Katha Chopais

Shree Guru charan saroj ruj, nij mun mukur sudhaaree |
Barnau raghuvir bimal jasu, jo daayak phal chaaree ||

With the dust of Guru’s lotus feet, I clean the mirror of my mind
and then narrate the sacred glory of Bhagwan Ram, the giver of four fold attainments of life.

Katha Translations

Hanuman Chalisa is the most popular part both with devotees and with Bapu himself. This and three more kathas will be devoted to the explanation and analysis of Hanuman Chalisa. But in this analysis and description, I am not follow the establish tradition either of Kashi or of Aayodhyaa. I would prefer to follow the flow of the Shree Ram Charit Manas, the flow of the Hanuman Chalisa rather than any set tradition.

Shree Ram Charit Manas is an immensely and intensely human story beginning and ending with human beings. The human personality is a seven fold complex personality. There are seven different types of personality within us.

1. Shaareer Jeevi – devoted only to the physical pleasures of body
2. Mano Jeevi – devoted only to mental processes
3. Budhi Jeevi – devoted only to intellect
4. Shrum Jeevi – devoted only to Karma
5. Hridaya Jeevi – devoted only to Heart – Compession
6. Dharma Jeevi – devoted only to dictates of Dharma (duty)
7. Aatma Jeevi – devoted only to dictates of inner self

To be translated into English these terms are rather difficult but we can say the persons who are devoted only to their physical life, only to the mental processes, only to their physical life, to the life of work & toile to these who live by devotion, to those who live by rules and regulation and the customs and lastly those who live according to the dictates of their own inner selves.

Shree Ram Charit Manas itself is divided into these seven stages.
1. Baal Kaand will deal only with birth of human being is a Sharier Jeevi Kand
2. Ayodhya Kaand describes what happening to the mind of the people and therefore it is manojeev stage.
3. Aaranya Kaand contains the stories of several intellectual while the
4. Kishkindha Kaand deals with the activities both of Ram himself and of his followers especially the vanars and the bears.
5. Sunder Kaand is the Kaand of love, devotion and human emotions.
6. Lanka Kaand as containing Dharma. Arguing that Ravan even though he opposed Ram had his own particular type of own religion, legal, customary rules but last
7. Uttar Kaand describes a human being who lives according to the dictates of his inner self.

if you study Ramayan perfectly and with knowledge and devotion, A human could travel, a human could develop from pure physical self to a person who is helpful one.

In the beginning Tulsidas Jee has praised the five major Devs, Ganesh, Surya, Bhavani, Vishnu and Shiva. Each of them is worshipped ritually and ceremoniously. But we should not limit ourselves only to the rituals and ceremonies, you are misunderstanding, you are not taking the fullest advantage of the Hindu thought.

Ganesh is a symbol of Discretion. live a life with discretiion, that is the best way to worship to Ganesh. Surya is symbol of light. Live in light, meaning give up all the darkness (ignorance) is the best worship of Surya. Vishnu is symbol of vastness, so living broadminded is worship of Vishnu, Bhavani is symbol of Shraddha (faith) and Shiva is symbol of auspiciousness, living your life with doing good for others is worship of Shiv.

Rituals and the ceremonies might have their own points but mere rituals and ceremonies will lock up religious thought into mere books, will make us book worms. Being a Book worms does not make you religious person.

Religion must come into your own action, into your life, into your own everyday life. Religion which is confined to the text will ruin, it will ruin both the individuals, the society and the nation itself.

What’s the best worship which one can offer to the divine.

Make a child smile that is all your yagna, all your pujas, all the devotion that you can offer to God.

Shree Ram Charit Manas also contains a long description on the Gurus and the worship of Gurus. Worshipping of Guru is not the worshipping of an individual. It is worshipping of a principle, it is worshipping of Guru as Param Tatva (Supreme Element) as the hindu call it and these Tatvas, This principle is needed in order to utilize what we get, what we expect to get from the worship of the Gods.

Ganesh or Surya will give you all the siddhis, all the achievements, all the power that you need towards the use of it. The power the achievements will lead to ruin. Do you mean to say Raavan had less power. Do you mean to suggest that Raavan had less achievements to his credits but he had no Guru, no Guru to guide him and therefore he lead to ruination both of his own life and the life of his own society and when we say that

In the recent past event when lots of people will feeding milk to Ganesh jee, a small child was also standing in a line and asking those who were feeding Ganesh Jee that my name is also Ganesh, I also drink milk. We need to feed milk to these living Ganeshs. I expect those who have been listening to Ram Katha for a long time to feed these living Ganeshs to ensure that Religion does not remain in books instead comes into our lives.

we must worship at the feet of Guru, at the charan (feet) of the Guru. The operating word is not charan (feet) of the Guru, it is the Acharan (Character or Conduct) to follow so that Guru can purify you, Guru can make you noble, Guru can lead you towards betterment of self.

One can get Siddhi (endowed with supernatural powers). In order to make sure that we don’t misuse the Siddhi, we need a Guru to tell us how to use it for the welfare of man kind.

When I recently visited Brazil, someone asked me if I could convert him in to a Hindu. I do not convert anybody. One does not need to get converted. Just live your life with Satya (truth), Prem (Love) and Karunaa (Compession).

Hanuman Jee to whom this chalisa is devoted has been described by forty different names. If we to collect all the names used for Hanuman Jee both in Vinay Pratika and Shree Ram Charit Manas, it comes to exactly forty. One more point Hanuman Jeei is considered to be the incarnation of Bhagwaan Shiva and various formulation of Bhagwaan Shiva, his twelve jotrilingas, his eight very famous images, his five faces and his fifteen eyes. The figure comes to forty again but we go still further up there are very profound philosophical reasons why this figure forty might have been selected.

Hanuman is an embodiment of humanity and each person, every person, every one of us guided and controlled by our own Anthakaran (inner self). Antakarn has been considered to be consisting of four different ingredients. The mind (mun), Chit (Consciouness), Budhi (intellect) and Ahankar (ego) Each aspect of Antakarn is ten different qualities the figure again rounds up exactly at forty. All the qualities and characteristics of each aspect of Antakarn, ten qualities of mind, ten of chitt, ten of budhi and ten of Ahankar, figure again comes to forty. So all theses may be the reasons why figure forty has been selected by Tulsidas in writing this Hanuman chalisa.

We can get over all difficulties by using a conveyer belt. Conveyer belt of bhakti where the grace of God will take us over all these difficulties but it depends on your own self exertion. Conveyer belt will take you where you want to go but walk a few steps, take few steps on the conveyer belt so that you can arrive at your destination faster and a better person.

We should also effort, we should also aid our effort to the grace of God but bhakti even though the easiest part is not always very easy. It requires the courage to break away from the traditions to face the society as Tulsidas did and so did Rohidas who violated the caste rules and ashamed the Brahmins by his own personality.

While speaking about Rohidas, Bapu disassociated himself with all miracles and mystics and advice to depend only upon katha and the name of god to fill our mind and our ears so that we can be indifferent to the flattery of this world as well as to the abuses which may be showered upon us by the society at large. In this connection he referred to the famous incident st. francis who had nothing but the bible as his property. And he was bold enough to sell away that bible in order to feed the hungry as bapu puts it he sold the worlds of god in order to keep the word of god.

The first chopai of hanuman chalisa is the same exactly word to word same as the first chopai of Ayodhya kaand in Shree Ram Charit Manas. Tulsidas purposely chosen the adjective shree as Guru. Guru can be described by many adjectives, Tulsidas Jee has chosen Shree. Shree is Laxmi but not only wealth, Shree is beauty, Shree is grace, Shree is blessing. Tulidas Jee again has deliberately avoided naming his Guru when you name the Guru, he becomes a person. He is limited to one particular individual if we don’t name the Guru, then he becomes as vast as a enveloping as the universe itself.

Tulisdas Jee has compared the feet of Guru to the lotus. Lotus has several qualities beauty, colour, fragrance but more than that lotus born in mud, living in water, is free from all the qualities. A Guru should be completely, totally free from all attachments of the world and all the worldly desires and only such Gurus can become the end all and be all for his pupils. As Gadhadhar experienced the total devotion to his Guru Chaitanya.

When Tulsidas Jee speaks about the dust at the feet of Guru, it’s not the dust you can pick up and put it on your forehead. The dust means you walk, you follow in the same footsteps as the Guru has walked and get your feet blessed in the same way as the Guru himself has. These spiritual experiences can only be experienced, cannot be described, they cannot be explained

Tulsidas Jee again points out that in this chalisa while describing the family of Raghu in relation to Hanuman Jee, points out that even though Hanuman Jee is not born in the Raghunath Jee’s family, Hanuman jee has made himself into a Raghunath Jee family by his devotion, by his selfless service, by his intense love for Ram. What Hanuman has done we too can do by devotion, by intense love, by following the example of Ram in whatever small way that we can. Tulsidas Jee promises that whoever reads and recites the chalisa will have the four pursuments at his command Dharma (duty), Karma (good deeds), Arth and Moksh (salvation).

As Jesus pointed out that heaven is kingdom of God and kingdom of God is in the heart of every one of us. While one who wants to follow this type of analysis need not change, need not give up, need not escape from the world. Do your duty, don’t give up your responsibility for your family, for your society, for your nation, for whatever your doing, you need not change anything, only change your attitude and don’t waste all the time in criticizing and denouncing others.

We are interested in our own self development and any body can be criticized but remember every sinner has a bright future, therefore, turn the light inwards to focus in ourselves, on our self improvements.

This katha it is being organized as it is going to be delivered not merely as an entertainment. It is a medium for character building. It is a medium for creating a energetic, devoted, selfless, glorious individual. off course love God and pray every thing but not to beg anything from the God. Hanuman Jee is the embodiment of giving, he belongs to the class of people who are not takers, who are givers, in that is the basis of the message which Hanuman Jee & Hanuman Chalisa is expected to deliver.

When a person reads forty lines of Hanuman Chalisa, and if they understand it and implement it in his life then he is living otherwise he does not live, he merely exists. The figure forty (Chalisa) is four, zeros. Unless a person is able to reduce to zero, four ingredients of his life cannot be initiated into the proper frame of Bhakti. The four obstacles are
1. Ataman – insulting behaviour
2. Asmantaa – treating anybody inferior
3. Abhimaan – Arrogance
4. Upvaad – Accusation or Contradiction

The entire purpose of Hanuman Chalisa is to dissolve your ego. We all are rather proud of ourselves, even arrogant. Now what is so much in us that we can take pride of us in front of God, in front of saints, in front of books like Tulsi’s Shree Ram Charit Manas.

What are we? We are almost nothing, but having reduced to zero all these obstacles does not mean that we stop working. We must work not as individuals but merely as instruments of God. If you start doing this your ego will slowly start getting dissolved.

Shree Ram Charit Manas can be analyzed by breaking up the word MANAS into four components.
1. Ma represents Maryada (discipline) – A discipline should be self imposed discipline. The discipline imposed by others, imposed by outsiders is a bondage, it is a slavery
2. A represents Aadarsh (ideals) as seen in the life of Lakshman Jee
3. Na is Namarta (humility) as we can see in the life of shatrughan Jee
4. S is Samarpan (total surrender) as exemplified by Bharat Jee.

While having understood this is our duty to work only for everything that we consider to be our duty. We should not bother where the duty leads us. But this type of religion has to live in the present tense, it cannot live in the past tradition, it cannot in the future hopes or aspiration. As Bapu said live in today the present, the concrete, the actual life. A religion is not a religion unless it renews itself continuously and forever.

What we need more is not the renovation of the temples but the renovation of the ideas, shading of our opinions and our prejudices. Religious disciplines, religious vows, religious practices should yield to the human value. Our purpose is to hold our human values, human emotions and human needs.

This Katha is devoted not to the prestige of any body but in my way of expressing my love for you all. the first Doha comprising of Purusharths (efforts), Kaam, Dharm, Arth, Moksh. But even these four will lead ultimately and finally to Bahkti (devotion) which is a fruit of all these efforts.. The second Doha is a request to Hanuman for granting Bal (strength), Budhi (intellect/wisdom) and vidya (knowledge). Now strength depends upon your profession or type of work. For a yogi his strength is Vairaagyaa (renunciation), for a bhakt (devotee), it is his faith, for a warrior it is his compassion and so on & so forth.

Here Tulsidas Jee is not merely asking, he merely exchanging. He is requesting Hanumanji to exchange 17 things with 3. He is asking Hanuman Jee to grant him Bal, Budhi, and Vidya and in return take away from him seventeen different things – 5 of his Kaaleshas (distresses of Life) and 12 of his Vikaars (impurities).

5 Kaleeshas as defined in Patanjali yog sutra are :

1. Avidya – Ignorance
2. Asimitaa – Pride
3. Raag – affection
4. Dwesh – Resentment, Animosity, Malice
5. Abhinivesh – Fear (Fear of death)

12 Vikaars (impurities) – 6 impurities of Body and 6 impurities of Mind.

6 impurities of Mind are :

1. Kaam – Desire
2. Krodh – Anger
3. Lobh – Greed
4. Moh – Infetuation
5. Mada – Arrorance
6. Matasarta – Jealousy, Envy, Contempt for others

For all those who suffer from the strain and the stress and the tensions of the modern life. Therefore everyone who participates in this Kathas ought to begin practicing love and help in the growth of potentialities of all the persons around us.

I am inviting all those talented young people to participate by coming to the stage in rotation and show their talents in whatever field they possess because we are all children of Vyas, spreading out, becoming wider, becomming universal.

Why should we become narrow minded, selfish or dogmatic because under all the truth and the compassion, We must learn to be truthful on all occasions, to be compassionate under all circumstances and to love one & all.

The Hanumaan Chaalisa begins then by asking for the bal (Stregth), budhi (wisdom), and Vidya (Academic knowledge). But all these three ingredients bal, budhi and vidya ought to be freed for all Kaaleshs (distresses) as it is described in the ancient scriptures and they should be free from the Vikaars (impurities).

Bal, Buddhi and Vidya can do wonders if one uses the three ingredients for good cause as it is described by Tulsidaas Jee in the Shree Ram Charit Maaansa. How can stone float even in water? How can monkeys be ever industrious? how can ocean be so stable and tranquil?. But it did happen. It happened because there was a union of bal (Stregth), budhi (wisdom), and Vidya (Academic knowledge) on that occasion. But all these can happen with the basic condition when we are honest, honest in our presentation, honest in our thoughts and honest in our confession. Whatever we learn from others, To take thoughts and ideas from others, there is nothing wrong with it, but not to acknowledge, would be Padma Chori (intellectual theft).

This type of transformation is not an easy process. Nothing good is ever easy in this world and to change a human being is probably one of the most difficult task that world has seen. Whoever is not devoted to self development will go on confusing himself and others by endlessly arguing, debating, discussing about the qualities of God. Let me raise a pertinent question, Is God a subject of discussion or is he a subject of devotion? Bhakti (Devotion) and Karma (action), which are inspired by the bhakti. Let me emphasize that our reason, even our budhi, must float on the ocean of Bhakti, so that we can experience what Kevat experienced in Shree Ram Chatir Manas.

Shree Hanuman Chalisa is an embodiment of such knowledge of such love, of such action. The legend tells us that soon after his (Hanumaan Jee’s) birth he jumped up to grasp and swallow the rising sun and he was wounded by Indraa in his chin. Sun is a symbol of knowledge. We can interpret this legend to mean that soon after his birth, Hanumaan Jee strived, and we also should strive, to educate ourselves that why In the beginning of Hanumaan Chaalisa, Hanumaan Jee is praised as Gyan Guna Saagar, the ocean (Saagar) of knowledge (Gyan) and qualities (Goon). Hanumaan Jee is worshipped as a leading scholar, he is respected as a great gyani-naammagar-ganyam a great lover of music and self reliant. He neither imitates nor he tries to imitate anybody. Similarly, we should never try to imitate someone other than ourselves.

Let me give you my own example that I do not want to become any one. I am Morari Bapu and I want to be accepted as Morari Bapu. Tulsidaas Jee wrote only one Shree Ram Charit Manas But Shree Ram Charit Manas has produced hundreds and thousands of Tulsidaas. Hanumaan is always compared with the ocean, he is called saagar, he is always gambhir (sober) and he is beyond all praise and all condemnation. He is only a follower of Ram who changed the stones and animals into human beings. In contrast with Raavan who changed human beings into demons.

Hanumaan Jee is sober but not somber, he is never sad. He loves singing, dancing and jumping. We all must be happy and joyful when we are to transform ourselves into spiritually to become better persons. Hindus describe even the supreme god as Sachidaa Aanand (Brahmn with supereme joy), then why should we not always welcome the joy and the beauty and the music and dancing of all types. We should never forget that Hindu temples originated and encouraged all types of art like music, dancing, paintings and pleasures of pure happiness.

If I can do it he would love to paint it, I would love to inscribe the motto “Love is God” to all the establishments of United Nations and other international agencies because God is always there, Omnipresent, in all his creations. For him every individual is a God.

Q. If Morari Bapu were to interview anybody, what will be the question he will ask?

A. I will never ask any question to anybody, he just listens and waits. You must wait, wait for a longer time if necessary. If I were to ask a question, I will ask only one question. Have you ever loved anybody? My advice is love your near ones and your family people first, because that is the seed from where the universal love will spring up.

The second chopaai describes Hanumaan Jee as the ambassador of Bhagwaan Ram. (Ram Doot). There are three type doots (ambassadors, envoys, representatives)

1. Raj doot (Ambassodor of a Country or State)
2. Ram doot (Ambassodor of Bhagwaan Ram)
3. Rah doot. (Ambassor who shows us path)

Hanumaa Jee a messanger of Bhagwan Ram. He is the representative of truth and love. He has to beyond all emotions and attitude and attribute of goo-ns (Qualigies). Hanumaan Jee is a servant. He is a bhakt (Devotee) and reflection of Bhagwan Ram.. Every representative of Bhagwaan Ram is formulated as a Ram and develops very close resemblance to Ram because he represents truth, he represents spiritual values and he represents total honesty and purpose. Hanumaan Jee therefore has incredible, incomparable, unmatched strength (Atu-lit Bal-dha-mum) because he represents the invincible fire of truth and love. Hanuman has been described as a son of wind and his speed is a speed of mind (mano-ja-vamaa) . But all his powers and his intellectual abilities are guided by his superb control over all his senses (Ji-ten-deri-yaa). He does not crush his indriyaas (senses), but he uses them on all occasions and purposes by which he can serve Ram. Crushing or repressing our body may draw public attention, it may give you public acclaim, there may be processions. Hanumaan Jee does not want, does not need, does not believe in public acclaim. He tries to increase his strength and capacities so that he can serve Ram better.

Tulsijdaas Jee says one need not shun things in life but enjoy them and use them for the good of the spiritual progress. Hanuman has been praised as the foremost among the intellectuals (budhi-mataam vaa-rish-thaam) because Hanuman is never rash, he does not do anything without thinking, weighing the conditions and circumstances under which he has to act. Ram is his final goal – His be all and his end all of his life. For all his actions and for all his approaches for Hanumaan Jee Bhagwaan Ram is the final ended purpose. For Hanumaan Jee nothing count as much as service of Ram, and the service is all that he is interested in. Through Hanumaan, the qualities and mindsets of the ideal servants as described by both Shankaracharya Jee and Kauthliya Jee.

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