The chapter of Kakbhushundi Garud Samvad Ramayan. Understanding 7 questions of Garuda in Ramayana story and answer of Kakbhushundi in Ramayana story. The Seven questions of Garuda and Kakabhusundi’s replies to them occurs is Uttara Kand of Ramayan.
Kakbhushundi was able to see Ramayana played out eleven times & Mahabharata sixteen times with different results. Kakbhushundi is a sage found in Hindu Scriptures in Hinduism. He is one of the characters of Ramcharitmanas one of the major Hindu texts by saint Tulsidas. The word Kak literally means crow and it is associated with the name because the sage in his final incarnation was transformed into a crow by sage Lomas and finally he decided to spend his life in the form of a crow.
As per the Hindu texts, it has been said Kak Bhusundi was the great devotee of Lord Rama and was the first person to narrate the Ramayana much before Valmiki, Shiva and Tulsidas. He has also been famous for his many other qualities like he is one of the Chiranjivi’s an immortal living being in Hinduism who are to remain alive on Earth until the end of the current Kali Yuga.
Ramcharitmanas is structured around three separate conversations. The conversations happen between Shiva and Parvati, Sages Bharadwaj and Yajnavalkya and finally Kakbhushundi and the king of birds, Garuda.
As per the texts, one of the important quality of Kakbhushundi is that he has been gifted to stand outside of time, meaning as where the nature’s cycle just repeats itself, so he was able to see Ramayana played out eleven times & Mahabharata sixteen times with different results.
It has also been said that whenever Lord Rama takes an incarnation on earth in different ages Kalpa (aeon), Kakbhushundi flies away and shift to Ayodhya to watch the child plays of Rama, because of his devotional love for Rama.
Garuda is a divine eagle-like sun bird and the king of birds in Hinduism. He is variously the vehicle mount (vahana) of the Hindu god Vishnu. He is also known as Tarkshya and Vynateya. He is a powerful creature in the epics, whose wing flapping can stop the spinning of heaven, earth and hell. He is described to be the vehicle mount of the Hindu god Vishnu, and typically they are shown together.
Garuda is described as the king of birds and a kite-like figure. He is shown either in zoomorphic form (giant bird with partially open wings) or an anthropomorphic form (man with wings and some bird features). Garuda is generally a protector with power to swiftly go anywhere, ever watchful and an enemy of the serpent.
In Ramayan, Kakabusundi is a great saint in the form of a crow, who saw all the yugas passing by him. Once Garuda met up with him and inquired from this great saint about life. Seven questions of Garuda and Kakabusundi’s replies to them.
1.Which form of all is the most difficult to obtain?
2.Which is the greatest misery?
3.Which is the highest pleasure?
4.What are the innate disposition of, or the essential characteristics of the saints and of the evil-minded?
5.Which is the highest religious merit made known in the Vedas?
6.Which is the most terrible sin?
7.What is the disease of the mind?
The dialogue between Garuḍa and Kākabhuśuṇḍi focuses on the nature of God, and the path of love. At one point in the conversation, Garuḍa places seven questions before his eloquent teacher. His questions deal with the value and purpose of human existence, the greatest pain, the highest pleasure, the differences between good and evil, the highest virtue, the worst sin and the diseases of the mind. These questions and answers are analyzed and discussed.
1.There is no other form as good as the human body, every living creature, whether animate or inanimate, most fervently desires. t is the ladder that takes the soul either to hell or to heaven and again to final beatitude, and is the bestower of blessings in the form of wisdom, dispassion and devotion. Men who fail to adore Sri Hari even after obtaining this body, and wallow in the basest pleasures of the senses, throw away the philosopher’s stone from the palm of their hand and take bits of glass in exchange for the same.
2.There is no misery in this world as terrible as poverty. Poverty of resources, poverty of love and poverty of wisdom.
3.There is no blessing as great as communion with saints and sages.
4.Beneficence (charitable) in thought, word and deed is the innate disposition of saints. Beneficence in thought, word and deed is the innate disposition of saints. The saints undergo suffering in the interest of others while impious wretches do so with a view to tormenting others. Tender hearted saints, like the birch tree, submit to the greatest torture (even allow their skin to be peeled off) for the good of others; while the wicked, like the hemp, have their skin flayed off and perish in agony in order to be able to bind others (in the form of cords). Like the rat and the serpent, the wicked injure others without any gain to themselves. Having destroyed others’ prosperity they perish themselves, even as the hail dissolves after destroying the crops. The elevation of the wicked, like the rising of the comet- which is a detestable heavenly body- is a source of calamity to the world. The advancement of a saint, on the other hand, is ever conducive to joy, even as the rising of the sun and the moon brings delight to the whole universe.
5.A vow of non-violence (ahiṁsa) is the highest religious merit known to the Vedas, applicable to all living entities, plants and animals.
6.There is no sin as grievous as speaking ill of others, especially God, the saints and sages, the brahmins and devotees.
7.Infatuation (lust) is the root of all ailments and from these again arise many other troubles. Note now the diseases of the mind, from which everyone suffers. Infatuation is the root of all ailments and from these again arise many other troubles. Lust is a counterpart of wind and inordinate greed corresponds to an abundance of phlegm; while anger represents bile, which constantly burns the breast. Should all these three combine, there results what is known as Sannipata (a derangement of the aforesaid three humours of the body, causing dangerous type of fever ). The cravings for the manifold pleasures of the sense, so difficult to realise, are the various distempers, which are too numerous to name.
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