Ramcharitmanas
Every question on the site tagged Ramcharitmanas, each answered from a timestamped source rather than a summary written from memory.
Goswami Tulsidas's vernacular retelling of the Ramayana, recited here alongside the Rama Raksha Stotra to please Lord Rama and release a binding placed on Lord Hanuman.
38 notes from our sourcesNotes from our sources
Freeing a bound Hanuman through Ram: japa, Ram Raksha Stotra, Ramcharitmanas and havan
If Hanuman ji is the worshipped deity and has been bound, the speaker says, the remedy works through Ram ji, because Hanuman listens to Ram and the matter turns on Ram ji's dohai. One should do japa of the name of Bhagavan Shri Ramchandra ji Maharaj, recite the Rama Raksha Stotra and the like in his name, recite the Ramayan and the Ramcharitmanas, and do Havan with some of its chaupais and mantras, so that Shri Ram ji, being pleased, frees Hanuman from the bandhan.
Origin of the Rudrashtakam: Kakbhushundi cursed by Shiva for not bowing to his guru
The speaker recounts from the Uttarkand of the Ramcharitmanas that Kakbhushundi, doing Japa of Shiva's name in a Shiva temple, did not bow to his own Guru when he arrived, out of pride (Abhimana). His guru, simple and compassionate, was not troubled, but Bhagwan Sadashiv did not let it pass: he said that not honouring one's guru when he arrives goes against the niti laid down by the Vedas, that those who envy their guru stay in hell for crores of yugas and then suffer through animal and bird births, and he gave Kakbhushundi a Shraap to sit before his guru like a python or fall into a degraded state. The speaker says the guru was pained that Shiva had cursed his disciple, and in that grief composed the praise of Sadashiv known as the Rudrashtakam, eight mantras of Rudra beginning "Namami Shamishan Nirvana Rupam". He draws the lesson that if one sees one's guru or a great scholar arrive while one is seated in japa or puja, the question of rising to honour them is a real one, and that one must never bear ill will toward one's guru.
Where did Shiva and Sati meet Shri Ram?
Wandering in many places, Bhagavati Sati and Bhagavan Shiva reached a place called Dandakaranya, where at that time the Treta yuga was running on the earth, and Bhagavan Shri Hari Vishnu was present there in Dandakaranya in the avatar of Ram. Sita had already been abducted, and in distress he wandered from place to place calling out, O Sita, O Sita. Bhagavan Shiva with Sati was roaming the earth mounted on the bull.
What alarmed Sati when Shiva bowed to Ram?
When Shiva saw Shri Ram, he made pranam, bowing his head. At this Sati became greatly troubled — it is a leela. She said: O Dev Dev, O Parabrahma, O Sarvesh, O Parameshwar, Brahma and Vishnu serve you; you are worthy of pranam from all, everyone makes pranam to you, everyone meditates on you; you alone are the nirvikar and supreme Prabhu to be known with effort through the Vedanta shastra. Then who are these two? Their appearance looks greatly distressed; both are brave, but they seem to be in great sorrow. Why, seeing this eldest one who is like a blue lotus, did you become so full of joy and, so praising him, make him pranam?
How did Sati come to test Shri Ram?
Bhagavati Sati is not fully able to believe that one who wanders about calling out, Sita, Sita, could be Narayana himself. Shiva says: if you do not believe my words, then go with your own intellect and test Shri Ram; by this your delusion will be removed. Do as you think proper — until then we shall sit beneath this vat tree. She then takes the very form of Sita and goes.
How did Shri Ram receive her?
When she appeared before Ram to test him, Shri Ram, best of the Raghukul, smiled, made pranam to her and said: O Sati Mata, salutations to you. Tell me lovingly where Shiva has gone, and why you have come alone into the forest without him. And why have you abandoned your own form? Please be gracious and tell me the reason. At this Bhagavati Sati was astonished and, remembering Shiva's words, became greatly ashamed.
Why does the Shiv Mahapuran account differ from the Manas?
She tells Ram that Shiva with his attendants came into the forest while roaming the earth, saw him with Lakshman engaged in the search for Sita and afflicted with separation, made pranam to him and went; that praising his Vaishnavi mahima he sits under the vat tree with great joy, having become overwhelmed without even seeing his four-armed Vishnu form; and that hearing his words a doubt arose in her mind, so with his permission she came to test him. The speaker notes that in the Ramcharitmanas and the rest the subject is different there, because there matters connected with Bhagavan Vishnu have been placed, so that katha is different; this is the Shiv Mahapuran, so it is set down according to this.
In how many forms did Shri Hari descend as Ram?
Shri Ram tells Bhagavati Sati that thereafter Bhagavan Vishnu began to protect the whole jagat and, by Shiva's order, took many kinds of avatar for the sustaining of the world; and at this time Shri Hari, by the order of Bhagavan Shankar, has descended in four forms. Of those, one is I, Ram, and the others are Bharat, Lakshman and Shatrughna. I have taken avatar here in four forms.
How did Ram close his account to Sati?
Ram gives the whole account there — that by his father's order he has come to the forest and is at this time in sorrow — describing his leela in brief. Then he says: O Sati, O Mata. Now I have obtained your darshan; by your grace all will be well with me, in this there is no doubt. By your darshan I have surely now received this boon of obtaining Sita. Slaying that sinful rakshasa, I shall certainly obtain Sita, in this there is no doubt. Great is my good fortune, that you both have shown grace to me; that purush upon whom you both become compassionate is blessed and best.
How did Sati react after the test?
Hearing the pure-hearted Ram ji's devotion to Shiva and his words in praise of Shiva, Sati became greatly pleased in her mind. And then, remembering her own deed, she felt great sorrow. The lustre of her limbs faded; she became downcast and returned to Shiva, her radiance gone.
A Ramayana chaupai used as a sabar mantra to petition Rudra's ganas
The speaker says the mantra he teaches is a chaupai of the Ramayana that is used in the sabar field as a Sabar Mantra with more than one prayog. Mahadev's Ganas, he says, carry our words to him and have also been given independent authority by Rudra to fulfil wishes if pleased on their own; this mantra petitions those ganas. Because the moon on Mahadev's head is the half moon of Dooj, not a full moon, and the mantra's connection runs through Rudra's ganas, it is made siddha only in a penumbral lunar eclipse — as he was taught. Since the Ramcharitmanas shows Mahadev meditating on Ram and Ram worshipping Mahadev, each the other's aradhya and servant, this one mantra brings the grace of both Ram and Rudra and coordinates two great powers.
Can Rudragana sadhana be done with a Ramcharitmanas chaupai?
Asked whether Rudragana sadhana can be done with a Ramcharitmanas chaupai, the speaker says yes, absolutely it can be done. Asked whether a kavach recited within an asana bandhan may be used, he says yes, absolutely — the bandhan is not only for binding the asana; as soon as you recite the kavach, whatever matter of bandhan is in it will all be accomplished.
A Ramcharitmanas chaupai as the mantra of Rudragana sadhana
The speaker says that in Goswami Tulsidas's Ramcharitmanas many verses are mantras — every chaupai, everything written in it, is a mantra — and one of these is what is used in this sadhana. Since Narayana ever worships Sadashiva and Sadashiva ever remembers Narayana, Hari and Hara complete each other, and so this sadhana brings the grace of both.
Lesson of the Rudragana experiences: when no path is visible, the chaupai before Sadashiva brings the ganas' help
The speaker draws the lesson: if no path is visible in life, one is about to sink and there is no money for big sadhanas, then taking only the support of this Ramcharitmanas chaupai and praying before Sadashiva with this vidhi-vidhan, his Ganas will surely come to help and do whatever brings one's good — his faith in this became firm. He adds that a sadhana never grows old and its method never changes, even 10 or 15 years after the video; a listener in a job-related situation should do this sadhana until the job comes. When a job comes by the grace of Bhagavati and Rudra, the parents bless from the heart and the house deities and Pitr are satisfied by one's own earnings. If you are breaking, take refuge once, with faith, in those who give refuge to the whole world — a way will surely come.
Hanuman at Patal, Makardhwaj, and the search for Sita ji are the precedents
When Ravana went into Patal taking Ram ji himself, the speaker asks, who was it who beat the two of them and brought them back? Who sent their devi into Patal, and who became Makardhwaj, the king of Patal, afterwards? Take his help, speak to him. When brothers were lost, who searched for Sita ji — Hanuman ji searched, did he not? So tell him that my brothers are lost; he will search them out and bring them.
Vashishtha had accomplished that form for Ram, worn on his head for Ravana's slaying — and Nikumbhila, Ravana's aradhita, withdrew rather than stand before Tara.
The siddhi of that form was had performed for Shri Ram by Maharshi Vashishtha at the time of his avatar, and Ram wore it upon his head for the purpose of Ravana's slaying. It was on that very account that Bhagavati Nikumbhila — Ma Parvati in that form, who remained Ravana's aradhita — withdrew from there once Bhagavati Tara was present in Ram's jata before her. Nikumbhila did not protect him.
Ram was victorious through Vashishtha's blessing and the tantra vidyas taught by him — all of it leela, and none of it learnable from the Ramayana alone.
The speaker holds both. Bhagavan Shri Ram was victorious on account of Maharshi Vashishtha's blessing and the tantra vidyas taught by him — although all of this is leela alone, since Hanuman ji, or Bhagavan Shiva, or any such mahashakti could comfortably have slain Ravana. This was all leela, for the sake of human beings. Even so, we should know that this is not a learning we can take from the Ramayana alone.
What was the Nikumbhila path, and what did Ravana actually do?
That he recited the path in the Nikumbhila order means he had the siddhi of the swaroop of Bhagavati Pratyangira, the speaker says; Bhagavati remained ever seated there with her sixty-four yoginis. But whom did he abduct — which woman did he touch, who was herself the very swaroop of Bhagavati, and with what sight he lifted her, all of you know. Then why should his slaying not occur, why should his destruction not occur. He did a wrong act with his own daughter-in-law, and Nalakubara, who was as a son, gave the curse that if you ever touch any woman against her will and perform such an act, then at that very moment you will meet death.
Why did Sita ji never look at Ravana with a direct gaze?
All of you should have one more piece of information, the speaker says: here and there saints tell in their pravachans that Sita ji never used to look at Ravana with a direct gaze. Though we all know it as maryada — yet had she looked, the fire seated in her sight would have reduced him to ashes. What is Ravana, he asks, before her who is the supreme Mahashakti; what could she not do, what capacity would he have before her. But it was a leela, so that Bhagwan might place this thing before all of us: however powerful anyone may be, if he does wrong he will not be saved.
Society once held up the charitra of Ram, Lakshman and Bharat as the example of family conduct
Without deva kripa the family too will not survive, he says. Formerly the charitra of Bhagavan Shri Ramchandra ji Maharaj was shown, and the charitra of Lakshman ji, and people used to give that example in society — these two brothers are like Ram and Lakshman; the younger never sets aside the word of the elder; if this one is Ram then that one is Lakshman, and that one is Bharat in person, who never speaks to his elder brother meeting his eyes. Today, he says, it is Spiderman and Hulk; the world of Marvel is running.
Bhagavati Sati took the form of Sita to test Shri Ram, and Shiva renounced her for it
Had you heard the Puranas, he says, you would know why Bhagavan Shiva renounced Sita — that is, Bhagavati Sati, not Parvati ji — when she assumed the form of Bhagavati Sita and went before Ram ji to test him. He notes this whole subject is according to kalpa bheda, but that at least this much must be known: because she took on the form of Bhagavati Sita, Bhagavan Shiva renounced her, saying that you had gone into the form of the Mother alone.
Ram and Sita regard Hanuman as their first son, which is why he is king of Ayodhya
In the form of Bhagavan Hanuman ji it is the Mother too, he says: Bhagavan Shri Ramchandra ji Maharaj and Bhagavati Maiya Sita regard Hanuman ji as their first son. It is for this reason that Hanuman ji is today the king of Ayodhya — the rajpath was given to him, and seated in Hanumangarhi he is ruling.
Is there a tantric vidhan for pleasing Shri Ram?
Asked whether tantra has any vidhan for pleasing Shri Ram, since the Ramcharitmanas says one should also do bhakti of Shiva to become dear to him, the speaker says there certainly is. Bhagavan Shri Ram's mantra can be done not only by bhakti vidhan but also by tantrokta vidhan, in which there will be the vidhan of panchang sevan.
What does it mean if a child is born with teeth?
Asked what troubles may come from a cousin's son having had teeth at the time of birth, and whether there is any dosha or remedy, the speaker says that in popular usage everyone knows that when Tulsidas ji was born he had thirty-two teeth, and that after giving him birth his parents died, so it was taken as inauspicious. Yet that same Tulsidas was the one upon whom Bhagavati Jagadamba herself bestowed grace: Bhagavati Parvati in a mother's form was with him and gave him guidance until he attained youth. So it is not at all that some very great dosha is going to come of it — nevertheless, if you consider it a dosha, you may have its remedy done by learned people near you.
What do the puranas say about rakshasas and curses?
In the puranas, the speaker says, you will find that whichever rakshasas there have been, they were cursed by someone. Ravan was so great in pride, so great a wrongdoer, with a thousand vices inside him — but who was he? Jai and Vijay, the doorkeepers of Bhagavan Shri Narayan, who took birth in the forms of Ravan and Kumbhakaran; they had to take birth, because a curse was given to both of them by Narad ji.
Which deity's grace is upon me?
Asked by Satish Kumar Pandey ji which deity's grace is upon him, he answers that whichever deity you must be doing puja-path of, the grace will be of that one. He says he has not obtained supreme grace and supreme siddhi like Bageshwar Dham Balaji, that he could tell you from sitting here just by looking at you. Those who work miracles in the Manas chaupais — look at the places of miracles, and you will obtain miracles.
Is there a guru sadhana in the Manas or the Vinay Patrika?
Asked whether there is any guru sadhana in the Manas chaupais or in the Vinay Patrika — some chaupai or pada by which guru sadhana can be done — he tells Akash ji yes, it is in the Manas, and that he has asked a very good question. He will give it separately: as he has given the sadhana of the Rudragan, so he will give theirs too from the Manas.
Vishnu appeared between Shiva and Ravana to preserve niyati after the deed with Vedavati
He says a very good subject was shown in the matter of Ravana's vadh: when he did the wrong deed with Vedavati, at that very time Shiva ji rose up with the trishul to slay him, and his destruction could have happened in that very instant. But Vishnu ji himself manifested in person and protected him — Vishnu ji appeared between the two, between Ravana and Shiva ji, saying no, Mahadev, you cannot do this. Niyati has been fixed as to how his slaying will occur; if you slay him now, an imbalance will arise. He did not let it be done.
Is there a Deepdaan procedure for Sitaram?
The Amla prescription was described before Sitaram ji himself — use a lamp in place of the Amla and do it that way. And doing it for Mata Kaushalya and Dashrath ji is good too: kindled in the names of the Lord's parents, the Lord will be still more pleased.
In "kanchan thal virajit", what is kanchan?
Vipin Kumar Singh ji asks what kanchan is in "kanchan thal virajit agar kapur baati". Kanak, kanchan, he says — recalling the line about kanak having a hundred times more intoxication, that one who eats it is maddened and one who obtains it is maddened, which you will have heard or read somewhere. So kanchan thal means a plate of gold; kanchan means gold, swarna. In a plate of gold, the arti of Bhagavati is being done with camphor and wick.
Ravana was a scholar beyond measure and a great Shiva bhakta, but he protected neither devotees nor scholars.
He grants that Ravana was a scholar beyond measure and a very great Shiva bhakta, both true; but says he did not protect devotees, did not protect scholars, and did not protect womankind. He points to the Valmiki Ramayana, saying that on rising from sleep and coming out of his chamber he would pass over naked women lying in his path, trampling them.
Whom of Ravan's family did Hanuman defeat?
He killed Akshay Kumar outright. He had beaten Meghnath too. He thrashed Kumbhakarna as well. And he landed a single punch upon Ravan too — meaning he beat the whole of that clan.
What does Ramcharitmanas say about Meghnath avoiding Hanuman?
It is described in Ramcharitmanas, he says, that after having come to know the vital point of Hanuman's punch, Meghnath always felt himself defeated before him; even on Hanuman's calling him out again and again, he would not go near him, and kept away from him with great care. The line is: "बार-बार पचार हनुमाना, निकट न आव मरमू सो जाना" — Hanuman is challenging him again and again to come, and Meghnath is not going near.
In which text is it told how Sita is an avatar of Kali?
There are a great many Ramayanas, he says; within them there is one Ramayana in which this katha is found. He had also put out a video at that time, or perhaps told it in a live — he does not remember; but at one time he had told this thing. He will look and once again tell it in detail: in what manner Sita ji is an avatar of Kali ji, and where its description is.
What does the Anand Ramayana say about Bhadrakali and Bhagavati Sita?
According to the Anand Ramayana, he says, there is Satananda — Dashanan was ten, Satananda is the thousand-faced Ravana as it is put; sahasranan, Satananda, and Satananda would then be a six-faced Ravana. For his slaying Bhagavati Bhadrakali manifested, and her place of manifestation is given there as the kesh-pash of Bhagavati Sita.
Was Bhagavan Ram born from a womb?
Read the Bhaya Prakat Kripala of Bhagavan Shri Ramchandra ji, he says, and ask whether Bhagavan took birth, whether he is yonija, born of a yoni. He did not; he manifested. A divine light came there, something touched in the garbha, and he manifested in front in a four-armed form. Then Mata Kaushalya said, no, leave the four-armed form and come in the child form — and he became a child.
Why must a mantra be repeated 108 times rather than once?
Even professors and college teachers, he says, and the motivational classes that began appearing, started saying: why do it 108 times, what is the need, do it once, you should have shraddha and vishwas. Do they even know what science lies behind it, he asks — why 108 times has been prescribed, why and how it is so? Why did Tulsidas ji write that whoever reads it a hundred times will be freed from bondage in that manner?
May one write the chaupais of the Ramcharitmanas on Holika night?
Yes. You may do the lekhan of the chaupais of the Shri Ramcharitmanas — whichever chaupai your heart and mind settle upon, whichever you feel a great desire to sing or to do japa of, or any kamana-parak chaupai you wish. You may write any of them.
No notes match "".