Morari Bapu Official Website. Bapu chose Ravana as the theme for the katha and reminded the audience that his first katha on Ravana was in America and this, the tenth and the last katha on Ravana is also in America. Ram Charit Manas as sadguru gives, updesh and aadesh. Sanjivani/890432340.jpg' alt='Sanjivani A Medical Boon All Episodes Download' title='Sanjivani A Medical Boon All Episodes Download' />Sanjivani A Medical Boon was a Hindi television serial that was first aired on STAR Plus in 2004, and currently reruns on TV Asia channel in USA from 3 November 2007. We limited the therapies studied to 16 commonly used interventions neither taught widely in U. S. But Bapu never gives advice, updesh or directions, aadesh. He only gives a message, sandesh, to his listeners whom he enjoys meeting through katha. Bapu has his own unique approach, vishishta darshan for Ravana and for him Ravana provokes us for introspection or aatma khoj. The tenth katha of Ravana is the last katha about Ravana because Ravana had ten heads. He had twenty ears and twenty eyes. Plzz add pyar ka dard hai meetha meetha pyara pyara all melody songs. Dr.-Umesh-Omi-Joshi-original-name-is-Sanjit-Bedi.jpg' alt='Sanjivani A Medical Boon All Episodes Download' title='Sanjivani A Medical Boon All Episodes Download' />Such as person can see a lot and hear a lot and become wise and good. But Ravana never used his heads, he only used his twenty hands and did a lot of things. He had great achievements he did a lot of saadhana. We should not bother about various forms and replicas of Ravana like ahi Ravana and mahi Ravana. We should search for the real Ravana, sahi Ravana, and sahi Ravana is not a villain in Ramayana. He is only a counter hero. Rama is naayak and Ravana is prati naayak. They are poles apart like positive and negative poles. Ravana represents the evil that we all carry in our hearts. Bapu would concentrate not on the story of Ravana but the approach that Ravana typifies and represents so that we can end that evil within from within. Rama and Ravana are the two distinct and different poles in Ramayana. Ram represents eternal peace and quietude, vishraam, while Ravana represents incessant and fruitless labor, shraam. Ravana labored and toiled forever and ever and did a lot of saadhna secured enormous wealth, unlimited power and out sanding position, but failed to get peace as also he failed to be at peace with himself. Rama also worked very hard and was continuously active but he was at peace within, vishraam, and gave peace and serenity to all others which Ravana could never do. The difference between Rmama and Ravana is not about work and exertion, but about the results, the fruits there of. Rama always gave away he always distributed which he achieved. Ravana acquired but never distributed. Rama was a generous giver, a donor, while Ravana was merely acquisitive. The Neem tree takes only a minimum amount of water, just enough for sustenance and growth, without exploiting nature. It suffers the hot sun, but provides shade to people. The Neem tree takes in air but converts carbon dioxide into life giving oxygen, making others energetic and lively. Every part of the tree, its skin, its leaves, its fruits and its seeds has medicinal values. The Neem tree is bitter in taste but is a health giving tree. Even if the tree is cut down, its wood is used for housing, for furniture and for fuel. Bapu reminded the audience that ancient Indians valued trees very highly and often compared trees with saints. Let us learn from the trees work hard to become prosperous but then distribute your wealth, spend it for charities, spend at least ten percent of your wealth for others. Bapu remembered that he has been severely criticized by orthodox people for focusing on Ravana. But lets us remember that Rama was born to the family of the Sun, Suryavanshi and represented light and brighter side of life. Ravana was born in the nocturnal family, Nishichar, representing the darker side of life. But then there can be no light without darkness, we all have to grope our way from darkness to light, tamso maa jyotir gamya. Without Ravana we can never approach Rama. Bapu told the episode from the life of Buddha. When his father protested that family traditions prohibit begging, Buddhas reply was that he discards old tradition and establishes a new tradition, a tradition of Buddha. This was also Bapus reply for focusing on Ravana, Bapu breaks away from the old to establish new routes and new traditions of his own. So Ravana is going to be the focus of the discourse, katha. But before taking up the subject matter, Bapu wanted to introduce the volume, Ramcharit Manas, which is going to be the basis of this discourse. He gave a unique interpretation by pointing out that Ramayana is an idol of femininity, of maternity and in the Gujarati language, Ramayana Katha, bhaasha, chopai, naouka and naadi, are in words of feminine gender. Not only this but, Tulsidas has emphasized all the feminine qualities as described in the Gita, shree, vaak, smruti, meegha, kirti, kshma and dhruti. Bapu gave examples and the context where and how these words care used by Tulsidas. These are the seven vibhutis of maternal instinct and these vibhutis are mentioned and illustrated in Ramchrit Manas. He then quoted Bhikshu Akhandanand Ramayana that he used to study in his youth and he mentioned seven types intellect childish kaachi buddhi, matured paaki buddhi, cunning luuchi buddhi, innocence bholi buddhi, perverted dur buddhi, benevolence sutt buddhi, and intense saatvik buddhi. He explained that the instruction, vachan, of guru works in five different ways. Instructions of guru, vachan, controls our evil inclinations, shaaska, it dries up what is evil in us, shoshka, are often the expressions of his love and his care about us and it fulfills us and gives us bliss, toshak. Bapu summed up the attribute of guru. Guru is on who has only Rama in his heart and there is nothing evil, haram, in his personality. Bapu nearing the end of the day, explained his happiness at the qualities of his shrotas who listen, not only listen but understand and they also make a conscious and deliberate choice. Bapu mentioned the Sikhs respect their gurus but they do not worship human individuals but the words of guru, guru vani and treat the books, granth sahib as their height veneration. Bapu insisted that no man can ever be perfect but vichar, especially vivek vichar, can give us perfect guidance and can be our best guru. Bapu quoted Yagnavalkya on the timely birth of Ravana and others, commenting that every event and incident involves four factors, what philosophers call causation. The first is time nothing happens before the proper time, nothing is delayed. We cannot hurry the process. Even instant happenings, kshirop bhavati, require long time processing. The second factor is karma both in the sense of action and in the sense of destiny. Our actions lead to good and bad results. Third is our svabhav, our own nature and habits, our approach to life that makes or mars the existing situation. Lastly events are shaped by what sankhya calls guanaof prakrati, satva, rajas, and tamas. Bapu chose six names from Ramcharit. Manas Ravana, Kumbhkarana, Vibhishana, Lakshmana, Shatrugana and Hanumana, all ending in ana or na. Watch The Void Torent Free. Three are from Lanka, and three are from the side of Rama. The Western culture does not attach any importance to names and Shakespeare even ridiculed name. Changing divine name, naamjap, is of great importance in purifying our mind and our intellect. This does not happen every time but may happen anytime. Bapu keep on telling his beads and very often participates in launching books in the hope that some beads and some books may purify his mind and his hands. But he advised that naamjap is effective only if you have a liking for it. Otherwise it may become just show. Tulsidas has extolled the importance of naam jap. Even a great and reputed scholar like Chaitanya threw away all his books and resorted to naam jap. One who is devoted to naam jap can overcome all difficulties. Yagnavalkya calls Ravana very powerful and brave but Angad knows better. He is a prince and grew up in a royal family. When Ravana tried to impress him with all the pomp and show of his strength, Angad reminded him of his three earlier humiliating experiences. Children at the court of Baliraja caught him as a prisoner and tied him down in a stable of horses. Sahastrarjun treated him as a mere insect and shrugged him off. Vali caught him and kept him in his armpit for six months.