There are two articles A: Srila Prabhupada on Goswami TulasidasB: Srila Prabhupada's Lecture on Rdham from Ramcharitmanas: rmat Rdhr's Appearance Day Montreal, August 30, 1968.

(A)Srila Prabhupada on Goswami Tulasidas.About Goswami Tulasi dasTulasi dasaji was a Vaisnava belonging to the Ramananda sampradaya, a branchof the Sri sampradaya. All the four Vaisnava sampradayas are worthy of ourrespect. His name, Tulasi dasa, is a Vaisnava name and he wore the vertical(urddhva-pundra) Vaisnava tilaka. He also wore tulasi mala around his neck andwas initiated into the Sri Rama mantra, which is a mantra for obtainingperfection. His guru was siddha Narahari (Nrsimha deva) dasa. His worshipfulDeities were Sri Sita-Ramacandra who are incarnations of Sri Radha-Krsna. Inhis numerous books he often glorified Vrajendra-nandana Krsna. He explainedthe prominent glories of Sri Nama especially for the age of Kali. He translatedthe Sanskrit slokas of the Vedas, Upanisads, Puranas, Srimad-Bhagavatam, andespecially the Ramayana, into Hindi poetical verse.Teachings Of GoswamiTulasidasGoswami Tulasidasji has written of the importance of saranagati and acceptedbhagavad-prema as the highest goal and object for the jivas.He accepted the nine forms of bhakti described in the Srimad-Bhagavatam.He accepted the jivas to be the separated parts-and-parcels of the Lord, as hasbeen explained in the Gita and Srimad-Bhagavatam.He also accepted the doctrine of acintya bheda-abheda or, in other words, thesimultaneous oneness and difference which exists between the omnipotent Lordand His potency (sakti-saktiman).He completely disregarded sayujya mukti and the other forms of liberation.Throughout his writings he refuted the theory of mayavada.Therefore, he hasnot expressed mayavada conclusions in any of his writingsAuthorative ScripturesSriman Madhvacarya, In his commentary on a statement from the SkandaPurana he has written as follows (quoted in Gaudiya Kanthahra):rg yajuh samatharvacca bharatam pancaratrakammula-ramayanan caiva sastram ityabhidiyateyac canukulam etasya tac ca sastram prakirttitamato 'nya grantha vistaro naiva sastram kuvartma tat"The four Vedas -- Rg, Yajur, Sama and Atharva -- the Mahabharata, theoriginal Ramayana and the Pancaratra are all authoritative and bona fidescriptures. Any scriptures which follow in support of them are all accepted asauthoritative. All other scriptures apart from these are not accepted asauthoritative."Srila A.C Bhaktivedanta Swami Prabhupada supports the very same conclusionas seen in the following quotes:"According to Srila Rupa Goswami, any book which gives enlightenment in thematter of advancing in devotional service is considered to be revealed scripture.Srila Madhvacarya has also defined revealed scriptures as referring to bookssuch as the Ramayana, Mahabharata, Puranas, Upanisads, Vedanta - - and anyother literature written in pursuance of such revealed scriptures."(NOD Chapter 12)"Therefore we have to gather knowledge from the right source. Indeed, inreality we can get knowledge only from the Vedic sources. The four Vedas, withtheir supplementary Puranas, the Mahabharata, the Ramayana and theircorollaries, which are known as smrtis, are all authorized sources of knowledge.If we are at all to gather knowledge, we must gather it from these sourceswithout hesitation."(CC Adi 5.14 -- Purport)"The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata, Pancaratraand the original Valmiki Ramayana are all Vedic literature. Any literaturefollowing the conclusive statements of this Vedic literature is also to beconsidered Vedic literature. That literature which does not conform to Vedicliterature is simply misleading."(CC Madhya 6.147 -- Purport)ConclusionThe conclusion is that all scriptures which give favourable support to theseliteratures are also accepted as bona fide and authoritative. Otherwise, all thebooks of Sri Ramanuja, Sri Rupa Goswami, Srila Jiva Goswami and SrilaKaviraja Goswami could not be accepted as authoritative. There are no learnedscholars or acaryas of other sampradayas who wrote commentaries on any ofthe books of Srila Rupa Goswami, Jiva Goswami or Krsnadasa KavirajaGoswami. Yet these books certainly cannot be said to be inauthentic. It isirrelevant to say that Krsnadasa Kaviraja Goswami did not accept evidencefrom the Ramayana of Tulasi dasa, because at that time it had not yet beenpublished, for Tulasi dasa was a contemporary of Sri Rupa Goswami.Although we are substantiating the authority of the Tulasi Ramayana, thequestion may be asked why we don't regard it on the same level as the GaudiyaVaisnava literature. The reason for this is that although, according to Vaisnavasiddhanta, it is accepted as bhakti scripture in a routine sense, it does notpresent a complete description of raganuga (or rupanuga) rasamayi bhakti. In asimilar fashion, the Visnu Purana and other sastras do not propound Krsnabhakti-rasa, although they are certainly bhakti scriptures. Therefore we acceptSrimad-Bhagavatam and the books of Sri Rupa, Sanatana and other Goswamisas being the most authoritative and efficacious for us.If the fact that Tulasi das wrote in Hindi is a disqualification, then must weconclude that the Caitanya-caritamrta of Krsnadasa Kaviraja Goswami, and theGita and Bhagavatam translations and purports of Srila A.C BhaktivedantaSwami Maharaja, due to being written in Bengali and English respectively, arealso inauthentic?The book Prema-sagara is a Hindi translation of Srimad-Bhagavatam done bythe well-known mayavadi Sri Santanu Dvivedi. The Tulasi Ramayana, however,is a book translated by a highly reputed perfected soul of deep spiritualrealisation.Mayavada ConclusionsThere are numerous statements in Srimad-Bhagavatam and other Vaisnavascriptures which may seem to support mayavada conclusions. In these sastrasthe Absolute Truth is sometimes referred to as advaya-jnana, and kaivalya issometimes spoken of as the ultimate destination. Following is a quote,a verseand translation from Srila A.C Bhaktivedanta Swami Maharaja's SrimadBhagavatam translation (4.22.27) which superficially seems to support themayavada theory:dagdhasayo mukta-samasta-tad-gunonaivatmano bahir antar vicasteparatmanor yad-vyavadhanam purastatsvapne yatha purusas tad-vinase"When a person becomes devoid of all material desires and liberated from allmaterial qualities, he transcends distinctions between actions executedexternally and internally. At that time the difference between the soul and theSupersoul, which was existing before self-realisation, is annihilated. When adream is over, there is no longer a distinction between the dream and thedreamer."Although this verse and others may be misinterpreted to support the mayavadatheory, Srila Prabhupada has clearly explained its true Vaisnava conception inhis commentary. For a correct understanding, individual verses must beunderstood in relationship to the overall presentation.Sridhara Swami, the original Bhagavatam commentator, was sometimesaccused of having mayavada leanings; yet Caitanya Mahaprabhu accepted himas being most authoritative. He said that anyone who disregarded thecommentary of Sridhara Swami should be rejected as a prostitute, or one whodoes not follow his Swami. Similarly, there may be some statements of Tulasidasa which could be misinterpreted as supporting mayavada conclusions, butthese then must be reconciled in relationship to his overall presentation ofsiddhanta.Srila Prabhupada on Goswami TulasidasConversation 1:"So he became a great devotee of Rama, Tulasi das. His book, Rama- caritamanasa.'Thinking always of Rama', that is his book. It is very famous book,and that is the only important literature in the Hindi language, Rama- caritamanasa."(Room conversation with Brahmananda, April 12, 1969)Conversation 2:"Devotee: Tulasi dasa said that he wanted to see Rama.Prabhupada: Yes. That is devotee's inclination. That we must have."(Room Conversation SB 6.1.14 Nov 10, 1970 Bombay, India)Conversation 3:"And Tulasi dasa, he has also said... Tulasi dasa is big poet in Hindi language.He has written the Rama-carita-manasa. His opinion... Not only his opinion,that is the Vedic opinion, that... He says, dhol gamar stri sudra, pasu sudra nari,ei ei sab sasana ke adhikari (?). So this statement will not be very palatable tothe Western girls."(Lecture SB 5.6.4 Nov 26, 1976 Vrindavana, India)Conversation 4:"The Tulasi dasa's Ramayana means Rama-carita. It is not Ramayana. Ramacarita-manasa. He was devotee of Lord Ramacandra. So as he was thinking ofLord Ramacandra, he has written. So he was a learned scholar, brahmana, hemust have read Bhagavad-gita, Bhagavatam. So all his translation is there onthe basis of the sastra, especially Bhagavatam and Bhagavad-gita. You'll findmany parallel passages. But Gita is the summary of all Vedic literature, and it isspoken by the Personality of Godhead."(Evening Darshana July 8, 1976 Washington DC)Besides the above quotesThirteen timesSrila Prabhupada has quoted Tulasidasa's writings as positive authority in his books or lectures in order tosubstantiate a preaching point he was making. For brevity We have simplynoted the references here and devotees may consult them at their own leisure. IfSrila Prabhupada truly considered Tulasi dasa and his writing to beunauthorised, it appears odd that he would quote him so often in his preaching.The following are the references:Ref 1: Radhastami, Srimati Radharani's Appearance Day -- Montreal,August 30, 1968 :During a lecture in Montreal on Radhastami August 30 in 1968 SrilaPrabhupada quoted Tulasi dasa and referred to him as a great devotee: "amaprameyam anagham nirvana-santi-pradam brahma-sambhu-phanindras tebhyo'nisam vedanta-vedyam vibhum sura-gurum maya-manusya-harim vande 'hamkarunakaram raghu-varam bhu-pala-cudamanim: This is a verse composed by agreat devotee, Tulasi dasa. He was a devotee of Lord Ramacandra."Note: ( Srila Prabhupada started this particular lecture with the above sloka ofGowami Tulasidas.)Source:www.prabhupadavani.org.Ref 2: Radhastami, Srimati Radharani's Appearance Day -- Montreal,August 30, 1968 :"Our, this respectable Indian lady, she will begin Ramayana... This Tulasi,actually it is not Ramayana. It is called Rama-carita-manasa. Ramayana meansValmiki Ramayana, but people have taken it as Ramayana. Actually, Tulasi dasahas expressed his own feelings about his devotion to Lord Rama, and thereforehe has named it Rama-carita-manasa, his mind full with service attitude forLord Rama. That is the real meaning of this book. But people havemisinterpreted; they are going on just it is Ramayana. And Ramayana, ofcourse, anywhere where Rama's activities are described, that is calledRamayana. That is another sense. But real Ramayana means the Ramayanacomposed by Valmiki Ramayana. Ramayana composed by Maharsi Valmiki.And this is... It is a popular notion that this is Ramayana, but actually this bookis called Rama-carita-manasa. So some of the description of Rama are there, butnot all the description. Rather there are many differences from the originalValmiki Ramayana. Anyway this is song of a devotee for his Lord Rama. In thatsense, you can call it Ramayana, but this book is actually Rama- caritamanasa."Note:This quote does not actually say anything negative about Tulasi dasa or his Rama-carita-manasa.It simply points out that there is a difference between the Valmiki Ramayana and the Rama-caritamanasa.It should be noted, however, that this work was an expression of his mind "full with serviceattitude for Lord Rama".Ref 3: (Letter to Prof. Kotovsky, June 24, 1971)"From your book Soviet Studies of India I understand that academician Mr. A.P. Baranrikov completed a great translation, working the matter of Tulsidas'sRamayana into Russian. Srimad-Bhagavatam is the ripe, mature fruit of theVedic knowledge, and Tulsidas's Ramayana (Ramacharitmanasa) is but a partialrepresentative of Srimad-Bhagavatam. The real Ramayana is Valmiki'sRamayana. Tulsidas was a devotee of Lord Rama and he has given his thoughtsin his book Ramayana. But the real original thoughts and ideas are in Srimad-Bhagavatam."Ref 4: (Room Conversation -- April 19, 1977, Bombay)Prabhupda: And we may be rascal; we do not know who is father. The fatherHimself says, aha bja-prada pit: [Bg. 14.4] "Here." We accept Ka. Thisisintelligence. The father is present. He says, aha bja... The rascal is searchingout:"There is no father." So immediately who denies the existence of God, he is arascal.He is to slapped only, with shoes. That is the only remedy. Anyone who deniestheexistence of God. He's a rascal. He should be properly treated with shoes andbeaten.Girirja: That's true.Prabhupda: That's all. Mrkhasya lakuauadhi(?). When a person is foolnumber one, beat him. That's all. hol gobara...(?) Tulas dsa has said, holgobara dra pau nr, ei saba sana ke adhikr. hol, drum, you haveto bring it to the tune by beating, "tung, tung." Gobara. Gobara meansfool person. Pau, animal. hol, gobara, pa..., dra, and nr, woman.They should be punished to bring them into order. Ei saba sana keadhikr. Otherwise they will spoil. A barking dog, you cannot pacify him,"My dear dog, don't bark." It will disturb him: "No!" hol gobara drapau nr, ei saba sana ke... So anyone who is denying the existence ofGod, he is a rascal number one and beat him with shoes. Bas. He is beingbeaten with shoes by nature.Ref 5: (21st August, 1973 London, Bhagavad-gita 2.15)So our aim should be how to approach Visnu. Then we get the same power, sameeternity, same blissfulness. Just like a motorcar is running at the speed of sixty miles,and if a cyclist someway or other catches the motorcar, he can also go at the speed ofsixty miles. Sometimes boys do that. Similarly, you approach Krsna. You approachVisnu. You get all the powers because you become under protection. Protection ofthe... That... Tulasi dasa has said that in the ocean, the waves of the ocean, if you put oneelephant very powerful, very strong, the elephant will be washed away by the waves. But asmall fish, a teeny fish, it is swimming against the waves. They take pleasure. The fish,when the waves are coming this way, the fish go in that way. Now see. You putagainst the waves an elephant. It will be washed away. Why elephant? Any strongthing you give. Even big, big ships, oh, it will be washed away. But a small fish, itdoesn't care the waves; it goes against the waves. Why? It has taken the shelter. It hastaken the shelter of the ocean. Similarly, all power belongs to Krsna. Yatrayogesvarah harih. But if anyone takes shelter of Krsna, he becomes as powerful asKrsna. This is the process.Ref 5: (Morning Walk -- February 2, 1977, Bhuvanesvara)Prabhupda: Who is cheating? They're cheating. Just see. They are workinghard; they are cheating. And they, by taxation getting money and living verycomfortable, they are not cheating.Gargamuni: They are greater cheaters.Prabhupda: Yes. This is Kali-yuga.dudha gali gali phire sur baitale vikradhanya kali-yuga teri ll dukha lge haspar(?)Tulas dsa has said, "In the Kali-yuga, dudha, milkno customer. Andsur, wine-baitale vikra.(?) It is sitting down in one place, and customersare going there: "Give me. Give me one after another, one after..." Sur,wine, is so impure that it should not be touched. That is selling in one placevery comfortably. Dudha? Gali gali phire: "Will you take milk? Will youtake milk?" Dudha gali gali phire sur baitale vikra, dhanya kali-yugateri ll. Kali-yuga dhanya tomra.(?) "Your pastime..." Dukha lgehaspar, "I am very sorry, but at the same time, I am laughing." (laughs)"Although I am very sorry, but still, I am laughing." This is Kali-yuga.dudha gali gali phire sur baitale vikradhanya kali-yuga teri ll dukha lge haspar(?)And in Vedic civilization, animal is being attempted to be killed"Oh!Who are you?" "Kaliyuga.""Get out!" This is rja, king. And there is nobody to protest. So many animalsare being killed. This is Kali-yuga. Why? "They are my subject. You cannottouch." Ka is embracing gops and the calves also, not that He has selectedonly gops to be embraced. Sarva-yoniu kaunteya [Bg. 14.4]. "Anyone wholoves Me... Loves or not, I am protecting." Eko yo bahn vidadhti kmn.He's giving protection to everyone. And if he is a devotee, a special protection.Ref 6: (Morning Walk -- May 25, 1976, Honolulu)Prabhupda: Drop of water, the chemical composition is the same as big ocean.(airplane flyingoverhead) ...feet, they say.Devotee: About 35,000 feet up. Just under seven miles.Prabhupda: Wants to go against the current. That is their sporting. Thereis an example is given by Tulas dsa. Baijad gajarja(?)(indistinct) A smallfish, it will go against the current, and if you put one elephant, he cannot,he'll be washed away. Why the fish, the small fish can go against thecurrent and the elephant is washed out? Because that fish is under theshelter of the ocean; theelephant is foreigner. This is example. So one who takes shelter of theSupreme, he can do anything. Otherwise he'll be washed away.Hari-auri: That's a good example.Prabhupda: Oh, yes. Bhaijad gajarja(?) (indistinct) Gajarja means theking of elephants, he'll be washed away. But a small fish will go against thecurrent.Hari-auri: Is that from the Eighth Canto?Prabhupda: No. It is from Tulas dsa.Hari-auri: Oh. Like it says in Caitanya-caritmta, if you have the mercy ofLord Caitanya, a big thing becomes easy, but if you don't have His mercy, thena small thing becomes difficult.Devotee: [break] ...the universe was created five to ten billion years ago. Do weagree with their proposition, or...?Prabhupda: Hmm?Ref 7: (Room Conversation -- April 12, 1969, New York)Gargamuni: He mentioned to me that he's married and that he has a child inIndia. And he asked, "Oh, were you married?" And I said, "No. My wife wastaken away." And he came over and he hugged me. "Oh," he said, "you are solucky." (laughter) He hugged me. He said, "Oh, you are so lucky."Prabhupda: (chuckling) There is a Tulas das poetry, din ka kin rat kabhgin gargara bhgin cue. Bhgin. Tulas das had very good, beautifulwife, and he was very much attached to her. So the system is that after thegirl is staying with her husband... Because young girls, very minor age,they were married, say, ten years, nine years, twelve years. But they'reallowed to live with husband, say, after thirteen years or fourteen years,when she has attained puberty. So the system is six months father houseand six months husband. In this way, going and coming. But when she iselderly she can remain continually with her ...but in the beginning...Because after all, she is girl, soshe cannot tolerate the separation from father and mother. So six monthshere, six months... So Tulas das, as soon as the, his father-in-law will cometo take his daughter, he won't allow. He won't allow.Brahmnanda: Oh, he's so attached.Prabhupda: Yes. "She'll go later on. She'll go." So he went back. Thefather used to..., went back. In this way, several times. Then it was agreedthat the girl would go there, father's house, and the father took the girl inthe morning, and in the evening Tulas dsa went there. (laughs) His wifechastised, "You are so rascal fool that I have come this morning and youhave, evening you are here? You have so much attachment for the skin?"Just like husband and wife talking. That struck him very badly, and heimmediately left that place and went to... Left home for good. Yes. And thatwas the initiation that he took up writing about Rma. That is Tulas dsa'slife. Just being, I mean to say, hurt by the words of wife, that "I loveher,"... Later on he understood, "Yes, she is right. So why should I be somuch attached?" She uttered this (indistinct), "If you have got so muchattachment for this skin and bone; if you had so much attachment forRma then your life would have been different." So he took it seriously."Why not attachment for Rma?" So he became a great devotee of Rma,Tulas das. His book, Rma-carita-mnasa. "Thinking always of Rma,"that is his book. It is very famous book, and that is the only importantliterature in the Hindi language, Rma-carita-mnasa. It is very popular inIndia. Village to village. Practically Gt Press has flourished simply byselling the Rma-carita-mnasa and Gt. Gt and Rma-carita-mnasa.Two books. Millions of books they print and sell, this Rma-carita-mnasaand Bhagavad-gt. So he has written that din ka dakini. In the daytimeshe is just like what is called, witches. Witch? Witch?Brahmnanda: Witch, yes.Prabhupda: kin. And rat ka bhgin. At night she is tigress.Ref 8: (Srimad-Bhgavatam 1.16.19 Los Angeles, July 9, 1974)So that is the fact. And there is a version of Tulasi Dsa in Hindi. It is said suksesabe hari bhaje, duhkhse saha hari bhaje, sukse bhaje khoya.(?) Or sukhase arahari bhaje, tu dukha hase hoya(?). It is very nice instruction. The instruction isthat when one is distressed, everyone remembers God. Yes. Duhkhse saba haribhaje. Saba means "all." At that time... Just like in the last war, Second..., last war,when everything wasRef 9: (SB 2.9.7 april 24,1972)Similar statement is there by Tulasi dsa. He saysTulasi dsa was a Hindipoet that "The put, the son, and mut, the urine, they come through thesame source."That's a fact. Put and mut. Put means son, and mut meansurine. So when we beget son, the same genital; when we pass urine, thesame genital. Son, he has... You...(?)Liquid. Tulas dsa saysit is verynicethat "Put and mut, they are coming from the same source. So a put,if he is devotee of the Lord, then he is put. If he is not, then he is mut. Thenhe is mut." If the son... After begetting son, if the son does not become devotee,then he is as good as mut. I pass urine. Mut son, he says, because he's less thanmut. Because mut, I pass urine. The obnoxious thing, that is gone awayRef 10: Srimad-Bhagavatam 6.1.33 -- San Francisco, July 18, 1975Tulas dsa has said that to go against the current is very difficult. Even anelephant is washed away. But a small fish, because he has taken shelter of theocean, he can go against the current. This is the... So if we take shelter ofKa, then even the current is against, we can go because... The sameexample: the fish has taken shelter of the ocean. Although very small animal, hecan go against the...Ref 11: Srimad-Bhagavatam 6.1.39 -- San Francisco, July 20, 1975Tulas dsa has classified, dhol guar dra pau nr, ihe sab sasan keadhikr.(?) So women will be sorry, but he has classified in that way.Anyway... So nobody is taking care of the Vedic literature. Therefore theydo not know what is right, what is wrong.Dharma, dharma means right andwrong.....Ref 12: SB 6.11.4 purportA similar comparison was given by Tulasi dsa, who commented that a son andurine both come from the same channel. In other words, semen and urine bothcome from the genitals, but semen produces a child whereas urine producesnothing. Therefore if a child is neither a hero nor a devotee, he is not a son buturine.Ref 13: Srimad-Bhagavatam 2.3.19 -- Los Angeles, June 15, 1972They also eat. They enjoy. As the camel is enjoying thorny twigs. His enjoyment, thatis his enjoyment. Na khdanti na mehanti. Now, another enjoyment. Sex life,discharge. Na mehanti. Again it is described. These are very terse criticism. You see.A fact. Sex enjoyment means you discharge your semina. Your thing, not others. Andit is said by medical science, some pounds of blood makes one drop of semina. Thatmeans, suppose you allow, if you allow somebody to take your blood, pounds ofblood, would you like to do that? Unless it is... Nowadays, blood bank, there is goingon. But anyone, if he wants to take your blood, you will protest. But our enjoyment isby giving our own blood. Tul... There is a Hindi poet, din ka kin, rt ka bghin,palak palak rahe cue duniy sab bhora hoye, ghara ghara bghin pje (?). It isactual for the materialistic person, that there is an animal, din ka kin, at, duringdaytime she is witch, and at night she is tigress.So din ka kin, rt ka bghin, palak palak rahe cue. The witches, they also, bytheir black art, they suck the blood of children. Do you know that? There are witches.You know? I am asking Svarpa Dmodara. The kamekha (?) witches, from the blackart. The Ptan was like that. They suck the blood of children by some mantra. Sodin ka kin, rt ka bghin. It is pointing out to one's wife. During daytime she iskin, witches, and at night she is tigress. So Tulas dsa says that. . . Tulas dsa'slife is very interesting. Therefore he had very bad experience of his wife. Everyone.So bghin. Nobody keeps a tigress to suck one's blood, but Tulas dsa says, duniysab bhora hoye. The whole world, being mad, they keep one tigress. Palak palakrahe cue. In every moment, sucking blood. This criticism is for the materialisticperson. Those who are spiritually advancing, this criticism does not apply. Formaterialistic person, this agent of sucking blood is their happiness, is their happiness.Understanding the letterThere is one quote which offers a strong criticism of Tulasi dasa and his book.Yet this must be weighed against all of the positive statements. Without seeingthe broader siddhantic view, how are we then to reconcile these apparentlyopposite opinions? How is it that Srila Prabhupada has seen fit to give such anappreciation of Tulasi das as a bona fide Vaisnava?The letter of 1969 needs to be put in its proper historical perspective:"Regarding the two books you have mentioned, Sri Ramacharitamanasa byGoswami Tulasi das is not very authorized, and Ramayana is authorized. Onething is though, you have got enough other books to study. Did you appear inthe examination held on Janmastami Day? Why should you go to Ramayanawhen you have got Bhagavad-gita, Srimad-Bhagavatam and Teachings of LordCaitanya? Don't divert your attention in that way. The author ofRamacharitamanasa, Goswami Tulasi das, has a tint of Mayavadi philosophy.He belongs to the Ramananda Sampradaya. They are mixed up combination ofpersonalist and impersonalist. Therefore, the author is not considered as pureVaisnava. Pure Vaisnava is free from all material contamination of fruitiveactivities and mental speculation. The pure Vaisnava is simply, purely disposedto transcendental loving service to Krishna. The pure Vaisnava rejects anythingwhich has no pure idea of serving the Personality of Godhead."(Letter to: Raktaka, Hamburg, 6 September, 1969)Of all the quotes presented as evidence against Tulasi dasa or his Rama-caritamanasathe only one that really stands as a substantial criticism is the one whichis reproduced in its entirety above.It may be noted also that this quote was made by Srila Prabhupada onlyfive months after the conversation in which he stated that Tulasi dasa was agreat devotee of Rama and that his book is the only important literature in theHindi language.Furthermore, this statement was made in 1969 when his disciples werevery immature in their spiritual development without even having readBhagavad-Gita. Srila Prabhupada did not want his disciples' attention divertedwhen they had so many other books to read. It may also be questioned howauthentic the English translations(of Ramacharit manas) were they werereading. When we examine all of the positive statements that Srila Prabhupadamade about Tulasi dasa and the Rama-carita- manasa, it appears that he simplywanted his disciples to focus on the books he was translating and notquestionable translations of other books. This is the real crux of the matter, andnot the authenticity of Tulasi dasa's work.Misconception of the title-' Rama-carita- manasa'There is a misconception that the title of Tulasi dasa's book, Rama-caritamanasa,suggests that it was inspired from the manasa, or mind, of Tulasi dasa,and thus it is not a work of divine revelation. Yet in Srimad-Bhagavatam (1.7.4)we find the exact same word (manasi) used to describe the vision whichinspired Srila Vyasadeva to write Srimad-Bhagavatam:bhakti-yogena manasisamyak pranihite 'maleapasyat purusam purnammayam ca tad apasrayam"By the power of bhakti-yoga Srila Vyasadeva, being firmly concentrated inmeditation with a purified mind, saw Sri Krsna fully endowed wth spiritualeffulgence, with His plenary portions, and with His internal potency of svarupasakti. His external potency maya, being of an inferior nature, was seen in thebackground under His control."It is said in this verse "manasi apasyat", that he saw the complete AbsoluteTruth with the mind. Yet Srimad-Bhagavatam is not to be taken as manasigrantha,but rather as samadhi-grantha, for Vyasadeva's mind was fullyabsorbed in samadhi and his perception was by the power of bhakti-yoga.Similarly the Ramayana of Tulasi dasa should not be taken as manasi-granthafor it sprung from his purified mind which was absorbed in complete samadhiby the power of bhakti-yoga.Note:Dear Devotees,All the above Quotes are taken fromwww.prabhupadabooks.com.A WebsiteManaged byKrishna.com, An Official ISKCON webpage.Thank you very Much.

Srila Prabhupada's Lecture on Rdham from Ramcharitmanas: rmat Rdhr's Appearance Day Montreal, August 30, 1968.

nta vatam aprameyam anagha nirva-nti-pradam brahma-ambhu-phanndras tebhyo 'nia vednta-vedya vibhu sura-guru my-mnuya-hari vande 'ha karunkara raghu-vara bh-pla-cudmaim

This is a verse composed by a great devotee, Tulas dsa. He was a devotee of Lord Rmacandra. So Lord Rma and Lord Ka, there is no difference. When we speak Ka, that means He includes all other incarnations. In theBrahma-sahitit is said,

rmdi mrtiu kal-niyamena tihannnvatram akarod bhuvaneu kintuka svaya samabhavat parama pumn yogovindam di-purua tam aha bhajmi[Bs. 5.39]

Ka issvayam. Ka svaya samabhavat parama pumn yo.Ka isparama pumn. Parama pumnmeans the ultimate Supreme Personality of Godhead. But He is always manifest in different incarnations, and of all the incarnation, Lord Rma is the foremost, Balarma. You have heard the name of Balarma, Baladeva. Similarly Rma,Rmameans the Supreme Enjoyer.Ramante yoginm anante sac-cid-nanda-cirtmanti rma-padensau. Rmameans real bliss, and all the yogis, eitherdhyna-yogor ajna-yogor abhakta-yog...There are three kinds of yogis. Everyone tries to enjoy that eternal bliss, and that is real pleasure. Therefore Rma.

So this verse... Our, this respectable Indian lady, she will beginRmyana...This Tulas, actually it is notRmyaa.It is calledRma-carita-manasa.Rmyaameans VlmkiRmyaa,but people have taken it asRmyaa.Actually, Tulas dsa has expressed his own feelings about his devotion to Lord Rma, and therefore he has named itRma-carita-manasa,his mind full with service attitude for Lord Rma. That is the real meaning of this book. But people have misinterpreted; they are going on just it isRmyaa.AndRmyaa,of course, anywhere where Rma's activities are described, that is calledRmyaa.That is another sense. But realRmyaameans theRmyaacomposed by VlmkiRmyaa. Rmyaacomposed by Mahari Vlmki. And this is... It is a popular notion that this isRmyaa,but actually this book is calledRma-carita-manasa.So some of the description of Rma are there, but not all the description. Rather there are many differences from the original VlmkiRmyaa.Anyway this is song of a devotee for his Lord Rma. In that sense, you can call itRmyaa,but this book is actuallyRma-carita-manasa.

So in the fifth chapter,Sundara-Khanda,it is a very nice verse. What is that?nta vatam aprameyam anagha nirva-nti-pradam.Each word is meaningful.ntam.The Lord is never disturbed. Why He shall be disturbed? Just like we are, in this material world, we are always disturbed in so many ways. The duration life is short, and we are always embarrassed with so many problems, political, social, religious, cultural, so many things. And family, maintenance of family is more difficult than maintaining an empire.

So this material world is full of anxiety. I have several times explained,asad-graht.Because we have accepted something which is not eternal. Anything which is not eternal will always create disturbance. But because the Lord is eternal, therefore He isntam.Whenever we'll find the face of Lord Ka or Rma, Viu, you'll find smiling with peace. As soon as you'll see you become also peaceful. His very face is so nice.ntam.Andvatam. vatammeans original. It's not that Rma and Ka, as the Myvd philosophers say, that the impersonal Brahman appears in form. This is rascaldom. Actually, He appears in His own form, as it is stated in theBhagavad-gt, sambhavmy tma-myay[Bg. 4.6].We are accepting this form not by our own potency. I have accepted this body, you have accepted this body, not by your own will. You have been forced to accept a particular type of body according to your work. You cannot make choice. Otherwise, everyone would have made his choice to take birth in America or some place like that, or heavenly planets. Oh, that is not choice. Just like if the foreigners, they apply for immigration, there is, the choice depends on the highest authority.

So similarly, this body is notvatam.It is not my original body. This body is changing. I may have this body this time, I may have another body, another species of life; therefore it is notvatam.But the Lord's body isvatam.As it is confirmed in theBhagavad-gt,vata puruam,and He is enjoyer. So the same word is used here.nta vatam aprameyam. Aprameyammeans that cannot be measured. The Myvds, they cannot conceive how immeasurable, unlimited. Therefore as soon as they take it that God is unlimited, immeasurable, they take it for impersonal. They cannot conceive that God can assume any extensive form without any difficulty. Just like He appeared as Hiraya..., I mean to say, Varhadeva. The Varhadeva, He appeared in such a gigantic body that He could lift this whole planet by His tusk. So just imagine how much great body He assumed. Soaprameyam.Another, He can assume so small body. Just like Parkit Mahrja, when he was within the womb of his mother, attacked by the atomic energy, so Ka entered the womb of his mother and saved him. Just imagine how small He became.

Thereforeaprameyammeans you cannot measure how He is small, how He is great. The Myvd philosophers, they can think of greatness, but Ka can become small also. Just like Jaganntha, He is the master, He is the proprietor of the whole world, but He has assumed such a nice form that He is within our reach. We can serve Him very convenient. This is God. Thereforeaprameyam,immeasurable. Immeasurable does not mean simply great. Immeasurable means you cannot measure even how small He is.Aor ayn mahato mahyn.He is greater than the greatest and smaller than the smallest. Thereforeaprameyam. Anagham. Anaghammeans this material contamination cannot touch Him.Etad asya nm. a,the Supreme Lord, means that He may come in any form. Just like He appears as the boar, hog. That does not mean He is hog. Or even He acts like hog, still He isanagham.How it is possible? Because He'stejiyasa na doay[SB10.33.29]. Tejiyasam...

The example is that the sun. Sun is so powerful that he is soaking water from everywhere. He is soaking water even from the filthy place where people are passing urine and stool. But sunshine is so powerful that it is soaking water from the urine, urinals, and lavatory, latrine, but still sun is pure. And by the sun's contact that place also becomes pure. This is called purity. Even impure, even I am impure, if am in touch with Ka consciousness then I also become pure. He does not become impure. We are so, I mean to say, teeny, that if I go to a contaminated place, I become contagious. I become infected with the contamination. But Ka or Rma, They are so powerful that even a contaminated person approaches Him, He, it does not mean that Ka becomes contaminatedthe contaminated person becomes purified. This is very nice to understand. So anyone, with any aim, if he approaches Ka or Rma, he becomesanagham. Nirva. Nirva-nti-pradam.Thisnirvameans finishing.nti.This material life, material existence, is always full of threefold miseries.

So Ka or Rma can give you a position by which you can stop all this nonsense.Nirva-nti-prada brahma-ambhu-phanndras tebhyo 'nam.Brahm, the demigods, there are millions of demigods. Of all the demigods, Brahm, iva and Brahm, they are considered to be the chief. Brahm, iva, Phanndra. Phanndra means ea. He's also incarnation of Viu. So all of them are engaged in the service of the Supreme Lord. That means Viu is the Supreme, even superior than Lord iva. He has especially mentioned:brahm-ambhu.ambhu means Lord iva.Brahm-ambhu-phanndras tebhyo 'na vednta-vedya vibhum.SoVednta, Vedntameans the ultimate knowledge. So one who is in the ultimate knowledge, he can understand the Personality of Godhead Rma and Ka. Those who have got little knowledge, or a mediocrity, they can go up to the impersonal Brahman, but they cannot enter into the knowledge of the Supreme Personality of Godhead Rma. That is described in theBhagavad-gtby Arjuna, that "It is very difficult to understand Your personality."

Actually we are experiencing, if we speak something impersonal, they think it is very learned speech, and when we speak of something personal they think it is old, old style. This is nonsense. Practically, the Personality of God is the ultimate knowledge, but men with poor fund of knowledge, a little stock of knowledge, they cannot understand. If He is impersonal, how Brahm and ambhu are engaged in His service? He is person.Brahm-ambhu-phanndras tebhyo 'nam vednta-vedyam. Vednta-vedyam.These Myvds, they have akarcrya, they have theirrraka-bhya.They have tried to prove the Supreme Lord as imperson. This is not actually fact.Vednta-vedyam.It is confirmed in theBhagavad-gt, vedai ca sarvair aham eva vedyam, vednta-kt veda-vid eva cham[Bg. 15.15].Ka says that all theVedas,includingVednta...If somebody says theVedntais describing impersonal Brahman, but Ka says that "How it can do?"Vednta-vid,"I am the actual knower ofVednta,I am actual composer ofVednta.So I am the Supreme." So these Myvd philosophers, they cannot understand. They think thatVednta...

In India the Myvdsannyssare known as Vednt. Therefore my society, Vaiava society, has particularly given me this title, Bhaktivedanta.Vedntameansbhakti.It is a challenge to the Myvdsannyss.This particular title was given after due consideration that my humble self should be awarded this title. It is new title amongst the Vaiava society. So the Myvd philosophers they are sometimes surprised that "How Swamij is Vedanti, at the same timebhakti?" But actually they do not knowVedntameansbhakti.RealVedntacommentary isrmad-Bhgavatam. Bhya brahma-strm **. Brahma-strameans thisVednta-stra. Vednta-vedyam. iva-virici,that Lord iva or Lord Brahm, they are trying to understand the Supreme. Flickering knowledge? No. Through theVednta. Vednta. Vedai ca sarvair aham eva vedyam[Bg. 15.15].Andvibhum, vibhummeans the greatest. Nobody is greater than the Supreme Lord.Rmkhyam jagad-varam.And He is Rma. We chant daily:

Hare Rma, Hare Rma, Rma Rma, Hare HareHare Ka, Hare Ka, Ka Ka, Hare Hare

Rmkhyam.Rma means theramany,the beautiful, or the enjoyer,rmkhyam.Andjagad-varam.And He is the master or the proprietor of the whole universes.Sura-gurum. Surameans the demigods andgurumis spiritual master.Sura-gurum.Just like Arjuna issura,and his guru is Ka. Vysadeva, his guru, Nrada; Nrada's guru is Brahm; Brahm's guru is Ka. Sosura-gurum. my-manusyam.And when He appears as human being, that ismy. mymeans actually He is not an ordinary man. He is the Supreme Personality of God, but the rascals they think that "Because Rma and Ka has appeared like one of us, He is a man, He's an ordinary man." This is the version of the rascals. That Rma, especially there is a class who are known asrya-samjs.They do not agree that the Supreme Person can, Supreme God can appear as Rma and Ka. They do not know that although He appeared as one of us in the form of human body, He is not a human being. He is the Supreme Personality of Godhead. Therefore it is calledrmkhya, my mnuya hari.He is the Hari... Hari means the Supreme Personality of Godhead who can give you all pleasure, taking all your miserable condition. He is Hari.

Sovande 'ha karukara raghu-vara bhu-pla-cumai.So he is offering his respectful obeisances to the Lord Rma.Karukaram.He comes,paritrya sdhn vinya ca duktam[Bg. 4.8].Therefore He iskaru-karam. karammeans mine. He is the great mine of mercy.Karukara raghu-varam.And because He appeared in the dynasty of Mahrja Raghu, so He is the Supreme Personality in the Raghu dynasty,raghu-varam.Andbhu-pla-cumai.He is the helmet of all kings.Cumai. Cumaimeans,maimeans pearl, andcudameans helmet. So the pearl is placed in the crown. So He is the, although He appeared as King, but He is the helmet of all kings. In this way, Lord Rma's description is here. Now Mtj requested me to explain one verse, so I have tried to explain.

Now today is our Rdhami ceremony. I must speak now something about Rdhr, and then I shall go up, reach my apartment at twelve. In the meantime, you can observe the ceremonies. So, so far Rdhr, Rdhr, today is the birthday of rmat Rdhr. Rdhr is the pleasure potency of Ka. Ka is the Supreme Brahman. Just try to understand. Ka is the Supreme Brahman.Para brahma para dhma pavitra parama bhavn[Bg. 10.12].So whenpara brahmawants to enjoy... That enjoying spirit is there in thepara brahma.Otherwise we cannot have this enjoying spirit. Because we are part and parcel, therefore we have got that enjoying spirit; but that is materially contaminated. But the fact is there, because Ka, He is enjoying, this enjoying spirit we have got also, but I do not know how to enjoy. We are trying to enjoy in the matter, in the dull matter. That is spiritual. Sobrahman, brahman sukhnubhty.People are trying to feel what isbrahma-sukha,pleasure ofbrahmnubhva.That is not material pleasure. So many yogis, they have given up their family life, their kingdom, and meditating to achieve that Brahman pleasure. Actually, the idea is Brahman pleasure. So manybrahmacrs,so manysannyss,they are trying to achieve that Brahman pleasure, and in order to achieve that Brahman pleasure they are neglecting, they are kicking off all this material pleasure. Do you think that Brahman pleasure is ordinary, this material pleasure? To achieve a portion of Brahman pleasure, if they are kicking off all this material pleasure... Don't talk of ourselves. We are ordinary men. In the history we have got instances, that of Bharata Mahrja. Bharata Mahrja, under whose name this planet is called Bhratavara. That Bharata Mahrja was the emperor of the whole world. And as emperor he had his beautiful wife, young children. But at the age of twenty-four years, just young man, he gave up everything. All right. This is very old story, of course, but you know Lord Buddha. He was also a prince. He was also prince, not ordinary man, and he waskatriya,and he was always enjoying with beautiful women. That is the palace pleasure accustomed in every, in Oriental countries, that in the palace there are many beautiful girls, they're always dancing and giving pleasure to the kings and the prince. So Lord Buddha was also in such pleasure, but he gave up everything and began to meditate.

There are many hundreds of instances in Indian history that to realize the Brahman pleasure they gave up everything. They gave up everything. That is the way.Tapasyameans voluntarily accepting something severe for realizing the supreme pleasure. That is calledtapasya.So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Ka, is enjoying this material pleasure? Is it very reasonable? This Ka, He's enjoyinglakm-sahasra-ata-sambhrama-sevyamnam[Bs. 5.29].Hundreds and thousands of goddess of fortune are engaged in His service. Do you think theselakmsare material women? How Ka can take pleasure in the material women? No. This is mistake.nanda-cinmaya-rasa-pratibhvitbhis tbhir ya eva nija-rpatay kalbhi[Bs. 5.37].In theBrahma-sahityou'll find that He expands Hisnanda-cinmaya-rasa,the mellow of transcendental pleasure potency. And thesegopsare expansion of His pleasure potency. And Rdhr is the center. Rdhr is the center. So Rdhr is not... Don't take that Rdhr is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Rdhr was not from the womb of any human being. She was found by her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child." "How you got?" "Oh, in the field." Just see. Rdhr'sjanmais like that. So thisjanmais today and Rdh, this name is sometimes not found inBhgavata.So the atheistic class of men protest this Rdhr's name is not in thermad-Bhgavatam.How this name came, Rdhr? But they do not know how to see it. There isanayrdhyate.There are manygops,but there is mention that by this particulargopHe is served more pleasingly. Ka accepts thisgop'sservice more gladly.Anayrdhyate. rdhyate.Thisrdhate,this word,rdhyatemeans worshiping. From this wordrdhyate,Rdh has come. But Rdh's name are there in otherPuras.So this is the origin.

So Rdh, so Rdh and Ka. Ka is the enjoyer and He wants to enjoy. So He's the Supreme Brahman. He cannot enjoy anything,tmarma,He can enjoy it in Himself. Therefore Rdhr is the expansion of His pleasure potency. Ka hasn't got to seek external things for His pleasure. No. He is in Himself full,tmarma.So Rdhr is expansion of Ka. Ka is the energetic, and Rdhr is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Ka there is Rdh. And wherever there is Rdh there is Ka. They are inseparable. But He is enjoying. So Svarpa Dmodara Gosvm has described this intricate philosophy of Rdh and Ka in one verse, very nice verse.Rdh ka-praaya-viktir hldin-aktir asmd ektmnv api bhuvi pur deha-bheda gatau tau[Cc. di 1.5].So Rdh and Ka is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the two into one.Caitanykhya prakaam adhun.That one means Ka in the ecstasy of Rdh. Sometimes Ka is in ecstasy of Rdh. Sometimes Rdh is in ecstasy of Ka. This is going on. But the whole thing is Rdh and Ka means the one, the Supreme.

So Rdh-Ka philosophy is a very great philosophy. It is to be understood in the liberated stage. Rdh-Ka philosophy is not to be understood in the conditioned stage. But when we worship Rdh-Ka in our conditional stage, actually we worship Lakm-Nryaa. You have seen that picture, thisviddhi-mrgaandrga-mrga.Rdh-Ka worship is on the platform of pure love, and Lakm-Nryaa worship is on the regulative principles. So long we do not develop our pure love, we have to worship on the regulative principles. One has to become abrahmacr,one has to become asannys,one has to perform the worship in this way, in the morning he has to rise, he has to offer. So many rules and regulations. There are at least sixty-four rules and regulations. So we shall introduce them gradually as you develop. So in theviddhi-mrga,when you have no love for God or Ka, we have to follow the regulative principles and automatically..., there is practice. When practicing. Just like you practice thismdagaplaying. In the beginning it is not in order, but when you become well versed in the practice, the sound will come so nice. Similarly, when we are engaged by regulative principles in the worship of Rdh-Ka, that is calledviddhi-mrga.And actually when you are on the love platform, then that is calledrga-mrga.So withoutviddhi-mrga,if anyone wants to learn therga-mrgaimmediately, that is foolishness. That is foolishness. Nobody can pass M.A. examination without going through the regulative principles of primary schools and colleges. So therefore I do not, I mean to say, indulge in the discussions of Rdh and Ka so easily. Rather go on with the regulative principle at the present moment. Gradually, as you become purified, as you become on the transcendental platform, you'll understand what is Rdh-Ka. Don't try to understand Rdh-Ka very quickly. It is a very big subject. If we want to understand Rdh-Ka very quickly, then there will be so manyprkta-sahajiys.In India there areprkta-sahajiy.Just like Rdh-Ka dancing. Rdh-Ka has become a plaything. The painting Rdh-Ka, Ka is kissing Rdh, Rdh is kissing. These are all nonsense. Rdh-Ka philosophy has to be understood by the liberated person, not by the conditioned soul. So we shall await for the fortunate moment when we are liberated, then we shall understandrdh-ka-praaya-viktir.Because Ka and Rdh, They are not on the material field. Try to understand. This is Jva Gosvm's analysis, that Ka is the Supreme Brahman. The Supreme Brahman cannot accept anything material. So Rdh is not in the material field.

Now there is a very nice song. I shall sing if you can play on the harmonium. Yes. This is a Rpa Gosvm's song. (sings)

rdhe jaya jaya mdhava-dayitegokula-taru-maala-mahite

dmodara-rati-vardhana-veehari-nikuta-vnd-vipinee

vabhnudadhi-nava-ai-lekhelalit-sakh gua-ramita-vikhe

karu kuru mayi karu-bharitesanaka-santana-varita-carite

rdhe jaya jaya mdhava-dayite

This song was sung by Rpa Gosvm. He is the real person, actual person, to understand Rdh and Ka. So he says, "All glories to Rdhr."Rdhe jaya jaya mdhava-dayite."She's so dear to Ka." Ka, everyone is trying to love Ka, but Ka is trying to love somebody. Now how great She is. Just try to understand. Everyone, the whole world, the whole universe, all living entities, they are trying to love Ka.Ka-prema.Lord Caitanya describes,prema-pumrtho mahn.And Rpa Gosvm described that "You are distributingka-prema."Soka-premais so valuable, but Ka is after Rdhr. Just see how Rdhr is great. Just try to understand the greatness of Rdhr. Therefore She is so great, and we have to offer our respect.Rdhe jaya jaya madhava-dayite.How She is?Gokula-taru-maala-mahite. Taru, tarumeans young girls. You'll see the pictures, they are all young girls. But of all the young girls, She is the most beautiful. She is enchanting to the young girls also. She is so beautiful.Gokula-taru-maala-mahite. Dmodara-rati-vardhana-vee.And She always dresses Her so nicely that Dmodara, Ka, becomes attracted by Her beauty.Hari-nikuta-vnd-vipinee.And She is the only lovable object of Ka, and She is the queen of Vndvana. This queen of Vndvana... You'll find in Vndvana, if you go to Vndvana, everyone is worshiping Rdhr.Rmeans queen. They are always speaking, "Jaya Rdhe!" Rdhr. All the devotees in Vndvana, they are worshiper of Rdhr.Hari-nikuta-vnd-vipinee. Vabhnudadhi-nava-ai-lekhe.And She appeared as the daughter of King Vabhnu, and Her companion, Lalit-sakh and Vikha-sakh, and the devotees... So on behalf of the pure devotees of Ka, Rpa Gosvm is praying,karu kuru mayi karu-bharite."Oh, my worshipable Rdhr, You are full of mercy. So I am begging of Your mercy because You are so merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy."Karu kuru mayi karu-bharite, sanaka-santana-varita-carite.Now somebody may say, "Oh, you are so great, learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl? How is that?" Therefore Rpa Gosvm says, "Oh, this is not ordinary girl."Sanaka-santana-varita-carite."This girl's description is possible to be made by great saintly persons like Sanaka-Santana. She is not ordinary."

So the lesson is that we should not treat Rdhr as ordinary girl, or Ka as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Rdh and Ka. And Rdh's expansion all thegops,and Ka is the Supreme Lord.

Thank you very much. Chant Hare Ka. You can chant? Can you chant? Janrdana? All right, you can chant. What is that? No, I have explained that onelokafrom thisRma-carita-manasa.Chant Hare Ka. (end)