Booklet - Raam Katha - 27-10

Inner Courtyard
Inner Courtyard, in association with theY. B. Chavan Pratishthan,continues
to provide a regular platform for artistes to interact with a discerning
audience,since its inception 8 years ago.
Inner Courtyard aims at making the arts more accessible to those who are
interested in the fine arts and are keen to be initiated into the classical and
traditional forms. It has also been our endeavor to present modern forms of
expression and experiments with the arts.
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interesting events around them.If you have had the pleasure of discovering
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All our performances are done in the interest of promoting the arts. Entry
to Inner Courtyard is complementary and by invitation only.
Today's programme would not be possible without the support of
Shri S. G. Kale, Shri Vijay Desai, Shree Sound Service, Prime Printers,
Shri Brajmohan Mundhra, Dr Rishikesh Mishra and Shri V. O. Somani
CharitableTrust.
Inner Courtyard can be contacted via e-mail at [email protected]
or by mail at P O Box 11520,Mumbai 400021.
Dr. RamjiTiwari:
An educationist and a leading light in the Hindi literary field.Dr.RamjiTiwari
retired as the Head of Department of Hindi from Bombay University. A
guide to several Ph. D. students and for post doctoral research, Dr.Tiwari is
on the selection panel of several universities in the country. He has an
amazing knowledge of Sanskrit and Hindi literature and a deep
understanding of religion.
Ankita Joshi:
Ankitaji is a pupil of Sangeet Martand Pandit Jasrajji and is a Post Graduate
student in music at SNDT.
Rajlaxmi Ahuja: (nee Kulkarni)
Trained under Ustad Amir Ahmed Khan Sahib of Kirana Gharana,Rajlaxmiji
is a Gujrati playback singer. She has an album titled Shubh Vivah to her
credit.
Suruchi Mohta:
Suruchiji is the great grand daughter of literary doyen and parliamentarian
Seth Govinddas and a post graduate in Music. As Creative Head for Padma
Binami Foundations,she has produced and recorded several music albums.
Vandana Daga:
Vandanaji has a Sangeet Visharad from Prayag Sangeet Samiti and
associated with several social and cultural organisations. She has a grasp
on literature and poetry and is always in popular demand.
This program has been presented, thanks to the tireless effort of
Shri Brajmohandas Mundhra,a scholar and enthusiast in Indian mythology.
Today's program
The women of Ramayan were like these beautiful lotuses – strong in
troubled times and the epitome of virtue. The women of Ramayan
played an integral role in Ram's fight to establish good over evil.The
legendary story of Ram would never be completed without the
colourful portrayal of the virtues and vices of these great female
characters. Each of them brings emotions of love, devotion, anger,
greed, jealousy, lust, fear and peace. Women have a great innate
capacity to flourish in every situation and this is a tribute to
womanhood.
Today's backdrop
Renu Douglas John studied at Sir J J School of Art and has
participated in various shows across India. This painting Lotus Reve is
from her solo show at Jehangir Art Gallery.The Lotus, a simple flower,
makes you introspect. The flower's simplicity and perfection is the
symbol of the purity and enlightenment. The rippled backdrop
signifies with the troubled times and serene lotuses stand for spiritual
awakening. She can be contacted on her email: renujohn2007@
rediffmail.com
stuit ³ramacairtmaanasa´
vaNaa-naaqa-saMGaanaaM rsaanaa Cndsaamaip
maMgalaanaaMca kta-raOvandovaaNaI ivanaayakaO
]d\mavaisqaitsaMharkairNaI @laoXahairNaIM
sava-EaoyaskrIM saItaM natao|hM ramavallaBaama\
Stuti: The programme starts with a prayer to Lord Ganesh and Goddess
Saraswati, who respectively inspire good thoughts (Buddhi) and give
melody to the voice (Vaani), which are the two requirements of a
meaningful (with rasa) and well composed (chhanda) poem. The author
then pays obeisance to Sita, the beloved spouse of Ram and the real
strength behind his actions.
rama janma ³saaohr gaIt´
caOtih kao itiqa na]maI ik naaObait haoja[
rajaa rama ilaihna A]tar AyaaoiQayaa ko zakur hao ÈÈ1ÈÈ
dsarqa pTnaa lauTavaOM kaOisallaa ranaI Abarna hao
ranaI kOko[ vas~ lauTavaOM sauima~a ranaI saubarna hao ÈÈ2ÈÈ
rama ko maqavaa mklairyaa bahut inak laagaO AiQak Civa CajaO haoÊ
maanaaO kmala kr fUla BaMvar isar launa krO ÈÈ3ÈÈ
rama ko paya pOjainayaa bahut inak laaga[ AiQak Civa CajaO haoÊ
e hao calat maQauiryana caala t $inamkuina baaja[ hao ÈÈ4ÈÈ
rama ko kmar krQainayaa bahut inak laaga[ AiQak Civa CajaO haoÊ
saMvaro vadna pr mkMgauilayaa dimana icat caaor[ hao ÈÈ5ÈÈ
rama ko nayana kjarvaa AiQak inak laaga[ bahut Civa CajaO hao
Aba dInhI hO fUUfU sahaoda AMgauiryaa naahI Daola[ hao ÈÈ6ÈÈ
eosaI maUrt jaao p]it]M ihvaoro basa]it]M hao
pIt pItambar AaoZ,]it]M lalana kih baaola]it]M hao ÈÈ7ÈÈ
Sohar Geet: A folk song in Avadhi. Sohar is traditionally sung to celebrate
the birth of a child. This particular song describes the beauty of new born
Ram, the celebration at his birth and the adornments put on his body.
Ahlyaa p`saMga ³ramacairtmaanasa´
prsat pd pavana saaok nasaavana p`gaT Ba[- tppuMja sahI È
do#atMrGaunaayak jana sau#adayak sanamau#ahao]Mkr jaaoirrMhI ÈÈ
Ait p`oma AQaIra pulak sarIra mau#a nahI Aava[ vacana khI È
Aitsaya baDBaagaI carnainhlaagaI jaugalanayana jalaQaar vaMhI ÈÈ1ÈÈ
QaIrjau mana iknha p`Bau khuÐ caInha rGaupit ÌpaÐ Bagait pa[- È
Ait inama-la baanaIM Astuit zanaI gyaanagamya jaya rGaura[- ÈÈ
maOM naair Apavana p`Bau jaga pavana ravana irpu jana sau#ada[- È
rajaIva ibalaaocana Bava Baya maaocana paih paih sarnaihM Aa[- ÈÈ2ÈÈ
mauina Eaap jaao dInha Ait Bala iknha prma Anauga`h maOM maanaa È
do#ao]Ð Bair laaocana hir Bava maaocana [h[ laaBa saMkr jaanaa ÈÈ
ibanatI p`Bau maaorI maOM mait BaaorI naaqa na maaga]Ð var Aanaa È
pd kmala pragaa rsa Anauragaa mama mana maQaup krO panaa ÈÈ3ÈÈ
jaoihM pd saursairta prma punaIta p`gaT Ba[- isava saIsa QarI È
saao[- pd pMkja jaoih pUjat Aja mama isar Garo] Ìpala hrI ÈÈ
eih BaaÐit isaQaarI gaaOtma naarI baar baar hir carna prI È
jaao Ait mana Baavaa saao baÉ pavaa gaO pitlaaok AnaMd BarI
Ahalya Prasang: At the request of Sage Vishwamitra, Ram and Laxman visit
a hermitage,where Ahalya,wife of Rishi Gautam,was lying in remorse like a
rock. In a moment of foolishness,she had an amorous alliance with Indra.A
touch of Ram's feet absolves Ahalya of her sin and she regains her dignity
and confidence. In this poem from Ramcharitmanas, Ahalya lovingly says
that the curse by her husband was in fact a boon in disguise as she got an
opportunity to see the God himself. She repeatedly bows at Ram's lotus
feet and goes away happily for a reunion with her husband.
janak purI baaiTka ³ramacairtmaanasa´
jaya jaya igairbarraja iksaaorI È jaya mahosa mau#a caMd cakaorI ÈÈ
jaya gajabadna YaDanana maata È jagat janaina daimainaduitgaata ÈÈ
doiba pUija pd kmala tumharo È saur nar mauina saba haoihM sau#aaro
maaor manaaorqau jaanahu naIkMo È basahu sada ]r pur sabahI koM ÈÈ
kInho]Ð p`gaT na karna tohIM È Asa kih carna gaho vaOdohIM ÈÈ
saadr isayaÐ p`saadu isar Qaro} È baaolaI gaaOir hrYau ihyaÐ Baro} ÈÈ
saunau isaya sa%ya AsaIsa hmaarI È pUijaih mana kamanaa tumharI ÈÈ
naard bacana sada sauica saacaa È saaobaÉimailaih jaaihM manau racaa ÈÈ
manau jaaih racao] imailaih saao baÉ sahja sauMdr saaÐvarao È
kÉnaa inaQaana saujaana saIlau sanaohu jaanat ravarao ÈÈ
eih BaaÐit gaaOir AsaIsa sauina isaya saiht ihyaÐ hrYaIM AlaI È
tulasaI Bavaainaih pUija puina puina mauidt mana maMidr calaI ÈÈ
Janak Puri Vatika : This beautiful poem from Ramcharitmanas by Tulsi Das
describes Sita's visit to the temple of Gauri, Lord Shiva's consort, the
daughter of Himalaya,mother of Ganesh and Kartikeya and the epitome of
Motherhood. Sita and Ram have had a chance meeting in the royal garden
of Mithila (Sita's father's kingdom). Although,there is love at first sight,Sita
a disciplined and devoted daughter cannot openly admit it since her father
has promised to marry her only to someone, who would break Shiva's bow
(Dhanush). She prays to Gauri and asks her for a boon; so that her father's
vow (pran) and her desire (kaamna) both are fulfilled. Impressed by Sita's
humility and honesty, Gauri blesses her and tells her that she would marry
the person she has chosen – the dark complexioned handsome and loving
young prince. Sita happily returns to her palace.
rama vana gamana ³kivatavalaI´
bainata banaI syaamala gaaOrko baIcaÊ
ibalaaokhu rI sai#a maaoih¹saI œO È
magajaaogau na kaomala @yaaoM cailahO‚
sakucaait mahI pdpMkja C\vaO ÈÈ
tulasaI sauina ga`amabaQaU ibaqakIM¸
pulakIM tna¸ AaO calao laaocana cvaO È
saba BaaÐit manaaohr maaohna$p‚
AnaUp hOM BaUpko baalak WO ÈÈ
saIsa jaTa¸ ]r–baahu ibasaala¸ ibalaaocana laala¸ itrICI–saI BaaOhOM È
tUna sarasana–baana QaroM tulasaI bana–maargamaoM sauiz saaohOM ÈÈ
saadr baarihM baar sauBaayaÐ icatO tumh %yaaoM hmarao manau maaohOM È
pUÐCt ga`amabaQaU isaya saaoM¸ khaO¸ saaÐvaro–sao sai#a ravaroÑ kao hOM ÈÈ
sauina sauMdr baOna sauQaarsa–saanao sayaanaI hOM jaanakIM jaanaI BalaI È
itrCo kir naOna¸ dO saOna itnhOM samauJaa[ kCU¸ mausauka[ calaI ÈÈ
tulasaI toih AaOsar saaohOM sabaO Avalaaokit laaocanalaahu AlaIM È
Anauraga–tDagamaoM Baanau ]dOM ibagasaI manaao maMjaula kMjaklaIM ÈÈ
Ram Van Gaman:After exile from Ayodhya,when Sita,Ram and Laxman are
traveling on a forest trail, they come across village women, who are spell
bound by their personality and looks. In this poem from Kavitavali
Ramayan, Tulsidas describes the affection and wit by which Sita identifies
her husband to these village belles.
]ima-laa ³saakot´
gau$ jana samaIp qao ek samaya jaba raGava
laxmaNa sao baaolaIM janak sauta saa|laaGava
“ho tat¸ talasampuTk tinak lao laonaa¸
bahnaaoM kao vana–]phar mauJao hO donaa È”
“jaao Aa&a¸” laxmaNa gayao turnt kuTI maoM‚
jyaaoM Gausao saUya-–kr–inakr saraoja–puTI maoM È
jaakr prntu jaao vahaÐ ]nhaoMnao do#aa¸
tao dI#a pDI kaoNasqa }ima-laa–ro#aa È
yah kayaa hO yaa XaoYa ]saIkI CayaaÊ
xaNa Bar ]nakI kuC nahIM samaJa maoM AayaaÑ
“maoro ]pvana ko hirNa¸ Aaja vanacaarI¸
maOM baaÐQa na laUÐgaI tumhoM¸ tjaao Baya BaarI È”
igar pDo daOD saaOima~ ip`yaa–pd–tla maoM‚
vah BaIMga ]zI ip`ya–carNa Qaro dRga–jala maoM È
“vana maoM tinak tpsyaa krko
bananao dao maJakao inaja yaaogya‚
BaaBaI kI BaiganaI¸ tuma maoro
Aqa- nahIM kovala ]pBaaogya È”
“ha svaamaIÑ khnaa qaa @yaa @yaa
kh na sakI¸ kmaao-M ka daoYaÑ
pr ijasamaoM santaoYa tumhoM hao
mauJao ]saI maoM hO santaoYa
Urmila: Urmila, Laxman's wife, was separated from her husband for 14
years, when he selflessly accompanied his brother Ram during his exile
from Ayodhya. Urmila's love and respect for her duty-bound husband is
legendary and their brief meeting in Chitrakoot, is beautifully narrated in
Saket by Rashtra Kavi Maithili Sharan Gupta.
kOkoyaI Anautap ³saakot´
“yah saca hO tao Aba laaOT calaao tuma Gar kao È”
caaOMko saba saunakr ATla kokyaI–svar kao È
sabanao ranaI kI Aaor Acaanak do#aa‚
vaOQavya – tuYaaravaRta yaqaa ivaQau – lao#aa È
baOzI qaI Acala tqaaip AsaM#yatrMgaa
vah isaMhI Aba qaI hhaÑ gaaomau#aI gaMgaa
“haи janakr BaI maOMnao naa Bart kao jaanaa‚
saba sauna laoM¸ tumanao svayaM ABaI yah maanaa
yah saca hO tao ifr laaOT calaao Gar BaOyaa‚
ApraiQana maOM hUÐ tat¸ tumharI maOyaa
krko phaD, – saa pap maaOna rh jaa}Ð Æ
ra[- Bar BaI Anautap na krnao pa}Ð Æ
“@yaa kr saktI qaI¸ marI manqara dasaI¸
maora hI mana rh saka na inaja ivaXvaasaI È”
qaUko¸ maJao pr ~Olaao@ya Balao hI qaUko¸
jaao kao[- jaao kh sako¸ kho¸ @yaaoM caUko Æ
CInao na maatRpd ikntu Bart ka tuJasao‚
ro rama¸ duha[- k$Ð AaOr @yaa tuJasao Æ
khto Aato qao yahI ABaI nardohI‚
‘maata na kumaata¸ pu~ kupu~ Balao hI È
Aba khoM saBaI yah haya² ivauÉQd ivaQaataÊ
‘hO pu~ pu~ hI¸ rho kumaata maata È
yauga yauga tk calatI rho kzaor khanaIÊ
‘rGaukula maoM BaI qaI ek ABaaigana ranaI È
inaja janma janma maoM saunao jaIva yah maora ¹
‘iQa@kar ]sao qaa maha svaaqa- nao Gaora’
“saaO baar Qanya vah ek laala kI maa[-Ê
ijasa jananaI nao hO janaa Bart saa Baa[- È”
pagala saI p`Bau ko saaqa saBaa icallaa[- –
“saaO baar Qanya vah ek laala kI maa[- È”
Kaikeyi Anutaap: This poem describes Kaikeyi's (Bharat's mother) remorse
(anutaap), when she visits Ram in Chitakoot to prevail upon him to return
to Ayodhya. Kaikeyi the beautiful Queen mother is clad in white attire of a
widow and looks like moonlight sheathered in fog. With tears in her eyes,
she admits her fault and asks Ram for forgiveness. Accompanied by her son
Bharat,other Royalty,prominent citizens and Saints (rishi),she passionately
implores Ram to return to Ayodhya. Ram not only absolves his step mother
of any misdeed but also announces that as the mother of a son like Bharat,
Kaikeyi should be respected and praised (dhanya) by one and all.
SaUp-Na#aa ³pMcavaTI´
phnaI kantÊ tumhIM yah maora
jayamaalaa saI varmaalaaÊ
banao ABaI p`asaad tumharI
yah ekaMt pNa-Saalaa
raGanvaMod` rmaNaI sao baaolao
ibanaa kho BaI vah vaaNaI
AaÌit sao hI p`Ìit tumharI
p`kiTt hOÊ ho klyaaNaI ²
inaScaya Ad\Baut gauNa hO tumamaoMÊ
ifr BaI maOM yah khta hUÐ
gaRh%yaaga krko BaI vana maoM
sap%naIk maOM rhta hUÐ ÈÈ
kha Ìw haokr tba ]sanao
“tao Aba maOM AaSaa CaoDUÐ Æ
jaao sambanQa jaaoD, baOzI qaI
]sao Aap hI Aba taoDÐU Æ
ikntu BaUla jaanaa na [sao tuma
mauJamao hO eosaI BaI Sai@tÊ
ik Ja#amaarkr krnaI haogaI
tumakao ifr maJapr Anauri@t ÈÈ
do#a @yaaoM na laao tumaÊ maO ijatnaI
saundr hUÐ ]tnaI hI GaaorÊ
dI#a rhI hUÐ ijatnaI kaomala
hUÐ ]tnaI hI kizna kzaor È”
sacamauca ivasmayapUva-k sabanao
do#aa inaja samaxa t%kala
vah Ait rmya $p pla Bar maoM
sahsaa banaa ivakT ivakrala È
jahaÐ laala saaDI, qaI tnau maoM
banaa cama- ka caIr vahaÐ
hue AisqayaaoM ko AaBaUYaNa
qao maiNamau>a hIr jahaÐ È
hao sakto qao dao d`umaaid` hI
]sako dIGa- SarIr¹sa#aaÊ
do#a na#aaoM kao hI jaÐcatI qaI
vah ivalaxaNaI SaUp-Na#aaÊ
Shoorpanakha: This excerpt from Panchvati, by Maithili Shara Gupta is
about Ram, Sita and Laxman's encounter with Shoorpanakha, a rakshashi
and Ravan's sister, who along with her generals Khar and Dusham
controlled the forest area of Panchvati. Her name means a woman with
broad Flat nails like that of a shoorpa,a Flat tray,used to separate grain from
small pebbles.
In the forest, when shoorpanakha sees Ram, she is smitten by his good
looks. Through her demonic powers, she takes the form of a young,
attractive maiden to deceive and seduce Ram.Ram sees through her game
and professes loyalty to his wife Sita.When shoorpanakha's desire is denied,
she gets infuriated and returns to her real identity of a demoness
(rakshashi) to kill Sita and scare Ram into submission.
ivayaaoiganaI saIta ³ramacairtmaanasa´
tRna Qair AaoT khit baOdohI È sauimair AvaQapit prma sanaohI ÈÈ
saunau dsamau#a #ad\yaaot p`kasaa È kbahuÐ ik nailanaI kr[ ibakasaa ÈÈ
Asa mana samauJau khit jaanakI È #ala sauiQa naihM rGauvaIr baana kI ÈÈ
saz saUnaoM hir Aanaoih maaohIÈ AQama inalajja laaja naihM taohI ÈÈ
syaama saraoja dama sama sauMdr È p`Bau Baujakir kr samaMdsakMQar ÈÈ
saao Bauja kMz ik tva AisaGaaoraÈ saunausaz Asa p`vaana pna maaora ÈÈ
caMd`hasa hÉ mama pirtapMÈ rGaupit ibarh Anala saMjaatM ÈÈ
saItla inaisat bahisa bar Qaara È kh saIta h$ mama du#a Baara ÈÈ
tjaaOM doh k$ baoiga ]pa[- È dusah ibarhu Aba naihM saih jaa[- ÈÈ
kh saIta ibaiQa Baa p`itkUlaa È imailaih na pavak imaiTihna saUlaa ÈÈ
doi#aAt p`gaT gagana AMgaara È Avaina na Aavat ek] tara ÈÈ
pavakmaya saisa s~vat na AagaI È maanahuÐ maaoih jaaina htBaagaI ÈÈ
saunaih ibanaya mama ibaTp Asaaoka È sa%ya naama kÉ hÉ mama saaoka ÈÈ
naUtna iksalaya Anala samaanaa È doihAigaina jaina krih inadanaa ÈÈ
Viyogini Sita: Sita is in captivity at Ashok Vatika, the royal garden in Ravan's
kingdom, Lanka, where Ravan alongwith his group of demonesses
(Valcohi's) is trying to scare Sita into submission and agree to become his
queen.
Sita is unmoved. She tells Ravan that a lotus never blooms in the light of
glow-worms. She adds further that Ravan is no match to her husband Ram
and he was able to abduct her only in Ram's absence.She was not scared of
such a coward and would prefer death unless she is united with her
husband.Grief then overtakes her and in that conditions she sees the Moon
and Starts like Walls of fire. Even the fresh red, blossom of Ashoka tree
reminds her of a spark and she pleads to all of them to give her some fire so
that she can immolate herself rather than remain separated from Ram.
maMdaodrI ³kivatavalaI´
madaodrIM saunyaao p`Bau Aayaao È kaOtukhIM paqaaoiQa baÐQaayaao ÈÈ
krgaihpitih Bavana inaja AanaI È baaolaI prma manaaohr baanaI
carna naa[ isa$ AMcalau raopa È saunahubacanaipya pirhirkaopa ÈÈ
naaqa baya$ kIjao tahI saaoM È bauiQabalasaikA jaIit jaahI saaoM ÈÈ
tumhih rGaupitih AMtr kOsaa È #alau#aVaot idnakrih jaOsaa ÈÈ
Aitbala maQau kOTBa jaoihM maaro È mahabaIr iditsaut saMGaaro ÈÈ
jaoih baila baaÐiQaÊ sahja Bauja maara È saao[ Avatro] hrna maih Baara ÈÈ
tasau ivaraoQa na kIijaya naaqaa È kala krma ijava jaakoM haqaa ÈÈ
kananau ]jaair AcCu maair Qaair QaUir kInhIM‚
naga$ p`jaar\yaao saao ibalaao@yaao balau kIsakao È
tumhOM ibaVmaana jaatuQaanamaMDlaImaoM kip
kMt² saunau maMtu kula AMtu ikeÐ AMt haina‚
hatao kIjaO hIyatoM Baraosaao Bauja baIsakao È
taOlaaOM imalau baoiga jaaolaaOM caapu na caZayaaOrama
raoiYabaanau kaZ,yaaO na dlaOyaa dsasaIsa kao ÈÈ
ramaih saaOMip jaanakI naa[ kmala pd maaqa
sau<a khuÐ raja samaip- bana jaa[- Baijaya rGaunaaqa
Mandodari: A combination of verses, starting with Savaiyya's from
Kavitavali Ramayan followed by Chaupai's from Ramcharitmanas. From a
hill top in Lanka. Mandodari, the Chief Queen of Ravan observes the vanar
forces of Ram camping outside the ramparts of the fortress. She is
convinced of Ravan's imminent defeat and tries to bring him to senses. She
reminds Ravan of the burning of Lanka by Hanuman and the visit of Angad,
the Crown prince of Vanars. Even his foot could not be moved by any of
Ravan's generals.Mandodari warns Ravan of the impending annihilation of
Rakshasha clan in the event of war.She pleads to her husband to return Sita
and accept Ram's supremacy.
BaUima p`vaoSa ³saaomazakur´
pd jaat Baro dRga dovar ko‚
]r mao Avasaad Ganaorao Bayaao È
kr jaatih rama ko Antr maoM‚
Aivarama ivaYaad kao Dorao Bayaao È
Ganau BaMjanaharI Baujaa frkI‚
sauiQa maoM barmaala kao forao Bayaao È
]r jaatihM saU#ao sapUtna ko mau#a‚
Aanana jaat AÐQaorao Bayaao ÈÈ
Bhumi Pravesh: After the completion of the Ashwamedh yagna, Ram asks
Sita to swear her innocence in the open Court to accept her back as the
queen of Ayodhya. An indignant and self respecting Sita asks Mother Earth
to open up and take her back as a proof of her unflinching loyalty to Ram.It
does happen that way. A throne comes up,Sita stands on it and the throne
starts sinking on the earth. When Sita's feet disappear,Laxman's eyes swell
up with tears as he was devoted to her lotus feet. When her hands
disappear Ram is reminded of the hands which put the garland around his
neck at the time of their wedding. With the disappearance of her bosom,
both her sons Luv and Kush stare sadly, as she always held them to her
bosom. And with the disappearance of her divine face, there was darkness
all around.
EaIramaayaNajaIkI AartI
Aarit EaIramaayaNajaI kI È kIrit kilat lailat isaya pI kI ÈÈ
gaavat ba`*maaidk mauina naard È baalamaIk ibagyaana ibasaard È
sauk sanakaid saoYa A$ saard È varina pvanasaut kIrit naIkI ÈÈ1ÈÈ
gaavat vaod purana AYTdsa È CAao saas~ saba ga`Mqana kao rsa È
mauina jana Qana saMtna kao sarbasa È saar AMsa saMmat sabahI kI ÈÈ2ÈÈ
gaavat saMtt saMBa`u BavaanaI È A$ GaTsaMBava mauina ibagyaanaI È
vyaasa Aaid kivavaja- ba#aanaI È kagaBausauMiD ga$D ko hI kI ÈÈ3ÈÈ
kilamalahrina ivaYaya rsa fIkI È sauBaga isaMgaar maui@t jaubatI kI È
dlana raoga Bava maUir AmaI kI È tat maat saba ibaiQa tulasaI kI ÈÈ4ÈÈ
Aarti: The last item is in praise of this beautiful Ram katha, which was first
narrated by Narad to Valmiki, who wrote it in poetry form as instructed by
Brahma.The poetry which is continuously recited by Hanuman has the gist
of the six shashtras and all the holy books.Kalebhuhundi,the crow narrated
the story to Garud,the kind of birds.Just by attentive listening to Ramkatha,
a person is liberated from all worldly woes. For Tulsidas this holy book is
above everything else in the world.