Garuḍa's 7 Questions
The Seven Questions of Garuḍa
(from Śrī Rāmacaritamānasa, Uttarakāṇḍa)
- Out of all the forms, which is the highest to obtain?
There is no other form as good as the human body, every living creature, whether animate or inanimate, most fervently desires. - What is the highest form of pain, one can feel?
There is no misery in this world as terrible as poverty. Poverty of resources, poverty of love and poverty of wisdom. - What is the greatest form of joy one can feel?
There is no blessing as great as communion with saints and sages. - What are the characteristics, between good and bad?
Beneficence (charitable) in thought, word and deed is the innate disposition of saints. - What is the highest merit one can achieve?
A vow of non-violence (ahiṁsa) is the highest religious merit known to the Vedas, applicable to all living entities, plants and animals. - What is the greatest form of sin?
There is no sin as grievous as speaking ill of others, especially God, the saints and sages, the brahmins and devotees.
- What are the diseases of the mind?
Infatuation (lust) is the root of all ailments and from these again arise many other troubles.
Tulasīdās concludes his Rāmacaritamānasa with a conversation between Garuḍa, the king of birds, carrier of Śrī Viṣṇu and Kākabhuśuṇḍi the enlightened sage in the body of a crow.
Kākabhuśuṇḍi is an exalted devotee of Lord Rāma and also narrator of the first Rāmayana called Bhuśuṇḍi-Rāmayan, much before the Adhyatma Rāmayana, Valmiki and Tulsidas Ramayana. Lord Shiva told Garuḍa to take instructions from a crow, normally considered the lowest among birds, to remove Garuda's pride. He heard from him the glory of Sri Rama for many years and all kinds of doubts went away.
The fact that Garuḍa goes to a crow for spiritual instruction is profoundly symbolic. A seeker of wisdom must be prepared to learn from any qualified source, and a teacher must not be judged by outward appearance or social status. It is the content of the teacher's wisdom and spiritual enlightment that matters.
The dialogue between Garuḍa and Kākabhuśuṇḍi focuses on the nature of God, and the path of love. At one point in the conversation, Garuḍa places seven questions before his eloquent teacher. His questions deal with the value and purpose of human existence, the greatest pain, the highest pleasure, the differences between good and evil, the highest virtue, the worst sin and the diseases of the mind. These questions and answers are analyzed and discussed.
Śrī Rāmacaritamānasa, Uttarakāṇḍa, Chopai 120, Verses 1-19
पुनि सप्रेम बोलेउ खगराऊ । जौं कृपाल मोहि ऊपर भाऊ ॥
नाथ मोहि निज सेवक जानी । सप्त प्रस्न मम कहहु बखानी ॥ १॥
puni saprema boleu khagarāū | jauṁ kṛpāla mohi ūpara bhāū ||
nātha mohi nija sevaka jānī | sapta prasna mama kahahu bakhānī || 1||
Garuḍa, the king of the birds, in loving tones said:
Dear lord (Kākabhuśuṇḍi), if you cherish fondness for me, my gracious lord, and take me as your servant,
kindly answer my seven questions.
प्रथमहिं कहहु नाथ मतिधीरा । सब ते दुर्लभ कवन सरीरा ॥
बड दुख कवन कवन सुख भारी । सोउ संछेपहिं कहहु बिचारी ॥ २॥
prathamahiṁ kahahu nātha matidhīrā | saba te durlabha kavana sarīrā ||
baḍa dukha kavana kavana sukha bhārī | sou saṁchepahiṁ kahahu bicārī || 2||
Tell me, first of all, my compassionate master, which embodied form of all is the most difficult to obtain?
Next consider and tell me briefly what is the greatest misery and what again is the highest pleasure.
संत असंत मरम तुम्ह जानहु । तिन्ह कर सहज सुभाव बखानहु ॥
कवन पुन्य श्रुति बिदित बिसाला । कहहु कवन अघ परम कराला ॥ ३॥
saṁta asaṁta marama tumha jānahu | tinha kara sahaja subhāva bakhānahu ||
kavana punya śruti bidita bisālā | kahahu kavana agha parama karālā || 3||
You know the essential characteristics of the saints and the evil-minded (sinner); therefore, describe their innate disposition.
Also tell me which is the highest religious merit described in the Vedas and which, again, is the most terrible sin.
मानस रोग कहहु समुझाई । तुम्ह सर्बग्य कृपा अधिकाई ॥
तात सुनहु सादर अति प्रीती । मैं संछेप कहउँ यह नीती ॥ ४॥
mānasa roga kahahu samujhāī | tumha sarbagya kṛpā adhikāī ||
tāta sunahu sādara ati prītī | maiṁ saṁchepa kaha̮um̐ yaha nītī || 4||
Further tell me in unambiguous terms the diseases of the mind, omniscient as you are and richly endowed with compassion.
Listen, dear Garuda, with reverence and rapt attention while I tell you briefly my views on these questions.
Kākabhuśuṇḍi happily answers these questions and says:
(The Seven Answers of Life)
नर तन सम नहिं कवनिउ देही । जीव चराचर जाचत तेही ॥
नरक स्वर्ग अपबर्ग निसेनी । ग्यान बिराग भगति सुभ देनी ॥ ५॥
nara tana sama nahiṁ kavaniu dehī | jīva carācara jācata tehī ||
naraka svarga apabarga nisenī | gyāna birāga bhagati subha denī || 5||
There is no other embodied form as good as the human body: every living creature, whether animate or inanimate, craves for it. The human body is the ladder that takes the soul either to hell or to heaven. Only this human body provides the opportunity to attain Self-Realization, Renunciation and Devotion and is the bestower of blessings in the form of wisdom, dispassion and final Salvation.
सो तनु धरि हरि भजहिं न जे नर । होहिं बिषय रत मंद मंद तर ॥
काँच किरिच बदलें ते लेहीं । कर ते डारि परस मनि देहीं ॥ ६॥
so tanu dhari hari bhajahiṁ na je nara | hohiṁ biṣaya rata maṁda maṁda tara ||
kām̐ca kirica badaleṁ te lehīṁ | kara te ḍāri parasa mani dehīṁ || 6||
Men who fail to adore Sri Hari even after obtaining this human body, and wallow in the basest sensual pleasures, throw away the philosopher’s stone from the palm of their hand and take bits of glass in exchange for the same.
नहिं दरिद्र सम दुख जग माहीं । संत मिलन सम सुख जग नाहीं ॥
पर उपकार बचन मन काया । संत सहज सुभाउ खगराया ॥ ७॥
nahiṁ daridra sama dukha jaga māhīṁ | saṁta milana sama sukha jaga nāhīṁ ||
para upakāra bacana mana kāyā | saṁta sahaja subhāu khagarāyā || 7||
There is no misery in this world as terrible as poverty and no blessing as great as communion with saints. Beneficence in thought, word and deed is the innate disposition of saints, O king of birds. A Saint always does good to others in his thoughts, deeds and words and this is their natural habit.
संत सहहिं दुख पर हित लागी । पर दुख हेतु असंत अभागी ॥
भूर्ज तरू सम संत कृपाला । पर हित निति सह बिपति बिसाला ॥ ८॥
saṁta sahahiṁ dukha para hita lāgī | para dukha hetu asaṁta abhāgī ||
bhūrja tarū sama saṁta kṛpālā | para hita niti saha bipati bisālā || 8||
The saints undergo suffering in the interest of others while impious wretches (sinner's) do so with a view to tormenting others. Tender-hearted saints, like the birch tree, submit to the greatest torture (even allow their skin to be peeled off) for the good of others.
सन इव खल पर बंधन करई । खाल कढाई बिपति सहि मरई ॥
खल बिनु स्वारथ पर अपकारी । अहि मूषक इव सुनु उरगारी ॥ ९॥
sana iva khala para baṁdhana karaī | khāla kaḍhāī bipati sahi maraī ||
khala binu svāratha para apakārī | ahi mūṣaka iva sunu uragārī || 9||
While the wicked, like the hemp, have their skin flayed off and perish in agony in order to be able to bind others (in the form of cords). Listen, O Garuḍa, like the rat and the serpent, the wicked injure others without any gain to themselves.
पर संपदा बिनासि नसाहीं । जिमि ससि हति हिम उपल बिलाहीं ॥
दुष्ट उदय जग आरति हेतू । जथा प्रसिद्ध अधम ग्रह केतू ॥ १०॥
para saṁpadā bināsi nasāhīṁ | jimi sasi hati hima upala bilāhīṁ ||
duṣṭa udaya jaga ārati hetū | jathā prasiddha adhama graha ketū || 10||
Having destroyed others prosperity they perish themselves, even as the hail dissolves after destroying the crop. The elevation of the wicked, like the rising of a comet (Ketu) -which is a detestable heavenly body- is a source of calamity to the world.
संत उदय संतत सुखकारी । बिस्व सुखद जिमि इंदु तमारी ॥
परम धर्म श्रुति बिदित अहिंसा । पर निंदा सम अघ न गरीसा ॥ ११॥
saṁta udaya saṁtata sukhakārī | bisva sukhada jimi iṁdu tamārī ||
parama dharma śruti bidita ahiṁsā | para niṁdā sama agha na garīsā || 11||
The advancement of a saint, on the other hand, is ever conducive to joy, even as the rising of the sun and the moon bring delight to the whole universe. A vow of non-violence is the highest religious merit known to the Vedas; and there is no sin as grievous as speaking ill of others.
हर गुर निंदक दादुर होई । जन्म सहस्र पाव तन सोई ॥
द्विज निंदक बहु नरक भोग करि । जग जनमइ बायस सरीर धरि ॥ १२ ॥
hara gura niṁdaka dādura hoī | janma sahasra pāva tana soī ||
dvija niṁdaka bahu naraka bhoga kari | jaga janama̮i bāyasa sarīra dhari || 12 ||
A reviler of Lord Hara and his own preceptor takes the form of a frog (after his death) and his birth in that form is repeated a thousand times. A reviler of the Brāhmaṇas, after suffering tortures in a number of hells, is born on earth in the form of a crow.
सुर श्रुति निंदक जे अभिमानी । रौरव नरक परहिं ते प्रानी ॥
होहिं उलूक संत निंदा रत । मोह निसा प्रिय ग्यान भानु गत ॥ १३ ॥
sura śruti niṁdaka je abhimānī | raurava naraka parahiṁ te prānī ||
hohiṁ ulūka saṁta niṁdā rata | moha nisā priya gyāna bhānu gata || 13 ||
Those conceited persons who revile the gods and the Vedas are cast into the hell known as Raurava. They who delight in vilifying the saints are reborn as owls, who love the night of delusion and for whom the sun of wisdom has set.
सब कै निंदा जे जड़ करहीं । ते चमगादुर होइ अवतरहीं ॥
सुनहु तात अब मानस रोगा । जिन्ह ते दुख पावहिं सब लोगा ॥ १४ ॥
saba kai niṁdā je jar̤a karahīṁ | te camagādura hoi avatarahīṁ ||
sunahu tāta aba mānasa rogā | jinha te dukha pāvahiṁ saba logā || 14 ||
The fools who censure all are reborn as bats. Note now, venerable Garuḍa, the diseases of the mind, from which everyone suffers.
मोह सकल ब्याधिन्ह कर मूला । तिन्ह ते पुनि उपजहिं बहु सूला ॥
काम बात कफ लोभ अपारा । क्रोध पित्त नित छाती जारा ॥ १५ ॥
moha sakala byādhinha kara mūlā | tinha te puni upajahiṁ bahu sūlā ||
kāma bāta kapha lobha apārā | krodha pitta nita chātī jārā || 15 ||
Infatuation is the root of all ailments and from these again arise many other troubles. Lust is a counterpart of wind (वात) and inordinate greed corresponds to an abundance of phlegm; while anger represents bile (पित्त), which constantly burns the breast. Moha (illusion) is the root cause of all maladies and it generates many other troubles like kāma, krodha, lobha, mada and mātsarya—lust, anger, greed, pride and envy.
प्रीति करहिं जौं तीनिउ भाई । उपजइ सन्यपात दुखदाई ॥
बिषय मनोरथ दुर्गम नाना । ते सब सूल नाम को जाना ॥ १६ ॥
prīti karahiṁ jauṁ tīniu bhāī | upajai sanyapāta dukhadāī ||
biṣaya manoratha durgama nānā | te saba sūla nāma ko jānā || 16 ||
Should all these three combine, there results what is known as Sannipāta (a derangement of the aforesaid three humours of the body, causing fever which is of a dangerous nature). The cravings for the manifold pleasures of the sense, so difficult to realize, are the various distempers (diseases), which are too numerous to name.
ममता दादु कंडु इरषाई । हरष बिषाद गरह बहुताई ॥
पर सुख देखि जरनि सोइ छई । कुष्ट दुष्टता मन कुटिलई ॥ १७ ॥
mamatā dādu kaṁḍu iraṣāī | haraṣa biṣāda garaha bahutāī ||
para sukha dekhi jarani soi chaī | kuṣṭa duṣṭatā mana kuṭilaī || 17 ||
The feeling of mineness corresponds to ringworms, envy represents itches while joy and grief correspond to a disease of the throat marked by an excessive enlargement of its glands. Grudging contemplation of others happiness represents consumption; while wickedness and perversity of mind correspond to leprosy.
अहंकार अति दुखद डमरुआ । दंभ कपट मद मान नेहरुआ ॥
तृस्ना उदरबृद्धि अति भारी । त्रिबिधि ईषना तरुन तिजारी ॥ १८ ॥
ahaṁkāra ati dukhada ḍamaruā | daṁbha kapaṭa mada māna neharuā ||
tṛsnā udarabṛddhi ati bhārī | tribidhi īṣanā taruna tijārī || 18 ||
Egotism is a counterpart of the most painful gout; while hypocrisy, deceit, arrogance and pride correspond to the disease known as Dracontiasis (which is marked by the presence in the body of a parasite known as the guinea-worm). Thirst for enjoyment represents the most advanced type of dropsy; while the three types of craving (those for progeny, riches and honour;) correspond to the violent quartan ague.
जुग बिधि ज्वर मत्सर अबिबेका । कहँ लगि कहौं कुरोग अनेका ॥ १९ ॥
juga bidhi jvara matsara abibekā | kaham̐ lagi kahauṁ kuroga anekā || 19 ||
Jealousy and thoughtlessness are the two types of fever.
There are many more fell diseases too numerous to mention.
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कथा समस्त भुसुंड बखानी । जो मैं तुम्ह सन कही भवानी ॥
सुनि सब राम कथा खगनाहा । कहत बचन मन परम उछाहा ॥ 67-4॥
kathā samasta bhusuṁḍa bakhānī | jo maiṁ tumha sana kahī bhavānī ||
suni saba rāma kathā khaganāhā | kahata bacana mana parama uchāhā || 67-4||
In this way Kākabhuśuṇḍi narrated the whole story as I have told you, Bhavānī. When he heard the whole of Śrī Rāma's narrative, Garuḍa's mind was filled with rapture and he spoke as follows:
Garuḍa said:
गयउ मोर संदेह सुनेउँ सकल रघुपति चरित ।
भयउ राम पद नेह तव प्रसाद बायस तिलक ॥ 68 A॥
gayau mora saṁdeha suneum̐ sakala raghupati carita |
bhayau rāma pada neha tava prasāda bāyasa tilaka || 68 A||
My doubts have gone, now that I have heard the whole of Śrī Rāma's episodes. And by your grace, O best of crows, I have developed devotion to Śrī Rāma's feet. (68 A)
Bhuśuṇḍi said:
विनिश्चितं वदामि ते न अन्यथा वचांसि मे।
हरिं नरा भजन्ति येऽतिदुस्तरं तरन्ति ते॥122 ग॥
viniścitaṁ vadāmi te na anyathā vacāṁsi me |
hariṁ narā bhajanti ye'tidustaraṁ taranti te || 122 ga||
I tell You the well-established principle and my words can never be untrue: men who worship Śrī Rāma are able to cross the most turbulent ocean of mundane existence.(122 C)
कहेउँ नाथ हरि चरित अनूपा। ब्यास समास स्वमति अनुरूपा॥
श्रुति सिद्धांत इहइ उरगारी। राम भजिअ सब काज बिसारी॥1॥
kaheum̐ nātha hari carita anūpā | byāsa samāsa svamati anurūpā ||
śruti siddhāṁta iha̮i uragārī | rāma bhajia saba kāja bisārī || 122-1||
I have narrated, my lord, the incomparable story of Śrī Hari according to my own comprehension, somewhere briefly and somewhere in detail. The conclusion of the Vedas, O Garuḍa, enemy of serpents, is just this: relinquishing all other duties, Śrī Rāma alone should be adored. (122-1)
जासु नाम भव भेषज हरन घोर त्रय सूल ।
सो कृ̥पाल मोहि तो पर सदा रहौ अनुकूल ॥ १२४(अ) ॥
jāsu nāma bhava bheṣaja harana ghora traya sūla |
so kṛ̥pāla mohi to para sadā rahau anukūla || 124(A) ||
He whose name is an unfailing remedy for the disease of birth and death and alleviates the three kinds of terrible pain ññmay that gracious Lord remain ever propitious both to me and to you. (124 A)
सुनि भुसुंडि के बचन सुभ देखि राम पद नेह।
बोलेउ प्रेम सहित गिरा गरुड़ बिगत संदेह॥124 ख॥
suni bhusuṁḍi ke bacana subha dekhi rāma pada neha|
boleu prema sahita girā garur̤a bigata saṁdeha||124 kha||
On hearing Bhuśuṇḍi's blessed discourse and perceiving his devotion to Śrī Rāma's feet, Garuḍa, who was now rid of all doubt, submitted in endearing terms: (124 B)
Garuḍa said:
कृतकृत्य भयउँ तव बानी । सुनि रघुबीर भगति रस सानी ॥
राम चरन नूतन रत भई । माया जनित बिपति सब गई ॥ 1॥
kṛtakṛtya bhaya̮um̐ tava bānī | suni raghubīra bhagati rasa sānī ||
rāma carana nūtana rata bhaī | māyā janita bipati saba gaī ||1||
I have attained the object of my life now that I have listened to your discourse, imbued with the nectar of Devotion to Śrī Rāma's feet. My love for Śrī Rāma's feet has been renewed and the delusion created by Māyā (the Lordís deluding potency) has all ended. (1)
मोह जलधि बोहित तुम्ह भए । मो कहँ नाथ बिबिध सुख दए ॥
मो पहिं होइ न प्रति उपकारा । बंदउँ तव पद बारहिं बारा ॥ 2॥
moha jaladhi bohita tumha bhae | mo kaham̐ nātha bibidha sukha dae ||
mo pahiṁ hoi na prati upakārā | baṁda̮um̐ tava pada bārahiṁ bārā || 2||
You have been a vessel to me, drifting as I was in the ocean of infatuation and have gratified me in various ways, my lord. I am, however, incapable of repaying my obligation to you and simply adore your feet again and again. (2)
पूरन काम राम अनुरागी । तुम्ह सम तात न कोउ बड़भागी ॥
संत बिटप सरिता गिरि धरनी । पर हित हेतु सबन्ह कै करनी ॥ 3॥
pūrana kāma rāma anurāgī | tumha sama tāta na kou bar̤abhāgī ||
saṁta biṭapa saritā giri dharanī | para hita hetu sabanha kai karanī || 3||
You are fully satiated and a lover of Śrī Rāma; no one is so blessed as you, venerable Sir. Saints, trees, rivers, mountains and the earth, all these operate for the good of others. (3)
संत हृदय नवनीत समाना । कहा कबिन्ह परि कहै न जाना ॥
निज परिताप द्रवइ नवनीता । पर सुख द्रवहिं संत सुपुनीता ॥ 4॥
saṁta hṛdaya navanīta samānā | kahā kabinha pari kahai na jānā ||
nija paritāpa drava̮i navanītā | para sukha dravahiṁ saṁta supunītā || 4||
The poets have declared the heart of a saint to be soft as butter; but they haven’t said the true thing. For, while butter melts only when it gets heat to itself, the holy saints melt at the suffering of others. (4)
जीवन जन्म सफल मम भयऊ । तव प्रसाद संसय सब गयऊ ॥
जानेहु सदा मोहि निज किंकर । पुनि पुनि उमा कहइ बिहंगबर ॥ 5॥
jīvana janma saphala mama bhayaū | tava prasāda saṁsaya saba gayaū ||
jānehu sadā mohi nija kiṁkara | puni puni umā kaha̮i bihaṁgabara || 5||
My life and birth into this world have both been rewarded and by your grace all my doubts have disappeared. Ever regard me as your own servant.
Again and again did Garuḍa, the chief of the birds, speak thus, O Umā. (5)
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कलिजुग जोग न जग्य न ग्याना । एक अधार राम गुन गाना ॥
सब भरोस तजि जो भज रामहि । प्रेम समेत गाव गुन ग्रामहि ॥
सोइ भव तर कछु संसय नाहीं । नाम प्रताप प्रगट कलि माहीं ॥
कलि कर एक पुनीत प्रतापा । मानस पुन्य होहिं नहिं पापा ॥
kalijuga joga na jagya na gyānā | eka adhāra rāma guna gānā ||
saba bharosa taji jo bhaja rāmahi | prema sameta gāva guna grāmahi ||
soi bhava tara kachu saṁsaya nāhīṁ | nāma pratāpa pragaṭa kali māhīṁ ||
kali kara eka punīta pratāpā | mānasa punya hohiṁ nahiṁ pāpā ||
In the age of Kali neither Yoga (concentration of mind), nor the performance of sacrifices nor spiritual wisdom is of any avail; one's only hope lies in singing Śrī Rāma's glories. Giving up all other hopes, whosoever worships Śrī Rāma and fondly chants His glories undoubtedly crosses the ocean of transmigration.
The power of the Name is thus manifest in the age of Kali. The Kali age possesses another sacred virtue: in this age mentally projected thoughts of virtues acts are rewarded, but projected thoughts of sins are not punished.
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Shri Ramacharitamanasa
by Gita Press 1968 edition
Shri Ramacharitamanasa
by Gita Press 2012 edition
1318_Shri_Ramcharitmanas_Web.pdf
Goswami Tulsidas Ramcharitmanas Hindi-English Edition
Ramacharitamanasa is the most excellent piece of work in Hindi literature. Sri Ramacharitamanasa of Goswami Tulasidas enjoys a unique place among the classics of the world literature. It is one of the best poems of the world. This book is an excellent specimen of ideal duties of a sovereign, ideal household life, ideal conjugal life and other ideal rights of human beings. It is quite impossible to find some other literary work in the world which contains highest level of devotion, knowledge, renunciation, dispassion etc. The book represents the wonderful example of divine sport displayed by the Lord in human form. It is universally accepted by all classes of people.
Reverently recitation of the verses of this book, and acting upon the instructions as given in the book make human beings able to attain divine bliss, there is no doubt about it. Gita Press has published this book in various sizes King-size, voluminous, in book size, medium size, and small size (manual). Sri Ramacharitamanasa published from Gita Press is considered to be authentic as there is no interpolation in it. Procedure of recitation of verses, brief biography of Goswamiji, the composer, and the Arati song have been given in all the editions of Ramacharitamanasa. The presence of a copy of Sri Ramacharitamanasa published from Gita Press in each and every home at least in India is a beautiful example of its popularity.
Srila Prabhupada regarding Rama-Carita-Manasa and its author poet Tulsi das
This book was not approved by Srila Prabhupada and our Gaudiya-vaishnava-acaryas.
Regarding the two books you have mentioned, Sri Ramacharitamanasa by Goswami Tulasi das is not very authorized, and Ramayana is authorized. One thing is though, you have got enough other books to study. Did you appear in the examination held on Janmastami Day? Why should you go to Ramayana when you have got Bhagavad-gita, Srimad-Bhagavatam and Teachings of Lord Caitanya? Don't divert your attention in that way. The author of Ramacharitamanasa, Goswami Tulasi das, has a tint of Mayavadi philosophy. He belongs to the Ramananda Sampradaya. They are mixed up combination of personalist and impersonalist. Therefore, the author is not considered as pure Vaisnava. Pure Vaisnava is free from all material contamination of fruitive activities and mental speculation. The pure Vaisnava is simply, purely disposed to transcendental loving service to Krishna. The pure Vaisnava rejects anything which has no pure idea of serving the Personality of Godhead. Letters : 1969 Correspondence : September : Letter to: Raktaka -- Hamburg 6 September, 1969 : 69-09-06 :
Srila Prabhupāda: Yes, that is wanted. They want āśīrvāda. Just like so many people come, āśīrvāda. "You are a saintly person, you give me āśīrvāda so my material happiness may increase. I am not interested with the spiritual knowledge. Give me blessing so that for nothing I get, upgrade my material opulence." This is their... So those Tulasīdāsa readers, they are like that. They want material opulence. Ārto-arthārthī, arthārthī, want some material benefit. They chant Tulasīdāsa's Rāma-carita-mānasa for some material benefit. They're not interested in the spiritual advancement. Nobody. That Delhi temple where they have paṇḍita? I'm forgetting his name. (Conversations : 1976 Conversations : August, 1976 : Room Conversation -- August 21, 1976, Hyderabad : 760821rc.hyd)
Srila Prabhupāda: Why? Gauḍīya Vaiṣṇava has immense literature. Why they should bother with Tulasīdāsa? By reading Tulasīdāsa's Rāma-carita-mānasa in my experience I've not seen a single man has come to the spiritual platform. I have not seen a single man. ] (Conversations : 1976 Conversations : August, 1976 : Room Conversation -- August 21, 1976, Hyderabad : 760821rc.hyd )
Srila Prabhupada: …So this verse... Our, this respectable Indian lady, she will begin Rāmāyana... This Tulasī, actually it is not Rāmāyaṇa. It is called Rāma-carita-manasa. Rāmāyaṇa means Vālmīki Rāmāyaṇa, but people have taken it as Rāmāyaṇa. Actually, Tulasī dāsa has expressed his own feelings about his devotion to Lord Rāma, and therefore he has named it Rāma-carita-manasa, his mind full with service attitude for Lord Rāma. That is the real meaning of this book. But people have misinterpreted; they are going on just it is Rāmāyaṇa. And Rāmāyaṇa, of course, anywhere where Rāma's activities are described, that is called Rāmāyaṇa. That is another sense. But real Rāmāyaṇa means the Rāmāyaṇa composed by Vālmīki Rāmāyaṇa. Rāmāyaṇa composed by Maharṣi Vālmīki. And this is... It is a popular notion that this is Rāmāyaṇa, but actually this book is called Rāma-carita-manasa. So some of the description of Rāma are there, but not all the description. Rather there are many differences from the original Vālmīki Rāmāyaṇa. Anyway this is song of a devotee for his Lord Rāma. In that sense, you can call it Rāmāyaṇa, but this book is actually Rāma-carita-manasa. (Lectures : Festival Lectures : Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968 : 680830RA.MON)
Srila Prabhupada; To effect the perfection of human life there is cooperation between men and demigods, sages, denizens of the Pitṛloka, devotees of the Lord and the scientific system of varṇa and āśrama orders of life. The distinction between human life and animal life therefore begins with the scientific system of varṇa and āśrama, guided by the experience of the sages in relation with the demigods, gradually rising to the summit of reestablishing our eternal relation with the Supreme Absolute Truth, the Personality of Godhead, Lord Śrī Kṛṣṇa. When God-made varṇāśrama-dharma, which is strictly meant for developing animal consciousness into human consciousness and human consciousness into godly consciousness, is broken by advancement of foolishness, the whole system of peaceful and progressive life is at once disturbed. In the age of Kali, the first attack of the venomous snake strikes against the God-made varṇāśrama-dharma, and thus a person properly qualified as a brāhmaṇa is called a śūdra, and a śūdra by qualification is passing as a brāhmaṇa, all on a false birthright claim. To become a brāhmaṇa by a birthright claim is not at all bona fide, although it may be a fulfillment of one of the conditions. But the real qualification of a brāhmaṇa is to control the mind and the senses, and to cultivate tolerance, simplicity, cleanliness, knowledge, truthfulness, devotion and faith in the Vedic wisdom. In the present age, consideration of the necessary qualification is being neglected, and the false birthright claim is being supported even by a popular, sophisticated poet, the author of Rāma-carita-mānasa. (Books : Srimad-Bhagavatam : Canto 1:"Creation" : SB 1.16: How Pariksit Received the Age of Kali : SB 1.16.31 : PURPORT)