Effect of even once.

 

Taking the Lord's name even once has this effect. But if you have not practiced saying his name you won't remember it in times of action. So one has to remember him what ever one does. Say simple things as sitting down standing up. We can take his name sub consciously we have to keep at it. We see elderly folks using it. We are afraid to tell it aloud. WHY? we should be taking his name with every breath. Yes I know all of you will think she is crazy, how can it be possible. Read the story below. The greatest of bhaktas too can forget and the consequence. 

While the Pandavas were living in exile, Arjuna was on a pilgrimage covering various shrines all over India. He, as a part of his pilgrimage visited Rameshwaram.

He visited the temple where the Shivlinga that was made by Lord Rama before starting for Sri Lanka in the Ramayan Era was kept. After seeking blessings from Lord Shiva, Arjuna went near the ocean and saw the remains of the Ram Setu Bridge built by monkeys and squirrels and other animals. Wondering at the looks of the bridge, Arjuna thought, “Lord Rama is God. He is a great archer than anyone. Why did he rely on monkeys and other animals, even tiny squirrels to build a bridge across the vast ocean? That too a bridge made out of stones! He, being the greatest archer, could have instead built the bridge with arrows in a blink of the eye. Why didn’t he do that?”

Pondering with his queries, Arjuna was looking at the bridge for a long time trying to find the answer on his own. At that time, a monkey came near him and spoke, “Why are you staring at the bridge for a long time?”

Unsuccessful in acquiring the answer on his own, Arjuna placed his question in front of the monkey. Listening to Arjuna’s words, the monkey laughed and replied, “A bridge made out of arrows!? You are a prince! You are an archer and yet you don’t know what will happen to a bridge made out of arrows when mighty monkeys like Sugriva, Neela and Angadha step on it?!? And, not to forget the entire army of monkeys. They are the loyalists of Lord Ram! Greatest devotees of Lord Ram. Do you think an arrow bridge could hold them? The bridge will collapse. Even if the bridge is made by Lord Ram, it wouldn’t be able to hold us. Why them? Even a bridge made out of arrows won’t be able to hold my weight. No arrow bridge can hold this puny weak monkey. Then how can it hold them?”

Arjuna looked up at the monkey with an amaze and spoke, “You are a tiny monkey! A weaker one, in fact. You look old! Don’t you know who I am? Do you even know what my talent is? I, Arjuna, the disciple of Dronacharya, challenge you. Let us have a wager. I will build an arrow bridge that will have the strength to hold you. And, if I fail in it, if the bridge collapses, I will fall into pyre and kill myself.”

The monkey agreed to Arjuna’s trial. Arjuna, with the help of his Gandiva laid down an arrow bridge across the ocean while the monkey was sitting beside and chanting ‘Sri Ram… Jeya Ram’. After completing the bridge Arjuna asked the monkey to cross it. The monkey still chanting Lord Ram’s name, just placed its tail on the edge of the bridge and the bridge collapsed.

Arjuna was startled. He looked at the monkey and asked for one final attempt. The monkey too agreed and sat beside, chanting Lord Ram’s name. Arjuna, this time built a bridge with the arrows closer to each other.  He asked the monkey to cross again anticipating that the bridge won’t plunge this time. Chanting Lord Ram’s name the monkey started walking on the bridge. Not even ten paces the monkey had walked, the bridge collapsed.  The monkey laughed at Arjuna-“See…Just as I told you!”

Arjuna was speechless and felt ashamed for losing to a monkey. He felt awful to fail to a monkey and also felt that his knowledge in archery was of no use to him as he was not even able to build a bridge that can hold a monkey. As per the challenge, he prepared a pyre and was about to step on it when a young Brahmin who was passing by stopped him.

The Brahmin enquired what the reason was for Arjuna to step on a pyre and Arjuna explained the challenge between him and the monkey. Hearing to Arjuna’s words on the challenge and the humiliating loss of Arjuna, the Brahmin looked around and spoke, “You people are having a trial. If there’s a trial then there should be someone to judge, right? Someone neutral has to be there to judge and to see whether both of you are playing fair, right? It’s meaningless and not valid when there’s no common judge. Construct another bridge and ask the monkey to walk on it. This time I will be the judge.”

Arjuna and the monkey accepted the Brahmin’s argument and got prepared for one more round. Arjuna took his Gandiva and with a fear in him as a result of losing twice to the monkey, before building the bridge, he prayed to Krishna for hope and confidence. With a confidence that he got because of chanting Krishna’s name, he built the bridge using every ounce of his experience and skill. After constructing the bridge, he prayed to Krishna and looked at the monkey and spoke, “It’s done! Cross the bridge now!”

     Monkey was fully confident that anyways the bridge will collapse. After winning twice, it was more confident that the monkey didn’t even chant Lord Ram’s name. Happily the monkey stepped on the bridge. To Arjuna’s and the monkey’s surprise, the bridge didn’t collapse. Anxious, the monkey started walking and jumping on the bridge but yet the bridge stood firm and strong. The monkey was surprised to see the bridge holding him strongly.

Let me take my form and see whether the bridge can still hold me.”- Thinking so the monkey transformed into a huge and giant monkey. He, the great Hanuman was looking like a huge rock of mountain now. Arjuna was amazed and astounded to see the great Hanuman as his challenger. Humbled to see Hanuman, Arjuna kneeled on the ground and bowed his head in respect. He realized his imprudence in assuming that a bridge made out of arrow can hold warriors like Hanuman. He anticipated that the bridge would collapse in a matter of minutes succumbing to the strength of Lord Hanuman. But, to his surprise, the bridge was still holding Hanuman. 

Baffled and furious, Hanuman started jumping on the bridge. It was looking like a huge mountain is falling on a piece of wood. He started stamping and hopping furiously. The bridge stood without even a scratch on it. Arjuna was puzzled to see what was happening in front of his eyes. He was unable to believe his eyes. Unable to grasp on what is happening and unable to find out an explication, Hanuman stood nonplussed and stumped, eyeing Arjuna and the young brahmin.

While Hanuman was looking at the brahmin, he observed that the brahmin was smiling at him while Arjuna was full of surprise. There was no surprise or baffle or fear in the eyes of the brahmin. ‘Something is wrong. Only after his arrival, the bridge is strong. After seeing all those that I was doing on the bridge, no normal brahmin could stand like this. This kid is different. He is not a normal kid.’- Thinking so, Hanuman came down towards the brahmin.

Hanuman spoke in an intrigued voice, “I accept my defeat. But, who are you? How is it you are able to do this?”

Still smiling, the brahmin revealed himself. Arjuna and Hanuman were both startled to see Lord Vishnu. They both fell at Lord Vishnu’s feet. Smiling at his devotees, Lord Vishnu spoke, “I am Rama and I am Krishna. I believe now you both have got your answers. Arjuna, there is a thin line of difference between ego and over confidence. You should always know where you are standing. And the knowledge to know where you are can be acquired only by understanding the truth and reality. In your first two attempts to build the bridge, you were full of pride. You thought that as a great archer you can achieve anything. There was more “I”. Pride and ego will bring no good to men. Hanuman was chanting my name those times and so there was no ego in him. With Ram’s power on his side, he won. This is a lesson for humble and modesty, Arjuna."

He turned towards Hanuman and spoke, “Beloved Hanuman, with winning twice, egoism went inside your head. Chastened by his loss twice, Arjuna was thinking of Krishna right from the moment he started building the bridge for the third time and he never stopped chanting Krishna’s name in his heart. So Krishna made him win. You were so sure that you will bring the bridge down by yourself and you even failed to chant Lord Ram’s name and so you failed. Neither of you failed. It’s only god’s power that won.”

Both Arjuna and Hanuman realized the truth and asked for forgiveness from Lord Vishnu. Lord Vishnu smiled at both and blessed them. “Lord, forgive me for what I have done. I should not have driven Arjuna to the extent of giving up his life. As an act of remorse, I will be present in the flag on Arjuna’s chariot and will protect him.”

Lord Vishnu too accepted Hanuman’s wish and thus made sure Arjuna’s chariot remains indestructible in the Kurukshetra war that was about to come. 

After the war Lord Krishna  asked arjuna to get off the chariot. Arjuna said first you Krishna. The Lord insisted that arjuna should get off first then he got off then as hanuman too got off from the flag the chariot caught fire and was reduced to ashes. 

Pray to God that you will think of him even at half breath.

N infatuation.

 

Narada Muni, the messenger of gods, is popular for gossiping and spicing up facts and that later became the root of several controversies. Though he is always depicted as wise and mischievous, in reality he was intelligent and possessed powerful memory. He was Lord Vishnu’s close companion and they both would travel through mountains and oceans with the help of aircraft Garuda. Among the many facts we all aware of the fact that Narada was a ‘Bal Brahmachari’. But did you know that despite being a companion he once cursed Lord Vishnu and that too to marry a princess? Read on to know more.

Once Lord Shiva blessed Narada to meditate in Tapovan, a forest for tapasya (meditation), and no one would be able to disturb him. He started his meditation and this became the matter of concern to Lord Indra as he was worried about his aim of meditation. To disturb him he decided to send Agni (god of fire), Varuna (god of rain) and Vayu (god of wind). Thus they began their task. Varuna made it rain, Vayu made the wind blow and later Agni lit the place on fire. But of no use and all of them returned to heaven. Indra then approached Kamadev, the god of Love, to disturb him. He tried every possible thing from beautiful dancing girls to buzzing bees to birds humming. It was an atmosphere of love. But Narad remained unaffected. He defeated everything not with Shiva’s blessings but due to his attainment.

After completing the meditation, Proud Narada met Lord Shiva on Kailash and boasted how he defeated Agni, Vayu, Varuna and Kamadev. All that Shiva had to say was not to say anything to Vishnu. But Narada couldn’t resist and boasted everything before Vishnu. To which the latter replied, “Be on guard.” Narada was so happy that he couldn’t read Vishnu’s mind.

On his way back he visited King Sheelanidhi’s palace and was informed about princess Shrimati’s swayamvar. He fell in love with the princess the moment he saw her and wished to marry her. On reading her fortune he came to know that whoever marries the princess would be the king of the three worlds. He approached Vishnu for help and requested him to make him look like Vishnu’s avatar ‘Hari’ the most handsome prince in the ceremony so that the princess chose him as her companion

Finally the day of ‘Swayamvar’ arrived. Narada dressed in a royal avatar walked confidently in the ceremony. He knew he was the most handsome and the princess would chose him. But after looking at his face the princess busted out laughing and walked past him and then gave the garland to the last king, Lord Vishnu. This didn’t go well with Narada and told the princess that he deserves the garland. Everyone at the ceremony teased him and asked him to look into the mirror. After looking in the mirror he was in for a surprise as he was not a handsome looking man but a monkey. Unfortunately, Narada was unaware of the fact that Vishnu’s another name ‘Hari’ also meant a monkey.

Narada was annoyed and asked Vishnu the reason behind his act. He said, “I asked you to make me the most handsome prince but instead you turned me into a monkey. And because of you I have lost the love of my life.” Later he cursed Vishnu that he would also lose his beloved and will experience the pain of separation. And only monkeys would help you to get your love back.” To which Vishnu smiled and accepted the curse. He said he will take birth as a human being and Goddess Lakshmi will be his wife and they both would endure separation.

This is a true incident derived from Shri Ramcharitmanas written by Goswami Tulsidas.

Gladly accepting the curse,  the compasionate  lord made many entreaties to the sage, and withdrew the irresistible charm of his Maya.

When Sri Hari lifted the spell of his maya there was neither Rama nor the princess to be seen by his side. In dire dismay the sage then clasped the feet of Sri Hari and said "O Relirver of the distress of the supplant, save me! O gracious lord let my curse prove ineffectual." " it was my will replied the lord who is so merciful to the humble. " I poured many abuses at you" the sage repeated, how shall my sins be expiated? Go and repeat the names of Shankara a hundred times; your heart will be disburdened at once. No one is so dear to me as Siva: never give up this belief even by mistake. O sage he who does not earn the goodwill of Siva shall never attain true devotion to me. Bearing this in mind go and perambulate the globe. My maya shall haunt you no more.

Metempsychosis.

 Bole behasi mahes tab jnani mooda na koi,

Jehi jas raghupati karahi jab so  thus tehi chin Hoi.

There is no one enlightened or deluded. Man instantly becomes what the lord of raghus wills him to be at a particular moment.

Himavat.

 The Himalayas include the highest mountains in the world, and are known for their soaring heights, steep-sided jagged peaks, valleys, and alpine glaciers, deep river gorges, and a series of elevational belts that display different ecological associations of flora, fauna, and climate.Himavat (Sanskrit: हिमवत्, lit. frosty) or Himavant (Sanskrit: हिमवन्त, lit. icy) or Himavān (Sanskrit: हिमवान्, lit. snowy) or Himaraja (Sanskrit: हिमराज, lit. king of snow) or Parvateshwara (Sanskrit: पर्वतेश्वर, lit. lord of mountains) is the personification of the Himalayan mountains, which are also known as the Himavat Mountains. He is the Guardian God of the Himalayan Mountains of Ancient India, which finds mention in the epic Mahabharata.

Himavan

King of Mountains

Himalayas

Devanagariहिमवत्AffiliationGuardian deityAbodeHimalayasPersonal informationParents

Brahma (father)Saraswati (mother)

SiblingsJambavan, Narada etcConsortMainavatiChildrenGanga

Parvati

Mainak

Himavat fathered Ganga the river goddess, as well as Ragini[1] and Parvati, the wife of Shiva. His wife and queen consort is Vedic goddess Mena, the daughter of Mount Meru,[2] as per the Ramayana or Daughter of Pitru devatas as per some other sources like the Vishnu Purana.

The sacred text of Devi Gita, which is found in the last nine chapters (31-40) of the seventh skandha of Devi-Bhagavata Purana, is a dialogue between Parvati and her father Himavat. It deals with the universal form of the Devi, meditations on the major texts of Upanishads, ashtanga-yoga, the yogas of jnana, karma and bhakti, locations of the temples dedicated to the Devi and the rituals pertaining to her worship.

Himavat (हिमवत्) is the name of a mountain (range), hosting the great peak known as Kailāsa. It is mentioned in the Kathāsaritsāgara, chapter 1, written by Somadeva in the 11th-century. Accordingly, “there is a mountain celebrated under the name of Himavat, haunted by Kinnaras, Gandharvas, and Vidyādharas, a very monarch of mighty hills, whose glory has attained such an eminence among mountains that Bhavānī, the mother of the three worlds, deigned to become his daughter; the northernmost summit thereof is a great peak named Kailāsa, which towers many thousand yojanas in the air...”

In chapter 35, Himavat is described as a sacred mountain having many peaks, one of which is the mount of Śiva. Accordingly, “there is a mountain-chain called Himavat, famous in the three worlds; it has many peaks, but one of its peaks is the mount of Śiva, which is garlanded with the brightness of glittering jewels, and flashes with gleaming snow, and, like the expanse of the heaven, cannot be measured. Its plateaux are the home of magic powers and of magic herbs, which dispel old age, death and fear, and are to be obtained by the favour of Śiva. With its peaks yellow with the brightness of the bodies of many Vidyādharas, it [Himavat] transcends the glory of the peaks of Sumeru itself, the mighty hill of the immortals”.

Himavat according to the sixteenth story of the Vetālapañcaviṃśati in the Kathāsaritsāgara, chapter 90: “... there is in this earth a great mountain named Himavat, where all jewels are found, which is the origin of both Gaurī and Gaṅgā, the two goddesses dear to Śiva. Even heroes cannot reach its top; it towers proudly above all other mountains; and as such its praises are sung in strains of sooth in the three worlds. On the ridge of that Himavat there is that city rightly named the Golden City (kāñcanapura), which gleams like a mass of the sun’s rays deposited by him on earth”.

The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Himavat, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.

Source: Shodhganga: A critical appreciation of soddhalas udayasundarikatha

Himavat (हिमवत्).—Niṣadha, Hemakūṭa and Himavat are said to be to the south of Jambūdvīpa. They divide the three continents or Varṣas, namely Harivarṣa, Kiṃpuruṣa and Bhārata respectively

Himavat (हिमवत्) is the name of a mountain-range situated to the south of Hari, according to the Parākhyatantra 5.76. Hari is a region (navakhaṇḍa) situated within Jambūdvīpa: one of the seven continents situated within the world of the earth (pṛthivī). These continents are located above the seven pātālas and may contain even more sub-continents within them, are round in shape, and are encircled within seven concentric oceans.

According to the Parākhyatantra, “and further south from that is the mountain Himavat, like the Hemakūṭa. Although it too is rich with jewels, it has a great deal of snow (himaprāya), and therefore it is called the Himavat mountain”.

The Parākhyatantra is an old Śaiva-siddhānta tantra dating from before the 10th century.

Himavat (हिमवत्) or Himācala is represented in two forms (1) the mobile (the subtle human form) and (2) immobile (the gross, stationary form identical with the mountain Himālayas), according to the Śivapurāṇa 2.3.1.

Accordingly, as Brahmā narrated to Nārada:—

“[...] there in the northern region is a mountain called Himavat who is the lord of mountains and has great splendour and prosperity. His twofold aspects—that of a mobile nature and that of the immobile one—are well known. I succinctly describe his subtle form. He is beautiful and is the storehouse of multifarious gems. Extending from the eastern to the western ocean he appears like a measuring rod of the Earth.

[...] He (i.e., Himavat) is of a divine form. He is beautiful in every part. He is the unaffected part of Viṣṇu. He is the king of leading mountains and a great favourite of the good. Due to the desire for the benefit of the manes and the gods and for the stabilisation of his race as well as for the increase of virtue, Himācala wanted to marry”.

Source: Shodhganga: The saurapurana - a critical study

Himavat (हिमवत्) is the father of Kālī who married Śiva, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, Satī’s rebirth as Kālī, the daughter of Himavat, her penance for getting Śiva as her husband, the appointment of Madana (Kāma) by the gods to create passion in diva’s mind, the burning of Madana to ashes, Kālī’s eulogy of Śiva so that the latter is pleased to grant the desired boon and revive, Kāma in a formless state (anaṅga), Kālī’s description of the knowledge of Māheśvara to father, Himavat, arrangement for the marriage of Śiva and Kālī; the description of marriage maṇḍapa, Kālī’s marriage with Śiva, the birth of Skanda, Skanda’s fight with Indra and his appointment as the commander in chief of the army of Gods; the killing of Tārakāsura—are described in chapters fifty-three to sixty-three.

Himavat (हिमवत्) is another name for the Himalayas (mountains), as mentioned in verse 5.8-9 of the Aṣṭāṅgahṛdayasaṃhitā (Sūtrasthāna) by Vāgbhaṭa.—Accordingly, “[...] (Those) [rivers, viz., nadī] springing from the Himavat and the Malaya, which hold water retarded by its bounding against rocks and its (consequent) dashing down and bursting asunder, (are) salutary; those, however, (which are) stagnant produce worms, elephantiasis, and diseases of the stomach, throat, and head; 

Himavat (हिमवत्) refers to one of the thirteen places (sthāna) associated with the Goddess’ pilgrimage, according to the Ṣaṭsāhasrasaṃhitā (verse 1.36-37, 4.5, 4.26-132), which is an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.

Himavat (हिमवत्) [=Himavān] or Himavadgiri refers to a mountain belonging to “Uttaratas or Uttaradeśa (northern division)” classified under the constellations of Śatabhiṣaj, Pūrvabhādrapada and Uttarabhādrapada, according to the system of Kūrmavibhāga, according to the Bṛhatsaṃhitā (chapter 14), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The countries of the Earth beginning from the centre of Bhāratavarṣa and going round the east, south-east, south, etc., are divided into 9 divisions corresponding to the 27 lunar asterisms at the rate of 3 for each division and beginning from Kṛttikā. The constellations of Śatabhiṣaj, Pūrvabhādrapada and Uttarabhādrapada represent the northern division consisting of [i.e., Himavat] 

Himavat (हिमवत्) (or Kṣudrahimavat) refers to one of the seven mountain ranges of Jambūdvīpa which is situated in the “middle world” (madhyaloka), according to chapter 2.2 [ajitanātha-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra (“lives of the 63 illustrious persons”): a Sanskrit epic poem narrating the history and legends of sixty-three important persons in Jainism.

Accordingly:—“Now, there are 7 zones here in Jambūdvīpa: Bhārata, Haimavata, Harivarṣa, Videha, Ramyaka, Hairaṇyavata, and Airāvata from south to north. Making the division between these there are 7 mountain-ranges, bounding the zones: Himavat, Mahāhimavat, Niṣadha, Nīla, Rukmin, and Śikharin with equal diameter at the base and top. [...] On the Kṣudrahimavat (=Himavat) mountain-range is a large lake named Padma, 1000 yojanas long and half as wide”.

Himavat (हिमवत्).—The varṣaparvata Himavat is also mentioned in the Nasik Praśasti, which speaks of its might. The great height of its peak is referred to in the Uttara-Kāśī inscription of Guha. Some of the inscriptions mention the association of this mountain with theriver Gaṅgā. Mandsaur Stone Tillar inscription of Yaśodharman describes it as tuhina-śikharin (i.e., the mountain of snow), the table lands of which are embraced by the river Gaṅgā. Another Mandsaur inscription says that the torrent flowing high and low of the river Gaṅgā spreads abroad from the mountain Himavat. Similarly, in Ganjam Plates of Śaśāṅka-rāja, the streams of surasarit (Gaṅgā) are described as the split up and dashed outside by many masses of rocks at her fall on the top of the Himālayas.

The tuhinaśikharin, himagiri, kṣitidhara, durga, śailendra, and girivara are the different names and attributes used for the mighty Himavat mountain by the authors of various inscriptions.

The Himavat range is said to have stretched along, on the north of Bhārata, like the string of a bow. The similie, which refers to a drawn bow with the string angular in the middle, implies that the name Himavat was applied to the entire mountain range that stretches from the Sulaiman along the West of Punjab and whole of tbe northern boundary of India to the Assam and Arakan hill in the east including a number of peaks and smaller mountain ranges.

Sarayu

 The Sarayu is a river that originates at a ridge south of Nanda Kot mountain in Bageshwar district in Uttarakhand, India. It flows through Kapkot, Bageshwar, and Seraghat towns before discharging into the Sharda River at Pancheshwar at the India—Nepal border. Sharda river (also known as Kali river) then flows into Ghaghara river in Sitapur District, Uttar Pradesh, India.

Lower Ghaghara is also popularly known as Sarayu in India. Especially while it flows through the city of Ayodhya, the birth place of Hindu deity Rama. The river is mentioned various times in the ancient Indian epic of Ramayana.

Numerous groups of pious men take a dip in the holy water and visualizing in their heart the beautiful form of Sri RAMA  mutter his name.

The very sight and touch of the sarayu  a dip into its waters or even a drought from it cleanses one of his sins this is declared by the vedas puranas. Even Sarada the goddess of learning with pure intellect cannot describe the infinite glory of this most sacred river. Proof that GoswamyTulasidas commented writing the Manas here and wrote the chapter of Sunderland here is given by the following story.

https://youtu.be/jxTxSVY7z0U

धौरहरा की प्राचीन रामवटी है उनके प्रवास की साक्षी

खीरी जिले में सरयू नदी के तट पर गोस्वामी तुलसीदास ने रामचरित मानस के एक खंड सुंदरकांड की रचना की थी। धौरहरा की रामवटी गोस्वामी जी के प्रवास  की साक्षी है। यहां लगा सैकड़ों साल पुराना वट वृक्ष और दुलही में जागेश्वर तिवारी के परिवार के पास सुरक्षित सुंदरकांड की पांडुलिपि तुलसीदास के यहां प्रवास का प्रमाण है। 

मौजा धौरहरा की बाजिलबुलअर्ज में जांगड़ा राजा खड़क सिंह की उर्दू में लिखे एक आलेख में कहा गया है कि सन 1021 फसली में फकीर  बैरागी तुलसीदास सरयू किनारे भ्रमण करते यहां के जंगल में आए। उन्होंने  रामचरित मानस की रचना की थी। एक बार वह धौरहरा राजा खड़क सिंह से भेंट करने आए तो राज्य के कर्मचारियों ने बताया कि राजा साहब पूजा कर रहे हैं, इस पर बैरागी ने  कहा कि वह पूजा नहीं हिसाब लगा रहे हैं। बाद में पूजा कर आने पर राजा को  उत्कंठा हुई तो वह तुलसीदास के स्थान पर गए। तुलसीदास जी उस समय शौच के लिए गए हुए  थे तब राजा परीक्षा लेने के उद्देश्य से उनके आसन पर बैठ गए। थोड़ी देर बाद  हाथ में बरगद की दातून लिए फकीर तुलसीदास आ गए और राजा से कहा तुमने पृथ्वी का राजा होकर फकीर का आसन ले लिया। अब पृथ्वी का राज्य तुम्हारे हाथ से  निकल जाएगा।

राजा को पश्चाताप हुआ, वह तुलसीदास जी के चरणों में गिर गए तो दयावान तुलसीदास जी ने हाथ में पकड़ी दातून अपने आसन के पास ही जमीन  में दबा दी और कहा कि यह दातुन जब तक रहेगी तब तक जमीन पर तुम्हारा अधिकार  रहेगा। तुलसीदास जी की दातुन विशाल वट वृक्ष बन गई, वट दातुन के कारण ही उस  स्थान का नाम रामवटी हो गया। आज भी वहां राज परिवार दातुन से बने विशाल वट वक्ष की रक्षा और उसकी देख रेख करता है। बाजिबुलअर्ज में राजा खडक सिंह के आलेख  से गोस्वामी तुलसीदास का यहां पर प्रवास प्रमाणित होता है।

दुलही में है सुंदरकांड की पांडुलिपि

धौरहरा तहसील के दुलही ग्राम में गोस्वामी तुलसीदास द्वारा रचित सुंदरकांड के 24 पन्ने मौजूद हैं। जो भोजपत्र पर  स्याही से लिखे गए हैं। गांव के जागेश्वर तिवारी के पुत्र संजय तुलसीदास जी की पांडुलिपि को संजोए हुए हैं। संजय ने बताया कि उनके पूर्वज मौजा  अटकोहना निवासी पं भवानी शंकर त्रिपाठी, मां काली के उपासक थे। उनकी तुलसीदास से भेंट हुई तो तुलसीदास ने भेंटस्वरूप उन्हें सुंदरकांड की हस्तलिखित प्रति प्रदान की। पं भवानी शंकर के बाद वह प्रति उनके वंशज उदयनाथ त्रिपाठी  के पास आई। बाद में वे वह अटकोहना छोड़कर दुलही ग्राम में रहने लगे। 

पांडुलिपि में संवत 1672 है अंकित

संजय तिवारी के पास सुरक्षित पांडुलिपि के प्रत्येक पन्ने पर  संवत 1672 लिखा हुआ है और प्रत्येक पन्ने पर ही सीताराम लिखी गोल मोहर लगी है, जो श्रीरामदूत हनुमानजी द्वारा लगाई गई बताई जाती है।

संजय बताते हैं  कि गीता प्रेस गोरखपुर के तत्कालीन संपादक हनुमान प्रसाद पोद्दार उनके  गांव दुलही आए थे। वह सुंदरकांड की प्रति को अपने साथ गोरखपुर ले गए थे।  वहां उन्होंने भोजपत्र पर लिखे सुंदरकांड को गोस्वामी तुलसीदास द्वारा रचित  होने की बात कही थी। उन्होंने इसे कल्याण के वर्ष 13 अंक तीन के मानसांक खंड तीन में प्रकाशित भी किया था। वैसे भी राजा खड़क सिंह की तहरीर में संवत  1671 में यहां के सरयू तट पर गोस्वामी तुलसीदास जी के निवास का हवाला मिला  है। गोस्वामी जी का स्वर्गवास संवत 1680 विक्रमी में हुआ था, जिससे भी यह  प्रति गोस्वामी जी द्वारा रचित प्रमाणित होती है।

   

KB & G

 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.

Lalita

 Meera Bai

The story of Meera Bai, the great Bhakta of Giridhara Gopala is well known. Right from childhood she used to always do Krishnaaraadhana. Every jeevi is influenced greatly by his previous janma's karma. Same is the case with the great Meera Bai:

 

Meera Bai, in her previous janma, was born in Mathura. She was named lalita married at an young age to a boy from Nandavrajam. "In the Nandavrajam there is Baala Krishna. It seems none can escape His maaya. All the vanitas forget everything and completely come under His control it seems. They leave their families too. Please be careful my dear" — this is what everybody kept on warning Lalita before she left for Nandavrajam .

Her inlaws had a strict instruction that she would not see nor show her face to Krishna. Which she diligently followed. Even when Krishna came to their house she said I have taken a wow not to see you or show you my face. So be it said the bala Krishna. 

Finaly the moment when she had to leave for Nandavrajam came. She was taken to Nandavrajam in a beautiful pallaqi. Once there was a great storm in  Vrajam there was severe very heavy rain with thunders. The severity increased and there were huge boulders falling. .bala Krishna was giving refuge to all the towns folk under the Giridhari mountain people were gathering under it with their flock too and every one was talking how radiant and beautiful bala Krishna looked. This tempted lalita too to look at Krishna but when she saw he had turned in the other direction.  Every time she came before him he turned his face. Her yearning for him became great and it was carried to her next birth too.

It was the day when Indra showed His anger on the Vraja-vaasis. She saw a small Baalaka balancing the Govardhana giri on His little finger (left hand) and saving the lifes of Gopalas. Lalita was awe-struck. The image of Govardhana Giridhaari just got fixed in her mind. In no time a boulder fell on her too and she lost her life. The bhaavam which lalita experienced when she saw Shri Krishna is avyakta-madhuram . Carried forth to her next birth too. She promised Krishna that unmindful of  the community or the people she would be his baktha. Her only aim would be to serve him.  Which she did as meera Bai.

All the Meera Bhajans end with Giridhara Gopala (Makutam).