shri hari ॥ - swami web viewif a word is spoken, ... for example, ramaya namaha is a mantra. ......

O’ Lord ! O’ My Lord ! May I never forget You !

॥ Shri Hari ॥

Eulogy of the Divine Name

inRama Charita Manasa

Tvameva Maata Cha Pita TvamevaTvameva Bandhusha Sakhaa TvamevaTvameva Vidyaa Dravinam Tvameva Tvameva Sarvam Mama Deva Deva

Swami Ramsukhdas

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Eulogy of the Divine Name

inRama Charita Manasa

Goswami Tulasidas Maharaj pays his obeisance to all before starting the epic. In this sloka, he salutes Sita and Rama. After the salutation, he narrates the eulogy of the divine name and also its greatness in nine dohas and seventy two caupais. Goswamiji Maharaj likes the digit nine very much. The sum of any multiples of nine will always remain nine. For example, multiplying nine by nine, we get the number eighty one. The sum of eight and one is again nine. In this way, how ever large the multiples of nine are, its sum will be equal to nine. Hence the number nine is complete by itself. - a perfect number. Wherever Tulasidasji Maharaj express glory of something, he uses nine types of similies or nine types of examples. Nine is the last single digit. There is no other number more than this. Hence it is complete by itself. Lord Rama incarnated in the month of Chaitra, Sukhla paksha, on Tuesday, Navami thidhi.




I commence this story in the Sainvaf year 1631(1574), on Tuesday, the ninth of lunar month of Chaitra. This story shed its luster at Ayodhya. (Manas Balakanda, Doha xxxiv/4-5) The auspicious time as per the planetary configuration prevailing at the time of Lord Rama’s birth in Tretayuga, reoccurred by chance on his birth date in Samvat 1631. Goswami Maharaj started writing Ramacharitamanas on that auspicious day. Till then, he was waiting for the auspicious moment to come.

In the eighteenth doha , salutations are offered to the lotus feet of Sita and Rama. Sita and Rama are very extra ordinary. A sad person is not loved by any one. People naturally snub a sad person. But to Sita and Rama, sad people are the most lovable and are very much dear to them. In fact they are the dearest to Sita and Rama. Sita and Rama have special grace on them. I pay my salutations to the lotus feet of Sita and Rama. Sita and Rama are nor different from each other. To make us understand, these two examples are given. Just as words and their meaning, water and wave are not really different from each other, Sita and Rama are not different. If a word is spoken, it has some meaning .To make others understand the meaning, words are spoken. In the same way, if water is there, waves are also there. Wave may seem different




from water; but water and wave are inseparable and one and the same.

The words ‘gira and veechi’ are both

feminine, ‘arth and jal’ are both masculine. Both these examples are given to emphasize the inseparability of Sita and Rama. At first the word gira, a feminine word is given, followed by arth a masculine word, symbolizing Sita and Rama. The next example is in the opposite manner. The masculine word jal is given followed by veechi symbolizing ram and Sita. Every body says Sita Rama but none says ram Sita. When there is great devotion to the Lord, Sita and Rama do not appear separate. At that time, whose name is to be chanted first is not thought of. As Bharata entered Prayag, on his way to Chitrakuta, he said in ecstasy, ‘Ram Sita’, Ram Sita.’ Due to his great devotion, he experienced the inseparabilty of both. So say Sita Rama or Ram Sita. Both are same.

Bharata entered the limits of Prayag in the afternoon; Overflowing with love he said , “Sita, Rama, Sita,” even as he went. (Ayodya kanda Doha 203). Further to it Tulasdasji narrates the glory of Divine Name in Nine Dohas, after paying salutations to Divine Name. Chanting of a name (nama) is different from chanting of a mantra. Rama nama is both a mantra and a divine name. Name is an address to the




Lord, while mantra contains namaha or swaha. For example, Ramaya namaha is a mantra. Mantra is chanted according to the prescribed rules. Rama, Rama, Rama is an address to the Lord. There are no prescribed rules for it. To address in this way, is to draw His attention towards us. Just as when someone calls the name of a sleeping person, he gets up on hearing his name. In this same way, when we chant Rama nama Lord’s attention is drawn to us.

Kaisa hi kyom na jan neendh

sota voh nam letha hi subodh hota When a child cries for its mother, the

attention of all the mothers present there is drawn towards the child. But it is only the child’s mother that runs to take care of the child. The name, ‘mother’ is given to all the women who have children. Then why don't all the mothers run to take care of the child? How can that be? Only the real mother of the child runs for the child. Other mothers may be better dressed, better behaved, wearing better jewelry, but the child loves its own mother. Hence only its mother runs to take care of it. In the same way when we chant Rama, Rama, taking refuge at His feet and holding Him as our own in the mind, the Lord is drawn towards us Till Gajendra exerted its own might no purpose was served, when feeling




frustrated and helpless he called Rama God manifested then and there. Even before Gajendra could utter the full name of the Lord- just as he said "Oh my Lord"- the gracious Lord appeared before him for his protection. Scriptural rites are not so necessary while invoking the name of Lords there is the necessity of a yearning heart. When you are in distress, you earnestly pray to God treating Him as your own. If you pin all your hopes on Him, if you solely trust Him and depend on Him withdrawing your mind from everything else, you chant His name thinking only of Him as the sole refuge, then the Lord is drawn towards you and appears before you. That is why the Lord emerged from the pillar for Prahlad. Chanting of Rama nama has exceptional greatness. The subject of the glory of Rama’s name is described in an exceptional way. I greet the name Rama of Sri Raghunathji which is composed of seed letters representing the fire god and the Sun God (viz Raa and Ma respectively)

Goswami Tulasidasa says “I salute the

name 'Ram' of Raghuveer --the crest jewel of raghu's race. The name Ram is the seed of all. (Essence of agni, sun and moon) What is there in a seed? All the qualities are there inside the seed. The taste present in the fruit is there in the subtle form in the seed. The tree and the fruits get their sap




from the seed only. The Lord has incarnated in agni vamsha as ParasuRama; in sooryavamsha as Rama and in chandravamsha as BalaRama. The Lord has incarnated in all these three races. All the incarnations have the name Rama. The name Rama of Raghunath is the root of all. I salute the name 'Rama' of Raghunathji which consists of Agnibeeja, ra, Sooryabeeja a-, and Chandrabeeja ma. ra a-

and ma are the three parts of Rama’s name. To explain the three parts, only the words Krisanu Bhanu and Himakara are given.

If we take away ra from Krishanu it

becomes Ksanu which is meaningless. If we take away a- from Bhanu it becomes bhnu which is again meaningless. In the same way if we take away Ma from Himakara it becomes Hikara which means nothing. With the deletion of Rama from the words, Krisanu Bhanu and Himakara become dead and meaningless. If Rama nama is not deleted they become alive and meaningful.” In Krishanu ‘kr’ means to do and shanu means peak and in Bhanu ‘bhre means luster and ‘nu’ means resolve and in Himkar ‘’Him denotes snow ‘’ kar means a hand

Rama nama is the cause of fire the sun

and the moon. Rama nama is the life force of all the letters. Chanting of Rama nama




destroys sins, mitigates illusion, ignorance and dispels darkness and brings light. Mental disturbance, sorrow and burning sensation are destroyed and peace is realized. I pay obeisance to such a name of Raghunath. Goswamiji Maharaja continues. ‘It is the same as Brahma, Vishnu and Siva and the vital breath of the Vedas. It is devoid of Gunas, peerless and a mine of virtues.

Manas Balakanda doha 19, 2 Rama nama is the power behind

creation, sustenance and destruction of the universe. Brahma creates; Vishnu preserves; Mahesha destroys. There is nothing higher than the Rama nama in this world. All power is present in it. This is why saints have exclaimed. ‘All the siddhis are present in the Rama nama. One has only to do Japa day and night to attain them. Every thing will be quite done’. Nothing will remain unfulfilled.

Rama nama is just like the life force of

the vedas themselves. It is also the life force of all the sasthras and letters. Pranava is considered the life force of the vedas. The pranava that emerged first during creation has three matras 'A' 'U' and 'M'. From pranava emerged the tripata gayathri and from gayathri emerged the




vedathrayi -the three vedas - Rig, Yajus and Sama.These three are the main vedas. In this way pranava is the life of the vedas. Rama nama is the essence of the Vedas, which means pranava emerged from the Rama nama. If ra is deducted from pranava then we get panav which means a dhool (an instrument). If we deduct Ma from Om then it becomes a sound of sorrow. The sound ra is very essential in pranava and Ma is essential in Om. This is how Rama nama becomes the life force of the vedas. Rama nama is (nirguna) without gunas. It is beyond satwa, rajas and tamas, unparalleled and treasure house of gunas (virtues) like daya, kshama, happiness (santhosha). By chanting the divine name, all good qualities will flock to us. Rama nama is a common symbol for both saguna and nirguna. Further it is described:

Between Nirguna Absolute and Saguna Divinity the name is a good intermediary; it is a clever interpreter revealing the truth of both.

Manas balakanda doha 21-8 Rama nama bestows knowledge of

saguna as well as nirguna. This is why saguna worshippers also chant Rama nama and nirguna worshippers too chant Rama nama. Everyone should chant Rama nama.




Whether he is a worshipper of Saguna Sagara or Nirguna Nirakara and thus he attains both. Rama nama is equivalent to nectar. Food is made grand by the addition of milk and ghee to it. So also other sadhanas are made grand by the association of Rama nama japa to it. Do Rama nama japa with other sadhanas or do it alone. It will make you blessed. Rama nama is equivalent to Rama nama alone. This is the best among all sadhanas. Hence Divine name is incomparable and unparalleled. Lord Sree Rama graced Sabari's ashram and said to Sabari thus:

Manas aranyakandam doha 35 -7 “I am going to tell you about

navadhabhakti ( ten forms of bhakti) You listen to me carefully and understand.. After narrating about nine modes of bhakti, Lord says you are steadfast in all types of devotion. Sabari doesn't know about the different types of bhakti. But all types of bhakti are found to be firm in her. What made it possible? The power of Rama nama. Sabari did japa of Rama nama yearning to see the Lord. This is the reason why leaving all saints and ascetics behind, Lord Himself visited Sabari's ashram. This Rama nama is the treasure house of virtues. By chanting Rama nama, all gunas by themselves flock to us unconsciously. How many mahatmas




have done Rama nama japa and by doing so what all siddhis they might have attained! Really Rama nama is the treasure house of all the siddhis and virtues. Otherwise how could such siddhis flock to them. Rama nama is beyond satwa, rajas and tamas and inclusive of all the virtues. It is all pervasive. In this way the greatness of the three letters of the Rama nama has been narrated. Here ends the prakarana of the greatness of the three letters of the Rama nama. Now Goswamijiji begins to speak about the greatness of Rama nama.”

Manas balakanda doha 19-3. Rama nama is the very same maha-

mantra that Maheswara (Lord Siva) does japa at Kashi and also imparts it to people who die at Kashi which leads to their liberation. Rama nama is a maha mantra while all other names are ordinary mantras. There are seven crores of mantras which confuse the mind. This two lettered Rama nama is the paRama mantra. Indeed this is the best of all the mantras. All mantras are included in it, no mantra is excluded from it. All the power is included in it. This Rama nama is the cause salvation of people who die at Kashi. Lord Sankara imparts Rama nama into the ear of the people who die at Kashi and by this they attain liberation. A




sadhaka reported that he has seen the right ear of the people who die at Kashi lifted above as though they have received initiation from Siva in Rama nama. When a man breathes his last at that time Lord Sankara imparts the name of Rama in his ear. Why He does so? Sankara thinks that ‘Yamaraja punishes those who have turned away from God but I am the Lord of the whole world,.People have named Me Vishwanath( the Lord of the world). It is not proper if yamaraja punishes anyone in Kashi while I live there In Kashi. Oh! Brother to reward or punish is the responsibility of the Lord. In the capital of the King if some one punishes any one it proves the weakness of the King. If not in the whole world at least proves in Kashi where I am stationed. If there yamaraja interferes, how can I tolerate it?’ In Kashi the two rivers Varuna and Asi join the Ganga . The place between Varuna and Asi is called Varanasi . Whether it is a fish or a frog or any other living creature whether it is a bird or an aquatic creature or a land creature, Sankara gives liberation to all. This is the glory of living in Kashi. The greatness of Kashi is much more. Sankara stays high alert so that every citizen of Kashi escapes the shackles of yamaraja and gets liberation. In Adhyathma Ramayana, while praising SreeRama, Lord sankara says “For the liberation of the jivas I impart




thy divine name into their ears at the time of their death and thereby they easily attain liberation. If one chants Rama nama at the end of ones life, one is never reborn. So great is the name of Rama This Kashi is Sankara’s mukthikshethra. One needs capital of his own to start an Annakshetra. Without money how can he distribute food free? Lord Sankara says” I have capital of Rama name by which any one can get liberation.. The capital amount here is Rama nama which never decreases. Even if infinite number of beings are liberated, there is no dearth in this amount.. How can that happen? “ Goswamijiji Maharaj goes to the extent of saying that even Lord Rama cannot explain the greatness of the divine name

Manas Balakanda doha 26 -8. . Such is the greatness of the divine

name. Another meaning may be that by chanting Rama nama. Isha became Mahesha. You can also become like Mahesha by chanting the mahamantra. So brothers and sisters are advised to chant Rama nama day and night, even while sitting, going or standing. The Lord’s name is so simple yet its result is highly spiritual elevation.




Discourse II By the grace of the divine

name, Sankara has opened Mukhthikshethra at Kashi and by the japa of mahamantra Isha became Mahesha.

Manas Balakanda doha 19(4) There was a competition in which, the

person who circumambulated the whole world first became worthy of first adoration. Ganeshji became dejected on hearing this. But on Narada’s advice Ganesha wrote Rama nama on the ground and circumambulated it thereby winning the competition. Since then he became the first to be adored. Goswamijiji narrates further:

Manas Balakand Doha 19(5). Sage Valmiki wrote ramayana for the

first time. Hence he was known as the first poet.’Adi kavi’. Even by the reverse




repetition of rama nama, he became quite pure. Regarding him it has been said that he was a highway man before. He used to rob and kill the travellers .By chance, Sage Narada came by that way. The thief started looting the Rishi too. The Rishi asked the thief why he was looting and killing others, as it is a great sin to do so. The thief replied that he was not alone and his family shared his loot. So they have a share in his sin too. The Rishi said that the sinner alone gets the sin and is not shared by others. Others may like to share wealth and happiness; but no one likes to accept sin. If you have any doubt, go and ask your family members and come. He went to his home. On his asking, his mother replied “haven’t we suffered enough by bringing you up? Should we suffer more by sharing your sin?” The thief replied that he did all the sins for supporting his family. Yet his family members replied in the negative about sharing his sins.

The heart-broken thief took refuge in Narada and told him”O! Lord, none is ready to share my sins.” Narada advised him to worship the Lord and chant his divine name. But due to being a great sinner, he couldn’t utter the Lord’s name, even after trying a lot to do so. At the end he succeeded in chanting His name in the reverse form. Even by doing so, he became a Mahatma and the first poet. rama nama is




a mahamantra. Even its reverse repetition bestows merit

Manas Ayodhya kanda doha 194(8) Manas bala kand doha 19(6) “rama nama is equivalent to the

Sahashra nama’.(a a thousand names) Hearing these words of Sankara, Parvati always does Ramanama japa along with him. In the Padma purana there is a story. Parvati used to chant the Vishnu sahastranama every day before her meals. One day Sankara invited Parvati to take meals along with him. Parvati replied that she has not completed her Japa of the sahastranama. On hearing it Sankara replied ‘Rama Rama ramethi. rame raame, manorame, sahasranamatatulyam Ramanama varanane’ These slokas are there in Vishnu sahastranama of the Padmapurana. By chanting rama nama thrice rama, rama, rama, reading of Vishnu sahasranama is completed.Such great is Rama nama. ‘Oh, beautiful lady, I remain blissfully absorbed in chanting the sacred rama Nama, which is equivalent to the sahastranama. You also chant rama nama and take your food.’Lord Sankara always keeps chanting rama, rama Parvati chanted rama nama and took her food along with her husband.




Dialogue between Narada and rama

In Aranya kanda ,it is narrated that rama accompanied by Lakshmana was wandering in the jungle, in separated from his ;beloved Sita. They reached the shores of the lake Pampa . Narada remembered that, accepting his curse, the Lord was wandering while suffering the pangs of separation from Sita. Narada found it a wonderful opportunity to speak to the Lord. Narada had cursed the Lord that He would also suffer the pang of separation from his wife because He had thwarted Narada’s marriage. The Lord accepted the curse but did not allow any mishap in Narada’s life. Narada asked ; Oh Lord ,why Thee, at that time, did not permit my marriage to happen. Then the Lord said” O Narada, some are wise devotees and some are humble devotees. I protect those humble devotees.

Manas Aranya kanda doha 43(5,8) Wise devotees are my grown up

children. Humble devotees are the younger children. Just like the mother takes special care of her younger children and protect from snakes, scorpion bites and thorny bushes and falling down, I take care of my humble devotees.




A mother lovingly feeds her child, caresses him and takes him onto her lap. She never allows any harm to happen to him. When the mother prevents the child from acting on his wishes, the child gets angry with the mother. In his anger, the child bites the breast of the mother while drinking milk. Mother is only concerned with the well being of her child. So she does not get angry even if the child bites the breast. Again and again she feeds him milk. She is not concerned with her pain; she only wants no harm to happen to the child. In this way the Lord did not allow Narada’s wishes to happen. In his anger narada cursed the Lord Narada turned to be a small child. Afterwards Narada started regretting his action. Narada appealed to the Lord, that his curse be rendered ineffective. He was sorry for his action and begged His pardon. Bhagawan calmed him down by saying that it was his own will. While Narada was listening to the Lord on the shores of Pampa , he felt that Bhagawan was in a happy mood. Finding it a good opportunity, Narada asked for a boon. Lord asked “what boon do you want? ‘Narada said:

Manas aryana kanda’42(8). Lord, let your name be more powerful

than all the other names. Let your name,




like a hunter, destroy all the birds of sin. The Lord has thousand names; you cannot count them Lord is infinite. His stories are infinite. Then how can his names be finite?

Manas uttarakand doha 52(3) Vishnu sahasranama says’Yani namani

gaunani vikhyatani mahamnaha. The Lord has names based on his divine virtues. Japa on those names makes us remember his divine virtues and divine power, tattwa and leelas. His names make us remember his divine leelas. His leelas are infinite. Names based on his leelas are also infinite. Names based on divine virtues are also infinite. Of His infinite names Ramanama is the most important.

If we get this particular Rama nama, then it should be deemed that we have got a great blessing.

Manas Balakanda 19(7) Love for Shiva and Parvati’s love

for Name Observing such love of Goddess Parvati

towards Rama nama , Shiva was pleased. Shiva made Parvati, an ornament of women kind, his his own embellishment.. Thus Shiva coalesced own body as adthangini.




Whenever a woman is praised she is praised by taking the name of Satisadhvi. Because of her devotion to Ramanama, Sati became the chief of all pativrta. All the girls worship sati so that they get a suitor of their liking, good home and conjugal happiness.

The mother of the universe,

Janaki herself worships Parvati. Her mother Sunaina tells her to worship Goddess Parvati, Seeta worships Parvati and asks her for a boon. of her own choice. By worshipping Sati one gets the best suitor. Sati is an ornament among women. By taking Sati's name one becomes a Pativrata (chaste wife); such is her glory. Being pleased, Sankara made that Sati his better half. You might have seen the picture of Ardhanareeswara. You find on one side half moustache and on the other side nose ring. On the left hand side is Parvati's body and on the right hand side is Sankara's body.

One poet has written about this

in a funny manner. While sucking the mother's breasts the child takes one into his mouth and catches hold of the other groping with his hands, so that none other drinks it. He alone will suck its milk. Likewise, once Sri Ganesha was also sucking his mother's breasts; he started searching for his mother's other breast for




sucking milk. How can it be found, for, the other side is occupied by the father; there is no mother there. Then mother Parvati calmed down the child by saying "satisfy yourself by drinking from one breast,, for how can I bring the other" Lord Sankara ha sbecome Ardhanareeswara. Lord Sankara made Parvati who was devoted to the Japa of Ramanama, as the embellishment of his body. Seeing Sankara's deep devotion to the Ramanama Parvati once asked ‘Oh, Lord you chant Ramanama day and night. As you go on doing it, your faith, love and respect for it is increasing. You are not mindful of day and night. Whose name is this?.Lord .What is this Ramanama? When thus questioned by Parvati, Sankara narrated the tale of Sreerama.

Manas Balakanda doha 108, 7 Manas Balakanda doha 35, 11. At first having conceived the story of

Sri Rama, the great Lord treasured it in his mind. He never wanted to unfold it to anyone. But finding the right opportunity he told the tale to Parvati. Lord Sankara had so much of love for the divine name that he smeared himself with the ashes of corpse. In this respect we had heard a narration. Once a man died and some people were carrying his body to the




burning ghat repeating "Ramanama is sat" in Hindi. Sankara thought that the body must be. a devotee and that is the reason why people are repeating rama's name. Sankara started to follow them. Topic of money attracts people greedy for money. Hearing the topic of gold, the people greedy for gold covet it to make ornaments. Similarly, hearing rama nama, Lord Sankara was attracted towards them. The dead body was taken to the burning ghat where it was burnt to ashes. The crowd dispersed after that. Seeing thi, Sankara thought that these are the same people but they are not chanting rama nama now. He found that it was the dead body's effect that made them do japa of Ramanama. So considering the dead body to be pure and sacred. Sankara found that it has already burnt to ashes. He took the ashes and smeared on himself and began to stay in the burning ghat itself. In Hindi, rakh means ashes and murdha means corpse. rakh has ra and Murda has Ma in it. Both join to become rama. Ramanama is very dear to Siva. Hearing Ramanama he becomes happy and joyful.. Hence he anoints himself with the ashes of a corpse. One poet has observed that Sati was the chief of Pativratas. But her name has sa and ta in it and not ra and ma in it. Due to this reason Lord Sankara gave her up. Nowbereft of Sati, , he was all alone and




sad. Sankara became a swan and went to Kakabhusundi and heard ramacharita from him. The story goes that once Sati disguised herself as Seeta. Due to this reason, he never accepted Sati as his own again. Though they lived together she was given a seat opposite to him and not her usual seat by his left side. Then when Sati relinquished her body he became sad because of separation from her. Thereafter Sati took birth as Himalaya 's daughter. Because she was Himalaya 's daughter she got the name Parvati and Girija. Both these names have ‘ra’ in them. She was not sure whether, even now Lord Sankara will own her or not. So she started doing penanace for getting Sankara as her suitor.

Manas balakanda doha 74, 7. When she left eating even dried leaves,

she got the name Aparna. Parvati somehow wanted 'ra' kara to be in her name. Seeing her love for the divine rama's name, Sankara became so happy that he never wanted to keep her away. So thinking he gave her a place in his own body. Bhageeratha did penance to bring Ganga into this world. This why she is known, as Bhageerathi. Lord Sankara accepted Bhageerathi and placed her in his matted locks. It was in Ganga 's mind that who can




stop her force and she would drag him in patala(nether world)just as water keeps revolving in a frying pan. So Sankara kept her in his matted locks. She was going round and round in his matted locks. Generations of Bhageeratha's line passed off. He prayed to Lord Siva. Then Siva opened his matted locks a little and from it three streams originated. One flowed into the heaven, other flowed into patala, while the third flowed on the earth. Due to this reason Ganga got the name Thripathagamini. Lord Sankara has exceptional devotion towards Ramanama. Due to this reason he made Parvati half of his body.

Manas Balakanda doha 19, 8. Siva had the right understanding

about the power of the name. The churning of the ocean was done. When poison arose from it Devas and Asuras were in panic. They invoked Sree Sankara and said "the world is dying, save us oh, Lord" Lord Sankara kept the deadly poison in his throat in a Samaputa posture of Rama nama. He wrote ‘ra’ kept the poison in between and then wrote ‘ma’ on top of it due to the supreme power of the divine name the poison changed into nectar. That which kills you even by touch, such hala hala poison changed into amrita by the




potency of the divine name. Siva became Neelakanta.Poison must have its effect. Therefore it was stopped in the throat If the poison comes out it will make taste bitter.If it goes inside it will cause death.Thus Ramanama made Siva immortal.

Manas balakanda doha 20, 2. Ramanama is not difficult to

remember. ‘ra’ and ‘ma’- these two letters are easy to utter, because these letters are alpa prana. In which prana (vital energy) spent is less is called alpa prana. The easiness with which ra can be uttered cannot be said of ha. Because ha is maha prana. We can go on uttering ka for a long time. But we cannot utter kha for such a long time. The reason is that kha is maha prana. A lot of prana is spent in uttering the letters of maha prana. Kha,pha,chha tha,tha –the second and fourth leter of each group of letters is mahaprana and the first,third and fifth letters of the group are alpaprana. So Ramanama being alpa prana can be uttered easily for a long time. Why could not Valmiki utter even this alpa prana Ramanama?

Cause of distaste of Nama Pay attention! Ramanama is easy to

utter. But those who have sinned, a lot find difficult to utter. Those who have little merit cannot utter Ramanama. Geeta 7(28)




points out that those whose sins have died out alone can worship the Lord with firm resolve. We have read about such incidents from sastras and heard it from saints. I have heard an incident. In the village called Bankuda there lived Badhridas Goyandaka . Goyandakajika. told us about this incident. An old Bengali was catching fish on the shore of a lake. Seeing this Jayadayal Goyandaka and Badhridas Goyandaka said "he has become old, better he takes to worship of the Lord". They went to him and asked him to take the Lord's name. But he could not do so. Even after trying a lot he could not utter Ramanama properly. After having tried a lot of other divine names he uttered 'hora' 'hora', meaning 'hari' 'hari'. He couldn't utter any other God's name. He was asked how much he earned per day. He said by catching so many fishes, he could get so much money. They said to him that we will give you so much quantity of rice equivalent to that money. You come to our shop and do 'hora' 'hora' all day. Somehow they took him to the shop. He came and sat in the shop for one day. Next day he came late and on the third day he didn't come at all. After two or three days he was again seen on the shore of the same lake, in sunshine, catching fish. They asked him “you were sitting in the shop in the shade. What was your difficulty? We would give the quantity of rice which you got by selling




the fishes you caught “The whole day you keep chanting ‘Hari,Hari’,name He replied that he could not do it. He couldn't sit in the shop. This is a true incident. We were convinced that for a true sinner it is difficult to do a noble deed. Tulsidas Maharaj has said when there is high fever, food is not liked by us. There is no appetite for food. When there is acute fever there is distaste for food. In the same way when there is acute sin, there is distaste for worship and satsang.

Genlemen, I there fore pay attention to

the fact that those people who have a taste for satsanga , who attend satsanga who do japa of the divine name they should not be thought of as ordinary people. They are not ordinary people. They worship the Lord, are pure and are receivers of His grace. But those who have turned towards the Lord shouldn't think that it is their courage that is inducing them and they are very good. But should think of it as divine grace. It is His infinite grace that gives the opportunity to have satsang to do japa and worship even in kaliyuga.

. Just as rivers flows into the sea, so

also the flow of the world today is forcefully towards hell. In studies, in life style, law and order, business whatever it is, sin is forceful today. Goswamijiji says:




Manas balakandha 27, 4. So forceful is sin today that the minds

of people get enmeshed with it like fish in water. If fish is removed from water they are in panic and they cannot live without water. In the same way people are so much closely associated with sin that they can't live without it. In the ocean of sin human mind has become the fish.

If people are asked not to earn black

money and commit forgery, dishonesty and fraud and to work in a just manner they say "Maharaj now a days without forgery, dishonesty and fraud, there is no earning." It has become very difficult to follow honesty and other values. We can't follow them.They fear that if they donot commit sins it will result in disaster for us and that they could not even earn their lively hood. They live by virtue of falsehood, forgery and dishonesty. They shiver (get frightened) at the thought of giving up their sinful ways.

From this it should not be understood

that sinners and cheats and men of evil conduct cannot worship the Lord. Geeta says (Geeta 9, 30). A confirmed sinner, if he takes a firm resolve to worship the Lord and starts worshipping Him, should not be




considered as and ordinary person. Lord says that he should be accounted as a pious man, because he has taken the firm resolve.

In Geeta, the Lord, speaks about four

types of devotees -the distressed, the knowledge seeker, the seeker of wealth and the man of wisdom (jnani). The seeker of wealth and distressed take the Lord's name, the seeker of knowledge too takes His name. But the jnani is the Lord's own self and is very much endearing to God.

Devotee Dhruva – the seeker of

wealth. Those who are attracted towards the

world- the distressed and the seeker of wealth are also Lord's devotees. But for getting wealth or getting rid of one’s own suffering if one takes the Lord's name, one does not become a devotee. Seeker of wealth and afflicted person can be a true devotee only when he trusts God alone for obtaining money. In such a devotee there will be firm resolve that they want money from God alone and not anyone else. Just as Narada said to Dhruva “ you go back home I will tell the King to provide for you and your mother. Arrangements for you getting the kingdom will also be done.” When




Dhruva did not accept this he was frightened by a narration of the jungle and the cruel beasts there. But Dhruva did not get frieghtened frightened and nor greedy. Dhruva took the repetition of the name. Yet in the beginning, his feelings were not pure and he had desire for the kingdom in his mind.

Goswamiji Maharaj says: Manas Balakanda Doha 26, 5 Motivated by desire , Dhruva did

japa.of Harinama, with a heavy heart, due to the disparaging words of her step mother. His step mother insulted him and pushed him away from his father's lap saying "you are not fit to sit on his lap. You are the son of that wretched women. So you are not fit to sit on the king's lap. Dhruva was extremely disheartened.. When Dhruva asked his mother about it, she also said to him "your stepmother has told you the right thing. You and I have not worshipped the Lord. That is why we are in this state otherwise why should be in this state.” After hearing this he went to the jungle to worship the Lord and obtain the kingdom from Him alone. Even after Narada tempting him and frightening him, he was steadfast on his resolve. Such devotees are called seekers of wealth.




Even today people wish to get

money from the Lord. But they are not only the Lord's devotees. Besides him they are devotees of forgery, fraud and dishonesty. They say "oh forgery devata or black devata or fraud devata or falsehood devata, you make us rich. We live by your grace and not by anything else”. In one way, they are also devotees but devotees of sin and not of the Lord. If one is the Lord’s devotee why should he sin? Is Lord not so powerful as sin? I couldn't understand why people are so immersed in sin. What is the matter? Today we hear t a lot that without fraud, forgery and dishonesty it is difficult to live. If, such people who are immersed in sin, are asked to repeat the name of the Lord, it becomes difficult for them to do so. Due to the excess of sin, they can't take name of the Lord

In this respect, what I think brothers and sisters should pay attention is that, if we take a bold initiative to do the japa with a firm resolve, then sins will take to heels. Both cannot stay together. Sins of those who take refuge in the Lord’s name, with a firm resolve and do worship, are destroyed. So we will also take a firm resolution to do worship. Then sins and impurity will take to heels. When the sun rises pitch darkness of the new moon night




does not stay. Similarly, all our sins will be destroyed, if we chant the Lord’s name day and night.

A saint was asked by someone " Maharaj, you ask us not to ; sins don't just leave us. Tell us a way by which our sins leave us. There is no courage in us to leave the sins.” The saint said you do namajapa day and night. Even to such sinners, saints have prescribed this way. We have a tradition that they were first told to go on repeating Rama, Rama I thought how deep the saints are. They have given a simple and straight forward remedy. Unfailing device is suggested by saints to do away with sins. By doing Ramanama japa, Lord’s name will sink. Now it is chanted outwardly. When Rama Nama will settle inside it will purify every thing. Cleanliness, devotion, purity, divinity etc. will come by themselves. Goswamiji Maharaj has written ‘if nothing else is possible then do japa with the tongue (orally); or how much good it is, if one does namajapa internally meditating on the Lord's forms’. Why did he say that? Doing mere oral repetition on the name can make us a yogi. Those who do japa of the name even orally they get detached from the God’s creation and become yogis. To do japa of the name, orally is also easy.




“If your mind is not focussed on your japa there is no benefit” so say a lot of people. Such people are innocent. Really they do not know about japa. They have not done it. So they do not know about it. First mind gets focussed on japa, then japa happens! Can it ever happen? Is there a possibility like that? No, that cannot happen By the repetition of the divine name, by the grace of the divine name, mind gets focussed. So, one should take refuge in the divine name. Orally one should start repeating it. One should not bother about any other thing in the mind. This does not mean that one should not focus the mind on japa. It means whether the mind is focussed or not, one should not worry about it. Even if the mind is not focussed by oral japa, japa has already happened. .( Sanskrit sloka beginning from maana tho………nahim.) In this couplet it is said that there is no japa. Here it is said that there is no thinking. To say it is not thinking is alright. As the mind revolves in this world, how thinking is possible? Thinking is done with the mind where it is said that it is not japa. Japa is done even if it is done with the tongue.

One saint said to me that one should have relationship with the Lord in whatever way one wants –much better if it is established with understanding or with mind and reason-- If nothing else is




possible, establish an oral communion. Then everything will be alright. Even if we touch the fire unintentionally, it burns. Similarly if you chant the Lord’s name even without application of the mind you are sure to benefit.

Manas balakanda, doha 28, 1. However one should not take the

opposite meaning that there is no need to focus the mind. Don’t chant carelessly. Try to focus the mind on the Lord; be careful. Fix the mind on God and think of God. But if it does not happen, then there is no need to worry. What I mean to say is that even if you are unable to focus the mind, don't think that it was all a meaningless effort. Do not bother if the mind is not focussed now because if your aim is to focus the mind on the Lord, it will take place in due course of time. On the one hand you are not focussing the mind and on the other hand you are trying to focus the mind, but it does not happen. There is a big difference, between these two stages. It may seem that on the whole, both these stages are similar. But no there is a big difference. On the one hand there is no effort to focus the mind; not even the thought to do so. On the other there is an aim of focusing the mind and there is effort to focus the mind. God knows every body’s mind.




Manas balakanda, doha 29, 5. The Lord looks into your heart’s

feelings. The very effort of trying to focus the mind on the Lord is itself highly meritorious. It will have a very good effect on God. He looks to one’s intentions. One should try to anchor one’s mind on God. If it does not fix there, then don’t worry and go on chanting Rama nama

नारायण ! नारायण ! नारायण !


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