Year# 1 Issue No.

105
Date: 30th Mar 2007

|| Ramenabhihata Nishacharachamu Ramaya Tasmai Namah ||

English translation of Marathi discourse given by P.P. Aniruddha Bapu on 15th March 2007
at New English High School, Bandra

|| Hari Om ||

“ Ramenabhihata nishacharachamu”
Shri Ram has killed all the Rakshas. And He will keep on killing them. All the
‘asuras’, all the demons, were killed by Ram and Lakshman. And they are doing
this work at all time.

""am_oUm{^hVm {ZemMaM_y am_m` Vñ_¡ Z_:''

“ Ramenabhihata nishacharachamu ramaya tasmai namah |”

I send my salutations to Shri Ram who kills the rakshas (demons).

Nishacharachamu means the ones who wander around at night. It also means the ones who perform
gory upasanas. They shun sunlight, means they refuse to acknowledge holiness. This means that
anyone who refuses to acknowledge pure Intellect is called asuras. We have read this in the Saicharitra
too.

Who is a rakshas? Who is a man? Who is God?

In humans there are so many different types. In all these types there are different tendancies and
progress made by man may be in the right or it may be in the wrong direction. The human who
progresses by the development of his good tendencies, he then becomes a ‘Mahamanav.’ (great man)
Then later he becomes a Saint. And then from a saint he becomes a ‘Siddha’ But that human being
who starts developing his bad tendencies, and then makes progress in his life in that direction, such a
bad person by virtue of his deceit becomes a Rakshas. And then several such Rakshas unite together
to form groups. Such groups unite themselves to establish their kingdoms. A kingdom of “Lankatva
Gunas” means a kingdom of entirely low moral values. Their kingdoms have no limits, they have no
human or moral restraints, they ignore all moral values. And then collectively they keep on troubling
the good people. They trouble the ‘rishimunis’ (ascetics), and even the common man. And it is only
Shri Ram who can and keeps on destroying these rakshas.

“ Ramenabhihata nishacharachamu ramaya tasmai namah!”

And that is the reason why each and every human should do “namaskar” to Ram. For this very reason
that whichever rakshas has entered into our lives it is only Ram who can destroy these ‘rakshas’. And
also if any ‘rakshas’ try to come up in our minds then it is only Ram who can exterminate such
thoughts from our minds.

“Ramaya tasmai namah” “Ramenabhihata nishacharachamu”

“Chamu” means groups. This is the most important thing that must be borne in mind by us. If one
rakshas enters our life then He will kill it, but even if they arrive in a group then also He will all destroy
of them. And this can be done not only by Shri Ram but also by his ‘doot’ (envoy) Hanumanta.
“Ulti Palti Lanka sab Jalli |”
Koodi Para Puni Sindhu Mazari! |”
Hanumanta, this Ramdoot, was successful in burning the entire Lanka. Therefore my namaskar to Shri
Ram.

“Ramenabhihata nishacharachamu”
“Nishacharachamu” In to-day’s world we find that several people have become
nishacharachamu. We keep wandering day and night to different places. And
invariably we arrive at an immoral place. Activities that take place under the
cover of night are usually immoral. There is no need to step into such a place.
The moment we step into such a place all the bad and evil vibrations start
entering into our bodies. And then this nishachrachamu always works in a
“chamu” means in a group. They always stay in a group. Even though they
appear single and one at a time yet they have a solid interrelationship with one
another. Therefore it never suffices to kill just one rakshas. Together with this one rakshas the other
rakshas also must be killed because they are interlinked with each other like a chain.

Here BuddhaKaushik Rishi narrates to us a very beautiful story –

O men just imagine that you have killed one rakshas. This does not mean that you have been liberated
from the clutches of the rakshas. These “nishacharachamu” live in a group, in a crowd, and therefore
you have a perpetual need for Shri Ram in your lives. We feel that Ram has killed one rakshas in our
life and so now the work is done and over. Our danger has abated and now even if we forget Ram
there will be no problem. BuddhaKaushik Rishi says, “No Rajano, do not do any such thing because the
moment you think that one rakshas has entered into your lives, this means that several rakshas have
already entered into your lives. Only they remain hidden and they stay in a disguised manner. And
since they have not made an appearance in our lives we are unable to recognize them. But if we
destroy them before they can make an appearance in our lives then will not this be a great thing? And
Shri Ram can bring about this destruction alone”. Therefore I bow before Shri Ram.

This is what BuddhaKaushik Rishi narrates to us.

""am_m` Vñ_¡ Z_:''

""am_mÝZmpñV nam`U§ naVa§ am_ñ` Xmñ`mo@ñ_h§_²''
“Ramaya tasmai namah”
“Ramanasti parayanam parataram ramasya dasosmyaham”

There is no one superior than Ram. Ram is the best of all. No one is better than Him. He is all loving;
He is the best of all. No strength in this world can match or be equal in strength than Ram. All get
defeated when confronted by Ram. In this world, in this universe, even if these strengths are increased
manifold times, then to it is insignificant. It can be compared to the strength generated by only the
movement of Ram’s eyebrows. We should realize this truth.

“Ramanasti parayanam parataram” and this is the eternal truth.

Then we are faced with this question that if this is true then how was it possible for Ahirravan and
Mahiravan to tie up Ram and Lakshman and take them away? How did their strength increase more
than that of Ram? Also what was the necessity for Hanumanta to arrive there? The reason, I have
already told you, that whenever every time that God has taken this human avatar, He has also
resolved to abide by all the rules of a human being. But just by the virtue of the fact that He is
following all the rules of man does not mean that He is scared of any other person or that He is feeble
as compared to any other person.
His mere presence is sufficient to instill confidence amongst His bhaktas. Just taking His name is
sufficient to make the bhaktas powerful and confident. Then what can be said about Ram Himself?

“Ramanasti parayanam parataram”

Ahirravan and Mahiravan kidnapped Shree Ram after making Him unconscious. They wanted to
sacrifice Him before a Goddess called Kaamna. But only from the strength and ‘samarthya’ obtained
from the chanting of the name of Shri Ram by Hanumant, Hanumant alone was capable of getting
victory over Ahirravan, Mahiravan and Ravana’s entire army. And thus He was able to rescue Ram and
Lakshman. And Rajano, at this point we realize what BuddhaKaushik Rishi wishes to tell us that
“Ramanasti parayanam parataram”

O manava, what is the greatest strength which you posses? The greatest
strength of a human being is “RamNaam” It is only by virtue of this RamNaam
that “ Ko Nahin Janat Hay Jagme, Kapi Sankatamochan Naam Tiharo?” In this
manner Hanumanta got eminence and glory. In this Sankatamochan Shloka, in
the Ashtaka, Tulsidasji says finally, “ Kaaj kiye bade devenke tumh, Veer
Mahaprabhu dekhi bicharon.” Hanumanta You have solved the problems of all
the mighty Gods, “Veer Mahaprabhu dekhi bicharon | Kaunso Sankat Hoi
Hamaro, Jo Tumso Nahi Jat Hai Taro?” Then why can you not solve the
problems of an ordinary person like me? You can definitely do it. “Baigi Haro Hanuman Mahaprabhu, Jo
Kuch Sankat Hoi Hamaro” Baigi- come speedily, swiftly and O Hanumanta solve our problems. This
means that Hanumanta only by the virtue of His chanting of RamNaam always, by the constant
remembrance of RamNaam, truly what a great strength He has achieved. O Manava, never forget this
and therefore remember that there is no one better than Ram and there is nothing mightier than
RamNaam. RamNaam is by itself a vast ocean of strength; it is a pillar of strength. RamNaam is like a
powerful sea. Therefore we must firmly resolve in our minds that there is nothing better than
RamNaam and Shri Ram. We also read in the Shree Saisatcharitra that Sainath Maharaj keeps on
singing this one song over and over again. This one abhang, one line at all times.
“Ramtey Ram Aayoji, Aayoji, Udiyaci Goniyan Layoji, Layoji.” We should understand the meaning of
this abhang that even Sainath also used to keep on chanting RamNaam at all times and therefore He
would keep telling His bhaktas – always keep chanting the RamNaam at all times. Where do these
sacks full of Udi come from? These are proportional to the RamNaam. It has been proved that Udi does
the work of RamNaam Man knows how to chant RamNaam but he cannot see Him- because Ram is
even beyond that. But it is the Udi alone that is the actual physical form. And when this Udi comes
from the hands of the Sadguru and reaches us.

“Ramanasti parayanan parataram”

This means that there is nothing better than this Udi because Sainath Himself says that “Ramtey Ram
Aayoji, Aayoji, Udiyaci Goniyan Layoji, Layoji.” Ramtey Ram Aayoji- means that Sainath gives us
evidence of how Ram comes. Ramtey Ram Aayoji, Aayoji, - why has Ram arrived? He has come to give
joy to everyone, to distribute joy, to produce joy, and therefore He has come with His sacks full of Udi
to be distributed. He has given birth to these sacks full of Udi. Who is the one who has created the
fire? That too is eventually the creation of Ram.
 “Ramanasti parayanam parataram”- who is there beyond Ram?
Beyond Him are Dattaguru, Gayatri Mata and Savitru. Gayatri mata and Savitru are the real parents of
Ram. And Dattaguru means His Sadguru, His parents, His everything His grandfather too. Dattaguru is
the creator of all. And Dattaguru is the one who never takes on a human form, and also Gayatri Mata
never takes on a human form. Sadguru Dattaguru and Gayatri Mata are there beyond Ram but no one
can see them. Only when someone achieves Moksha i.e. salvation. What is the meaning of achieving
Moksha? No one can go beyond the powers of Ram. Whatever exists beyond this MahaVishnu before he
can see it, perceive it he dissolves, his existence only is finished. We call such a state as Moksha. That
is why all the bhaktas clearly state that we do not want Mukti; we do not want Moksha, and all that we
desire is your Bhakti. Because once we decide to go beyond Ram and then we get Moksha – that is
only if we are full of bhakti and have a pure conscience. And if we try to go beyond Ram with an
impure conscience, then forget going beyond Ram, we fall even further down. And we end up
becoming a rakshas. How does one become a nocturnal animal?

And further BuddhaKaushik Rishi gives us this explanation that “Ramanasti parayanam parataram”
when we try to go beyond Ram, and then we become a rakshas. What did Ravana do? He did the same
thing. He tried to go beyond Ram. And that is why O Manav never try or attempt to cross across Ram.
There are only 2 ways by which one can go beyond Ram. The first way is by becoming an ascetic by
which we can get mukti or deliverance. Where the way to Moksha starts then their remains no
existence. Our very existence melts away. We do not feel anything nor do we have any emotions.
Nothing remains at all. We do not feel anything so nothing remains. And since nothing remains we do
not feel anything. Such is the state of Moksha. It is complete state of formlessness, a state beyond
attributes. But what a bhakta desires should be that “You are my God an I am Your bhakta. ” Please
let it remain thus.

Therefore we should understand that “Ramanasti parayanam parataram”is

what BuddhaKaushik Rishi tells us very firmly. Further he also tells us very
clearly ‘ramasya dasyosmyaham. All our religious Granths also tell us that
we should shun ‘ahankar’ (ego). This means that one should shun the “I” and
“Me” attitude. But if one were to give up his ego totally, then how is this
possible when I say, “I do Bhakti” or “I look at my God.” We are ordinary
people. We do not understand. Then how can we get rid of this “I” attitude?
BuddhaKaushik Rishi tells us, O men do not get frightened. I will show you the way. Lord Shiva has
told me that ordinary people will not understand the meaning of “Aham Brahmosmi”; they will not be
in a position to even try and understand it. Instead just say simply ramasya dasyosmyaham.
ramasya dasyosmyaham. I am the ‘das’ (servant) of Ram. Who am I? Then if we say that I am the
servant of Ram then our ahankar does not remain and also we get a clear answer to our question and
we understand who we are. Otherwise we are faced with the question, that if I am God, if God is only
me, “I” and only “I” if the entire world is me, if the entire Brahma is “me”, and if Brahma is in me, and
I am in Brahma then Baba why should there be differentiation between the two? I have my
independent hunger. If the person next to me might feel hungry but my stomach might be full. He
might feel sleepy but I cannot get sleep. The person next to me might be walking when I am sitting.
This idol of God does not speak to me. Then what can I do? In order that I get rid of my ahankar what
is it that I should definitely do? I do not do any bhakti, I do not say any prayers, everything is being
got done by God then still somewhere why is the “I” still there in me? This is an eeternal question
faced by man. To get rid of one’s ahankar what should one definitely do? It is a very easy task for
Saints. They preach that one must get rid of one’s ego. Even the great religious Granths advice that it
is ahankar that causes an obstruction in our path. But how do we go about getting rid of the “I”
attitude? How do I get rid of it? My hands hurt; my hands pain, right? I feel hungry, I am definitely
hungry. I feel sleepy I must surely sleep. And in order to do all these actions there is “I” attitude, then
how is it possible to get rid of that? As long as we have a body it is not possible to get completely rid of
this “I” attitude. And therefore here BuddhaKaushik Rishi tells us and this as I had told you last time
that “This last Shloka is the mahamantra of my life. A clear direction given to us as to how this “I”
should be for every person. It should be like “ramasya dasyosmyaham”. This means that this “I”
attitude of mine should be such that it becomes a slave, a servant of Ram. Once this ahankar of mine
becomes a das of Shri Ram, that is I have made it a slave of Shri Ram then till I have this body of
mine this “I” attitude will remain. This will be only for the sake of my body. But this “I” attitude will not
get converted into ahankar. I will get a different existence but in spite of my separate existence I will
not get ahankar, which would become an obstruction in the path of my bhakti, which would come
between me and my God. But when will I be able to say ramasya dasyosmyaham? Only when I am
certain that I am a complete slave of Ram “Ramanasti parayanam parataram” Because if I am to
be a slave then whose slave should I be? We become slaves to our situations. We become slaves to the
wealth of another person. We become slaves of our boss. We become slaves of our difficulties. Instead
of becoming slaves of all these things it is beneficial to become the slave of Ram because Ram’s
strength is greater than that of anyone else. Then definitely how does one go about becoming the das
of Ram? “Ramasya dasyosmyaham”.

To become Ram’ s das means “One should follow the path of Hanumanta, the path of Bhibhishan, and
the path of Sugriva. Bhibhishan and Sugriva both had families. Hanumanta is a ‘brahmachari’
(bachelor) and so we cannot become like him. But it should be possible to be like Bhibhishan and
Sugriva. Sugriva disowned his real brother who was evil. Even Bhibhishan did the same thing. Sugriva
broke off all relations with all his relatives who were evil. Bhibhishan was the owner of half the
kingdom. He gave up that temptation too and surrendered Ram. And he started treading on the moral
path shown Ram. The important thing is that we should always remember Ram. – “Ram Ram teh
sumiron kinha.” Whenever possible we should be able to write the Ram Naam book. We should be able
to chant Ram Naam. Because when we continuously chant Ram Naam, then on its own, bear this in
mind. The persons who are writing this should underline and highlight this – “that when we try to
chant Ram Naam all the time, to write in the Ram Naam book, then Shri Ram accepts the
responsibility of making us as His Das. The responsibility no longer remains with us.” Then
we are faced with this question that Bapu, how are we going to become Ram’s das? Rajano do not
fear, keep on writing the Ram Naam book, keep on chanting Ram Naam, then Ram will automatically
make you His das. In the same manner that He made Bhibhishan and Sugriva his das. He sent
Hanumanta to Bhibhishan, and He also sent Hanumanta to Sugriva. Ram by sending His best bhakta
(Das) will teach us to become His das? Shree Hanumanta is going to do this.

The moment we start writing the Ram Naam book, we start chanting Ram Naam
then Ram sends Hanumanta into our lives. That is why on every page of the
RamNaam book, there is a watermark of Hanumanta. The picture is unique and
is of a different form. It is of a welcoming form, a form which gives direction;
the bridge which will connect Ram with His bhaktas. When we keep on chanting
RamNaam then our responsibility ends of becoming a das of Ram, Ram Himself
initiates us into becoming His Das. He definitely sends Hanumanta into our
lives in some form or the other. He definitely sends.

“Ramasya dasyosmyaham”.
But this “I” attitude of ours, why does it come in the way of our becoming His ‘das’? Then initially we
must understand what could be the problems? The problems faced by Bhibhishan and Sugriva. The
things which would tempt us or allure us, we have to distance ourselves from them. Whatever we get
by not taking Ram’s name that we have to forsake. That means that we have to leave the company of
atheists. Company of persons who think of God, as an enemy like Ravana should be left. Sugriva also
left the company of Vali who thought God to be his enemy. In the same manner we too should leave
the company of such persons. We should always try to stay in the company of people who believe in
God. Bhibhishan had never seen Ram. But he has heard of Ram’s attributes and description from his
grandfather and he continuously chanted Ram Naam. In spite of staying in the enemy’s territory,
staying amongst different types of enticements and allurement, in spite of living in this world, going
through all difficulties, in spite of repeatedly committing mistakes, we must always be able to chant
Ram Naam. And then Hanumant will come. Hanumant comes to give us this mantra, that is he guides
us. He did it to Bhibhishan and Sugriva. We may be a rakshas or we may be a Vanar, meaning we
may be inclined to bad characteristics, or we may be foolish. The vanars were never foolish. But here
just as an example we assume that whatever we may be if we are continuously chanting Ram Naam
then Ram will definitely send Hanumanta into our lives. And that is how we will automatically get
initiation as a das Ram. Hanumant is the best das, the ultimate das and therefore who can initiate us
as a das of Ram? Only Hanumanta. And therefore we must continuously chant Ram Naam. As much as
we can. Tell me what difficulty we have in saying Ram – Ram – Ram – Ram …… We chant 14 times, 15
times… and then we speak to some person, and then we start again Ram – Ram – Ram – Ram
……What is the harm? There is no harm. But when will this be possible?

When we realize that we do various work in this world, and whatever effort I put in to execute this
work, the strength that I obtain from Ram Naam is the greatest. There is nothing that can be greater
than this. Only then this will be possible. And therefore BuddhaKaushik Rishi has planned in advance
that “Ramanasti parayanam parataram” There is nothing better than Ram. Remember that nothing
gives greater strength than the chanting of RamNaam. And therefore we must start chanting Ram
Naam. Like a das of Ram, like Hanumanta, like Bhibhishan and Sugriva. And then you can proudly say
“Ramasya dasvasmyaham”. That I am the das of Ram.

""am_o {MÎmb`: gXm ^dVw _oŸ& ^mo am_ _m_wÕaŸ&&''

“Ramey chittalayah sada bhavatu me bho Ram ma muddhar.”

“Ramey chittalayah sada bhavatu me” Let my ‘chitta’ (mind) always be embedded in Ram’s lotus
feet. Let my chitta merge in Ram’s charan. What is the meaning of “chitta”? I have often told you,
“with the help of our intellect that part which has been surrendered to the ‘Parmeshwari man’ (terrain
of Divine resolve). The proportion with which we chants Ram Naam, we remember the Lord, we
remember our Sadguru, we do the Shravan and Kirtan or sing the glories of the Lord, and try to
behave in a proper manner and this brings about the purification of the mind, and this purified mind
with the help of the intellect surrenders to the ‘Parmeshwari man’. That portion of our minds is called
“Chitta” And “Ramey chittalayah sada bhavatu me” Let my ‘chitta’ always merge in the charan of
the Lord. Let it merge to become one with Ram. What is the meaning of this? Let my entire mind
slowly get transformed into Chitta. The amount of chitta that gets transformed and surrendered to the
charan of Ram, it is of no use if the mind is only transformed into chitta it should be surrendered at the
Charan of Ram, then Ram accepts the responsibility of transforming twice the amount of our mind into
chitta. In my very first Pravachan on Ram Raksha I had said that Ram does this
work of transforming twice the amount of the mind into chitta. Even whilst
narrating about Ram to Sitamai Hanumanta clearly says, “Tumhe te premu
Ram ke Doonah” that O Sita mai Ram loves you twice as much you love Him.
Therefore for example if we surrender one gram portion of our chitte to the feet
of Ram, then Ram converts twice that amount of our mind into chitta, and if
we keep surrendering that portion and so on then what would happen?
Automatically our entire chitta will be surrendered to Ram. And once the control
of our mind goes into the hands of Ram then Rajano there is no cause for fear. No fear for anything.
No problem remains. Because all these problems arise from our minds. Who creates our Prarabdha? It
is created in our minds. There is nothing more fickle than the mind. And then if our entire mind is to be
surrendered to our Parmeshwar then it is necessary to convert this mind into chitta. And to bring about
this transformation of our minds we must chant RamNaam, we have to shower pure love on Ram. We
must realize that there is nothing better than Ram and then Ram gives us directions on how to become
His Das (devotee). What is the meaning of this? He starts converting our minds into chitta. And He
keeps taking away this chitta unto Himself. There is no need for us to do anything. All we have to do is
to keep chanting Ram Naam. But we get involved in petty matters and so do not chant Ram Naam. You
may ask me then that Bapu, should we only keep chanting Ram Naam? Can we not chant Sai-Sai? You
may chant Sai-Sai, or Dattaguru-Dattaguru, or Krishna-Krishna, chant any name.

Chant any name of Parmatma, it will finally merge with that of Ram Naam. Never forget this important
principle. Whichever name you may chant, all the names in this universe, and the Jaap of all these
names finally merges with Ram Naam. Ram Naam is forever merged with the Charan of Shree
Dattaguru. But if we think that whatever name I may chant or whatever Naam Smaran I might do or
whatever Mantra Jaap that I may do can it not be directly offered to Shree Dattaguru? We do not want
Ram in the middle, this is not possible. If we want to enter a house then it is necessary that we enter
by opening its door. The person who enters a house when its door is locked then he is called a thief,
and if we have lost the key to the door then we cannot enter the house. Therefore for all the Mantras
to finally reach there to Keshava, meaning to Dattaguru, to Nirakara, for our sound to reach, for our
chanting, for our Naam Smaran to reach the only vehicle is Ram. It should be understood by us that
Ram Naam is the only medium.

“Ramey chittalayah sada bhavatu me”

Let my chitta always be merged into Ram, let it always be merged in the feet of Ram. But in order to
do this I must keep seeing the idol of Ram. For this I must love Ram’s charan. And for this love I must
do Naam Smaran, sometimes I must do ‘archana’, sometimes I must do His ‘poojan’ and sometimes I
must do His ‘abhishek’. Whatever I like to do. But I am a human being. I relate to a form. This means
that I must see Ram’s form, Ram’s Charan, Ram’s weapons, all these must create a deep impression
on my mind. Therefore while doing naamsmaran I must try and remember his form and his attributes
and if then all three are remembered then there is a quicker transformation of my mind into chitta,
which should be offered at His Charan.

“Ramey chittalayah sada bhavatu me bho Rama mamuddhar.”

O Ram please uplift me. This is a plain, easy and simple prayer. “Bho Rama mamuddhar”. O Ram
please uplift me. Upliftment in every manner. If I am committing a mistake then please help me to
avoid those mistakes. If I am weak then please give me the strength. Keep me forever at your Charan.
And always keep me on the right path during my lifetime. Even if I make a mistake and go astray then
also please uplift me. If You find me in a falling down in a pit please take me out. Please Rama. Bho
Rama mamuddhar! This ‘please’ which we use in our daily lives, in the same manner BuddhaKaushik
Rishi tells us clearly over here “Bho Rama mamuddhar” O Rama please uplift me. And now with this
starts the last Shloka of the Ram Raksha:

""am_am_o{V am_o{V a_o am_o _Zmoa_oŸ&

ghóZm_ VÎmwë`§ am_Zm_ damZZoŸ&&''
“Ram rameti rameti rame ramey manorame |
Sahasranaam tattulyam ramanaam varanane |”

“Sahasranaam tattulyam ramanaam varanane” Lord Shiva clearly tells Varanane, means Parvati, Uma,
that “ O Parvati, ‘Ram rameti rameti rame ramey manorame’ That in the ‘smaran’ (remembrance) of
Ram my mind is forever engrossed. Like the mind of Shiva is in Parvati, the mind may be entangled in
maya but it is engrossed in Ram Naam only. In Shri Ram only. In Ram’s form, in his attributes and in
the remembrance of his name.

“Ram rameti rameti rame ramey manorame!

Sahasranama tattulyam ramanama varanane!”
That O Uma you are Varanane, just seeing Your Roop, by just your darshan,
everything becomes beautiful. Everything becomes mangal (pure). Everything
becomes holy. And therefore I will tell you a secret that if You ask me that there
are thousands of names in this universe and these are said a thousand times,
then too “Sahasranama tattulyam ramanama varanane” Just by chanting Ram
Naam only once is as good as the chanting of all the thousand names and a
thousand times. But does this mean Bapu that we should not read the Sahasranama? Even in the Sai
Satcharitra Shree Sainath Maharaj in His own story has said that – story of Ramdasi that when My
heart palpitated- and I was agitated I read only the Sahasranama Pothi. And I got instant relief from
my anxiety. And then we are posed with this question that if Sainath who is Himself Ram is telling us
this and BuddhaKaushik Rishi is also telling us that RamNaam is as great as Sahasranama. Sai Baba
also tells us the glories of Ram Naam. Then what is the benefit of the Sahasranama? And what is the
use of Ram Naam? At this stage we should realize that we are human beings, we have not become
Rishis or ascetics. It is natural for Lord Shiva to chant RamNaam because He is recalling Ram’s Roop,
Ram’s Gunas and Ram’s Naam to His mind all the time. That is why His mind has become very vast, by
Shiva we mean Purity, and Lord Shiv symbolizes infinite Purity. Have we attained that state of
complete Purity? No. We are not as Pure as Him. And that is why we need a physical form which is
denoted by Sahasranama. It is not necessary that only the Vishnu Sahasranama should be read. No
doubt the Sahasranama is very beautiful but the physical form of the Sahasranama means only the
Jaap (chanting) done by us with our ‘Vaikhari Vani’. (by our mouth) We have to do this Jaap a
thousand times. The real meaning of the word ‘Sahasra’ is never ending, infinite. Therefore this means
that we must keep on doing this jaap continuously counting it. We should be able to physically chant
Ram-Ram-Ram incessantly.

At that time we are not involved with Ram’s charan. Chanting of Ram Naam is done on only by our
mouth. Our mind is not fixed or concentrating on the Ram Gunas. Although Ram’s photo is in front of
our eyes yet our eyes are unable to see this photo. This happens because we are not pure as yet.
Therefore in order to get purify ourselves we must accept that we must do the sahasranama, that is
incessantly chant Ramnaam. Just by saying Ram once, even if we say Ram-Ram that will not be
sufficient for us. Why is it so? This is because we are so impure. We have very little strength. We do
not posses as much strength as Lord Shiva. We have to accept the path shown to us by the supreme
Lord Shiva. That-
“Ram rameti rameti rame ramey manorame!
Sahasranama tattulyam ramanama varanane!”

Once a human being becomes completely pure, then even by chanting Ram Naam once will be
equivalent to the chanting of the complete Sahasranama. But till we achieve this purity what should we
do? Till that Purity is achieved we must keep chanting the Ram Naam a thousand times. And from
where does this purification come from? We feel that we can cleanse ourselves. But we also know that
however well we may wash our body with Dettol it is not pure for that you may consult a Doctor or
even a Pathologist, take a smear from your body and you will find thousands of bacteria. We may feel
that we have filtered the water, boiled it yet we can find several microorganisms in it. We fill our minds
with good thoughts, we intentionally read only good literature, and we stay in the company of nice
people, but we cannot tell when suddenly from somewhere a bad thought will come to my mind. When
everything in our lives seems to be running smoothly, suddenly a bad thought will arise in our minds.
Why does this happen? At some point or the other this mind of ours is very
vast. Every human being should first of all know that his mind has got greater
strength as compared to his strength. The strength is very massive. And
therefore it is a very difficult task for a human being to exercise control over his
mind. A human cannot do this. Rajano. I sincerely tell you that do not have any
fear, if you are not able to keep control over your minds. These great Yogis and
Siddhas will tell you to get a control over your minds, to rein your mind. But it
is not an easy task to have control over your mind, this is because the mind is
very large and immense and the strength of a human is very small. And therefore this work of
exercising control of our minds should be handed over to someone who has far greater strength than
our minds. Our minds strength is nothing when compared to His strength. This means that we should
hand over this work to Shree Ram, to our Sadguru, and I should only do His Naam Smaran

"gmoSw>{Z`m bmI MVwamB©, ñ_am {Za§Va gmB© gmB©,

~oS>m nma hmoB©b nmhr, g§Xoh Z H$mhr YamdmŸ&'
"gmB© gmB© gXm åhUmb, gmV g_wÐ H$arZ Ý`hmb,
øm ~mobmg {dídmg R>odmb, nmdmb H$ë`mU {ZíM`rŸ&''
“Sodooniya lakh chaturaee | Smaraa nirantar Sai-Sai ||
Beda par hoeel pahi | Sandeha kahi na dharava ||
Sai-Sai sada mhanale | Saat samunder Karin nyahal ||
Hya bolas vishwas theva | Paval kalyan nishchhayi ||”
We should be able to chant Ram Naam, Sai Naam, Krishna Naam, only then can we become Pure.
Therefore we should chant these names a thousand times, we should keep doing bhajan, and we must
keep doing poojan. We have to keep applying Udi all the time. Once we have applied Udi. No we must
keep doing it time and again. What is the harm? We apply it in the morning, in the afternoon, in the
evening. But we must make a determination to apply Udi when we leave the house, I have already told
you this in my earlier pravachan. Everybody when they leave their houses in the morning, they may
be going to school, they may be going to work, they may be going to the market, one must apply the
Udi and then go. On returning one must do the Namaskar to God, and again apply Udi. This is such an
easy task. That Udi will show its effect. We read the story of Nanasaheb Chandorkar. Nanasaheb
Chandorkar is at Thane railway station, accompanied by his wife. And suddenly a stranger arrives
there. The daughter of his friend living in the village is ill. He has come to ask for some Udi for her.
This person approaches Nanasaheb. But Nanasaheb does not have any Udi of Saibaba with him.
Nanasaheb takes a pinch of soil (Udi) from underneath his feet, does Baba’s Naamsmaran, and applies
it to his wife’s forehead. “At that instant” these words are from the Saisatcharitra, what happens at
that instant. His wife does not remain his wife but takes on the form of that patient girl for that
moment only. She is at a distance of about 100-200 Kaus. “At that instant” and the Udi shows its
effect over there. From this we come to know that some soil from underneath the feet of a bhakta, a
bhakta who has pristine love for Baba even that soil does the work of Baba’s Udi. Then imagine the
real Udi, which we have, if we apply it daily along with naamsmaran and if we eat a little of it every
day, what a tremendous benefits we will have in our lives.

What if is done without any faith? Keep it in mind that then also it will show its effect. The chanting of
Ram Naam, Sadguru Naam, and Udi if resorted to without faith it still does its work but there is a “but”
in this, when done with full faith it does its work manifold times more, in different ways. If applied
without faith then it does its work only for that particular problem for which it is applied, for that
problem only. But when it is applied or it is eaten, with full faith then it does the work of changing
things of which even we are not aware. It shows its effects on future actions also.
One person once asked me a very good question that “Bapu, My son is deaf and dumb, how is he going to
be able to chant Ram Naam?” I answered, “ Arrey Raja, your son is physically handicapped and is deaf and
dumb, but in this world 99% of the people in spite of having mouth and ears are really deaf and dumb.”
There is a very beautiful line in the Sai Satcharitra as told to us by Hemadpant, it says: “Badheer nasunhi
swatachya Guru chi mahati” This means that even though a person is not deaf he refuses to hear and
although he has a mouth he refuses to sing “teh mandmati mooth jana”. “Badheer nasoon na ekati teh
mandmati mooth jana” Hari Guru katha shravan, Hari Guru naam Smaran, Hariguru naam sankirtan,
these are the things which will help us in this Kaliyug. Only these and no others. The remaining things
we feel that they help us but they do not help us at all.

Rajano, bear in mind that whatever great physical strength that one may
possess, tell me what great strength the elephant has, but a small ‘ankush’
(prod) and man’s idea behind it to control the elephant. But if that prod is
released even for a moment, we have seen a few days ago on the T.V., a poor
sadhu who was sitting on the elephant, and on that day the ‘ankush’ went at a
slant near the ear of the elephant and this enraged the elephant who dashed
that sadhu on the ground and crushed him under his own feet. This means man
plans various ideas, and that too on the biggest of all the animals, the elephant,
and tries to get control over the animal. Man tries to achieve control over it physically by instruments
but if there there is even a slight error in then there is disaster. Even if we take a car and if there is a
slight mistake it results in an accident. But RamNaam is an instrument ; Sadguru Naam is an
instrument which can never cause any disaster. “Ram Naam, Krishna Naam, Sai Naam, Sadguru Naam,
Shiv Naam, finally merges with Ram Naam. And finally all these Naams will merge with the Nirakara,
Nirguna meaning at the Charan of Shree Dattaguru. They go to His Charan and then they merge with
Him. And then from that is produced the OMKAR from the Charan of Dattaguru. You may ask that Bapu
if Dattaguru is Nirakara and Nirguna then how does He posses Charan? Man cannot see his Charan.
This is the most important difference. This Dattaguru, Gayatri and Savitru, even if they are Nirakara
and Nirgunya for all mankind on this earth but remember this that for our Parmatma, for Shree Ram,
for Shree Sainath, they are Sagun Sakar just like you and me sitting face to face opposite one another.
And that is why man should understand the strength of Shri Rama, the strength of Sainath, and
proceed ahead. To go forward in the same direction as shown by them. Instead of just dreaming of
what we will do after we become Shiv, that is after we become totally pure, first we must realize and
wake up at from our slumber, that it is only Ram naam. which can purify us like. There is nothing
holier than Ramnaam. There is nothing better than Ram. And the moment this gets imprinted upon our
minds we start taking Ramnaam, start taking Sadguru Naam and if you believe in Sai then chant
Sairam-Sairam, Sai-Sai, if you believe in Swami Samarth then chant Swami Samarth – Swami
Samarth, if you believe in Shree Krishna then chant Krishna – Krishna. But never do the Upasanas of
petty and insignificant Gods, Always keep in mind Rajano, that whatever means we may use, to obtain
something, everything depends on those means. When the 33 crores of Gods wished to get the nectar
(amrut), Amrut Manthan (churning of the nectar) started, and in this Amrut Manthan only there
strength was not sufficient and it would take a lot more time, and all of them were in haste. So what
did they do? They took the help of Rakshas. At that instant what came out from the sea, from the
‘Kshirsagar’? Remember this that actually poison came out. And who consumed this? Lord Shiv
Shanker consumed it. And only then the Amrut started flowing out. But who ran away taking this
Amrut? The Rakshas (demons), Rahu and Ketu. Then who destroyed them, who made these Rakshas
forget? Who made them forget, who took them aside and gave the Amrut to the Gods, meaning the
good people? We should remember that it was Lord Vishnu who did this. It was given by Maha Vishnu.
This means that even the Gods themselves use bad means, wrong ways and try to attain good things.
Amrut is definitely a good thing, but if we obtain a good thing by using wrong means than initially from
it one can only get poison. And we do not have the strength and power of Shiv Shanker to digest that
poison. That is why Rajano, you must try to use good means only to achieve your goals, you must not
use crooked means to achieve good things. You should not try to jump the queue at the Siddhi
Vinayak temple by cheating. Remember that whatever good deeds you have done on that day are
washed away. Instead if we cannot stand in the queue to take the darshan and we are not able to
enter into the temple then we should do Namaskar from outside to the spire of the temple and we take
Siddhi Vinayak’s name, then this will be accepted by Siddhi Vinayak remember this. But if by cheating
we jump into the queue, that means we use wrong means to get into the temple and even if we offer a
garland of flowers, He will not accept it. This we should understand. Therefore even if we have to
attain good things do not try to cheat Parmatma. No one can cheat Him. Have this firm faith -
“Ramanasti parayanan parataram” which means that there is no one greater than Ram. Then a
question arises in our minds that Bapu, if there is no one superior than Ram then after Ram why was
there an incarnation Krishna? If there was no other incarnation then there would have been no
problems. Why was there an incarnation of Sai? And if they had to come then why did they not assume
the same name of Ram every time? Then we would not have any doubts and confusion by these
various names. There would have been no chaos at all. This question arises in our minds. It must arise,
it does not amount to having doubts. This is love so that I can be familiar with my God and therefore
to know more about Him. The Guru Charitra was written in a similar manner. Sainath has also written
and explained clearly the Sanskrit Shloka

""V{Û{Õ à{UnmVoZ n[aàíZoZgod`mŸ& CnXoí`pÝV Vo kmZ§ km{ZZñVÎdX{e©Z:Ÿ&&''

“ Taddwidhi Pranipatein Pariprashnen sevaya!
Upadeshyanti teh dnyanam dnyaninasta twadarshinah ||”

Shree Krishna is telling to Arjuna, Sainath is also telling us the same thing that
‘My children do the seva of the Sadguru, behave humbly with Him, and when
we modestly ask Him a question without doubting Him or without any
suspicion but just for the sake of obtaining knowledge, with lots of love to
enquire about Bhagwanta, and the Bhagwanta by virtue of His own grace will
give us all the information that is necessary for us to know through the
Sadguru. The values, the principles which are most important for us in our lives
for our progress will definitely taught to us by our All-knowing Sadguru. He will
surely do this for us. But we have to behave very modestly and humbly with Him. There is no problem
in asking this question. This question should arise in our mind but it should come with complete faith.
That why did Ram not take rebirth as Ram only? Why did He take rebirth as Krishna or Sai? He has
increased the number of names for us. Because each name has its own importance in different ages.
The glory of Ram naam will forever remain intact. According to the progress made by man in different
ages, the Lord assumes the appropriate form for that age and is reborn. As a result of this it will
become possible for man to learn how he should behave. And again He assumes that name for Himself
by the chanting of which will take man with great force to the final destination of Ram Naam. It will
help in merging him with the charan of Ram. Therefore he assumes such a name for Himself. Then why
the name of Krishna? Then why the name of Sai? Or else why assume some other name? Why He
assumes that name is because it is the need of that age. In every age man is continuously making
different mistakes. In the Dwaapar age man committed different mistakes. Therefore before assuming
the name of Ramnaam it was necessary to take name of Krishna. Alongwith Ram Naam it was
necessary to take Krishna naam also. Therefore He assumed the name of Krishna. After that He
assumed the name of Sai. Because it was necessary to get vibrations which that name emits. Every
name is created by vibrations. The entire universe has also been created out of vibrations. The
universe itself has also been created from the Big Bang. From the ‘Omkar’. From the sound, which
means that, it has originated from the vibrations. The modern scientists have been successful in
breaking the individual atoms and molecules of every substance and the scientists have been able to
prove that eventually everything was was created only from vibrations. The strength lies in the mass
of matter. It is in the energy form. Therefore we can say that this entire universe is full of vibrations.
Then what is the best form of vibration? OMKAR .

The physical form of the Omkar are the various names of the Lord. We cannot have direct contact with
Omkar therefore this Omkar is created alongwith these different names. Whichever name is more
useful to us in that period of time. It is not for pronouncing but the name gives us strength. In the end
of the Dwaapar and also in this Kaliyug, which name did Bhagwant assume? He assumed the name of
Krishna, the name of Sai and He assumed one more name and He came again. Why? There has been
so much increase in impurity all around; there is a total absence of Pure love, there is an absence of
Bhakti, there are quarrels and fights everywhere, there is an increase in deceitfulness. Even when a
good person decides to chant Ram Naam but due to the wrong vibrations from those around him he is
unable to do any bhakti. He has to live with these people around him and because of them he is also
absorbing wrong things and ideas from them. It is beyond man’s capacity to resist these people or to
stay away from such people. Even if he does not wish to, but he still has to listen to filthy language, he
still has to see evil things happening all around him. All this even if he does not want to. The air
surrounding him is polluted. Tell me what can be done? Can we clean the air with a broom? This
cannot be possibly done by a single person. Even if we do not want to, but we are forced to install a
T.V. in our homes. And we want to view a simple drama still we have to compulsorily watch all the
advertisements. We have to read news in the newspapers, which is not relevant to us. We can see the
events happening around us. And all these vibrations received from them are being constantly
absorbed by us. And when all these things are happening around us we do not have the strength to
oppose all these things and therefore He takes a form with a name. By the
chanting of this Name, doing the Poojan of this Name, doing the Naamsmaran
of this name we can easily oppose all these evil things happening around us.
And our journey on the path of Ram Naam becomes more beautiful. With the
blessings of our Guru our journey becomes more joyful. And therefore He
keeps assuming different names. But yet He is aware that since man is not fully
knowledgeable about this but if he is trying to faithfully chant any one name, or
he has tried to do this in his earlier birth, then whenever He takes on a Sagun form and comes on this
earth then whatever Name He assumes He tries to give it to all these people who have been associated
with Him in their previous births and tries to gather his loving bhaktas around Him. Even a person who
has seen Him even once before- and who has done His Naam Smaran at that time, who has had faith
in Him, He draws them to Him and takes them near Him. He brings them back onto the path of His
Naamsmaran. He then blows his conch after he has drawn all these people close to Him. The rest of
them are also His own but they do not have any such feelings for Him. But those people who know that
He is the Bhagwant and they really and truly have this belief , they might be in any birth, they may be
in any country around this world, not only in India, maybe anywhere in this world, and in that country
they have religiously and faithfully done the Naamsmaran of their Bhagwant, of their Parmatma, they
have done Bhakti, He will definitely draw them close to Him when He takes on the Sagun form. And
once when the Maryada((limits)laid by Him draws close, then the people who come after that have to
struggle by themselves. We come across such an instance in Sai Sat Charitra. Das Ganu started his
Kirtans from the year 1904, Pravachan also started. Then people started coming Shirdi. Later after
that Hemadpant came, Dixit came. Everybody came. But if we attentively read the Saicharitra we will
find that Hemadpant and Dixit were given realization by Sainath much before they came to Shirdi. And
then at the right time both were drawn to Shirdi. In the words of Saibaba, small sparrows are pulled to
the mother bird.. This means babies of the sparrow are tied by a slender thread to their legs and are
pulled from anywhere to their mother. In the same manner says Sai that I can pull My man towards
Me even if he is across the seven seas. Bhagwant will pull us towards Him. If we have got Sai Naam,
we know Krishna Naam, we have in our hands this Ram Naam book, we should realize the meaning of
all this that the entire Ram Raksha of BuddhaKaushik Rishi is in our hands. Remember that whoever
has the Ram Naam book in his hands and he does not go around just carrying it but makes an effort to
write it, then he has understood the true meaning of Ram Raksha. The person who does not carry the
Ram Naam book alongwith him has not understood the Ram Raksha at all.

Hemadpant says-
“Dev Gitecha jaya na kalala, Gita Kashala Tyala?”
That Ramdasi changed. Remember that Ramdasi changed. Do not try to get the Gita; try to win over
the God in the Gita. This Ram Naam book, which we have, it will guide us and take us to Ram’s ‘doot’
(messenger) or He will make that doot enter into our lives. Ram’s doot is Hanumanta. Hanumanta
gives us the diksha (lessons) of Dasyatatva (serving the Lord) and then whatever ego that I may have,
and the “I” attitude that I may have, all become the ‘das’ (servant) of Ram.

"am_ñ` Xmñ`mo@å`h§_²' B{V lr~wYH$m¡{eH$ {da{MV§ lram_ajm ñVmoÌg§nyU©_Ÿ&

“Ramasya dasyosmyaham”
“Eti Shree BuddhaKaushik Rachitam Shree Ram Raksha Stotra Sampoornam.”

Remember that the Ram Raksha Stotra comes to an end, starts again, keeps
going on, but with the accompaniment of the Ram Naam book. It does not
matter if we are not able to understand the difficult words in the Ram Raksha.
But the most important truth is that Ram is the best amongst all, and the Ram
Naam book is the best instrument. If we are only able to understand this truth
then I will feel that whatever Bapu has said in all these 12 years has come to a
successful end. The book of Ram Naam and the bank of Ram Naam have been
created by Me. Remember that I am the owner of the Ram Naam bank. There may be several branches
of the Ram Naam bank being opened; the printing may be done anywhere, whatever may happen. But
I am the sole owner of the Ram Naam bank. And only I have the power to give loans from this bank.

I often say this jokingly, these children also ask,”Bapu, may I press your feet?” and I reply that to
press My feet you have to give me Rs. 500 crores. This means that if I had accepted such money than
by now I would have become the richest man in this world. When I ask for Rs. 1 crore it means that I
want you to write one Ram Naam book, By one crore I do not want any of your jingling money. For
me one Ram Naam book is equivalent to Rs. 1 crore.

Rs.1 crore means class, means style, means a cultured organization. I truthfully tell you this Rajano, I
desire from you crores of such rupees, The owner of this Ram Naam bank was Me, is Me and
forever will remain Me only!! There are no conditions put by me to make you all partners, in fact
partnership is always open. After having opened all this for you, after giving you all this freely, I will
not tolerate anyone questioning me. Because I have freely and frankly given everything of mine to
you, in spite of being the owner I have kept nothing for Myself, I have dedicated this Bank only for the
benefit of My Bhaktas! I have kept it completely open for all those who love Me. And when we have
such an open bank near us, without any lock put on it, and most importantly even if we steal any
amount of money from it no one is going to call us a thief, bear this in mind. You should know that
you can loot as much as you want from this bank and yet no one can call you a thief because this
bank belongs to your Father.!!!
 || Hari Om ||

Aniruddha's Bank of Ramnam

Total no of accounts : 'Ram' Naam : 'Shri Ram Jai Ram Jai Jai Ram' :
1,00,234 932,81,55,696 58,30,09,731
'Krishna' Naam : 'Dattaguru' Naam : 'Jai Jai Aniruddha Hari' :
233,20,38,924 116,60,19,462 58,30,09,731

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