MORARI BAPU JI RAM KATHA ..29th June - 7th July 2013 Katha 727 - Manas Angad, Bakersfiled, California 6TH DAY KATHA After greeting the Shrotas on 4th July, Bapu answered a few questions. The question about the meaning of Brahmcharya was the most interesting and Bapu gave an exhaustive answer. Bapu quoted Raman Maharshi who defined a Brahmchari as one whose every action and way of life is like Brahma. Brahmcharya is closely associated with body but it is far more connected and concerned with mind (Mann). It is quite possible and it is very often found that those who are celebrates in body are lusting within and their minds are hankering after pleasures of physicality. Men and women keep away from physical relations on several accounts of traditions, fear of being discovered, considerations of loyalty and duty, respect for each other. But they often fantasize about such relations. This is no Brahmcharya in the real sense of the term. The best Brahmchari is one whose body, mind and intellect do not suffer from Vikar even in dreams. Kaam as Bapu said earlier does not last long if it is only resides in Indriyas. It last longer if mind is involved. When Kaam dominates our Buddhi, it is often stamped and accepted by and defended as religion and religious leaders. The questioner had asked to understand the stage that is described as Indriyatit. This is the highest stage of spiritual progress and such a Trigunantit is almost equivalent to Divinity itself, who exists only for the benefit of others. (Paramhitkari) Such an Indriyatit is Brahmchari in the real sense. Bapu remarked that Brahmcharya is being discussed by us who are all Sansaris because we are more aware of the difficulties involved in Brahmcharya. Brahmcharya is possible only when all the fine elements of the body – Pruthvi, Tej, Jal, Vayu and Aakash are absolutely and totally balanced (Samyak), their proportions being neither more nor less. Such a balance leads to the Divine music of spheres. But such a balance (Samyak) is hardly possible. Bapu referred to science building up robots. If we know the secret of mixing and balancing the panch Tatva (5 elements), science can create even human beings. Bapu referred to wonderful Siddhant that were achieved by ancient Indian Rushies which surpass modern progress of science. One whose Tej Tatva has been honed to perfection can issue commands that are obeyed over hundreds of miles. He mentioned an experiment in Moscow. A mater scientist made a person sleep and wake up by commanding him from thousands of miles. Ancient Rushies can transmit their ideas and beliefs over thousands of years. In this connection, Bapu considers Ramayan and Mahabharata to be the wings and Vision of India. Ram transformed Tretayug in Satyayug while Krushna gave Divya Drasti to Arjun. Ram transformed entire Shrusti while Krushna granted divine vision. A person with such a total balance of panch tatva is Bramhcharya. Bapu quoted Shruti. –“Brahmvid Brahmaiv Bhavati”. He becomes a living Bramh. Bapu then analyzed the major characters of Ramayan and declared that Jaltatva dominated in the personality of Angad. He had inherited Jaltatva from his father Vali who is a progeny of Indra – the god of waters and rains. Sugriv – a son of Surya has an access of Tejtatva. Pruthvitatva is predominant in Jambuvan, Hanuman – a son of Pavan is Vayutatva and Vali had in him Aakashtatva. Each of them represents the Panchtatva or panchmahabhuts. Gangasati has mentioned a Gurumukhi Vidhya that can secure control over all Vasnas. Gangasati enjoins Sadhaks to overcome Kaam Dharm. Bapu explained that every hour of the day has its own Dharm, its own environment. Down and early morning is peaceful – so peaceful that even rivers flow very quietly. River flow becomes more and more agitated or even boisterous as the day advances. We must train ourselves to adjust to such natural environments of days and seasons and years. Gangasati advises us to conquer and control contradictions against Kaal Dharm. We must overcome our anger and Bapu advised us not to be angry in the early morning, while leaving and returning home, while eating or while going to sleep and while singing to God. (Bhajan) Bapu mentioned people who refuse to be happy and who destroys happiness of others. Bapu compared them with frost. When icicles on the craps destroy craps themselves and melt away. Both are gone. There are people –called Sadist in modern psychology sadists who enjoy the sufferings of others. Bapu reverted to Gangasati who insists on equanimity (Samatva). We should treat everyone equally in our speech, behavior and in our mental approach. Gangasati argues that we can overcome our passions by Nirmalta. We should be so clean and simple and honest that we can be free from all Dosh. Gangasati insists on treating worldly possessions as futile (Mithya) and clear away the blemish (Dagh) of imbalance (Dugdha). Such futility ought to be really, truly experienced all the time. Mere verbal declaration of Mithya leads nowhere. Such Mithyatva ought t o become ingrained in our personality. Mere verbosity, mere definitions (Vyakhyas) serve no purpose. Spiritual progress depends on innermost feelings (Anubhuti) not mere practice of words. Gangasati declares that all this can be achieved by continuous and strenuous (Abhyas). The word Abhyas means practice, efforts, and discipline. For such a person all Sidhhants are mere straws to be discarded and overlooked. Such a person is truly and internally humble. Gangasati concludes that one must be true to our expressions (Vachans). This Gurumukhi Vidhya frees us from all obstacles and all impediments. Such a Sadhak rejects even the law of Karma. Scholars would argue that Sukh and Dukh are the will of God (Hari Ichchha) and both are welcome. They fail to disturb the balance of a Sadhak. Bapu summarized the discussion on Bramhcharya by pointing out that mere physical celibacy leads to frustrations and anger (Krodh) while a real Bramhcharya is always peaceful and quiet. He constantly feels the presence of divine, for him everything is divine. Advait as discussed in Vedant. Such a Bramhchari shows all body symptoms described in Yogshastra. His perspiration has a peculiar natural odor as Gandhkuti of Buddha, his skin is smooth and shining, his voice is deep and sweet, he is not potbellied, he has a luster of his own (Ojas), and he is slim and not overweight. Even the excretions of his body do not stink. Bramhchari can be either male or female because there are no gender distinctions in spiritual life. Bapu avoided the question about Immaculate Conception of Virgin Mary as propagated by Christians. Bapu then began the analysis of Angad whose personality is very close to us and very useful for us. Angad had inherited political acumen (Rajkiyata) from his father (Vali) and his uncle (Sugrive) and he inherited spiritual values (Aadhyatmika) from Hanuman. Angad keeps the Madhyamarg and even Kishknidakand is in the middle of Ramayan. Bapu pointed out even Hanuman stayed not with Ram but with Sugrive. Hanuman was worried about the indulgent lifestyle of Sugrive and often reminded Sugrive that Ram has fulfilled his part of the contract and now it is our duty to discharge out obligation. Ram killed Vali with a single arrow but there are many such arrows in his quiver that may be used against us. We like Sugrive are dormant due to our passions; we need a Sadguru like Hanuman who wakes us up to our duties and our responsibilities. Ram was also getting upset and felt that Sugrive needs a little punishment. Ram directed Laxman to give a gentle push of punishment. He is an ally and we want him back to ourselves. God often punishes us mildly so that we go closer to him. Laxman visited Sugrive who was so frightened that instead of facing Laxman, he sent Tara and Angad to plead on his behalf and Hanuman also apologized. Bapu, mentioned some people raising superficial discussions, how could Laxman visit a city? They forgot that only Ram has been ordered Vanvaas. Laxman and Sita are his companions. While totally submissive to ram, Sugrive tries to shift some blame to Ram that he was enticed and befuddled by Maya of Ram and it is only by your grace (Krupa) that we can be free from Kaam, Krodh and Lobh. The search parties for Ram were sent in all directions but south were the most important direction. Angad was the leader of the group with Hanuman as his advisor and Hanuman led in rear. Bapu explained the search is important in South because Sita is an embodiment of Bhakti and according to Bhagvat Puran, Bhakti emerged earliest I Tamilnadu (South India). Hanuman was kept last but he does not crave prominence. Hanuman was given by Ram his signet ring. How could Ram have any such Ring? Bapu explained that this ring was given to Ram by Sita as a payment for Kevat. Where Hanuman would keep such a ring? Hanuman Chalisa mentions that the Mudrika was preserved in the mouth. Bapu then turned to Katha and quickly narrated the story from the marriage of Shiva to the birth of Ram without much elaboration. Bapu mentioned an important point about the Ramayana and Mahabharata. Both are war songs but war in Ramayana is a war between Dharm and Adharm. Ravana misused his enormous strength to systematically destroy culture and religion. War in Mahabharata is a struggle against injustice done to Draupadi. Duryodhan never destroyed religion and disturbed religion practices as Ravana had done. Bapu ended Ram Katha with the celebration of Ramjanam.
Posted on: Mon, 04 Aug 2014 11:37:59 +0000
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