Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda –The significance of association with the Santh, Mahathma, noble souls

 

Chapter - 120- Sri Ramacharitha Manas – Sri Tulsidas Maharaj –The significance of association with the Santh, Mahathma, noble souls

Sage Kakabhusundi speaks “Oh! Garuda, the fear of transmigration/repeated births, sufferings and grief of Samsarasagara/unfathomable ocean of worldly existence cannot wipe off without the worship of Lord Sri Ramachandra, who is the Lord of Universe and its living and non-living things, with the pure love and devotion at his lotus feet, like a sincere servant to his Master. Oh! Garuda, Lord Raghunatha is capable to transform a dull to wise, whoever worships at the lotus feet of Lord Sri Ramachandra would achieve fruitfulness of their lives. Oh! Khagapathi, I have already described the practice of wisdom / Paramarththa Thaththva, I shall describe the significance of devotion at the lotus feet of Lord Rama which is like a precious gem Chinthamani, it has supreme effulgence, does not require light to spread its luster. Whoever worships Lord Rama wouldn’t face sufferings from poverty or illusion/Maya, the worshiper would be freed from the impurities of Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, Ahamkara, and Mamakara, the devotion/Bhakti at the lotus feet of Rama is Chinthamani, that would dispel the darkness of ignorance, like the blazing fire, that attracts moth and burn them to ashes. Whoever practices devotion at the lotus feet of Lord Rama would experience the venom as ambrosia, foes as friends, Oh! Garuda, it is impossible to achieve happiness in life without this precious Chinthamani like devotion to Lord Rama. The Jeeva who worships Lord Rama would not face mental illnesses, anxiousness, or fear of death and repeated births, not even in their dreams. They would excel in all fields of knowledge, hence who would refuse to possess that precious gem? This gem cannot be attained without the grace of Lord Rama. Oh! Garuda, the unfortunate Jeeva who engages in various futile efforts to attain that precious Chinthamani would ultimately get disappointed, although there are easiest methods available to achieve the same. Oh! Garuda, Veda Shastra, Puranas resembles sacred Mountains, and the infinite mines are represented various legends of Rama, the Rishis and Sages are expert in the excavation of mine in search for precious gems hidden, with the usage of sharp weapons like the spiritual wisdom, Vairagya, Viveka, etc. whoever succeeds in the excavation process would achieve the precious gem like the legend of Rama. Oh! Garuda, I believe the passionate devotee of Lord Rama is Lord Rama himself, the supreme Lord Rama resembles the ocean, and the Rishis and Sages, noble souls are the rain clouds. Lord Sri Hari resembles the rich fragrant sandalwood tree, and the Santh, Mahathma noble souls are the breeze that carries the rich fragrance. Oh! Garuda, devotion at the lotus feet of Lord Sri Hari is the reward of spiritual practices, and it is blissful, it cannot be achieved without the grace of Santh, Mahathma, noble souls. Oh! Khagapathi, whoever lives in the association of these Santh, Mahathma, noble souls would easily achieve devotion at the lotus feet of Lord Rama.”

 

Sevaka Sevya  Bhava Binu Bhava Na  Tharia Uragari | Bhajahu Ramapadha Pankaja Asa  Sidhdhantha Bichari || Jo Chethana Kaha Jada  Karayi Jadahi Karayi Chaithanya | Asa Samarththa Raghunathakahi Bhajahi Jeeva The Dhanya ||

Kaheau Gyana Sidhdhantha Bujjayi | Sunahu Bhagathi Mani Kai Prabuthayi || Ramabhagathi Chinthamani Sundhara | Basayi Garuda  Jake Ura  Anthara || Prama Prakasa  Roopa Dhina Rathi | Nahi Kacchu Chahia Dhia Dhritha Bathi || Moha Dharidhra  Nikata Nahi Aava | Lobha Batha Nahi Thahi Bujjava || Prabala Abidhya  Thama Miti Jayi | Harahi Sakala Salabha Samudhayi || Khala Kamadhi Nikata Nahi Jahi | Basayi Bhagathi Jake  URa Mahi || Garala Sudhasama  Ari Hitha  Hoyi | Thehi Mani Binu Sukha Pava  Na Koyi || Byapahi Manasa Roga  Na Bhari | Jinha Ke  Basa Sab Jeeva Dhukhari || Ramabhagathi Mani Ura  Basa Jake | Dhukha Lavalesa  Na Sapnehu Thake || Chathura Siromani Theyi Jagamahi | Je Manilagi  Sujathana Karahi || So Mani Jadhapi Pragata Jaga Ahayi | Ramakripa Binu Nahi Koau Lahayi || Sugama Upaya Payibe Kere | Nara  Hathabhagya  Dhehi Bhatabhere || Pavana Parbatha Bedha Purana | Ramakatha Ruchirakara Nana || Marmmi Sajjana Sumathi Kudhari | Gyana Biraga  Nayana Uragari || Bhava Sahitha Khojayi Jo Prani | Pava Bhagathi Mani Sab Sukha Khani || More Mana Prabhu Asa  Biswasa | Ram The Adhika RamaKara Dhasa || Rama Sindhu Dhana Sajjana Dheera | Chandhana Tharu Hari Santha Sameera || Sab Kara Phala Hari Bhagathi Suhayi | So Binu Santh Na  Kahu Payi || Asa Bichari Joyi Kara  Sathsanga | Ramabhagathi Thehi Sulabha Bihanga ||

 

Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda – The difference between the practice of devotion/ Bhakthi and wisdom

 

Chapter - 119- Sri Ramacharitha Manas – Sri Tulsidas Maharaj –The difference between the practice of devotion /Bhakthi and wisdom

Sage Kakabhusundi speaks “Oh Garuda, the powerful Maya of Mayapathi is difficult to conquer, when the light of wisdom disappears from the Jeeva, they would repeatedly hurl into the sufferings of worldly existence and repeated births/Garbhavasa Dhukham. The practice of devotion would easily remove the Maya/illusion and ignorance from the Jeeva, and they would easily cross the unfathomable ocean of worldly existence. Oh! Garuda, the knowledge of absolute Bhramam requires great brainpower, meticulous practices, and difficult to achieve, and grasp as well. The path of wisdom is like the sharp edge of the sword, even if it is achieved, it is difficult to preserve, it would be like walking on the edge of the sword that may cause a fall at any time. Oh! Khagapathi, the Veda, Scriptures, illustrious Rishis, and Sages emphasize that the superior state of Thureeya/transcendental state can be achieved only for a few with rigorous mental practices. The practice of pure love and devotion at the lotus feet of Lord Rama would bring emancipation at ease, even if you do not yearn for it.  Oh! Garuda, the liberation from the repeated cycles of births/Mukthi cannot stay away from the Bhakti/devotion of Lord Sri Hari, hence, the Yogis and wise practice Bhakti/Anananya Bhakti and keep themselves free from the sufferings and grief of worldly existence, and fear of transmigration. The practice of Bhakti/devotion would remove the sins and ignorance accumulated in several births, just like the food we consume gets digested without much effort. Oh! Khagapathi, the Jeeva after achieving the rarest birth as a human, if he/she does not practice devotion at the lotus feet of Lord Sri Hari are unfortunate and dull-witted.”

Thab Phiri Jeeva  Bibidhi Bidhi Pavayi Samsrithi Klesa | Harimaya Athi Dhusthara  Thari Na Jayi Bihagesa || Kahatha Kadina Samujjatha Kadina Sadhatha Kadina Bibeka | Hoyi Ghunacchara Nyaya Jau Puni Prathyuha Aneka ||

Gyana Pantha Kripana Kai Dhara | Paratha Khagesa  Hoyi Nahi Bara || Jo  Nirbighna Pantha Nirbahayi | So Kaivalya Paramapadha Lahayi || Athi Dhurllabha Kaivalya Paramapadha | Santha Purana Nigamagama Badha || Rama Bhajatha Soyi Mukuthi Gosayi| Anayicchitha Aavayi Bariayi || Jimi Thala Binu Jala Rahi Na  Sakayi | Koti Bhanthi Koau Karai Upayi || Thatha Moccha Sukha Sunu Khagarayi | Rahi Na  Sakayi Haribhagathi Bihayi || Asa Bichari HaribhakthiSaye | Muththi Niradhara Bhagathi Lubhane || Bhagathi Karatha Binu Jathana Prayasa | Samsrithi Moola Abidhya Nasa || Bhojana Karia Thripithi Hitha Lagi | Jimi So Asana  Pachavai Jadaragi || Asi Haribhagathi Sugama Sukhadhayi | KO Asa Mooda Na Jahi Sohayi ||

 

Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda – The austerities, Japa, Thapa, Yoga, would destroy the interest in worldly matters

 

Chapter - 118- Sri Ramacharitha Manas – Sri Tulsidas Maharaj –The austerities, Japa, Thapa, Yoga, would destroy the interest in worldly matters

Sage Kakabhusundi speaks “Oh! Garuda,  the practice of Yoga, austerities, Shamadhamadhi, vows, celibacy would burn the evil and good Karma of the Jeeva, like the churning the curd would bring the finest butter. Oh! Garuda, the austerities resemble blazing fire would destroy the filth like interest in worldly matters, possession, fame, richness, wealth, attachment to wife, children, companions and relatives, and the impurities of lust, desire, ego, jealousy, pride, anger, etc. interest in Shabdha/sound, Sparsha/touch, Rasa/taste, Roopa/forms and Gandha/fragrance,  same as the butter melt in the fire would bring clarified butter that represents wisdom, and the process of cooling the clarified butter represents reasoning ability. The Chiththa/mind resemble the lamp should be lightened with the wisdom/clarified butter and reasoning ability which would protect the flame from flickering, thus the Jeeva would achieve the sense of Oneness-in-all/even-mindedness, Oh! Garuda, the wick of the lamp resembles the transcendental state/Thureeya, free from attributes, the lamp of supreme knowledge lightened would destroy the moth-like interest in worldly matters, and the impurities  such as luster, desire, ego, pride, anger, jealousy, etc.”

Joga Agni Kari PRagata  Thab Karma Subhasubha  Layi | Budhdhi Siravai Gyana Dhritha Mamatha Mala Jari Jayi || Thab Bigyanaroopi Budhdhi Bisadha  Dhritha Payi | Chiththa  Dhia  Bhari Dharai Dhrida Samatha Dhiati Banayi || Theeni Avastha Theeni Guna Thehi Kapasa The Kadi | Thoola Thuriya Savari Puni Bathi Karai Sugadi ||

 

Yehi Bidhi  Laise Dheepa Theja Rasi Bigyanamaya | Jathahi Jasu Sameepa  Jarahi Madhadhika Salabha Sab ||

Sohamasmi Ithi Briththi Akhanda | Dheepa Sikha Soyi Parama Prachanda || Aathma Anubhava  Sukha Suprakasa | Thb Bhavamoola Bhedha Bhrama Nasa || Prabala Abidhya Kara Parivara | Moha Aadhi Thama Mitayi Apara || Thab Soyi Buddhi Payi Ujiara | Ura Griha Baiti Granthi Niruara || Chorana Granthi Pava Jau Soyi | Thab Yaha Jeeva Kritharatha Hoyi || Choratha Granthi Jani Khagaraya | Bighna  Aneka Karayi Thab Maya || Ridhdhi Sidhdhi Preayi Bahu Bhayi | Budhdhihi Lobha Dhikhavahi Aayi || Kala Bala Cchala Kari Jahi Sameepa | Anchala Bath Bujjavahi Dheepa || Hoyi Budhdhi Jau Parama Sayani | Thinha Thana Chithava Na Anahitha Jani || Jau Thehi Bighra Budhdhi Nahi Badhi | Thau Bahori Sura Karahi Upadhi || Indhri Dhwara  Jarokha Nana | Thaha Thaha Sura Baite Kari Thana || Aavath Dhekhahi Bishaya Bayari | The Hadi Dhehi Kapata  Udhari || Jab So Prabhanjana Ura Griha Jayi | Thabahi Dheepa Bigyana Bujjayi || Granthi Na Chooti  Mita So Prakasa | Budhdhi  Bikala Bhayi Bishaya Bathasa || Indhrinha Suranha Na Gyana Sohayi | Bishaya Bhoga  Parapreethi Sadhayi || Bishaya Sameera  Budhdhi Kritha Bhori | Thehi Bidhi Dheepa Ko Bara Bahori ||

Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda –The superiority of Bhakthi /devotion over Maya/illusion

 

Chapter - 116- Sri Ramacharitha Manas – Sri Tulsidas Maharaj –The superiority of Bhakthi /devotion over Maya/illusion

 

 Sage Kakabhusundi speaks “Oh! Garuda,  men only can take up extreme penance, austerities, vows, observe celibacy, abandon the interest in worldly matters, with a firm mind, worship at the lotus feet of Lord Sri Hari. Oh! Khagapathi, even the enlightened sages have been the prey of moon-like beautiful faces of women, knowing that it is the Maya of Mayapathi manifested in the form of a woman. I have no intention to become impartial to women, I have stated the quotes from Veda, scriptures, and the lectures of Mahathma, Rishis, and Sages. It is a strange phenomenon that the woman never gets captivated by the beauty of another woman. Maya and Bhakti/devotion belong to females, and Bhakti is beloved of Lord Sri Rama, and the Maya is merely a charmer. Lord Sri Hari is fond of devotion/Bhakti, hence Maya is afraid of Bhakthidevi. Oh! Khagapathi, Maya gets shrunken at the sight of the Jeeva who is learned, dispassionate, wise, and highly devoted at the lotus feet of Lord Rama, and she feels unprotected at the sight of fervent devotees of Lord Sri Hari, hence the passionate devotees gets freed from the tricks played by the Maya of Mayapathi. Oh! Garuda, the wise chooses to practice Bhakti/devotion which is the source of bliss, over wisdom.”

 

Purusha Thyagi  Saka Narihi Jo Birakthi Mathidheera | Na Thu Kami Bishayabasa Bimukha Jo Padha Raghubeera || Soau Muni Gyananidhana Mriganayani Bidhu Sukha Nirakhi | Bibasa  Hoyi Harijana Nari Bishnu Maya Pragata ||

Iha Na  Pacchapatha Kachu Rakhau | Bedha Purana Santh Matha Bhashau || Moha Na Nari Nari Ke Roopa | Pannagari Yaha Reethi Anoopa || Maya Bhagathi Sunahu Thumha Dhoau | Naribarga Janyi Sab Koau || PUni Raghubirahi Bhagathi Piari | Maya Khalu Narthaki Bichari || Bhagathihi Sanukoola Raghuraya | Thathe Thehi Darpathi Athi Maya || Ramabhagathi Nirupama Nirupadhi | Basayi  Jasu Ura Sadha Abadhi || Thehi Biloki Maya Sakuchayi | Kari Na  Sakayi Kacchu Nija PRabhuthayi || Asa Bichari Je Muni Bigyani | Jachahi Bhagathi Sakala Sukha Khani ||

 

Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda –Sage Kakabhusundi describes the Paramarththa Thaththva

 

Chapter - 117- Sri Ramacharitha Manas – Sri Tulsidas Maharaj –Sage Kakabhusundi describes the Paramarththa Thaththva

 Sage Kakabhusundi speaks “Oh! Garuda, no one knows the secret ways of Lord Raghupathi, whoever comes to know by the grace of Lord would never fall, a victim of Maya of Mayapathi, not even in their dreams or never get soaked in the interest of worldly matters, such as wealth, richness, fame, money, wife, children, companion and relatives, etc. Oh! Garuda, listen to me, whoever listens or reads the disparities between wisdom and Bhakti/devotion would develop perpetual devotion at the lotus feet of Lord Sri Rama. Oh! Thatha, without the knowledge of the concept of Bhakti, it is impossible to understand the Paramarththa Thaththva, that is ‘Eswara Amsa, Jeeva Abinashi”/ Jeevathma is the essence of Paramathma. The supreme Bhramam/Paramathma is eternal, pure, unblemished, changeless, free from afflictions, has neither birth nor death, inseparable from Maya but free from the persuasion of Maya. The Sacchidhananda Swaroopa Parmathma is indestructible Purusha, inseparable from the destructible Prakrithi/Maya, who is a charmer influence all the animate and inanimate things in the Universe. The Jeeva under the influence of Maya, drenched in worldly matters dance to her tunes, like the monkey to its Master, and a caged parrot. Jeevathma is the minuscule particle of Paramathma which is supreme bliss, soaked in Maya of infinite Shabdha/sound, Sparsha/touch, Rasa/taste, Roopa/appearance, Gandha/smell, remains ignorant, unless and until the Jeeva get rid of the Maya it cannot unite with the Paramathma. The Vedas and scriptures described countless ways to remove the knot of the Jeeva from the Maya, but everything gets harder due to the Jeeva's excessive ignorance, lust, desire, ego, jealousy, pride, anger and arrogance, hence the unfortunate never came to know the inseparable bond of Jeevathma with the Parmathma or never tries to unite with the Bhramam."  

Sage Kakabhusundi continues "Oh! Khagapathi, the fortunate Jeeva with the grace of Lord Sri Hari, resembles a cow, the pieties /Sathvik nature resides in their hearts,  it consumes on the green grass-like austerities, Japa, Thapa, Yoga, vows, observance of celibacy, Shama, Dhama, Sathyam, Dhaya, Dhanam, Shaucham, Astheyam, Ahimsa, Yama, Niyama, Arjjavam, purity of mind and body, contentment, etc. In this way it possesses innumerable virtues engages in religious and spiritual practices recommended by Veda and Shastras, as a result, the milk like an abundance of meritorious rewards flows from its bosom. Once, the cow gives birth to a calf, it would automatically get tied with the rope of love with its calf, the self-control resembles the rope tied on the leg of cow while milking, and the pot represents faith, the person who milks the cow symbolize pure mind. Oh! Garuda, after receiving an abundance of milk from the cow resemble righteousness, it should keep for boiling in the blazing fire of desirelessness, the milk boiled should be kept for cooling, and the process resembles the contentment and forbearance,  after adding a little bit of curd with the cooled milk. The curd is churned in a mud pot resemble cheerfulness, with the help of chord and wooden stick resemble self-control  truthfulness and pleasing nature,  the end result will be the pure  butter resemble dispassion.”

 

Yaha Rahasya  Raghunatha Kara  Begi Na Janayi Koyi | Jo Janayi Raghupathi Kripa Sapanehu Moha Na HOyi || Aurau Gyana Bhakthi Kara Bhedha Sunahu Suprabeena | Jo Suni Hoyi Rama Padhapreethi Sadha Abicchina ||

Sunahu Thatha Yaha Akatha Kahani | Samujjatha Banayi Na  Jayi Bakhani || Eshwara Amsa Jeeva Abinasi | Chethana Amala Sahaja Sukharasi || So Mayabasa  Bhayau Gosayi | Bandhyo Kari Marakata KI Nayi || Jada Chethanahi Granthi Pari Gayi | Jadhapi Mrisha Chootatha Kadinayi || Thab The Jeeva Bhayau Samsari | Choota Na Granthi Na Hoyi Sukhari || Shruthi Purana Bahu Kaheau Upayi | Choot Na  Adhika  Adhika  Arujjayi || Jeeva Hridhaya Thama Moha Biseshi | Granthi Choot Kimi Parayi Na Dhekhi || Asa Sanjoga Esa Jab Karayi | Thabahu Kadhachith So Niruarayi || Sathvik Shradhdha Dhenu Suhayi | Jau Harikripa Hridhaya Basa Ayi || Japa Thapa Bratha Jama Niyama Apara | Je Shruthi Kaha Subha Dharma Achara || Theyi Thrina  Haritha  Charai  Jab  Gayi | Bhava  Baccha Sisu Payi Penhayi || Noyi  Nibriththi Pathra  Biswasa | Nirmala Mana Aahira Nijadhasa || Parama Dharmamaya Paya Dhuhi Bhayi | Avatai Anala  Akama Banayi || Thosha Marutha Thab Cchama Judavai | Dhrithi Sama Javanu Dheyi Jamavai || Mudhitha Mathai Bichara Mathani | Dhama Adhara  Raju Sathya  Subani || Thab Mathi Kadi Leyi Navaneetha | Bimala Biraga Subhaga Supuneetha ||

Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda – The disparities between the practice of wisdom and devotion

 

Chapter - 115- Sri Ramacharitha Manas – Sri Tulsidas Maharaj –The disparities between the practice of wisdom and devotion

Sage Kakabhusundi speaks “Oh! Garuda, I have attained intense devotion at the lotus feet of Rama while I was in the form of a crow, I have witnessed the marvelous infant Rama with this form and all my misapprehensions were disappeared, hence the appearance of crow is beloved to me. I was cursed by Sage Lomasa for my stubbornness to Saguna worship of Lord, eventually, I have attained the greatest of the boons which are difficult to achieve even for Yogis, and Rishis after several years of austerities and penance.” Lord Shankara speaks to Goddess Bhavani “ Oh! Uma, the Jeeva who invest their entire life for penance and austerities, and learn Veda and scriptures without pure love and devotion at the lotus feet of Lord Rama is the same as abandoning the herds of cow and searching for plants that yield milk.” Oh! Khagapathi, listen to me carefully, the ignorant and unfortunate Jeeva seek happiness without the practice of pure love and devotion are fools, same as the person who forsakes ferry and swims across the ocean.”  

Garuda began to speak meticulously in a soft tone “Oh! Prabho, I have been freed from qualms, doubts, worries, and anxiousness after listening to your nectar-like speeches praising the splendor of Lord Rama, I have attained serenity of mind with your grace. Oh! Gracious Sage, the Veda, scriptures, Rishis, and Sages emphasize that the achievement of wisdom/Paramarththa Thaththvam/Oneness-in-all is extremely difficult, Oh! Prabho, Sage Lomasa made an effort to impart the knowledge of Supreme Bhramam to you was disappointed at your reaction, you have chosen devotion as superior to the wisdom of eternal truth. Oh! Prabho, kindly describe the difference between the practice of supreme wisdom and devotion elaborately.” The sagacious Sage Kakabhusundi began to speak after listening to the marvelous query of Garuda “Oh! Khagapathi, there is not much difference between wisdom/Paramarththa and devotion, both are highly propitious, relieve the Jeeva from the sufferings and grief of worldly existence and repeated births. The illustrious Sages have given brilliant explanations of the both, listen to them carefully.  The attainment of wisdom, dispassion/Bairagya, Yoga, Bigyana are masculine and laborious tasks,  the devotion is meant for women naturally considered as delicate, impure and dull by  birth.”

Thathe Yaha Thana Mohi Priya Bhayau Ramapadha Neha | Nija Prabhu Dharasana Payau Gaye Sakala Sandheha ||

Bhagathi Paccha Had Kari Raheau Dheenhi Maharishi Sapa | Muni Dhurllabha Bara Payau Dhekhehu Bhajana Prathapa ||

Je Asi Bhagathi Jani Pariharahi | Kevala Gyana Hethu Shrama Karahi || The Jada  Kamadhenu Griha Thyagi | Khojatha Aaku Phirahi Paya Lagi || Sunu Khagesa  Haribhagathi Bihayi | Je Sukha Chahahi Aana Upayi || The Sada  Mahasindhu Binu Tharani | Pairi Para  Chahahi Jada Karani || Suni Bhusundi Ke Bachana Bhavani | Boleau Garuda Harashi Mridhubani || Thava PRasadha Prabhu Mama Ura Mahi | Samsaya Soka  Moha Bhrama Nahi || Suneau Puneetha Ramaguna Grama | Thumhari Kripa Laheau Bishrama || Yek Bath Prabhu Poocheau Thohi | Kahahu Bujjayi Kripanidhi Mohi || Kahahi Santh Muni Bedha Purana | Nahi Kacchu Dhurllabha Gyana Samana || Soyi Muni Thumha San  Kaheau Gosayi | Nahi Aadharehu Bhagathi Ki Nayi || Gyanahi Bhagathihi Anthara Ketha | Sakala Kahahu Prabhukripa Niketha || Suni Uragari Bachana Sukha Mana | Sadhara Boleau Kaga Sujana || Bhagathihi Gyanahi  Nahi Kacchu Bhedha | Ubhaya Harahi Bhava Sambhava  Khedha || Natha Muneesa  Kahahi Kacchu Anthara | Savadhana Soau Sunu Bihangabara || Gyana Biraga  Joga  Bigyana | Ye Sab Purusha Sunahu Harijana || Purusha Prathapa PRabhala Sab Bhanthi | Abala Abala Sahaja Jadajathi ||

Sri Ramacharitha Manas – Sri Tulsidas Maharaj – Uththara Kanda – Sage Kakabhusundi removes the misconception of Garuda

 

Chapter - 114 - Sri Ramacharitha Manas – Sri Tulsidas Maharaj –Sage Kakabhusundi removes the misconception of Garuda

Sage Kakabhusundi speaks “Oh! Garuda, the compassionate Sage Lomasa blessed me “Oh! Child, you are a sincere devotee of Lord Rama, you are free from the impurities of lust, desire, ego, anger, jealousy, and pride, you are the storehouse of virtues, you have a boon of ICCHAMRITHYU/death at one's own will, you are a repository of virtues and dispassion. Hence, wherever you live, your thoughts would be fixed at the lotus feet of Lord Rama, the ignorance and delusion will have no access in your heart or mind. Oh! Child, you would be free from the sufferings and grief of worldly matters, sufferings caused by the duality’s happiness and sorrow, respect and disrespect, fame and ill-fame, etc., the time will have no influence on you. Oh! Thatha, the splendors of Lord Sri Ramachandra and the object of various incarnations of Lord Sri Hari as mentioned in the scriptures and Shashthras would be thoroughly known to you without much effort. Your devotion at the lotus feet of Lord Rama would multiply abundantly, and whatever you earn would achieve with the grace of Lord Sri Hari.” Oh! Garuda, thus Sage Lomasha poured an abundance of blessings upon me was followed by the heavenly voice “Oh! Enlightened Sage Lomasha, may all your predictions become true upon the sincere devotee of mine by word, deed, and thought.” I rejoiced at heart, instantly all my qualms were disappeared. Oh! Garuda, after obtaining permission from the sage, I have reverentially prostrated before him, and returned to this hermitage, heart full of joy after obtaining the rarest boon from the Lord I have settled in this hermitage more than seven hundred and twenty Kalpa engaged in the meditation and contemplation of Lord Rama. Oh! Garuda, listen to me carefully, whenever Lord Sri Hari personifies as the son of King of Kosala in the city of Ayodhya for the welfare of noble souls, Santh, Mahathma, I would go and reside in the city to witness the marvelous childhood sport of the infant Rama, after a certain period of time, I would return to my hermitage fixing the marvelous image of infant of Rama in my heart, Oh! Garuda, I have described the reason for continuing to worship in the form of a crow, how did I achieve the form of a crow, etc. elaborately. I think I have cleared all your doubts, the legend of Ramacharitha and the devotion to the infant Rama is marvelous indeed.”

 

Sadha Ramapriya  Hohu Thumha Subha Guna  Bhavana Amana | Kamaroopa  Icchamarana  Gyana Biraga  Nidhana || Jehi  Aashrama Thumha Basab Puni Sumiratha Sreebhagavantha | Byapihi Thaha Na Abidhya  Jojana Yeka  Prajantha ||

Kala Karma Guna  Dhosha Subhau | Kacchu Dhukha Thumhahi  Na Byapihi Kau || Rama Rahasya Lalitha Bidhi Nana | Guptha  Pragata Ithihasa  Purana || Binu Shrama Thumha Janaba Sab Soau | Nitha  Nava Neha  Ramapadha Hoau || Jo Iccha  Karihahu Manamahi | Hariprasadha  Kacchu Dhurllabha Nahi || Suni Muni Aasisha Sunu Mathidheera | Bhramagira Bhayi Gagana  Gambheera || Yevamasthu Thava  Bacha Muni Gyani | Yaha Mama Bhagatha Karma Mana Bani || Suni Nabhagira  Harasha Mohi Bhayau | Prema Magana Sab Samsaya  Gayau || Kari Binathi Muni Aayasu Payi | Padha  Saroja  Puni Puni Siru Nayi || Harasha  Sahitha  Yehi Ashrama Aayau | Prabhuprasadha  Dhurllabha  Bara Payau || Iha Basatha Mohi Sunu Khageesa | Beethe  Kalapa  Sath Aru Beesa || Karau Sadha  Raghupathi Gunagana | Sadhara Sunahi Bihanga  Sujana || Jab Jab Avadhapuri Raghubeera | Dharahi Bhagatha Hitha Manuja Sareera || Thab Thab  Jayi Ramapura  Rahau | Sisuleela  Biloki Sukha Lahau || Puni Ura  Rakhi Rama Sisuroopa | Nija Ashrama Aavau Khagabhoopa || Katha  Sakala Mei Thumhahi Sunayi | Kaga Dheha Jehi Karana Payi || Kahiau Thatha Sab Prasanna Thumhari | Ramabhagathi Mahima  Athi Bhari ||