Katha Chopais

Mahabira binavau hanumana | Rama jasu jasa apa bakhana ||
Maruta suta mai kapi hanumana | Namu mora sunu krpanidhana ||

I supplicate Hanuman, the great hero, whose glory has been extolled by Sri Rama Himself.
Listen, O fountain of mercy: I am the son of the wind-god, a monkey; Hanuman is my name.

Katha Translations

Bapu was inspired to speak on Hanumanji while he was coming here. The natural beauty of Seychelles reminded him of Hanumanji. He has called upon all of us, to join him and experience the real essence of Hanumanji’s Swarup i.e. his core form.

Bapu then told about an incident in the life of Bertrand Russell that once a person asked him, who is the most intelligent man in this world, he replied that it was his tailor. He said so because everytime went to the tailor, he used to take his new measurement for stitching his clothes. He said further that as a person he was the same but the events and circumstances in his life were new for each passing day and so it was appropriate to have a new measurement.

In the same way, there is something new in every Ramkatha and there is always something new to be known about hanumanji.

Hanumanji is the mahaprana of Ramcharitmanas. This Katha would be a tryst to invoke Hanumanji in a very special form. Hanumanji is Mahavir. His glory has been extolled by Sriram himself. In the second part of the main chopai, hanumanji is introducing himself to Shri Bharatji, calling himself as a humble servant of Lord Ram.

The outward forms of hanumanji are various and according to the prevalent belief system in various regions, hanumanji is known in many different ways. But Bapu, wants us to have a closer look on Hanumanji’s character from the view point of Goswami Tulsidasji. And having known that, one is in position to attain Ram in his life. Attaining Ram means, param vishram, the absolute peace.

According to Bapu, satsang means that we leave the external physical form and get to know our real self. Let us come to this Katha as a Sadhak.

Bapu selected 7 ‘Vs’ in order to understand the real form of Hanumanji, which will be further discussed in this Katha. The seven ‘Vs’ which gives the Swarup darshan of Hanumanji are as follows:

First and foremost is the Vishwas of Hanumanji. However, strong a person is in his vishwas, but if he does not keep a good company then his faith may get jolted in the path. Same happened with Hanumanji, as long as he was in the company of Sugriv. But once he meets Ram, he regains back his lost faith and is awakened.

Secondly, the Vichar of Hanumanji. His ideology. If we can be receptive of his thoughts, we can reach upto him. Third is the Vivek of Hanumanji. Though, his species is known to be restless, its important to know what is the discretion of Hanumanji. Fourth is the Virag of Hanumanji. Fifth, the Vishram of Hanumanji & Sixth is the Vishal Swaroop of Hanumanji and last is the Vishad of Hanumanji. Sometimes in order to invoke Prasad, vishad is necessary.

Anyone possessing all these is a VIP person and who else but Hanumanji is such a VIP person so only in every Katha he is the first VIP to be heartily welcomed.

Bapu said, in this beautiful country we shall try to demonstrate that Hanumant element, which consists of all these 7 forms. This is not a new approach, its just a new measurement, as everything should go through a modification otherwise it will get decayed.

In this way, Bapu introduced the subject on which the Ramkatha will be recited in the coming days.

According to Bapu, Ramcharitmanas is an auspicious omen of the highest order. He quoted a couplet from Dohawali Ramayan which portrays 7 good omens in our life. They are, Sudha, Sadhu, Surtaru, Suman, Sufal, Shuhavni baat and bhakti.

All the seven chapters of Ramacharitmanas correspond to each of these 7 omens or shagun.

In Balkand we find the good omen of Sudha, the nectar of Ramkatha. In Ayodhya kand one finds the omen of Sadhu, as seen in various characters like Kaushalyaji, Bharatji and kalpavrksh ofcourse Lord Ram himself. In Aranyakand there is Kalpavruksh, the wish fulfilling tree. In Kishkindha kand one sees the omen of Suman, the flower where Lord Ram puts the garland of flower on sughriv and he was relieved of all his difficulties. Sunderkand is like sufal, where Sitaji suggests Hanumanji to eat the sweet fruit remembering Lord Ram. Lanka kand is full of good omen of wise talk i.e. hitopdesh. We find so many characters of Ramayana in this kand trying for the welfare of Ravan. Finally, the uttarkand has the good omen of hari bhakti, i.e. devotion to God.

If one carries even a small copy of Ramacharitmanas in one’s bag, one is always surrounded by all these 7 good omen, i.e. shagun.

Finally, Bapu said that if swant Sukh is the main goal behind whatever we do in life, the consequences are bound to be very special. He then spoke about how without a Guru we cannot tread the path of Truth, love and compassion. Recently, in a programme Bapu was asked to speak what he has learnt from his life. What could Bapu say when Racharitmanas itself is his life, and through it he is still learning truth, love and compassion.

Bapu said he loves the sight of a child holding the hand of his father, in the same way, a Guru holds the hand of his ashrit and guides him in his life’s journey.

Bapu began the Katha by saying that we are all well versed with the prevalent forms of Hanumanji, let us understand the swarup of Hanumanji and thus get enlightened of our own real self.

As such, Hanumanji’s real appearance is in kishkindakand, but we do find the unapparent appearance of Hanumant element in all the kand of Ram Charitmanas.

In Balkand, Tulsidasji greets Hanumanji as the embodiment of wisdom. Again he mentions him in the Namvandana.

Hanumanji is present in the form of Lord Shankar in the manglacharan of Ayodhyakand and also in many other places. Many times we find that his appearance is hidden. Just as said in a vedic sutr that, the same truth is revealed in many ways, in the same way Hanumanji’s Swaroop is revealed in various forms of Agni, Vayu and Yam.

Thus, in Ayodhyakand there is no difference of opinion about the presence of Hanumanji,, but there is definitely the mystery of truth, as to which part of Hanumant Swaroop we can find in this kand. After Lord Ram leaves the ashram of Bharadwajji, there is a mention of a Tapasvi with a spiritual glow. Many exponents of Ramcharitmans feel that he is the agnidev. Hanuman is pran vayu, he is brahmachari, he is tapasvi, he is beautiful, he is vairagi and with mind, action and speech he is a true devotee of Lord Ram. He also appears in the form of love, as love itself has a spiritual glow in it.

In Aranyakand, we find the unapparent appearance of Hanumanji in the form of Agni.

In Kishkinda kand he appears in his real form. In Sunderkand he is present everywhere. In Landakand we see the valiant form of Hanumanji. In uttarkand also we find the presence of Hanumanji.

Thus, in this way, Ramcharitmanas consists of both apparent or unapparent and revealed or hidden appearance of Hanumanji.

Bapu then presented the shaiv darshan, which tells about the subtle form of Hanumanji. Hanumanji is Jagadguru. Tulsidasji has depicted the maxims of shaiv darshan in Ramcharitmanas.

According to shaiv darshan, Hanumanji’s form consists of three objects revealed in a subtle form. They are Pati, Pashu and Paash.

Hanumanji is the master of all our senses just like our sadguru. Secondly, our inner swaroop is like an animal, pashu. We get nothing by speaking about swaroop, the form, so be calm. Speech itself is a bondage.

Bapu quoted Emerson saying that the church is more peaceful without the sermons and also he quoted J. Krishnamurthy saying that if you want to be awakened then run. Run from whom? Run from all those clever people whose talks can bind you. Run to a pace where you can’t find even yourself !

But then, Bapu said, words are necessary to go beyond the state of wordlessness. Vichar, the thought is Hanumanji’s one of the swaroops. From the duality of thoughts one can comprehend the oneness of thoughts. But the condition is, the thought should be subh i.e. good.

In continuation, Bapu said the animal nature i.e. Pashuta residing in us is manifested as soon as we cheat on others, tell lies and are jealous.

Hanumanji is the mirror who shows the pashuta, the animal nature in us, in this way one of the Swaroop of Hanumanji by shaiv darshan is of Pashu.

The third swaroop of Hanumanji is Paash, i.e. bondage. Externally, we may appear as free individuals but on the inner front all of us are in bondage.

Bapu further presented one more darshan of Hanumanji’ swaroop according to shaiv mat. This time he told about four more aspects of Hanumanji which are worth learning. They are: (1) Vidhya, i.e. learning (2) Kriya, i.e. Action (3) Yog i.e. unification (4) Vidhi, i.e. the method.

The real outcome of learning is freedom. Bapu said there is lot of difference between kriya and Karm. There is a consequence of every karm but this is not so with the kriya. There is the feeling of doership in karm but kriya is more spontaneous. For Hanumanji, his every action is karm and not kriya. Karm binds while kriya sets you free.

Bapu then beautifully clarified the difference between karm and kriya by giving some very common examples. He said the act of eating is karm while the act of breathing is kriya. The act of removing blood from the blood vessels is karm while the circulation of blood in our body is kriya. To eat is karm while the process of digestion is kriya.

Thus, Hanumanji’s swaroop is kriya. He burnt lanka, this act is kriya and not karm. All of us are trapped in karm and not in kriya.

Proceeding further, Bapu said Hanumanji’s swaroop is yog. We can’t find a greater yogi than Hanumanji. He is always unified with Ram. In Ramcharitmanas, in the end of kishkindakand we see him peacefully sitting as a Yogi.

Lastly, vidhi, the method. In Hanumanji’s worship there is no vidhi. When any vidhi takes the form of karm then it becomes very natural.

Bapu presented a revolutionary thought, that, a viveki person must render the orders of his master dutifully but through his vevek if he finds that it is not favourable, then he has to listen to his inner consciousness and then act accordingly. Bapu supported this thought by telling the incident when Hanumanji disguises himself as an adult Brahmin and meets Lord Ram for the first time in spite of sughriv telling him to disguise as a very young looking Brahmin. The reason behind this was that Hanumanji thought that presenting himself as a childBrahmin, he won’t be able to get the complete identity of the two strangers moving in the forest.

Bapu said if a sadhak want to cultivate divine qualities in himself then he must take refuse in Hanumanji. He explained the meaning of the four letters in the word Hanuman, i.e. Ha, nu, ma and na.

  1. Ha – stand for the affirmative attitude towards life i.e. being positive.
  2. Nu – here is taken from ‘nuksan’ i.e. harm one should not harm anybody.
  3. Ma – taken from ‘maan’ i.e. pride. What more pride than getting the human form in this very birth.
  4. Na – stand for namrata i.e. humility. Being humble.

Thus, a person who is humble, who is not looking for recognition and does not think ill of anybody and always has a positive outlook will find in himself the cultivation of divine qualities i.e. daivi sampda.

Lastly, Bapu as always emphasized the importance of remembering God’s name in this Kaliyuga. The name could be any, it may be Jesus, Allah or Ram

Bapu said in the entire manas, the word Hanuman has come 55 times. In order to comprehend Ramacharitmanas, it is necessary to have a closer understanding of all the 12 volumes of Tulsidasji’s writings.

Bapu said, according to his vision and with the responsibility of the vyaspeeth, and also with the consent of the Shastras, Hanuman is Ishwar. Hanuman is bhagwan, Hanuman is Brahm and Hanuman is Parmatma. And so, where is the need of any wanderings? Bapu says let other Gods be there in your temple, but keep your Ishwar, your Bhagwan, your Brahm and your Parmatma Hanumanji in your chit i.e. consciousness. And he says that if you keep Hanumanji in your chit, then things happen here and now !

We are aware of only few sukh i.e. happiness in life, but the sarv sukh i.e. complete happiness can be had only by giving your consciousness to hanumanji.

Bapu then remembered that years ago while he was in London he had been to a masjid, it was a time not much favourable discussions were going on, and a maulana asked Bapu to accompany him for the session of namaz, Bapu readily agreed, he remembered the sight of hundreds of muslim brothers doing namaz, he sat at the back and did Hanuman chalisa.

It is not whom you are worshipping, be it Jesus, Allah or Ram but your faith must be in one place, that is important, then even a pebble becomes Lord Shankar.

Bapu said, here who wants sarv sukh? If one finds a company of few like-minded people, one thinks that is sukh, but sukh is something which is experienced by the saints and the Sufis. We are in a circle of petty happiness which we call sukh.

A gyani will tell you to have faith in Brahm, a believer in reincarnation will tell you to have faith in Bhagwan, a yogi will tell you to have faith in Ishwar, a philosopher will tell you to have faith in Parmatma. Bapu says his vyaspith tells you to have faith in Hanumanji and you will have faith in all the four.

In hanuman chalisa, the hanuman word is there four times. It depicts Hanumanji as Ishwar, Brahm, Parmatma and Bhagwan.

Bapu then said Hanumanji’s four forms of parmatma are man-mind, buddhi – intellect, chit-consciousness and ahankar-ego. He is also naam – roop – lila – dhan and dharm- arth – kam – nirvana and satya – treta – dwapar – kaliyug and Brahman – shatriya – vaishy – sudra. So much is there in Hanumanji.

In Zen Philosophy, there is a word memory, kriya memory i.e. action memory and self memory. Bapu narrated a zen story where an aspirant comes to a zen master, who is working as a coffee seller and asked him how to attain salvation. The zen master had a coffee kettle in his hand, he keeps it down in a gesture saying whatever you are holding on to, leave it, here and now ! that is salvation, mukti, it was simple.

Similarly, Hanumanji is saral, i.e. simple and easy to hold on to, here and now!

Bapu then tried to prove the mentioned things about Hanumanji. In various shastras, Ishwar is defined as the doer of all impossibilities. Then, how hanumanji is Ishwar ? Bapu quoted a few lines from Vinay Patrika where the given definition of Ishwar is realized. (In Aatma Nishta i.e. belief of soul and shastra nishta i.e. belief of shastras).

Hanumanji is the real image of the formless Mahadev and lord Shankar’s formless image is Hanumanji. Both are symbolized together in the picture of Hanumanji with the background of shivling. And so, Bapu says, Hanumanji is Ishwar.

Bapu took one more sutr from Patanjali yog sutr which defines Ishwar saying one who is not touched by the four things is Ishwar. These four are Klesh – i.e. mental anguish, karm – i.e. action, vipaak i.e. consequences of your karm and Aashay – i.e. lust.

Bapu said one who is not touched by these four in any state of time i.e. past, present or future is Ishwar.

Hanumanji is untouched by Klesh. There are five different types of Klesh i.e. mental anguish. They are avidhya i.e. foolishness or unawareness, Asmita – it is a ego based word, Raag & Dwesh i.e. attachment and malice and Abhinevesh – i.e. fear of death.

Bapu said one should not compete with others rather with ones own self. If a person wishes to be successful, he has to resort to purusharth i.e. hard work, prarabdh karm i.e. destiny and Param ki Krupa – i.e. God’s Grace.

Thus, one who is not retarded by any kind of karm i.,e. action is Ishwar. Again, according to Patanjali’s yog sutr one who is untouched by aashay i.e. lust is Ishwar and so Hanumanji is Ishwar.

Bapu then said, Hanumanji is Brahm i.e. the absolute truth. Bapu supported it by saying that if Lord Shankar is aatma i.e. soul, then he has to be the paramatma i.e. the supreme soul and thus Hanumanji is Brahm.

Now, for the discussion of the swaroop of Hanumanji, Bapu has selected the main chopai which states that Hanumanji is Mahavir and Lord Ram himself is in praise of Hanumanji but still he is untouched by any kind of pride.

Bapu then presented a very good view point, he said Hanumanji is like a fire in the forest symbolizing bad people, where the fire is caused spontaneously. He said, whenever there is a friction caused due to the rush of thoughts in our mind and causes heart burn, Hanumanji does the sadhukarm of removing it and then provides the rain of knowledge giving a new life,. Thus lets shun wickedness and cultivate the seedlings of politeness and gentleness.

Further, Bapu illustrated how Hunumanji was Nam – Roop- Lila Dharm and other such quadraplets mentioned in the beginning.

Bapu then said how a sadguru removes the 8 types of illusions of his aashrit: lets understand these as explained by Bapu. Sadguru removes the illusion of external prosperity and also the illusion of internal prosperity. He said, sometimes, if there is a drawback in a person’s faith, it is too difficult to cure him. Dirt in the teeth can be removed, but what if the entire breadth is dirty ! Lack of Vishwas i.e. faith in our life is an internal poverty. There should not be any options for your vishwas, it should be in one place, that’s it.

Through shastras, the sadguru tries to remove the doubt of his aspirant, and establishes brahm nishta i.e. faith in the supreme truth and fills his empty vessel.

A sadguru will never ever try to strike the freedom of his aashrit. A sadguru will never want to spread his glory and neither will he try to form network for his glory instead his constant endeavour is to uplift his ashrit. Katha gradually destroys our attachments. Katha is gentle like the moon rays and it can be hard like the Kalika. Katha provides a better health by treating the sick mind.

Listening to Katha is a science, otherwise Katha shravan will provide anand but wont become the ultimate cause for swanth sukh. Listening and hearing are two different things, we need to put our mind and heart while listening katha. When we return back from Katha we must feel the anand of katha shravan and thus our katha shravan becomes meaningful.

We are looking for God in a particular form. He can appear in any form. If after katha, we feel the ectasy of katha shravan, its like we had Ram darshan in the form of Aaram, Vishram i.e. complete peace.

Bapu said we call Bhagwan that person who has lot of divine affluence i.e. Aiswarya – everything includes in it. In Hanuman Chalisa, the word Hanuman comes four times.

Bapu then repeated the previous day’s sutr i.e. Hanuman is Ishwar, Hanuman is Bhagwan, Hanuman is Brahm and Hasnuman is Parmatma. All these four identities of Hanumanji are in Hanuman Chalisa.

First, Jai Hanuman gyan gun sagar – This signifies the Bhagwan roop of Hanumanji showing his divine affluence – gyan gun sagar.

Second, Sankat se Hanuman chhudave, man karm vachan dhyan jo lave. Here, the Parmatma swaroop of Hanumanji is realized. We don’t meditate on an individual but on Parmatma. Ofcourse, it can be your sadguru who is the supreme soul i.e. Parmatma. Sri Aurobindo and Sri Raman Maharshi have also proposed the meditation of sarv atma.

In Hanuman chalisa, it is said to meditate with man, karm, vachan i.e. mind, action and speech, what does it mean ? Bapu said you listen to Katha with your man, then it becomes the meditation of mind. He recites the katha with his vani, then it becomes the meditation of speech. And when we try to follow the teachings of katha in our life then it becomes the meditation of karm i.e. action. He has asked us to leave all kinds of wanderings of the feekle mind for three hours in katha, leave all the strings of logic and reasonings. Then listening to katha itself becomes meditation.

Meditation of a premi is of a different kind. Unless we listen the katha, unless we recite the katha in our life with our mind in it, the meditation is not complete. Thus, the satsand itself can become meditation.

The youth of today has been deeply influenced by the western culture. What does our Indian tradition stand for ? There are three things noteworthy about our great culture.

Number one: We believe that all is Brahm i.e. the supreme truth. When we consider the entire world to be the manifestation of Brahm, then where is the question of Raag and Dwesh i.e. attachment and malice – they are shed on its own. Due to our raag and dwesh we assign quality to everything.

Number two: Serve all, thinking each one as your own soul. Once J. Krishnamurthy and Swami Sharnanandji were in conversation with each other and a question was asked, as to what is seva i.e. service ? Swamiji replied that if a person uses his capabilities in whichever form for the welfare of others then it becomes service. Normally, people use their capabilities to harm others this should not be so.

If you serve, then decide one thing in life that, you shall never get dejected. Lift up your morale, lift up your spirit for this is necessary in the twenty first century and the times have really changed.

The present time is very conducive for Bhajan, those were the different days when people used to go to the caves and do Bhajan, this is a time, when you can put on your heater in your room and do Bhajan in your solitude.

The passing days here in katha which are full of Anand, is heavenly. It is a different kind of intoxication, of divine quality just as in vraj, one experiences the divine intoxication of Krishna prem. The prem ras which is fed in katha, in satsang is to be drunk with your ears.

Leave all the sorrowful talks, its no more relevant.

Tulsidasji is very positive in his approach, he presents altogether an optimistic viewpoint. Bapu quotes Dohawali Ramayan, where Tulsidasji prefers to call the burning of Lanka by Hanumanji, as if it was a game of the spring season which hanumanji played. This is the vision of Tulsidasji, never see anything with disappointment.

Whenever you go to your Sadguru, never be much bothered about your puja and path. Meeting him, itself is the outcome of your Jap and Tap.

If a flower blooms and speads its fragrance then, that is not its property, but it is its very own nature same with a thorn who has the swabhav of pricking.

Number Three: Our Indian tradition proposes kartavya parayanta, i.e. dutifulness.

The third time hanuman word in Hanuman Chalisa is Jai Jai Jai Hanuman Gosai, Kripa Karahu Gurudev ki naai.

Guru is Brahm. So this is the Brahm roop of Hanumanji.

The fourth time Hanuman word is in Jo Yeh Padhe Hanuman Chalisa, Hohi siddhi saki Gaurisa.

This is the portrayal of the Ishwar Swaroop of Hanumanji. As Gaurisa means, the Ish of Gauri i.e. Lord Shankar who is Ishwar.

Next Bapu said, Hanumanji is Dharm, Arth, kam and Moksh. If the word is not understood then it can become bram i.e. delusion and if understood it becomes Brahm i.e. the supreme truth.

Hanumanji is Dharm i.e. religion, he has always rendered his services for Dharm. You perform all your duties, give yourself all and be contended.

According to patanjali yog sutr how a person can be prasannchit i.e. of a happy consciousness. There are four ways (i) friendliness i.e. maitri (2) Karuna i.e. Compassion (3) Mudita i.e. to be pleased (4) Upeksha i.e. indifference. This defines dharm. Let us see how.

If you see a happy person, be friendly to him, but how many of us are really friendly ? Leave the persons who are the seekers of the path of truth, But even many great people cant be happy seeing the happiness of others.

When you see a sad person, show your karuna i.e. compassion. If you find a person involved in good deeds i.e. punya karm, show your happiness. Always have the Bhav of – be happy – be happy for others. Lastly, be indifferent to the sin and not the sinner. Circumstances are bad and not the individual.

Hanumanji befriended vibhishan seeing the prosperity of vibhishan in Lanka. He is compassionate with sugriv as he is a sad person. He was happy to see Trijata who was involved in a good deed of helping sitaji in Ashokvatika. And he becomes indifferent towards the sins of the sinners. This is the dharm swaroop of Hanumanji.

Bapu then explained the Arth Swaroop of Hanumanji. Arth means wealth. He said the physical form of Hanumanji is of Gold. Hence, the arth swaroop of hanumanji is realized. He is the parmarth swaroop.

Hanumanji is purukaam or nikhaam i.e. absolute form of desire or desirelessness. And finally, Hanumanji is Nirvaan roop i.e. embodiment of ultimate salvation.

Hanumanji is Man-buddhi-chit and Ahankar of Prabhu. He is the man i.e. mind of Lord Ram. In the guise of Hanumanji, Lord Ram’s mind goes and meets Sitaji.

In the universe, the moon symbolizes mind. Just as the moon waxes and wanes, similarly, there are different phases of human mind. Buddhi is surya as proposed in Gayatri Mantr Dhiyo You prachodaya, the sharp intellect of Hanumanji is his buddhi swaroop. Hanumanji is the chit i.e. consciousness of paramatma, but he is samchit i.e. a balanced consciousness. So only he is preferred by Lord Ram to send him to Sitaji to convey the Bhav which he carries for Sitaji.

Finally, Hanuman is samathi ka Ahankar i.e. the universal ego, pervading everything.

Bapu in the end said, its better to restrict ones desires by constantly doing satsang. Then he quoted swami sharnanandji who has given the apt definition of desire. It is as follows:

Desire for something which is extremely necessary not for the future but for now. And if you have desire for something see to it that you also have the means to attain it but be careful that the fulfillment of your desire must not hurt anyone. Lastly, after your desire is satisfied, don’t be overjoyed because that will lead to the birth of many more desires.

Lastly, Bapu said while treading the path of attaining Paramatma either be completely empty or be completely full.

Bapu recited a Rigved mantra which explained the feature of shiv tatv. Shiv means Hanuman. This Hanumant tatva is present in all the mortals. Its features include four horns, three legs (charan), two heads (shir), seven hands and this element is binded at three places.

The four horns of the Hanumant element are:

  1. Shravan: i.e. the Art of Listening, Hanumanji never misses shravan, he is constantly in it. Any good sutr can adorn us and protect us. That is, it provides both shobha and suraksha.
  2. Smaran: i.e. remembrance. Hanumanji is always ecstatically involved in the remembrance of Ram.
  3. Sharnagati: i.e. complete surrender. Some people may feel that sharnagati is dependence, they have not understood, it is the question of experience. If any sadguru tells his aspirant that you belong to me, then it is the experience of moksh for him.
  4. Varan: i.e. to be chosen by your Prabhu. Our protection lies in the fact that we belong to someone. If your sadguru assigns you some work, then don’t apply any logic. And if the whole existence has chosen you, then there is nothing like it.

Next, the three feet, charan of the Hanumant tatv, he treads the three path, tripath. The path of truth, love and compassion.

Ram is truth. The more we are closer to truth, more the shiv tatv enters our being.

Hanumanji always treads the path of truth, and when he moves towards Sitaji, he is treading the path of Bhakti, i.e. Love.

One who treads the path of truth, is always fearless. Wherever Hanumanji moves, he spreads the Prasad of fearlessness. He also treads the path of love and so we see the virtue of sacrifice in him.

The two head – shir: of Hanumanji are the two letters Ra and Ma of Ram for Hanumanji nothing is beyond that.

Now, the Seven hands of Hanumanji. Hands symbolizes giving. Hanumanji bestows upon us Bal the strength, Buddhi – the intellect, and vidhya – the learning and also Dharm – Arth – Kam and moksh.

If we get the instinct of giving in us, we should think that the Hanumant element has entered our beings.

As Jesus Christ says, if one tries to save, everything of him will be taken away and one who gives, more he gets in return.

When a lightened candle ignites the other candle, it does not loose its own illumination.

The hanumant element is tied at three places:

  1. Seva, service. Hanumanji is constantly involved in the service of Lord Ram.
  2. Vinamrta, humility. Hanumanji is Humble. In life, wherever we may reach, one must not leave humility.
  3. Atm nivedan, self admittance. By God’s Grace, whatever situation has come into our lives, one must not leave atma nivedan. Be always grounded to your roots.
    • Consider any situation, any person as Ram if that provides you vishram. A doctor’s medicine cures your disease, then he is Ram for you.
    • A scarcity stricken person tries to sacrifice his needs and still fills the other person with happiness is Bharatji.
    • Rembrance of whose name destroys the animosity in you is Shatrugn.
    • One who is the basis of the entire world and one who is Ram Priya is Laxman.
    • Ram Naam is mahamantr and the names of Bharat, Shatrugn and Laxman provide the method of Naam Sumiran. Thus, one must resort to Naam Sumiran without exploiting anybody, fulfilling all and without the bhav of animosity.

Mahavir Swami, in his youth wanted to leave his house, but could not do so because of the family members. He stayed back, but though physically present, he was actually not there. This event is some 2500 years old, but even today it can be relevant. One must, specially, the older generation, must live in the house as if they are not there. Not to be hindrance to anyone.

Bapu feels the present education system must involve a change. In Ramayana, we find, Ram going to Gurukul in his Kumar avastha, i.e. teenage. Now a days children are sent to school too early in their life, this needs to be changed.

  • Bowing down to the elders, doing pranam, enhances ones age, ones intellect, ones glory and ones inner strength.
  • An able aspirant is the wealth of Sadguru.
  • Life of an individual is like yagn. Unless the elements of Truth and surrender symbolizing Ram and Laxman does not enter, it is not complete.

Bapu began the Katha by saying that roop, the external form of a person can change as per time and place but the swaroop, the core internal form never changes. If one can comprehend one’s swaroop then things start happening here and now.

In order to comprehend Hanumanji’s Swaroop we must go beyond his kapi roop, i.e. the monkey form. These days we have to embark on a journey, which goes from the external prabhav, influence of Hanumanji to his internal being . And it will become our Param vishram, supreme peace.

In between, Bapu greeted all the Seychellois, he said, he would like to send Christmas Greetings to the President, Vice President, Cabinet Ministers and each and every person residing even in the smallest of islands constituting Seychelles. He greets each and every particle belonging to this wonderful country. He said, one who does not love Jesus, he doesn’t know about mankind. He praised the modesty of the Vice President and appreciated greatly the speech given by the minister. He further said, he prays to the Almighty that, may this country by origin, always remain free, always be prospering and always be the witness to all kinds of auspicious occasions and remain always very cheerful. He says, this is not for the sake of any formality, but it is his utmost fortune that all the Seychellois have honoured him and in return he sends his love to all.

He then welcomed the Seychellois, saying whenever they are in India, they are most welcome to his home town Talgajarda, he would love to see them there. Well, that was the message of our beloved Bapu, on the Christmas Eve.

Continuing the Katha, Bapu said, what does Mahavir actually mean ? It is not externally, how many of us have defeated, but how much of our internal deformation have been defeated.

Jain Religion talks of three Ratna, i.e. three Jewels. They are (i) Samyak Darshan – moderate darshan (ii) Samyak Gyan – moderate knowledge (iii) Moderate conduct – Samyak charin. Let us understand each, one by one.

  1. Samyak Darshan It implies, our faith in truth. Whenever you see truth, place your faith there, this is the quality of Mahavir. One must comtemplate whether one has really faith in truth ? And how long it sustains. This is the nature of human mind, sometimes it is affectionate and sometimes it is dull, cruel. This is our condition.If our faith totally is in truth, then we are mahavir. Hanumanji is constantly absorbed in the truth form of Lord Ram.
    • Following the path of truth is never harmful. There is always a test of truth never a punishment. We can see this in the lives of great people like Socrates and Grandhiji. Whether we are able to follow or not but we must always place faith in truth only and not untruth. One must not carry ill will towards anyone. If a person, who is treading the path of truth, finds that untruth is getting an upper edge, then its time to be firm and be indifferent.
    • One who is following the path of truth is always fearless. Bapu said, don’t try to see truth in everyone, with the brightness of truth in you, just illuminate the nearest dark corner. Just be yourself, why to wander around in search of truth in all.
    • Ramkatha is a personal journey. Change yourself, atleast that much wrong is diminished.
    • Shankaracharya’s stotr – Chidanand roop shivoham – is the tribute to the Swaroop bodh i.e. realization of the core form of our being Shankaracharya has touched up all the possible aspects of sadhna, devotion in this stotr.Once you have attained truth, never see faults in others, if you have truth in you, see the truth in other person also, see the good. Truth makes the person fearless, and hence he is expected to remove fear from others.
  1. Second is Samyak Gyan: It implies that one learns to distinguish between Jiv and Shiv, i.e. human and God, between the object and the soul. Then, it is not duality, both become one.
  1. Third is Samyak Charitr – It implies to do the needful and necessary. Whatever comes naturally as an instinct is Samyak Charitr.Thus, your faith in truth will make your fearless and fearlessness will never keep you dissatisfied in life.
    • Taking refuge in Hanumanji provides three things:
      1. Abhay, fearlessness
      2. Asang, detachment
      3. Establishing ourself in its real form.
    • Bapu then recited a mantr from Atarv Ved. This mantr is a call for fearlessness. The prayer goes as follows: May I be fearless of my transparency and detachment
      May I be fearless of my forgiveness
      May I be fearless of all those who are capable of harming me from behindMay I be fearless from all sides
      May I be fearless of all my acquaintances
      May I be fearless of all strangers
      May I be fearless of all the known things of the past and all the to be known things of future
      May I be fearless of my dutifulness and undutifullness.Lastly, in this mantr, the aspirant prays that in order to realize all his wishes, O Lord, may the whole world become my friend for that, may I become friendly to all.

This is the opinion of the Ved. But just resorting to Hanumanji we can experience all this fearless condition in our life.

Bapu said, after discussing various swaroop of Hanumanji, finally I would say only one thing, that Tumhare Bhajan Ram Ko Pave, Janam Janam ke dukh bisrave. Bisrave means to forget.

Everyday is binded by the consequences of ones action, but, by taking refuge in Hanumanji, all our sorrows are forgotten.

In the end, Bapu gave a few ways to have the Darshan of our Prabhu. One must always do Satsang and thus become eligible for the compassion of the Saints and secure a place in their heart and live a life of faith.

Let us not get deviated from our path, but follow our Sadguru, he is in our adornment and also our protection, our shobha and suraksha both

Ramhi Keval Premn Pyara, Bapu started yesterdays Katha with this chopai and said that it was the irrefutable sutr of Ramcharitmanas which says Ram knows only Love and nothing else. Yesterday was Christmas. Jesus Christ gave the message of love and he believed that ‘ God is Love’.

Love is a precious pearl which is very rarely found. This pearl is enclosed in between the two layers of the Oyster shell where it is found the two layers symbolizes truth and compassion. The face of jesus is the picture of compassion.

Now, continuing to understand the swaroop of Hanumanji. We know Hanumanji is Kesari Nandan, son of a great person Kesari, but this is his sthul or gross form. Similarly, Hanumanji is Anjani Putr, son of Mata Anjani and also hanumanji is doot of Sughriv i.e. messenger of Sughriv, all these are his gross form. While looking for his subtle form, in order to understand the swaroop of Hanumanji. Let us see it in deeper perspective.

Hanumanji as Ram doot, a messenger of Lord Ram is the subtle form while he, as messenger of Sughriv is his gross form. The knowledge of Lord Ram is Akhand i.e. whole, undivisible. We must take good thoughts from wherever possible, Vedas proposed – May we get good thoughts from all the ten directions. Keep the doors open. One must not become an obstacle in other person’s life. Keep your inner consciousness clean. Whatever, has come into your patr, vessel, take it with the bhav of Bhiksha – alms. It is just the question of changing your bhav, changing your consciousness. If a person is really in sleep, one can awaken him, but if a person is just acting to be asleep, how to wake him up, it is very difficult.

  • There are three types of people:
    1. Badhh – One who is binded – he falls in the category of Vishyi. One who runs after sense of gratification.
    2. Mukt – A free person who has become a seeker.
    3. Nitya Mukt – One who is constantly absorbed in his form and has become one with him. Sarupya & Sayujya Mukti.

    Thus Ram is knowledge. Hanumanji being the messenger of Lord Ram and hence he is Gyan Yogi and he bestows knowledge.

  • In Nimbark Sampraday – there are five types of Mukti – Liberation.
    1. Karm i.e. action. It is the means to attain liberation. Do hard work. Aapp Dipo bhav. Be your own lamp. Whatever task you are involved in, sooner or later it will become the cause of your liberation. But be real in your action.Even, Chartak, an ancient rishi says – a beautiful body filled with consciousness is a soul, work in the highest form of action, karm and death itself is moksha, liberation.
    2. Gyan – Knowledge – it sets you free.
    3. Bhakti – Devotion. It is the means to liberation.
    4. Prapatti or Sharnagati Surrender is again the means of to liberation.
    5. And the last is the most important. If all these four are difficult to realize then one thing can liberate you – i.e. to follow the commands of your Sadguru as it is.Thus, Hanumanji in his subtle form which is his swaroop can be understood as that of Gyan Yogi and he is a Bhakti Yogi – as he is the son of Sitaji who symbolizes Bhakti – devotion.
  • One who lives under the grace of his Sadguru, there is Bhav – feeling, Tej – glow, Pratap – influence and Bal – Strength in his vani – speech. For a Bhakt, the foundation of his speech is Bal, the atmabal, the strength of his soul, the strength of Guru Ashray. It is the foundation and hence, not seen externally.On the top is bhav and the pillars of this speech are Tej and Pratap. Whatever, we have received, its all due to the devotion to our Sadguru. If one has only the Bal, Pratap and Tej, he can become egoist, but the devotion, the bhav, the bhakti in him will keep him humble.Thirdly, Hanumanji is karmayogi as he is pavanputr, son of wind God. It is his subtle form and hence his swaroop. Wind is invisible but is always in action, it is the lift of giving element.
  • There is always an outcome for any karm, but there is no outcome of Bhakti, but there is Rasa – pleasure in Bhakti, it is an instantaneous pleasure, here and now! Thus, karm has its consequences. Bhakti has its instant pleasure and Gyan has its insight, Bodh.
  • Yesterday Bapu recited a mantra from Brahadaranya Upnishad, in order to understand Hanumanji’s swaroop. The meaning goes as follows:The subtle form which resides in all mortals, which circulates in them is nothing but the wind, and this is Hanumant element. Further, the rishi says, all cannot comprehend this, because it works in a very subtle form. This element controls and co-ordinates every thing by circulating inside our bodies.This antaryami Atma tatv – the internal pervading soul element is Hanumanji.
  • In the end, Bapu said, while explaining Ayodhyakand that one should never leave things for tomorrow. We all know, as the Rajyabhishek ceremony of Ram was delayed by a day, and there came the 14 years of exile to Lord Ram.Finally, he said a true devotee would want nothing but the Hari himself

In our tradition, in order to approve certain things, it is necessary to give Praman, i.e. evidence. Acceptance with evidence establishes faith. There are three kinds of Praman.

  1. Pratyakh Praman – perceptible evidence. It means one which can be observed.
  2. Sabd Praman – verbal evidence
  3. Anuman Praman – Evidence based on estimation.

Fourth is the antahkaran Praman – evidence of the inner self, which is the vision of the saints.

  • The pratyaksh Praman is gross and not subtle. Shabd Praman is more subtle, but the Anuman Praman is the most subtle of all the three.
  • In Pratyaksh Praman, there is vision. In Shabd Praman, there is speech. And in Anuman Praman, there is mind.

If the anuman, i.e. estimation is really subtle then it becomes the truth. As our minds are full of deception, hypocrisy and ill will, hence our estimations are not correct. We find that the birds and animals are better off in estimation. May be because they are devoid of deception and hypocrisy.

  • Hanumanji’s any estimation is 1000% true, because Hanumanji is nishkapat, devoid of deception and his inner self is very pure. One who realizes the swabhav, the basic nature of Hanumanji, then his estimation is always true.

In our tradition, in order to approve certain things, it is necessary to give Praman, i.e. evidence. Acceptance with evidence establishes faith. There are three kinds of Praman.

  1. Pratyakh Praman – perceptible evidence. It means one which can be observed.
  2. Sabd Praman – verbal evidence
  3. Anuman Praman – Evidence based on estimation.

Fourth is the antahkaran Praman – evidence of the inner self, which is the vision of the saints.

  • The pratyaksh Praman is gross and not subtle. Shabd Praman is more subtle, but the Anuman Praman is the most subtle of all the three.
  • In Pratyaksh Praman, there is vision. In Shabd Praman, there is speech. And in Anuman Praman, there is mind.

If the anuman, i.e. estimation is really subtle then it becomes the truth. As our minds are full of deception, hypocrisy and ill will, hence our estimations are not correct. We find that the birds and animals are better off in estimation. May be because they are devoid of deception and hypocrisy.

  • Hanumanji’s any estimation is 1000% true, because Hanumanji is nishkapat, devoid of deception and his inner self is very pure. One who realizes the swabhav, the basic nature of Hanumanji, then his estimation is always true.
  • In Hanuman Chalisa, the word Jai has occurred 5 times. Bapu gave the explanation as he has learnt from dada Tribhovandasji. The explanation is as follows:Wherever you see the following five things, consider it to be fit for Jai Jai Kar, i.e. cheering for victory.
    1. Wherever you see knowledge. In hanuman chalisa, it is supported by Jai Hanuman Gyan Gun Sagar.
    2. Wherever you see God, Ishwar, i.e. Jai Kapish tihu lok ujagar.
    3. Wherever you see somebody involved in the act of spreading light in the human society, in the world – supported by tihu lok njagar in Hanuman chalisa.
    4. Wherever you see someone who has controlled his senses. And lastly,
    5. Wherever you see a Sadguru whose grace is even more than the God.

    These two are supported by Jai Jai Jai Hanuman Gosai, Kripa Karahu Gurudev Ki Naai.

  • Bapu next said that Hanumanji is known to be the exponent of all the art forms. All the art forms originate from the heart, to get completely involved in one’s art is a hearty matter, connected to heart.Thus, any art form is the sukshm swaroop i.e. subtle form of a person. Hanumanji’s Kala, i.e. Hanumanji’s art form is his swaroop, which works in two dimensions:
    1. It provides aanand, bliss to everyone
    2. It helps the exponent, to touch his inner self.
  • Hanumanji is the God of Inner being, though he seems to be influential externally, but he is residing in the inner self of the Sadhak.
  • Finally, Bapu talked about the three speciality of Hanumanji’s swaroop.
    1. He bows to all. Even to those who becomes an obstacle in his path.
    2. For him Ram Karya, service of Lord Ram is in itself a vishram, state of rest

In the beginning of the Katha, Bapu tried to establish that vali was a valiant, respectful person and hence his son Angad also was valiant, respectful and clever. So only he was selected by Lord Ram for the peace treaty with Ravana. Such vinayi – respectful Angad calls Hanumanji as, not merely a Kapi, i.e. a monkey form, he says it was his sthul swaroop i.e. the gross form. He also says to Ravan, don’t mistaken Hanumanji to be just a monkey, open your eyes, he is sakshat Lod Shankar himself. Angad in his monkey form recognizes the swaroop of Hanumanji, we don’t have the eyes like Angad hence we are unable to see the real swaroop. And on the other hand, Ravan himself doesn’t recognize his sadguru who is in the swaroop of Hanumanji who is Lord Shankar himself.

Bapu then tried to reveal his own inner mentality and kindly requested all of us never ever try to unravel the mystery of Ramayana – this will make your loose taking pleasure, Ras in Hari Katha. A sadguru always remains savdhan, alert and doesn’t reveal all the secrets to his ashrit so that he doesn’t loose Ras in Katha. Bapu said, in each Katha he knows that he doesn’t know all the things and so the Ras is maintained. It is worth living in amusement. People say it is 679th Katha, the number is not important, but the Ras, the pleasure begotten in katha is important.

Nobody can be the marmagya of Ram charitmanas, there can only be the rasagnya i.e. the knower of the pleasure of reciting manas.

Goswami Tulsidasji is portraying Hanumanji not as Phal, i.e. fruit but as a Ras, juice in the form of Joy. This Ras roop of Hanumanji is his subtle form, his swaroop.

So, we were trying to understand the swaroop of Hanumanji in these days. We tried to journey the sthul to sukshma i.e. gross to subtle form of Hanumanji from Prabhav to Swabhav i.e. external influence to the internal basic nature of Hanumanji and from roop to swaroop i.e. outer physical form to the core form of Hanumanji.