaciously adhering to the cult of Devotion but avoiding bigotry, and giving up all sophistical reasoning.
  • Person listen katha (stories) Sri Hari in the company of saints only. Moh (infatuation) is removed by listening Sri Hari katha. Only after removal of Moh, he gets deep rooted affection in feet of Sri Ram.
 
Bhakti v/s Gyan:
 
Sri Ram ji further explained to Laxman ji near Godavari river in Parnkuti on Bhakti as under
 
  • Bhakti (Devotion) requires no other aid whereas Gyan depends on Bhakti. Bhakti is easy way to find God. Person who has excessive devotion in “Brahm (ultimate reality, Sat Chit Anand) and perform his duties as per vedas, develop Vairagia and Bhakti.
 
  • One should be extremely devoted to the lotus feet of saints and should be persistent in the practice of adoration through mind, speech and action. He should recognize Sri Ram (me) as his preceptor, father, mother, kinsman, lord, deity and all and should be steadfast in my service. A thrill runs through his body as he sings my praises; his voice gets choked and his eyes flow with tears; he is free from lust and other vices, pride and hypocrisy. I am ever at the back and call of such a devotee. I reside in the hearts of such persons who depends on me in thought, word and deeds and worship me without aspiring results.
 
Importance of Bhakti:
 
In Balkand, importance of Bhakti is well explained as under:
 
  • Reverence of Sri Ram brings all successes within easy reach and confers happiness & auspiciousness. 
  • Sri Hari is present everywhere alike and revealed only by love.
  • Chanting of name of Sita Ram uproots all the evils and all the four ends of human existence are brought within one’s grasp (four ends viz. अर्थ, धर्म, काम मोक्ष i.e. finance, righteousness & duties, concupiscence & deeds and salvation & beatitude resp.)
 
References:
Ram Charitra Manas written by Tulsidas:
 
  1. What is Bhakti:
उत्तरकांड, 44 वे दोहे के बाद, 3 चौपाई - भक्ति सुतंत्र सकल सुख खानी। बिनु सतसंग न पावहिं प्रानी।। पुन्य पुंज बिनु मिलहिं न संता। सतसंगति संसृति कर अंता।।
उत्तरकांड, 45 वे दोहे के बाद, 3 से 4 चौपाईया मे  - बैर न बिग्रह आस न त्रासा। सुखमय ताहि सदा सब आसा।। अनारंभ अनिकेत अमानी। अनघ अरोष दच्छ बिग्यानी। प्रीति सदा सज्जन संसर्गा। तृन सम बिषय स्वर्ग अपबर्गा।।
भगति पच्छ हठ नहिं सठताई। दुष्ट तर्क सब दूरि बहाई।।
 
उत्तरकांड, 61 वा दोहा - बिनु सतसंग न हरि कथा तेहि बिनु मोह न भाग। मोह गएँ बिनु राम पद होइ न दृढ़ अनुराग।।
  1. Bhakti v/s Gyan:
  2. , 15 वे दोहे के बाद, 1, 2, 3, 5, 6चौपाईया मे, 16 वा दोहा - सो सुतंत्र अवलंब न आना। तेहि आधीन ग्यान बिग्याना।। भगति तात अनुपम सुखमूला। मिलइ जो संत होइँ अनुकूला।। भगति कि साधन कहउँ बखानी। सुगम पंथ मोहि पावहिं प्रानी।। प्रथमहिं बिप्र चरन अति प्रीती। निज निज कर्म निरत श्रुति रीती।। संत चरन पंकज अति प्रेमा। मन क्रम बचन भजन दृढ़ नेमा।। गुरु पितु मातु बंधु पति देवा। सब मोहि कहँ जाने दृढ़ सेवा।। मम गुन गावत पुलक सरीरा। गदगद गिरा नयन बह नीरा।। काम आदि मद दंभ न जाकें। तात निरंतर बस मैं ताकें।। दो0-बचन कर्म मन मोरि गति भजनु करहिं निःकाम।। तिन्ह के हृदय कमल महुँ करउँ सदा बिश्राम।।16।।
 
  1. Importance of Bhakti:
  2. , 110 वे दोहा के बाद, 2 चौपाई - बंदउँ बालरूप सोई रामू। सब सिधि सुलभ जपत जिसु नामू।। मंगल भवन अमंगल हारी। द्रवउ सो दसरथ अजिर बिहारी।
 
  • , 184 वे दोहा के बाद, 3 चौपाई - हरि ब्यापक सर्बत्र समाना। प्रेम तें प्रगट होहिं मैं जाना।।
  • , 314 वे दोहा के बाद, 1 चौपाई –जिन्ह कर नामु लेत जग माहीं। सकल अमंगल मूल नसाहीं।। करतल होहिं पदारथ चारी। तेइ सिय रामु कहेउ कामारी।।
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Navdha Bhakti (nine forms of Devotion)

10/9/2017

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In Ram Charitra Manas, Sri Ram ji has explained to Laxman ji near Godavari river in Parnkuti about Maya, Gyan, Vairagia, difference between God & Soul. Sri Ram has described nine forms of Bhakti as under:
 
Nine forms of Bhakti viz. Sravana (श्रवण, listening of god’s praises & stories), kirtana (कीर्तन, chanting of god’s praises & stories), Smarana (स्मरण, fixing of one’s thoughts in god), Padasevana (पादसेवा, adoring god’s feet), Archana (अर्चना, worshipping god’s image), Vandana (वंदना, making obeisance to god), Dasya (दास्य, offering devout services to god), Sakhya (सखाया, cultivating friendship with god),  Atmanivedana (आत्मनिवेदन, offering oneself to god).      
 
Sri Ram ji has further explained nine forms of Bhakti to Shabri when he visits her ashram in dense forest of south. The description of navdha bhakti is given as under:
 
  1. Fellowship with the saints
  2. Fondness for my stories
  3. Humble service to lotus feet of the preceptor
  4. Singing god’s praises with guileless purpose
  5. Muttering god’s name with unwavering faith 
  6. Practice of self-control and virtues, desisting from manifold of activities and ever pursuing the course of conduct prescribed for saints
  7. One who sees the world full of me without distinction and reckons the saints as even greater than myself.
  8. One who remains contented with whatever he gets and never thinks detecting others’ faults.
  9. One who is guileless and straight in one’s dealings with very body and should cherish implicit faith in me without either exultation or depression. 



Reference:
Ram Charitra Manas written by Tulsidas:
 
अरण्यकांड, 15 वे दोहे के बाद, 4 से 6 चौपाईया मे - एहि कर फल पुनि बिषय बिरागा। तब मम धर्म उपज अनुरागा।। श्रवनादिक नव भक्ति दृढ़ाहीं। मम लीला रति अति मन माहीं।। संत चरन पंकज अति प्रेमा। मन क्रम बचन भजन दृढ़ नेमा।। गुरु पितु मातु बंधु पति देवा। सब मोहि कहँ जाने दृढ़ सेवा।। मम गुन गावत पुलक सरीरा। गदगद गिरा नयन बह नीरा।। काम आदि मद दंभ न जाकें। तात निरंतर बस मैं ताकें।।
 
अरण्यकांड, 34 वे दोहे के बाद, 4 चौपाई मे, 35 दोहा, 35 वे दोहे के बाद, 1 से 4 चौपाईया मे - नवधा भगति कहउँ तोहि पाहीं। सावधान सुनु धरु मन माहीं।। प्रथम भगति संतन्ह कर संगा। दूसरि रति मम कथा प्रसंगा।। गुर पद पंकज सेवा तीसरि भगति अमान। चौथि भगति मम गुन गन करइ कपट तजि गान।।35।। मंत्र जाप मम दृढ़ बिस्वासा। पंचम भजन सो बेद प्रकासा।। छठ दम सील बिरति बहु करमा। निरत निरंतर सज्जन धरमा।। सातवँ सम मोहि मय जग देखा। मोतें संत अधिक करि लेखा।। आठवँ जथालाभ संतोषा। सपनेहुँ नहिं देखइ परदोषा।। नवम सरल सब सन छलहीना। मम भरोस हियँ हरष न दीना।। नव महुँ एकउ जिन्ह के होई। नारि पुरुष सचराचर कोई।। सोइ अतिसय प्रिय भामिनि मोरे। सकल प्रकार भगति दृढ़ तोरें।। जोगि बृंद दुरलभ गति जोई। तो कहुँ आजु सुलभ भइ सोई।। मम दरसन फल परम अनूपा। जीव पाव निज सहज सरूपा।। जनकसुता कइ सुधि भामिनी। जानहि कहु करिबरगामिनी।। पंपा सरहि जाहु रघुराई। तहँ होइहि सुग्रीव मिताई।। सो सब कहिहि देव रघुबीरा। जानतहूँ पूछहु मतिधीरा।। बार बार प्रभु पद सिरु नाई। प्रेम सहित सब कथा सुनाई।।
 
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Gyan (Spiritual Wisdom)

10/9/2017

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  1. In Ram Charitra Manas, in Ajodhya Kand, Saint Tulsidas ji has mentioned various parameters of spiritual wisdom as under:
 
  • Veracity (truthfulness) is the root of all noble virtues and telling a lie cannot match multitude of sin.
  • Everyone gets fruits of their actions only. Nobody is source of delight or pain to another.
  • Everyone reaps fruits of one’s own actions.
  • Union & separation, joyful & painful experiences, friends, foes & neutrals are trap of delusion. Land, house, wealth, city, heaven & hell are phenomenon of world. Whatever is seen, heard or thought is in mind. All these have its roots in ignorance.
  • Yogis (mystics) who are in quest of truth and become indifferent of enjoyment of sensual pleasure and luxuries, keep awake in the night of mundane existence.
  • Right understanding removes delusion and creates love in Sri Ram. Vedas says, Sri Ram is Brahma (supreme god), unknown, imperceptible, beginning less, incomparable, free from all disorders and beyond all diversities.
  • Until a person is sincerely devoted to Sri Ram, in thought, word and deeds, he cannot find bliss in spite of all remedies. 
  • Loss & gain, life & death, fame & disgrace, all are within hands of god.
  • Any task should be done only after carefully examining all pros and cons. Who act impulsively, repent later.
 
  1. Sri Ram ji explained to Laxman ji near Godavavri river in Parnkuti about Maya, Gyan, Vairagia, difference between God & Soul. Gyan (Spiritual Knowledge) is as under
  
Gyan (spiritual wisdom) is one which is free from all flaws such as self-pride and sees supreme spirit equally in all.
 
Srimad Bhagavadgita enumerates the 18 characteristics which make for spiritual wisdom. They are:
  • Absence of pride (मान),
  • Freedom from hypocrisy (दंभ),
  • Freedom from non-violence (आहिंसा),
  • Forgiveness (क्षमा करना),
  • Guilelessness (टेढ़ापन न होना),
  • Devout service  of one’s preceptor (आचार्य सेवा),
  • Purity of body and mind (पवित्रता),
  • Steadfastness (स्थिरता),
  • Subjugation of the mind (मन का निगृहीत होना),
  • Aversion to the objects of senses (इंद्रियों के विषय मे आसक्ति न होना),
  • Absence of egotism (अहंकार न होना),
  • Pondering again and again on the painful character of and the evils inherent in birth, death, old age and disease (जन्म, मृत्यु, जरा, व्याधिमय जगत मे सुख बुद्धि न होना);
  • Absence of attachment and the feeling of mine ness in respect of one’s son, wife, home, etc., and
  • Constant equipoise of mind both in favourable and unfavourable circumstances (स्त्री, पुत्र, घर आदि मे आसक्ति तथा ममता न होना, इष्ट और अनिष्ट के प्राप्ति से हर्ष शोक न होना);
  • Unflinching devotion (भक्ति) to the Lord through exclusive attachment living in secluded and holy places (एकांत मे मन लगना) and
  • Finding no enjoyment in the company of men (विषयी मनुष्यो के संग प्रेम न होना);
  • Fixity in self-knowledge and
  • Seeing God as the object of true knowledge (अध्यात्म तथा तत्वज्ञान के अर्थ मे स्थिति, परमात्मा के नित्य दर्शन)  (vide XIII.7 - 11).

  • Kakabhusundi ji has also explained to Gaurda, important points of Spiritual Wisdom as under:
 
  1. Is spiritual illumination possible without a preceptor?
  2. Or, is it possible to acquire wisdom without dispassion?
  3. Or, as the Vedas and Purånas declare, can one attain happiness without devotion to Sri Hari?
  4. Can one find peace without innate content (संतोष).
  5. Without content desire cannot cease; and so long as desire continues you can never dream of happiness.
  6. Again, can desire be got rid of without adoring Sri Råma?
  7. Can even-mindedness (समभाव) be acquired without spiritual enlightenment?
  8. There can be no piety (Dharma) without reverence (श्रद्धा).
  9. Can glory of anyone spread except through austere penance (तप)?
  10. Can humbleness be acquired without doing service?
  11.  Can the mind be at rest without experiencing the joy inherent in one’s own self?
  12. Can anyone get success without faith?
  13. In a like manner the fear of rebirth can never cease except through worship of Sri Hari.
 
Kakabhusundi ji has further explained to Gaurda as under:
 
  • Dharma (Piety) has four pillars viz. Truthfulness (सत्य), Compassion (दया), Austere Penance (तप) and Benefaction (दान). Of which, Benefaction is predominant in kali.
 
Reference:
 
  1. अयोध्याकांड:
    • अयोध्याकांड, 27 वे दोहा के बाद, 3 री चौपाई – Dashrath ji says to kaikeyi - vedas & Purans have spoken - नहिं असत्य सम पातक पुंजा। गिरि सम होहिं कि कोटिक गुंजा।। सत्यमूल सब सुकृत सुहाए। बेद पुरान बिदित मनु गाए।।)
    • अयोध्याकांड, 76 वे दोहा के बाद, 4 चौपाई – Dashrath ji says to Sri Ram - सुभ अरु असुभ करम अनुहारी। ईस देइ फलु ह्दयँ बिचारी।। करइ जो करम पाव फल सोई। निगम नीति असि कह सबु कोई।।
    • अयोध्याकांड, 91 वे दोहा के बाद, 2 चौपाई – Laxman ji says to Nishad raj -काहु न कोउ सुख दुख कर दाता। निज कृत करम भोग सबु भ्राता।।
    • अयोध्याकांड, 91 वे दोहा के बाद, 3, 4 चौपाई – Laxman ji says to Nishad raj - जोग बियोग भोग भल मंदा। हित अनहित मध्यम भ्रम फंदा।। जनमु मरनु जहँ लगि जग जालू। संपती बिपति करमु अरु कालू।। धरनि धामु धनु पुर परिवारू। सरगु नरकु जहँ लगि ब्यवहारू।। देखिअ सुनिअ गुनिअ मन माहीं। मोह मूल परमारथु नाहीं।।
    • अयोध्याकांड, 92 वे दोहा के बाद, 2 चौपाई - Laxman ji says to Nishad raj - एहिं जग जामिनि जागहिं जोगी। परमारथी प्रपंच बियोगी।। जानिअ तबहिं जीव जग जागा। जब जब बिषय बिलास बिरागा।।
    • अयोध्याकांड, 92 वे दोहा के बाद, 3, 4 चौपाई - Laxman ji says to Nishad raj - होइ बिबेकु मोह भ्रम भागा। तब रघुनाथ चरन अनुरागा।। सखा परम परमारथु एहू। मन क्रम बचन राम पद नेहू।। राम ब्रह्म परमारथ रूपा। अबिगत अलख अनादि अनूपा।। सकल बिकार रहित गतभेदा। कहि नित नेति निरूपहिं बेदा।
    • अयोध्याकांड, 127 वे दोहा – Sage Bharadwaj ji says - करम बचन मन छाड़ि छलु जब लगि जनु न तुम्हार। तब लगि सुखु सपनेहुँ नहीं किएँ कोटि उपचार।।
    • अयोध्याकांड, 171 वा दोहा - हानि लाभु जीवन मरनु जसु अपजसु बिधि हाथ।।
    • अयोध्याकांड, 230 वे दोहा के बाद, 2 री चौपाई - अनुचित उचित काजु किछु होऊ। समुझि करिअ भल कह सबु कोऊ।। सहसा करि पाछैं पछिताहीं। कहहिं बेद बुध ते बुध नाहीं।।
 
  1. अरण्यकांड:
अरण्यकांड 14 वे दोहे के बाद, 4 चौपाई मे - ग्यान मान जहँ एकउ नाहीं। देख ब्रह्म समान सब माही।।
 
  1. Conversation of Kakabhusandi ji and Garuda in Ram Charitra Manas:
 
उत्तरकांड, 89 दोहा और 89 वे दोहे के बाद, 1 से 4 चौपाईया मे, 90 दोहा - सो0-बिनु गुर होइ कि ग्यान ग्यान कि होइ बिराग बिनु।गावहिं बेद पुरान सुख कि लहिअ हरि भगति बिनु।।89(क)।। कोउ बिश्राम कि पाव तात सहज संतोष बिनु। चलै कि जल बिनु नाव कोटि जतन पचि पचि मरिअ।।89(ख)।। बिनु संतोष न काम नसाहीं। काम अछत सुख सपनेहुँ नाहीं।। राम भजन बिनु मिटहिं कि कामा। थल बिहीन तरु कबहुँ कि जामा।। बिनु बिग्यान कि समता आवइ। कोउ अवकास कि नभ बिनु पावइ।। श्रद्धा बिना धर्म नहिं होई। बिनु महि गंध कि पावइ कोई।। बिनु तप तेज कि कर बिस्तारा। जल बिनु रस कि होइ संसारा।। सील कि मिल बिनु बुध सेवकाई। जिमि बिनु तेज न रूप गोसाई।। निज सुख बिनु मन होइ कि थीरा। परस कि होइ बिहीन समीरा।। कवनिउ सिद्धि कि बिनु बिस्वासा। बिनु हरि भजन न भव भय नासा।। दो0-बिनु बिस्वास भगति नहिं तेहि बिनु द्रवहिं न रामु। राम कृपा बिनु सपनेहुँ जीव न लह बिश्रामु।।90(क)।। सो0-अस बिचारि मतिधीर तजि कुतर्क संसय सकल। भजहु राम रघुबीर करुनाकर सुंदर सुखद।।90(ख)।।)
 
उत्तरकांड, 103 (खा) दोहा - प्रगट चारि पद धर्म के कलिल महुँ एक प्रधान।
जेन केन बिधि दीन्हें दान करइ कल्यान।।

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