My Pranam to ajar-amar (who does not age or die) Hanuman jee. My fond regards to the recipients of Hanumant Award of this year- Ustad Zakir Hussain, Pandit Jasraj, Pandit Shivkumar Sharma and Ms Sonal Mansingh. I also feel extremely glad by the presence of all the writers and poets here. My congratulations to everyone on the occasion of Hanuman jayanti.
In the opening two dohas of Hanuman Chalisa:
Shri guru charan saroj raja nij manu mukuru sudhaari|
Baranaun ragubar bimal jasu jo daayaku fal chaari ||1||
In the first doha, Tulsidas jee says that whoever sings the glory of Bhagwaan Ram, he achieves the four fruits of – dharma (religion/duty), arth (wealth), kaam (desires) and moksha (salvation). And I would humbly like to say that I’ve experienced in my life that Ramkatha has given all four to me. Due to Ram Katha don’t you all perceive me as a religious person (dhaarmik)? RamKatha has given me enough to provide for the family as I used to accept some returns in earlier days. And in the other sense of the word ‘arth’, it has given the true meaning of life. Ram Katha has also fulfilled everything that was willed for good of all. And Ram Katha can surely grant salvation, but I don’t want it! I want to come again and again to Talgajarada and sing Ram Katha !
The second doha says that with the grace of Hanuman jee, one is granted with fruits of strength (bal), intellect (budhhi) and knowledge (vidya). So, adding both, an aspirant can get seven fruits with the grace of Bhagwaan Ram and Hanuman jee.
They are fruits, but without the nectar (rasa), their actual worth cannot be experienced. The common rasa in all these elements is ‘vivek’ (sense of discretion); vivek forms the core of each fruit! There should not be fanaticism in religion, one should follow its ideals in actual sense i.e. ‘dharma-vivek’. An individual should be able to use his/her wealth in the right way to help others i.e. ‘arth-vivek’. There should be appropriate control over your senses i.e. ‘kaam-vivek’ and bhaktas usually don’t plead for salvation, it automatically follows devotion (moksha-vivek). The strength should be used appropriately at the right place and at the right time, without bullying others i.e. ‘bal-vivek’. The intellect should be complemented with sense of distinction i.e. budhhi-vivek. The important parts of distinct intellect are patience (dhruti) and progress (gati). Knowledge should be such that it is decorated with humbleness and discretion (vinay-vivek). True knowledge makes the person free of narrow-minded attitude.
On the occasion of Hanuman jayanti, let us all pray that we are blessed with the seven blessings in the form of above-mentioned fruits.
On the holy occasion of Hanumaan jayanti, greetings to all. There was a question about the exact birthday of Hanumaan jee, whether it is on Chaitri purnima or Ashwin Chaudas. There was also a discussion about his birth and his immortality. But As Hanumaan jee is the life source (praan tatva or vaayu), no one can trace its Beginning and end. We should be only concerned with his life and not his birth or immortal nature. Hanumaan jee has been living with both shloka (literary sphere) and lokaa (common man). No place is without him. Bapu said, ‘ I am not a bhaktaa (devotee) of Hanumaan jee, but I adore him ardently. I am also trying to follow his sutras by paying reverence to the scholars (charan sparsh to shloka) and by reaching out to the hearts of a common man (hridaya sparsh to loka).'
All the characteristics of the above chaupais of Ayodhya Kand (289) are 1100% present in Hanuman jee. They indicate three ways of life - Art of loving, Art of living and Art of leaving.
Art of loving is easy to discuss in words but difficult to practice. Sabalta (strength), Saralta (simplicity) and Sajalta (sensitivity/ soft-heartedness) make a complete life. When faith and love grow beyond reasoning (Tarka), art of loving takes birth. Total faith leads to positive thoughts and similarly sound thoughts give birth to firm faith. An aspirant should have complete faith on the beloved and the beloved should not find reasons behind devotion of an aspirant. Such was the alliance between Bhagwaan Ram and Hanumaan jee that there was complete faith in each other which was beyond any reason.
Art of living is about samata (parity) and mamata (affection).Hanuman jee Implemented both at the right places. He took guidance from aware people like Jaamvant jee (in spite of him being a bear) and he led his life in the shadow of the fair-minded Bhagwaan Ram.
Art of leaving (tyaag) is not about abandoning the worthless things but actually about holding on to the auspicious elements. The most important tyaag is to forsake ego. Hanumaan jee had no other want in life except holding on to the lotus feet of Bhagwaan Ram, everything else was insignificant for him. The one who is ready to abandon all the pleasures gets automatically rid of all the pains of life.
Bapu said, “ we can all take inspiration from Hanumaan jee and make our lives better.” He also expressed his gladness about the various talks by scholars in Asmita Parv and said that it was a kind of satsang for him. Bapu again conveyed his greetings to all for Hanumaan jayanti.
In Bapu’s words, “on the holy occasion of Hanumaan jayanti, my pranaam and jai SiyaRam to all the people all over the world.
During the Ram katha of 1981, one big portrait of Hanuman jee was placed here in Chitrakoot dham. Then it was maintained for many years, but in that pose Hanuman jee’s face was towards one direction (left). But since that time, I had one thing in my mind that Hanuman jee’s vision is not restricted; therefore he should be placed in such a way that everyone can see him and He can also see everyone.
It took many years, during which many sculptors tried to make the image that I have in my soul. But, after a long period, finally this metal image (moorti) came into being. He is there for all. Don’t you think, he is lovable!!
I think my ‘anumaan’ (a perception) has finally become “Hanumaan”.
I would say that it is not a temple, please do not offer any money or even a coconut here. If you really want to offer something, give up the ego or false pride before Hanumaan jee. He is the deity of ‘vichaar’ (thought) and ‘vivek’ (discretion), so there is no need for unnecessary rituals or ceremonies here. We shall offer various aspects of art (music, dance etc.), poetry, thoughts of learned people on occasions and recitation of Shri Ram Charit Manas shall be continued here daily.”
In Vinay Patrika, Tulsidas jee discusses the features resulting after taking Hanuman jee’s refuge. His grace is so prevailing that it is followed by the grace of Bhagwaan Ram, Lakshman, Sita jee, Girija jee and Shankar jee.
Girija’s (Parvati) grace is in the form of intact belief, which is not blind. Lord Shankar’s grace flows in the form of unmoving faith, which is backed by discretion. Lakshman jee’s grace inspires us to develop an inclination to give away (tyaag) easily for spiritual gains. Bhagwaan Ram’s grace comes in the form of truth and Ma Sita brings devotion (bhakti) in our lives.
Bapu says, ‘I do not think that there is much need to worship Hanumaan jee with rituals, it is time to love him selflessly. My belief and refuge is only dedicated in his lotus feet.’
There are four things that can be obtained from Hanumanji which he has received these things from Janki Ji:
Hanumanji has pavitrata in all four things. It must be emphasized that theseare pavitra because the world has made them dirty. For example, in the Upanishads the word Sadaguru is never mentioned. Instead the word Guru includes everything. There was never a need to include the Satya in front of the word until False "Gurus" came about. Other examples are Sat Sahib, Sat Nam. Bapu however says that the word Sadaguru is a very pure (pavitra) word and is very dear to him. The word Sadaguru appears in the Ram Charit Manas 4 times.
|| Sadaguru gyan birag jog ke I Bibud bedh bhav bheem rog ke ||
(Baal Kaand - Doha 32)
|| Sadaguru bedh bachan biswasa I Sanjam yeha na vishay ke asa ||
(Uttar Kaand - Doha 122)
|| Karan dhar Sadaguru drud nava I Durlabh Saaj Sulabh Kari Pava ||
(Uttar Kaand - Doha 44)
Hanuman ji's Sheel (character) and Satya (truth) are drud like bajra. He has satya in his vichar (thinking), uchar (speech) and in his achar (action). He has agraha and anumodan of satya. (He insists on the truth and always supports the truth.)
In Lanka, Ravan's advisors do not think before acting and Sugreev thinks without acting. It is Hanumanji who thinks and also goes through with the action.
When Lakshman killed Meghnath, his arm was sent to his wife, Sulochna's door. The hand wrote that it was the arm of her husband and that the head was with Ramji. Ravan's advisors said that it would not be wise to send a young daughter-in-law to the enemy's camp alone. Ravan however said that in an army in which a sheelvan servant such as Hanumanji resides there is no danger in sending her.
Dharam is not just wearing a shawl. One must have a Maashaal (Torch). It is good to remember that one who bows to you is actually higher than you. Dharam is not a uniform, it is vast like the sky. One who is dharmic is like Vishnu:
Shanta Karam Gagan Sadrusham . . . . . .
One cannot belong to everyone without being vast.
Bapu defines Hanumanji:
The 'H' of Hanuman signifies "h karatmak" - he listens and agrees to whatever he is told. If at home, one learns to say yes to things, when an elder says no, the children will listen as if a sutra has been given.
Utakar apne hatho se rindo mein lejao
Tho vo pathar gana, bajana, nachna seekh jayega
Hanumanji has no negativity in him.
Words are Bramh- Wise people play around words without affecting their ego.
If in this life, one can obtain positivity like Hanumanji's, one becomes ajar amar (Immortal and without aging).
The 'NU' of Hanuman signifies that he does not harm anyone. One can question why he burnt Lanka and broke the trees. He made the gold of Lanka glow and he broke only the trees that were in the way of Sitaji's (Bhakti's) Darshan. The trees that were broken were unusuable and Hanumanji made them useful as samid for yagna.
The 'MA' of Hanuman signifies "Mali"- He is a gardener who nurtures rather than the owner. He follows the orders of Ramji. He doesn't need more than Ramji's two lotus feet.
I Agya Bhang Kabahu Na Kinha I
The 'N' of Hanuman signifies that Hanumanji always is in "Naman" He always bows with humility. He is always ready to serve others.
Kanaka Bhudarakar Sharira
What is the worth of gold that gives pain, one should have the gold that brings meaning to life. Hanumanji's life is like gold.
This item is given plenty of importance. Hanumanji's heart is so pure that even when looking for Sitaji in Ravan's harem, he remained untouched and pure.
Those who are able to attain these 3 things will have salvation in their hands.
If Hanumanji is born in this way in our life, our life can become Dhanya (Blessed).
Harish Bhai's Poem says:
Ahi Manas ne Manas Samajvo, Parakvo thajine pratham ene chahvo
( Consider a human as a human and without trying to test them, first give them love )
All of these things must be experience by an individual. It is important to remain yourself and live like a human being rather than like someone else. Bapu gives the example that people say that Bapu is an avtaar of Tulsidasji or Hanumanji. Bapu says that this is wrong, Bapu is not anyone else; he is Morari Bapu only and will always stay as only Morari Bapu.
People make offerings of 3 things to Hanumanji:
Sindoor - This means one should be samarpan (surrendered)
Dhaga (Thread) - Bhramh, Prem or Dharam Sutra
Teil (Oil) - Sneh (Affection)
If individuals are able to absorb Hanumanji's tatva (element), it will lead to satisfaction.