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Sarayu – Analogy Summary of last session (February 12) By Shri. Mohan Khandekar Shri Vijayji started the session with the topic discussed a week ago. How to decrease desires and attachments? The one who walks on the path of righteousness is able to do so.  He referred to verse 64 of chapter 2 and verse 34 of chapter 3 of Bhagavad Geeta  where Shri Krishna advises Arjuna to control the senses so they do not run after the objects of desires by practising six fold qualification (षट संपत्ती). 40:1 Tulsidas ji looks ahead and refers to Sita Swayamvar.  He is illustrating beautiful analogies about Jeevan and Jeevan mukti. Numerable questions arising in our life are compared to many boats in the river Sarayu.  The one who answers and leads us to Freedom is Kewat, a boatman, a true devotee of Shri Ram, who represents discrimination. 40:2 Tulsidas ji continues with the description of river Sarayu.  People residing on the banks of this river are talking, listening and discussing the Ramcharit.   He compares the fierce and turbulent river to angry  Parshuram and the majestic Ghats containing the rapid flow to tranquil words of Shri Ram.  40:3 The rising water of river Sarayu indicates it’s excitement and happiness because Shri Ram and his three brothers are getting married.  This joy is shared by saints and sages.  With a great satisfaction and content mind they bathe in this pure water.  40:4 and Doha 41 Elated river Sarayu witnessed  the joyous crowd assembled for the coronation ceremony of  Shri Ram.  She also saw a hurdle created by evil natured Ma Kaikai. She was an observer  to a japayajna (जपयज्ञ) performed by Bharat for the culmination of obstacles.  She was a watcher to sinful and wicked characters of Kaliyug who resembled to decit birds like herons and crows. (Who  are conspicuously absent from the vicinity of Mansarovar). Shri Vijay ji explained in brief the meaning of words Sukrut and Sukruti. He also touched upon the three results of Karma, Pratyaksha, Apratyksha and Apurva (प्रत्यक्ष अप्रत्यक्ष अपूर्व). Harih Aum!

Vairagi Summary of last session ( February 5) by Shri. Mohan Khandekar. Shri Vijay ji started the session with some fascinating facts about Ramcharit Manas.  After 600 years, the researchers are still coming up with new revelations every day.   Do you know that it contains 80 similes and nearly 800 sub similes?  Understanding them will be possible only by diving deeper into the contents of this epic Granth. Vijay ji recapped the 38:6 verse where river Sharayu takes its origin from Mansarovar.   He compared it to a thought originating from a heart. He broke the word सरयू with a beautiful meaning. स= Sita     र= Ram   यु = युन्ज (joining) He further expounded  the meaning of banks on either side of the river, namely Vedmat and Lokmat. Vedmat is unchanged.  Lokmat represents laws for mankind.  In other words Do’s and Don’ts.  Doha 39 describes three types of audience, residing in villages, towns and cities.  Some are inattentive, some are confused but some are Knowledgeable as well.  (सोता, गोता, समझता).  39:1 Tulsidas ji sings of the magnificence of river Sarayu and river Ganga. The Sharyu, a river with a distinction ( कीर्ती) meets the river Ganga, a river, devoted to Shri Ram.  The river Soan which originates from Amarkantak and unlike other rivers travels from South to North and is considered to be a vairagi ( वैरागी), just like Laxman who represents dispassion.  All these three rivers are as pristine and as pure as the love between brothers Ram and Laxman.   Vijay ji referred to an explanation by Swami Subodhnanda about Bhajan vs Kirtan.   Ramcharit Manas is a kirtan whose kirti spreads everywhere and gives everlasting peace within.  39:2 River Sarayu and river Soan join Ganga, which Tulsidas ji calls Devdhuni (देवधुनी). What can we say about river Ganga?  It runs between the banks of knowledge and dispassion.  This devotee runs  passionately to the ocean of Rambhakti and on route removes three obstacles, Adhyatmic, Adhidaivik and Adhibhautika (आध्यत्मिक आधिदैविक अधिभौतिक).  Here Vijay ji touched upon Vedanta philosophy and explained Sankhya Yog with snake-rope analogy.  39:3 While continuing to sing glories of these rivers, Tulsidas ji compares their auspiciousness to purification of minds through knowledge gained by reading Ramcharit Manas. “Situated on the banks of river Sarayu are some beautiful gardens, thick, lush forests full of strange stories” Tulsidas ji writes.  They stand for numerous attractions of this material world.  A devotee must not fall prey to them and continue his journey of spirituality, Vijay ji cautioned.  39: 4 Many marine animals residing in river Sarayu attended Shiv-Parvati wedding.  Their excitement after learning of Shri Ram’s birth gave rise to many swirls and waves in the river.  Here swirls relate to one who is entangled in His devotion and waves can be compared to a sheer joy of His company.  Doha 40 Tulsidas ji is referring to king Dashrath, his family and captivating stories of four brothers. The word sukrut means good deeds.  One can go close to Him by doing noble things just like a bee derives joy from the fragrance and nectar of various flowers. Vijay ji comments: Four brothers represent our subtle body (mind, memory, ego and intellect).  Shatrughna after detachment (विवेक) surrenders to Bharat who represents righteousness (धर्म), who submits to Laxaman, who stands for dispassion (वैराग्य), who offers himself to Prabhu Shri Ram.  Harih Aum!

Analogy of Manasarovar Summary of last session (January 29) by Shri Mohan Khandekar. 37:4 Shri Vijay ji started the session with the explanation of the word janjala (जंजाला).   A person in the samsar gets more and more involved with family responsibilities which prove obstacles to walk on the path of spirituality.  There are three kinds of obstacles: Friends, who deter you from reaching the goal (बाघ) Elders and older generation, who discourage you (हरी) Children, who tie you to the family (ब्याला)  We need to study Ramcharit Manas deeply to get the true knowledge and Grace of Shri Ram, otherwise our nature becomes similar to the nature of Heron (selfish) and crow ( enjoyer of the objects), as declared by Tulsidas ji in 37:3. 37:5 Attraction (मोह), this is the biggest obstacle and usually comes from family. Next one is the passion (मद), which arises from wealth and the last one is praise (माना), which pleases everyone. 38:Tulsidas ji is stressing the importance of  extreme devotion and full faith . The blessings come from following different sources: Self (स्व कृपा), Scriptures (शास्त्रकृपा), Teacher (गुरु कृपा) and God(ईश्वरकृपा).  Such Grace will indeed lead you to freedom (जीवनमुक्ती). 38:1/2 Here Tulsidas ji illustrates an example of a person without faith and devotion, while continuing the analogy of Mansarovar.   Such an individual would wander around this pristine lake with an attitude of merely a tourist without knowing it’s paramount importance.  He excuses himself from bathing in the holy water saying it is too cold and criticizes the lake to cover up his own misfortunes.   Vijay ji’s comments: what do you do when you go near a sacred river or lake? Three things: sip, lip and dip. Dive deeper into Ramcharit to get the true knowledge otherwise you are likely to condemn it when you glance  through it superficially.  38:3  Shri Ram’s Grace will save you from ALL three crises (त्रयताप), Adhyatmic, Adhidaivik and Adhibhautika (आध्यत्मिक आधिदैविक अधिभौतिक). 38:4/5 Therefore “O devotee, surrender at Shri Ram’s feet, soak yourself in His devotion and purify your mind.  I have experienced His affection, drenched in His love and energised with the joy of His company” Tulsidas ji proclaims. 38:6 Now Tulsidas ji brings our attention to a beautiful river, Sharyu, which originates from the Mansarovar.  He compares this river to the enchanting poetry of a poet.  He goes on to name the two banks of the river, Vedmat and Lokmat. The former remains unchanged but later keeps changing.  Vijay ji pointed the simile to Ramcharit Manas with the example of Drushtanta and Drashtanta (दृष्टांत द्राष्टांता). 38:7, Doha Tulsidas ji continues to sing glories of river Sharyu, daughter of Mansarovar which has a strength of destroying huge trees (sins). Harih Aum!

Pravrtti and Nivrtti Marg Summary of last session (January 15) by Shri Mohan Khandekar. Shri Vijay ji started the session by explaining creation and about our nature as per shastra.  Who are we and what’s our nature? It can be divided into four quarters: We don’t know our nature. We, as well as others, know our nature We don’t but others know our nature No one but only Ishwar knows our nature. Vijay ji connected these statements with characters in Geeta by explaining the nature of Sanjay, Arjun and Shri Krishna and referred to shlokas from chapter 2 and 7, They depict the impartial nature of Sanjay, confused, dejected Arjun and the words of knowledge imparted by Shri Krishna.  In the same way, one needs to study deeply to get the true essence of Ramcharit Manas.  He brought our attention to 36:1 where Tulsidas Ji starts with these lines: सप्त प्रभंध सुभग सोपाना These सप्त प्रभंध signify सप्त कांड of Ram Charit Manas. All the initial prayers (मंगलाचरण) are related to different chapters. 1  Varnamarthsanghanam(वर्णानामर्थासंघांनां) is connected to Balkand. 2 Bhavanishankarau(भवानीशंकरौ) is connected to Ayodhyakand and relates to devotion and faith. 3 Vande Bodhmaya (वंदे बोधमय) is connected to Aranyakand (Guru Mahima) 4. Kapishcarau (कापिश्वराऊ) is connected to Kishkindhakand, narrating glories of Seeta ji 5. This shloka is related to Sundarakand where Hanumanji pays respect to Sitaji 6. Yanmayaa (यनमाया) is related to Lankakand which touches upon the principles of Vedanta 7. Swantsukhaya (स्वान्त:सुखाय) is connected to Uttarakand which describes Jivamukti. 36:7 This describes pure devotion. Shri Vijay ji gave an example of Navdaha bhakti by Shabri and Prahlad.  Doha 37: Here Tulsidas ji compares Ramcharit to a delightful lush garden where beautiful chirping birds reside.   The one who can absorb the beauty of it is no one but a pure minded gardener who waters the garden (a devotee with firm conviction).  37:1 “Those who recite with extreme respect and devotion are the true recipient of the knowledge of Ramcharit (सुरबर मानस अधिकारी)”.  Tulsidas ji declares when comparing Ramcharit to the lake. Here Vijay ji directed our attention to Kathopanishad and Geeta, which talks about Shreyas and Preyas.   We, in our life, walk on the path of Preyas. On the contrary Nachiketa and Arjuna wanted to walk on the path of Shreyas.   Geeta also talks about Pravritti and Nivritti Marg.  We overlook Nivritti (detachment) and run after Pravritti (material world). 37:2/3 Tulsidas ji continues with the metaphor of lake.  He compares cunning and devious people to Heron and Crow.   They are deceitful and only interested in the prey, such as snails, frogs and grass which are not to be found in this pristine lake.  The negative intentions become obstacles to these people and create difficulty coming close to this lake.  Only those who have blessings of Shri Ram can approach. 37:4/5  The road to the lake is gruelling and full of barriers such as lust, greed and family attachments.   Tulsidas ji compares them to the lethal animals, thick dark forests, large mountains and dangerous rivers.  Vijay ji’s comments: Obligatory duties restrain us from spirituality. Doha 38: Without devotion, blessings of saints and love of Shri Ram one cannot walk on this path.  Jai Shree Ram

A Samvad Summary of last session (December 18) by Shri Mohan Khandekar. Shri Vijay ji started the session by narrating the importance of reading Ramcharit Manas.   We have acquired this human body because of His grace and good karmas. The effect of reading and listening to this Granth with full devotion will be different to different individuals and it is one of the paths that leads to jeevanmukti.  He further drew comparison between Ramcharit Manas and Bhagavad Geeta. The teachings of Shri Krishna have been translated by many learned at different times.  The commentaries of Geeta during British times were focused on karma yoga to raise awareness of Dharma amongst the population.  Shri Shankaracharya has rightly described Geeta as not only Karma Granth but Dharma Granth as well.  This statement is well understood upon deeper knowledge of Vedanta. Similarly, a deeper understanding of Ramcharit Manas will bring internal happiness (स्वांत: सुखाय).  Shri Vijay ji recapped the meaning of Doha 36:  Ramcharit Manas received through ears, perceived by mind, appreciated by heart and clearly interpreted by the intellect leads to understanding of the words Priya, Mod and Pramod (प्रिय मोद प्रमोद).  He further expounded the words: Sanvad, Vad and Vivad (संवाद वाद विवाद).  Samvad is a dialogue between knowledgeable and not knowledgeable (eg. Krishna and Arjun) Vad is discussion with understanding Vivad is an argument without understanding.  He went on to explain alternative meanings of four corner Ghats of this beautiful lake which represents Ramcharit Manas, namely Mind, Intellect, Memory and Ego (मन बुद्धी चित्त अहंकार).   Conquer any one of them to get closer to Him. The other meanings can be taken as Dharma, Arth, Kaam, Moksha (धर्म अर्थ काम मोक्ष). 36:1 Tulsidas ji compares Ramcharit Manas and it’s seven sections to seven steps of Manas Sarovar leading to jeevanmukti.  Those with the “eye of knowledge” (ज्ञानरुपी चक्षु)  can appreciate this. The Glories of attribute-less Shree Ram are similar to an ocean, deep and limitless.  Here Vijay ji drew our attention to the Ghats of river Ganga which has seven steps leading to the river. A platform after four steps and three thereafter.  What’s the significance? The first four stand for four fold qualifications (साधना चतुष्टया) and last three represent Listening, Contemplation, Meditation (श्रवण मनन निधिध्यास). He also referred to chapter 11 of Bhagvada Geeta where Arjun is able to visualise Virat Roop through the “eye of wisdom” (ज्ञानरुपी चक्षु).  One who surrenders to Him with unwavered devotion can get such special powers.  36:2 Here Tulsidas ji is comparing Ramcharit to the ripples of Manas Sarovar.   The water is like nectar because it sings the Glories of Ram Sita. The Choupaies (चौपाई) are like beautiful scattered leaves and the words in them are like spectacular pearls. Vijay ji presented another simile in relation to Vedanta. Poetry to be Shruti (scriptures) scattered leaves to be Mukti (freedom) and the pearls to be Anubhuti (an experience of realisation).  36:3 ” Chand, Sortha and Dohas (छंद सोरठा दोहा) in Ramcharit Manas are like lotus flowers of different colours.  Sweet and full of fragrance.  They are full of meaningful words, wonderful metaphors and rich language”. Tulsidas ji proudly declares. “Knowledge from Ramcharit Manas is only possible when we have a clear understanding of it”, Vijay ji commented.  36:4 Marala (मराला) means swan (हंस), the only bird which can separate milk and water and can stay in and out of water.   This represents discrimination and detachment.  The words gyan, birag, bichara (ज्ञान बिराग बिचारा) stand for discrimination, dispassion and six fold qualification.  Without these there is no mumukshutva! Tulsidas ji compares the intricate details of the poetry to the beautiful fish in the lake.  Vijay ji discussed the primary, indicative and suggestive meanings of dhuni, avreb,gun and jati.  36:5 Here Tulsidas ji refers to Bhagvatam and Bhagavad Geeta with words like Dharma, Arth, Kaam etc and Gyan Vigyan respectively. “Incidences and stories described here are like water creatures” Tulsidas ji adds.  Vijay ji’s comments: Water creatures represent dispassion just like lotus leaf. Non attachment is only possible with knowledge and devotion.  36:6 Tulsidas ji continues with the metaphors. The chanting of Shri Ram by saints and sadhus is like singing by certain peculiar water birds in the orchards of mango trees during a delightful spring season (वसंत ऋतू).  Vijay ji described the special significance of these trees. They provide shade for  religious congregations and fruits for pleasure.   37:7 Shri Vijay ji concluded the session by narrating an account of Gyan Yajna performed by Pujya Swami Tejomayanand for three days in 1978 and the Gyan prasad received in the form of flowers, fruits and connected this memory to the meaning of line sam jum niyam…( सम जम नियम फूल फल ज्ञाना). Jai Shree Ram

Valmiki Ramayana Summary of last session (December 11) by Shri. Mohan Khandekar. Shri Vijay ji started the session with the history of Ramayana and its significance to us. Valmiki Ramayan: This is an historical epic story.  According to many knowledgeable, the narration by Rishi Valmiki leans towards righteousness (धर्म) and describes Shri Ram as maryada Purushottam (मर्यादा पुरुषोत्तम).  Ved Vyasa written Ramayana is also called Adhyatma Ramayana. Tulsidas ji’s Ramcharit Manas not only combined the above two but also incorporated stories from Bhagvatam and principles of Vedanta.   According to many Acharyas and Gurus, follow the message from all three Ramayans to reach  that undivided ONE and attain the state of realization (जीवनमुक्ती).  The Vedas teach us to follow the paths of Karmakand (action), Upasana of Devi and Devatas (Follow the scriptures to gain indirect results) and Gyan (knowledge of detachment from desires to remove ignorance). Vijay ji drew our attention to the BMI chart to emphasize that the desire prompted actions reside in”B”.  These are the enemies (शत्रू) and need to be destroyed.  That’s what Sahtrughna (शत्रुघ्न) stands for.  Lakshman stands for supreme  righteousness (परमधर्म) and knowledge (ज्ञान).  Lakshman Rekha stands for the line of righteousness (धर्म रेखा).  We all know the result of crossing the line.  He further referred to Manusmriti and laws of the land.  Dharma, Artha and Kaam represents Purusharth and following a righteous path will lead to cleansing of the mind (चित्तशुद्धी), a preliminary requirement for jeevanmukti.  Gurudev in his commentary has rightfully said “we have the right to choose whatever we want but we have to face the consequences”.  34:6 Shiv ji did not part with the story of Shri Ram till Ma Parvati asked. (Vijay ji’s comments: do not give knowledge to unfit students as it may be misused. One that belongs to Shankar Bhagvan is called Uma). 35:1 Tulsidas ji worked very hard to write the Ramcharit. He humbly credits Shiv ji for the blessings.  “I poured my unwavering devotion and I was graced with this Prashad from Bhagwan.  With His blessings, I now have become a poet of this beautiful poetry”.  Tulsidas ji proclaims. (Vijay ji’s comments: सुमती =अध्यात्मिक बुद्धी, हिय=ह्रिदय). He further explained the relation between Jeev, Jagat and Jagdeeshwar.  As long as the jeev is attached to pairs of opposite (sansar), it cannot reach the Jagdeeshwar. The purity of mind is more important than purity of the body.  Satwic tendencies will lead to sattvic worldly transactions. The one who tries for the jivanmukti is called Sujan. 35:2 Here Tulsidas uses beautiful metaphors. Vedas and Puranas are oceans. We have difficulty understanding their depths.  Sages and saints are clouds forming over these oceans and showering mankind with knowledge in the form of rains.  Vijay ji elaborated on the words, Madhur, Manohar and Mangalkari (मधुर, मनोहारी, मंगलकारी). Madhur = Priya (प्रिय), Manohari + Mod (मोद), mangalkari = Pramod (प्रमोद) 35:3 Here is another simile. Shri Ram’s name is like pure and pristine water which cleans the dirt.  Just like love and devotion towards Him can not be described, there are no words to describe the sweetness of the water.  35:4/5 The water provides nourishment to the fields of Rice. Shri Ram’s name is like this water. Just like rice is necessary to sustain life, the recital of This name through Ramcharit Manas nourishes our spiritual hunger (आध्यत्मिक भूक) and we are on the path of jivanmukti. Doha: Tulsidas ji describes four types of conversations and compares it to four Ghats (corners) to a beautiful and tranquil  lake. Vijay ji’s compared these conversations as follows: Yagwalk–Bharadwaj:  Karmakand Kakbhusundi–Garuda: Upasana Shiv–Parvati: Gyan Tulsidas–Saints:  Deenghat (दीनघाट/संसार) Harih Aum!

Ayodhya Summary of last session (December 3) by Shri. Mohan Khandekar. Shri Vijayji started his discourse with an explanation of conflicting statements from the scriptures. For example Shri Krishna in Bhagvatam says “don’t worship Indra” and Ramcharit says “worship Indra”. Why  these opposite messages? The interpretation of Bhagvatam is different at different levels of comprehension.   Krishna is cautioning us against worshipping without understanding.  Rituals performed with knowledge will be a true upasana otherwise it will remain karmakand.   However karmakand does not necessarily mean pooja rituals.  Any action performed comes under this category.   An action performed with pure intention and a calm mind will cease the agitations and improve the focus.   An action which takes us away from God is a sin and which takes us towards Him is meritorious.  “Control your senses and mind”, Shri Krishna emphasises in Bhagavad Geeta.    When purity of mind (चित्तशुद्धी) is achieved, one is able to appreciate the falsity of the material world.   An avid student (विद्यार्थी=विद्या+अर्थी) of scriptures will be able to dive deeper and unravel the true meaning.  Vijay ji further gave a reference of verse 25 chapter 9 of Bhagavad Geeta:  यान्ति देवव्रता देवान्पितॄ न्यान्ति पितृव्रता: | भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ||25| Meaning:  Devi, Devtas and ancestors will bless you when you worship them.  Shri Ram and Sita  too worshipped their ancestors. Being a Suryavanshi Shri Ram devoutly prayed to Surya Devta. Vijayji narrated a story from Bhagavatam about Vasudeva worshiping Atmatattva (आत्मतत्व) and re -addressed the topic of 28 kalas (16 of the moon and 12 of the sun) before turning to Ramcharit. 34:1 The word Daras (दर्शन) has three meanings. Rituals, Upasana and Gyan. Paras is sparsha (स्पर्श). A dip (स्नान) in pious rivers such as Ganga and Sharyu and taking a sip (जलपान) from them is considered to be very auspicious. It is a form of upasana. As per Vedas, above four can eradicate sins. (Ganga is considered to be a liquid form of Brahman).  Sarswati can sing the glories of Vedanta but cannot explain the details.   34:2 Here Tulsidas Ji describes the city of Ayodhya. It is very saintly just like mini Saket lok.  Those who are born through four different ways (egg, sweat, seed and mother’s womb) and end their lives in Ayodhya will be free from the cycles of birth and death (realised).  34:3/4 “I started writing Ramcharit in the glorious and holy city of Ayodhya, which is known to annihilate the sins.  Listening to it with devotion will help to culminate your ignorance, ego, hypocrisy and will also give you peace of mind” Tulsidas ji declares.  He compares our agitated mind to an elephant “burning” in this material world and Ramcharit to a peaceful and serene lake which can provide the ultimate solace.  34:5 Saints and sages adore the Ramcharit, which is composed by Shiv Ji and which has the power to remove despair, sadness and poverty.  Here Vijay ji referred to verse 9 of chapter 13 where Krishna advises us to surrender to Him to attain freedom from attachments and bondages.  इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च | जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् || 34:6, Doha  Here Tulsidas ji humbly and respectfully acknowledges that the Ram katha was composed by Shiv ji and was narrated to Ma Parvati later.  With great elation and satisfaction Shiv ji named it as RAMCHARIT MANAS. “I am passing on the same story and I urge you to listen to it with utmost attention and unwavering devotion.  This narration is beautiful and is intended to bring great joy to mankind ” Tulsidas ji modestly proclaims, prostrating at the feet of Shankar Bhagwan and Devi Parvati. 

Date of birth of Shri Rama Class on November 18, 2021Ramayana Class Notes by Shri Mohan Khandekar. Shri Vijay ji started the session by stressing the benefits of listening to Ramcharit Manas every Saturday.   This Epic Granth can be appreciated in three ways: Upasana: This is a journey from known to unknown. In spite of “not knowing” the Devtas, we worship them with devotion, aspiring to reach heaven and then to Brahma loka.  Bhagwan: We sing His Glories and ask  His blessings.  In Bhagavatam Narayan Bhagwan is with attributes ( साकार).   Brahman: As per Vedanta, we surrender to the Supreme Consciousness, the One without attributes (निराकार). Next, Vijay ji explained the meaning of the word Abhaas (आभास) which is an indication, a signal.  We can see the effect but not the cause.  To go beyond the effect, Jeeva needs to give up the doership and the enjoyership (कर्ताभाव /भोक्ता).   We need to be free from bondage which tie us to the material world.   The introduction concluded with brief clarification of –16 kalas and 28 nakshatras of the moon –Ramcharit has an indicative meaning and therefore it is called a “mysterious” story –Surrender to Bhagwan with love and respect and you will be blessed. Have no doubt.  To support this statement Vijay ji quoted a part of Verse 39, chapter 4 of Shrimad Bhagvad Geeta  “श्रद्धावान लभते ज्ञानम”, the one with devotion gets knowledge. On the contrary, verse 40 emphasises downfall of a person with a doubtful nature, अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति.  33:2/3 Tulsidas ji declares the exact time and date of writing the Ramcharit. He started writing this legendary story in 1631 on the day Shri Ram was born as per the Samvat (संवत) calendar.  Vijay ji told us the duration Tulsidas ji accomplished the task of writing Ramcharit. 2 years 7 months 24 days. He commented on eight types of pranams and explained the difference between Dandvat and Sashtang pranam.  He further explained the meaning of the following words: Bhaum (भौम): Tuesday  Avadhpuri: Where no one is killed Ayodhya: Where there is no war (युद्ध) 33:4 Living creatures from all strata, including Asuras worship Shri Ram devoutly and seek His blessings.  Q: Which Asuras worship Shri Ram?  A: Asuras like Prahlada, Bibhishan. Doha 34: Devotees arriving in the reverent city of Ayodhya,  wash away their sins by taking a dip in the holy waters of Sharayu river, chant His name and soak themselves in His devotion. 

Surrender to Shri Rama Summary of last session (November 13) Shri Vijay ji started the session with an explanation of a statement he made a couple of weeks ago.”Bhagwan doesn’t work.  The work is getting done from Him”.   In fact Bhagwan works the most. Vijay ji referred to Doha 12:2 of Beej Ramayan. एक अनीह अरुप अनामा अज सच्चीनानंद पर धामा………. Form (रूप) is identified the first. (function of organs of action, the eyes. No intellect is involved) Qualities (गुण, प्रकृती ) comes next (function of mind and intellect) Name (नाम) is the last.  He has no name and at the same time He has multiple names. अनीह is one without any desire.   Here Vijay ji recounted a story of Gopiyas and Rishi Durvasa from Bhagvatam.  He went on further to explain the meaning of Bhog (भोग) and Bhokta (भोक्ता) and the difference between Drushtanta (दृष्टांत) and Drashtanta (द्राष्टांत)  In spite of all the above characters Bhagwan has come to us time and time again  and through His infinite powers saved the mankind. Therefore He doesn’t work but because of Him, we work. Vijay ji concluded the introduction with a quotation from Pujya Gurudev:“Live like a mirror”.  When you stand in front, it accepts everything and rejects nothing. When you move away, it keeps nothing. Live in this transactional world without attachments. 31:4/5 What is the meaning of the word Purari (पुरारि)?  House or body.  It has three parts, gross body, subtle body and causal body.  The ONE beyond is tripurari (त्रिपुरारी).  Tulsidas ji sings Glories of Ramcharit by comparing it to Mahamani which neutralizes the deadly poison (ignorance).  It helps to eliminate prarabdha karma for true devotees and lead them to jivanmukti with knowledge.  31:7 Sant ji continues to sing praises of Ramcharit. “It is like upasana. When done with full commitment, Devatas bless and you accumulate highest virtues” he declares. (This statement can be interpreted in other ways too.  The one with the highest virtues will get to read Ramcharit). Just like every ripple of river Ganga can wash your sins, Ramchait has a vigor to eliminate your misdeeds. Here Vijay ji narrated a story of Bhishma and Ganga.  Doha 32 क  Evil thoughts of argumentative, egoistic, hypocritical and devious people living in the Kaliyug who walk on the unrighteous path, get destroyed when they surrender to Shri Ram. Doha 32 ख  Here Tulsidas li compares Ramcharit to the full moon of SharadPoornima.  Just like Kumudini flower and Chakor bird have a special attraction to the full moon, spiritual and righteous people are blessed the most by the Ramcharit.  Vijay-ji drew our attention to the comments about 16 phases (कला) and 28 Nakshatras of the moon by Swami Akhandanand ji. 32:1 This is a dialogue between Shivji and Ma Parvati. Shivji answers the question posed by Her.  Sant Tulsidas ji says “I am trying to elaborate in length the mystifying answer given by Shivji”. What does he mean by mystifying?  A story of Shri Ram shall be a mystery, if one does not read it with full faith and devotion, just like understanding Dharma quickly is a “mystery” to a ritualistic (कर्मकांडी).  Vijay ji explained the importance of “asking questions”. Asking questions only for curiosity is redundant.  A student must pose a right question upon correctly understanding  the subject to get the Real knowledge.  Arjun, Laxman, Sahbri asked the questions and got illuminated with the knowledge.  32:2/3 “Those who read the Ram Charit without faith and conviction do not comprehend but those who are cultured and knowledgeable have no problem’.  Tulsidas Ji proclaims. Shri Ram has taken many births and Ram charit is infinite.  Kakbhusundi was “awake” for 27 kalpas because he wanted to experience the births of Shri Ram.  32:4 The katha of Shri Ram has been written by many. Get absorbed in it with respect and without any doubt.  The word Rati (रती) represents love or devotion. Surrender to Him with love and you will be blessed. Doha 33 The qualities of Shri Ram and Ram charit are infinite. The glory of Ramcharit is not a mystery to those with pure thoughts and uncontaminated minds. 

Change Prarabdha? Summary of last session (November 6) by Shri Mohan Khandekar. After wishing everyone a happy Diwali, Shri Vijay ji started the session by elaborating three different meanings of the celebration of the festival, based on principles of Vedas. 1.  Karmakand: Celebration done externally such as decorations, exchange of sweets, gifts, rituals and tradition (through organs of action and perception). 2. Upasana: By offering our devotion to Goddess Laxmi and seeking Her blessings for our internal and external wealth (through mind and intellect). 3. Knowledge: A row of un-illuminated lights indicates inert thoughts (ignorance). Illumine those thoughts with light of consciousness (knowledge). This is the true meaning of Diwali. Therefore in Bhagavad Gita, Shri Krishna, when narrating qualities of equanimity (स्तिथप्रज्ञ लक्षण), says “a day for you is like a night for a Muni”.   We celebrate Diwali externally but a Muni is “lightening a light” internally.  Vijay ji further drew the similarity between Geeta, a summary of Upanishads to Ramcharit Manas which is also called Panchamved.  Doha 31: Our thoughts flow freely like river Mandakini. Our minds are agitated. Let them be close to the mountain Chitrakoot ( koot means immovable), where Shri Ram and Ma Sita (Satchitanand) reside.  This will help to purify our minds.  31:1 “Ram katha is like a chintamani” Tulsidas ji declares. (Chintamani, a jewel, which removes every anxiety). Therefore try to remove your weaknesses by surrendering to Shri Ram. “Ram katha provides clarity of thoughts to true devotees and purifies their minds, just like a woman’s beauty sparkles with make-up”. Tulsidas-ji further adds. Therefore recite His name constantly.  31:2 Ram katha is like Sadguru and Ashwinikumar.  Q: Who is Sadguru? ( सदगुरु)A: The one who is well versed with Prasthantray (प्रस्थानत्रय), the one who instills knowledge and the one who guides on the path of six fold qualifications (षटसंपत्ती) Ashwinikumar is considered to be the healer of Devtas. Thus Ram katha will lead you on the right path and remove afflictions of evil thoughts.  31:3 Understanding Ramcharit will culminate sins, anger and miseries.  One attains happiness not only in this life but even after life as well.  Shri Ram is surrounded by intelligent and knowledgeable advisors who always guide him and protect Him.  31:4 Ramcharit makes you think and improves your life by destroying the six enemies within us (काम,क्रोध,लोभ,मोह,मत्सर,अहंकार).   It is most beloved to Shivji and is like black clouds ready to fulfill the desires of thirsty devotees.  31:5 Ramcharit is like a MahamaniMantra which demolishes the  poison of ignorance.  It is like bright sun rays radiating knowledge in our ignorant life and like a rain cloud protecting the crops. It’s strength can eliminate prarabdha karma.