Mananam on Hanuman Chalisa

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Re: Mananam on Hanuman Chalisa

Postby meera » Sat Mar 30, 2013 4:36 pm

Hari Om..

राम रसायन तुम्हारे पासा
सदा रहो रघुपति के दासा ।। 31।।

Ram Rasaayan tumhare paasa
Sada raho Raghupati ke daasa ||

If we stop and recall what the previous stanza says, it will help us reflect on this one. In the earlier one, Ma Sita blesses Hanuman ji that he be able to grant the blessing of his 8 siddhis and the 9 nidhis – which we agreed (for our context) refers to the nava bhaktis, which is what a seeker needs as his tools to sharpen his sadhana. So to quote from the last stanza: So if we want spiritual growth, progress on the path of our sadhana, Hanumanji can bless us with that, for he has Sita Ma’s blessed ability.

Now Tulasidas says, Ram Rasayan tumhare paasa, sada raho Raghupati ke daasa.

Rasayan is what an ayurvedic doctor would call the essence to sustain life, increase life span, and also correct disturbances in the body systems. In short, tonic or medicine.

When Tulsidas ji says the Ram Rasayan is with Hanumanji, we must refer to some earlier lines too that Tulsi ji spoke: Ram dwaare tum rakhvaare

Tum upkaar Sugriva hin kinha, Ram milaya rajpad deena
Tumharo mantra Vibheeshana maana

Tum rakshak kahoo ko darna

Nasai rog harai sab peeda, japat nirantar hanumat beera

All these lines point to Hanuman ji being the cause of good counsel (Sita), grace (Sugreeva), blessing, progress on spiritual path (Vibheeshana).

First of all, Hanuman ji’s purity and his severe penance-like devotion to Rama. This singlepointedness we have seen in earlier stanzas as being the prime pointer to his purity. In today’s VS we saw Vishuddhaatma. He is one who has no desire, passion or agitation in him, that means his mind is purity personified. Such pure minds are verily Bhagawan Himself or in ready touch with Him.

Then is the matter of Ramrasayan. This is the essence of Rama. Pure Cosnciousness. Rama’s grace and glory. When it is said Hannuman has Ramrasayan, it means he has ready access to the purity of Rama, the grace of Rama. Either we can say this is in sync with Ram dwaare tum rakhvaar, but that itself is a function of Hanuman’s bhakti and purity.

Or we may say the essence of Rama is in Hanuman as validated by the episode where after Sri Rama’s coronation, when he is gifted a string of pearls, Hanuman discards it when on biting through each he did not find Rama inside. Intrigued, Ma Sita asked him if Rama was inside him, and Hanuman tears open his heart to reveal Rama seated there with Sita! One version says, every organ and muscle tissue and cell of Hanuman reflected Lord Rama!

A shuddhaatma has the strength owing to his purity to bring succour to those in need. That is also why Tulsidas ji says confidently Nasai rog harai sab peedha, japat nirantar Hanumat veera...just taking the name of Hanuman ji brings freedom from illnesses of body, mind and reason, beause he is so merged and immersed with the Lord, so that what we jivas get from following Hanuman ji’s teachings is that essential Ramrasaayan.

So what is it that Hanuman ji teaches us through his own example? His attitude, his way of life, his faith, his belief... all these say one message only: Ram. Ram. Ram. Ram....

And his life’s way is being devoted to one master only (‘Aur devata citta na dharai...).. and here aur devata means anything other than Sri Rama. Lest we misunderstand that to be Hanumanji’s ego or Bhagawan’s ego: point being made is “Let there be no other God than Me’ as the Bible says, so that means anything we give our attention to because it attracts us, because there is desire in us, because there is vasana led desire and resultant agitation in our mind – we do that for a spot of transient happiness and joy; because we are unable to stay un-happy for even a second.

What is unhappiness? When happiness is not being felt. And since our pursuit is mostly the restoration of joy and the remova of sorrows, we chase every little tinsel in the sand hoping to grasp at a wisp of joy, greedily.

That is how this life has been devoted to finding small pieces of joy through worldly objects and relationhips. But Tulsidas ji says these little gods you worship are not necessary. If you have that one Rama, you have everything.
Aur devata citta na dharai.

Hence if we follow Hanumanji’s example we need to only stay devoted and dedicated to Rama. There should be no thought but Ram Ram Ram...

This is the Ram Rasayan that Hanumanji has: the das-hood or servitude, the dasa bhavana which is the essence of life here and liberation hereafter.

Our devotion to Hanumanji will bring us closer to Rama (Ram dwaare tum rakhvaare!) so that ur devotion to Hanuman will lead us to Rama bhakti, rana das bhavana. This is the Ramrasayan Hanumanji has, - perennial, eternally in service of the Lord.
That’s what we lack in our lives: servitude, devotion, bhakti.

And that is Hanumanji has – nava nidhi bhakti and we learn that in and through his life.

To look at some examples of people who attained that Ramrasayan from Hanumanji:

First is Sugreeva, in whose court Hanuman was a minister. Hanuman’s loyalty to Sugreev was never in doubt and it was this loyalty that urged him to bring help for Sugreeva when he sat hiding atop a tree in the Rishyamookha hills. Yes he enabled the meeting of Sugreev and Rama. But something else also. This meeting was the enabling of political support. But later when Sri Rama assigns to Sugreev the job of finding Sita once the monsoons were over, Sugreev, drunk with the joy of getting back his kingdom, spent precious days in moh-maya.

Reference to this is found in Valmiki Ramayan. But in RCM, Sugreeva apologises to Rama in words that hold a precious lesson:

Bowing his head at Sri Rama’s feet he exclaimed with joined palms, .My lord, I am not at all to blame (for what I have done). Exceedingly powerful, O Lord, is Your Maya, which withdraws itself only when You, O Rama, show Your grace to a Jiva.

A man who remains wakeful even in the dark night of anger (who is not swayed by passion) and who is never caught in the meshes of greed, is as good as Yourself, O Lord of Raghus. It is a virtue which cannot be attained by personal endeavour; it is only by Your grace that one here and one there can acquire it..

Such powerful words of truth these are. Even great sages were/are known to be swayed by Maya...and Sugreeva says that Maya is so powerful and in the face of her power nobody has been spared, UNLESS, that person receieves Rama’s grace. And the only One who has never been swayed by anger or greed is Rama and that virtue can also be had only if His grace is on us!

This is Ramrasayan that Tulsidas ji talks about.

So now how does Hanuman ji apply this Ramrasayan. (To my mind...) At that time when Hanumanji goes to him to remind him of his duty, he did not forget he was still Sugreev’s subordinate; by then no doubt Hanumanji had grown in leaps and bounds in his devotion to Rama and maybe did not need Sugreeva’s employment. But his loyalty to Sugreev comes through when Hanumanji gently but firmly reminds him of his commitment to a duty to Rama. This is in fact a spiritual enabling he does for Sugreeva. In reminding him of his duty, Hanumanji imparted to Sugreeva the Ramarasayan.

Hanuman is able to do this without any hesitation because his love for Sugriv grows after Rama’s grace envelops Sugreev post their first meeting. As Catherine Ludwick observes in her book: HANUMAN, “For the love of Rama, Hanuman loves Sugriv.” (pg 38). This is what Ramrasayan does. It creates such floods of universal love that one is able to give unconditionally because of the Lord.
Of course Hanuman ji was ever in a single Ram thought – he could not have had anything but love in his heart!

Ditto for Vibheeshana. When he stands on Vibheeshana’s threshold and urges him to take Rama-sharanagati, Hanuman is not winning a political coup for Rama; he queries Vibheeshan that if he was really devoted to Rama, then what was stopping him from leaving the palace? Could it be a dependence on palace comforts?

A pointed query likes that forces Vibheshan to search his mind and prepare to endure a life away from palace comforts. Hanuman does this to enable his spiritual growth and sadhana.

Likewise, Sita. When she is sobbing and looking for a way to immolate her self, it was Hanuman who stops her, not directly but by putting into her heart one Ram thought, followed by more Ram thoughts,. Thus he lifts her out of her desperate state – a state that man reaches when he does not face the Lord but the world. Sita had been filled with the ugliness and impurity of the abduction, the foul words of the demonesses, the largesse and opulence of Lanka...all of which collectively was an assault on her purity and sattwa. As Naradji says in his bhakti sutras, if sangat is not good, it impacts the thoughts we think.
This was possible because Hanuman had with him the essence of the Lord, Ramrasayan. This is the power of Ramarasayan.

Hari Om.
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Re: Mananam on Hanuman Chalisa

Postby meera » Sat Jul 13, 2013 5:47 am

Hari Om..

Obeisances to Sri Rama, the wielder of the bow

Hari Om..
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Re: Mananam on Hanuman Chalisa

Postby meera » Sat Jul 13, 2013 2:31 pm

Hari Om..

apologies for all delay...

Sri Rama Jay Ram, Jay Jay Ram....

32. तुम्हरे भजन राम को पावै
जनम जनम के दुःख बिसरावै ॥

tumhare bhajana räma ko pävai |
janama janama ke dukha bisarävai ||

Pujya Guruji says: Singing your praise makes Lord Rama bless (that person) and makes one forget (relieves
of) one’s miseries of all (previous) births.

In other words, by praying to Hanumanji we verily invoke Sri Rama Himself. The prayers to Hanuman will be the vehicle to reach Rama. Or, Hanuman ji will be the vehicle that will convey our prayers to Lord Rama.

Is Hanuman ji an intermediary?


He is the Home where the Lord Rama resides. Physically, emotionally, spiritually, essentially. Hanuman ji is verily the temple of Sri Rama. One could say Hanuman ji is Sri Rama, but then by doing that we will lose our vehicle to Bhagawan, as we would have merged Hanuman and Rama.

Hanuman ji is the entrance to the sanctum sanctorum of the Lord. Visualise a great physical brick and mortar temple, think of the long wait and long queues and many steps climbed….then after entering the temple we walk some more, beat more crowds, then we come to the final entrance. One step over its threshold, and we will be with the Lord Himself. Once over this threshold, we have left behind the world of objects and things.

Hanuman ji is this entrance. The one that shuts the world of objects and people, sorrow and fleeting happinesses, out. It is the entrance to Sri Rama, to Bhagawan, to non-world. When we resort to Hanuman, he picks us up and opens the sanctum sanctorum so we are with the Lord.

Did we not study sometime back Ram dwaare, tum rakhavaare? This stanza echoes that same thought, differently, lest we forget. Either we think of Hanuman, or we use words to pray to him. This stanza talks about using words as well.
The word bhajan is made up of the root bhaj plus an inflection ‘an’ which when taken with the root gives us a new word derivative that expands on the root meaning. ‘Bhaj’ means to share, to possess, to revere, to worship. Panini’s works suggest that even in the 4th century bce, the word bhakti was more in use in the realms of religion. Bhakti means love or devotion and sees the engagement of a jiva with his ishta or divinity. This was his means to practicing the philosophy of religion.
So now when we say tumhare bhajan Ram ko paavai, we mean, ‘my devotion to you (Hanumanji)’, or ‘your (Hanumanji) devotion’ is received by Lord Rama.

Therefore Hanuman ji is that entrance which dissolves the boundaries between the jiva and Bhagawan, we may say. When we pray to Hanumanji, when we offer our worship and devotion to Hanumanji, we have reached that point where our jivahood merges with Brahman. Hanumanji is that portal where this union happens.

For this is Hanumanji’s desire and promise to bhaktas... remember Ram naam and be delivered.

When Bharat was waiting at Nandigram for Rama to return from exile, a day was left and Bharat was losing courage and stamina. He had told Rama that if he did not return as promised, Bharat would end his life. Hanuman knowing that even a small delay would result in a hasty act by Bharat, went ahead of Sri Rama to Nandigram and seeing the faint Bharat, he began to chant the glories of Rama, saying: ‘He, in whose absence you sorrow day and night, the catalogue of whose virtues you are incessantly recounting the glory of Raghu.s line, the delight of the virtuous and the deliverer of gods and sages, has safely arrived. Having conquered His foe in battle, with the gods to hymn His praises, the Lord is now on His way with Sita and Lakshmana.’

Hearing this, Bharat as if forgot all his worries and asked Hanuman ji who he was. And Hanumanji said, “I am the son of the wind-god, a monkey; Hanuman is my name. I am a humble servant of Sri Rama, the befriender of the meek.”

Hearing this, Bharata embraced Hanumanji, and his heart was now overflowing with gratitude, joy and relief, so that he wept like a child saying, “ At your very sight, O Hanuman, all my woes have disappeared. In you I have embraced today my beloved Rama Himself..”

We get a glimpse here of how the deliverer of a message became as wonderful as the subject of the message – the Lord Himself. Bharat’s words were no hollow praise or hastily used words. The joy that Bharat felt was the joy of embracing Rama and he could feel that because Hanuman held within himself all that the Lord was.

Bhakti is where you are united with the object of worship. When the bhakta and the bhakti and Bhagawan become one, then there are no differentiating qualities. Swami Mitrananda ji in a lecture on Gurudev quotes a line as an epithet to describe what the Guru meant to him: it is people like you, (who) make people like me, (into) people like you!
So, one cannot tell where the bhakta ends and the Bhagawan begins. They are one.
This must have been Bharat’s experience too.
In the Srimad Bhagvatam, Prahlad talks about the nine kinds of bhakti:

SravaNam keerthanam VishNO: SmaraNam paada sEvanam /
Archanam vandanam daasyam Sakhyam aatma nivEdanam //

Valmiki ji elaborates on these nine and of those, Sravanam is an ode to Hanuman ji. There Valmiki jis says, that after Sita ji was rescued and brought back and all was well, Sri Rama was returning to parampadam. He then told Hanuman ji, you too come along with me. But Hanumanji did not want that. His every pore echoed with Ram naam so that his whole life mission had become hearing Ram naam. Since srvanam was possible only with body, he wondered what he would do in heaven or paramapadam. One, without a body he would not hear Ram naam (sravaNam); two, this body had been embraced by Sri Rama and blessed by Sita… how could he cast it aside?

So he said to Sri Rama: there there will be only saama gaanam, but not Rama gaanam, hence let me stay here where your devotees are, as they chant your name, I will be with you anyway….

That is why the famous verse:

Yatra yatra Raghunaatha keerthanam tatra tatra kritam hastaka anjalim
Baashpa vaari paripoorNa lOchanam maaruthim namata Raakshasa anthakam

Where they say that Hanuman on hearing the ram naam, or the Ramyana paraayana, or lectures on Rama…stands with hands above his head, shedding copious tears.

Such a Hanuman, is verily the Ramayana himself. His whole being and thought is so focussed on Rama, that it is enough for us to call out to Hanuman or pray to him. Our prayers are conveyed to Bhagawan by him.

In the Ramopaakhyaana, it says, “ And the fortunate Sita also granted a boon to Hanumat:’Your life, son, will be equal to Rama’s fame.’ She also tells him, “You will live as long as the fame of Rama…”

With such blessings, can Hanuman’s ability or qualification as carrier of prayers to Rama, be in doubt?

Hanuman has himself said this: tvannam smarato ram na tripyati manomam – “O Lord Rama!
There never arises in my heart even for a single moment the feeling of satiation as I go on drinking the nectar of your holy name!”

Equally Hanuman ji has been loyal to Rama’s devotees. Goswami Tulsidas ji himself has had Hanumanji in his audience wherever he sang Rama’s praises. Hanumanji has been credited with the glory of having helped many greats, but what we need to understand here is this: whoever invoked Hanumanji, obtained the help he needed through Hanuman’s intervention, from Lord Rama.

That is the import of this stanza, but to understand that clearly we need to understand how deep was Hanuman ji’s devotion and identification with the Lord.

Another way to look at this is to see Hanumanji as the servant of the Lord who carries out His blessings to His bhaktas. This is easier? When we present our prayers to Hanuman ji, it is he who receives the grace on our behalf from Rama and delivers it to us. That is why he is called Sankat Mochan.

And finally the truest example in the Ramayana is the manner in which Sita ma breaks down and confides even her greatest love for her husband to Hanuman, knowing that he was her only hope. At Ashokvan, once Hanuman ji had established who he was to Sita ma, and she had been convinced after seeing the Lord’s signet ring,

“As She heard the monkey.s affectionate words Her soul trusted him and She recognized him to be a servant of the all-merciful Lord in thought, word and deed. (13)

Perceiving him to be a devotee of Sri Hari She developed an intense affection for
him. Her eyes filled with tears and a thrill ran through Her body. .To me who was being
drowned in the ocean of desolation, dear Hanum.n, you have come as a veritable bark….”

Have we not found ourselves in similar situation? Sita ma, consort of the Lord, no less, herself places her full faith in Hanuman. Who are we in comparison!

Weeping thus, she breaks into her sorrow of missing the Lord and cries, ‘does not your master remember me? Is His heart so hardened that He has sent you to fetch me and not come Himself?’ such words she speaks, just as we do when we have a squabble with the Lord: we blame the Lord saying, so what if one day I forgot to light the lamp in the altar you turn your eyes away?

So did Sita ma, sob to Hanuman, who unable to bear her devotion and love for the Lord, says, Both are doing well, mother, except for the fact that the all-merciful is sorrowful because of Your sorrow. Do not feel vexed at heart, mother; Sri Rama loves You twice as much as You love Him. (1.5)

Such beauty in Hanuman’s words…. Just see how his heart floods with compassion. Thereafter his words to her as he conveyed the Lord’s message (Raam ko paavai being played out), Sita ma fainted, absorbed in her love for the Lord. At which point Hanuman says, “Mother, collect Yourself, and fix Your thoughts on Sri Rama, the delight of His servants. Reflect on the glory of the Lord of the Raghus and shake off all faint-heartedness upon my word!”

And so on, he goes on to comfort her with the words of his master…gradually taking away her pain, her hopelessness, her fright, her sorrow. Janam janam ke dukh bisaraavai.

This is how Hanuman takes away our sorrows, which are nothing but our past karmas now reaping the fruit. What does Hanuman do? He brings to us the Lord’s presence in so many ways. He brings chance encounters with the Guru, he brings us prasaadam, he brings us happy tidings, he brings us solutions…. And in this manner he removes the pain of our suffering. He knows we suffer for the past, but he has his ways of bringing joy that will make us forget old sorrows. Like he did for Sita ma.

After this encounter with Hanuman, Sita ma was brave, hopeful and full of optimism.

But there is more and this is what gives us great assurance. When Hanuman ji took Sita ma’s message to Rama, he did as she had told him to. He held the feet of Rama and Lakshmana and said, “My lord, with tears in both Her eyes Janaka.s Daughter uttered the following few words: ……O befriender of the distressed, reliever of the suppliant.s agony, I am devoted to Your feet in thought, word and deed; yet for what offence, my lord, have You forsaken me? I do admit one fault of mine, that my life did not depart the moment I was separated from You. …. (1.5)

Then Hanuman ji adds: nimisha nimisha karunanidhi jaahin kalapa sama beeti,
begi chalia prabhu aania bhuja bala khala dala jeeti 31.
.Each single moment, O fountain of mercy, passes like an age to Her. Therefore,
march quickly, my lord, and vanquishing the miscreant crew by Your mighty arm,
recover Her..”

See, how Hanuman conveys Sita’s prayer to Rama! Then hearing her please through Hanuman, Bhagawna is so filled with sorrow, compassion and pain He says to Hanuman with tears in His eyes, “Do you think anyone who depends on me in thought, word and deed can ever dream of adversity?”

Said Hanuman: .There is no misfortune other than ceasing to remember and adore You. Of what account are the demons to You? Routing the enemy You will surely bring back Janaka.s Daughter..!”

Rama was so indebted to Hanuman for showing Him the bhakti of a bhakta, that He says, “ No one endowed with a body, a god, human being or sage.has put me under such obligation, Hanuman, as you have done….how, then, can I repay your obligation?”

Pavan putra Hanuman ki Jai! May all our anxieties, suffering, worries all be sublimated and placed at the feet of the Lord, so that our minds are hereafter enriched with the beautiful sound of Sri Ram Jay Ram Jay Jay Ram....

Obeisances to Hanuman ji.
Prostrations to the Guru.

Hari Om
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Re: Mananam on Hanuman Chalisa

Postby meera » Wed Sep 11, 2013 12:03 pm

Hari Om..


Obeisances to Sri Rama, the Dweller in the Dandaka forest

next stanza soon...
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Re: Mananam on Hanuman Chalisa

Postby meera » Thu Oct 24, 2013 6:34 am

Hari Om..

Obeisances to Sri Rama, the Remover of Ahalya's curse


Verse 33

In the last stanza this line did not get attention: Janam janam ke dukh bisravai

Hence will address this before reflecting on stanza 34.

We need to link this line to the earlier line which said: Tumhare bhajan ram ko pavai – ie singinig your glory is pleasing to Lord Rama or praying to you is pleasing to Ramji.

Hence if we worship Hanuman ji, it pleases Ramji and as a result we are able to ‘forget’ our vasanas and miseries.

Now to place the operative words on the table: janam-janam, dukh, bisravai

Janam-Janam: The reference is to past lives and we can say, the past of this life as well.

Dukh: What is the dukh that Tulsidas ji could be referring to? Two kinds: 1) Vasanas that keep coming back to be with us via our subtle bodies in future lives (or every life); 2) Miseries arising out of avidya or avarana, misapprehension of situations – this is mostly in the context of current life, for our memory is almost always current life experience based.

For example, 10 years ago a person suffered immensely when her children struggled. Today ten years hence, the children continue to face some difficulty or other (as anyone does), but the mother is able to see it all as a part of their journey. Ten years ago her prayer was, ‘remove these difficulties please!’ Today her prayer is, ‘Give them courage and wisdom to climb over this mountain and come out winners.’ This is current life dukh bisravai.

Bisravai: The reference is not ‘forgetting’. The reference is to eradicating and consequently the cessation of the misery that that sin or vasana was causing. Here, there are two ways of seeing this. A) a vasana stops having effect: A person may have a fear vasana that plagued him for many lives. Hanuman worship - sadhana across lifetimes sees the dissolution of the fear vasana in same life or next. B) The manner of interpretation of a situation changes. This happens (as in the case of the above mother’s prayer and attitude) when the dirt on the lenses get cleaned consequent to worship/sadhana. As a result, the way we look at things changes. The way we interpret outcomes, changes. What once looked fearsome, now does not seem so. What once looked threatening, does not threaten.

This is what Tulsidas ji referred to right at the start of the Chalisa: Man mukura sudhaari...
If we realise that the present is a result of the past, then we can see where our peace comes from, where our pains come from and accordingly work from there.

This is the result of worship, of sadhana. If we connect back to the previous line, there Tulsidas ji says: Tumhare bhajan Ram ko paavai -- reference is to worship. If we worship Hanuman ji, we are verily worshipping Lord Rama as Hanuman ji is a concentration of Ram bhakti.

And such worship will result in our sins (in Vedanta there is no sin. There is only vasanas that delay us) being washed away, dissolved, eradicated. Our miseries being removed. Our faulty perceptions to change...

stanza 34 tomorrow

Hari Om
Jai Sri Ramachandra ki Jai
Pavansut Hanuman ki Jai
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Re: Mananam on Hanuman Chalisa

Postby meera » Sun Oct 27, 2013 12:05 pm

Hari Om..

Obeisances to Sri Rama, the Worshipper of His father Dasaratha

Obeisances to Sri Rama, the giver of boons

Stanza 34

अंत काल रघुवर पुर जाई ।
जहाँ जन्म हरी-भक्त कहाई ॥ 34 ||

Anta kaal raghubar pur jaaii
Jahaan janma hari bhakta kahaii

At the end of one’s life when one goes to the abode of Rama, such a person will be
deemed as having been born as a devotee of Hari (Lord Rama).

Let us address all the terminologies and interpretations and then go to reflections.
Raghuvar pur refers to Vaikunth, or the abode of Sri Rama.

Tulsidas ji is saying at the end of his life, the devotee who has been worshipping Hanuman ji, he/she will go to the abode of Sri Rama.

Where he /she will be known as a devotee of Hari.

Hence this stanza links up to: the last verse –tumhare bhajan ram ko paavai, (which will) janam janam ke dukh bisravai (and also) anta kaal raghuva pur jai etc. So these are all results of worshipping Hanuman.

Therefore starting point is, worshipping Hanumanji, Worshipping Hanumanji means adoring him to the extent that one wishes to be like him. Worshipping is not merely offering flowers at the feet of an idol and doing aarti. We worship a person whose attitude, attributes, qualities, nature, etc we love. We love all this because it is pleasing to our heart and somewhere there is a desire to be like that, to imbibe those qualities...This is why we worship that person.

Worshipping Hanuman ji therefore means following him as a role model. Hence living like him. Acquiring attitudes like his. Acquiring dasya bhava towards the Lord. Understanding dharma and being adamantly devoted to dharma. As a result we come to be devoted to Sri Rama.
Because worshipping Hanuman is worshipping Sri Rama.

In Ramayan, Rama is called, Ramo Dharmavan vigraha – form of dharma. Naturally then, wherever there is dharma that would be the abode of Sri Rama. Therefore, Raghuvar pur can be understood as being born (in rebirth) into a state of Ramarajyam.

Ramarajyam is a state of governance where there is stability, justice, consistent fair practices, abundance, welfare, peace, joy, happiness, education, health, .... where there is no state of any wanting. But in our lives we experience a lack of almost everything from peace to justice, to health care to affordability and what not. Enjoying Ramarajyam in every birth means, being born into such a state of peace and satisfaction.

Being where dharma is, where ramraajyam is is being with Rama. This is what Lakshman’ mother told him at the time of setting out for the exile of 14 years: From now on, the forest is your ayodhya and Rama your father and Sita your mother, with this bhavana, be their dasa during the exile. Sumitra ji’s point was that where Rama was there was Ramrajyam and Ayodhya. It was this that emphasised the idea of dharma. Hence Lakshmana can be said to have chosen Raghuvar-pur by following the path of right and following Sri Rama to the forest.

Attaining to Raghuvar-pur is also attaining a life (in the next birth maybe) of conditions of Ramarajyam. For where there is ramarajyam, we may say, there is Sri Rama. A leader who ensures such governance, verily establishes Sri Rama in his kingdom.

Guruji says, Mother Sita blessed Hanuman ji and said If anyone worships you, he will automatically obtain Lord Rama. Such a person will have no sorrows either.. He will forget sorrows not only of this life but all past lives too. Such a person at the time of death will go to the abode of Lord Rama...

Reference to ‘forgetting sorrows’ is the non-invocation of vasanas. My desire for alcohol is stimulated first at the mind level before I begin to fulfil it. But if I have completely removed the vasana, then there will recur no memory of a desire for alcohol. To be more real, my susceptibility to fear of everything if removed totally, experiences will no more frighten me. Instead there will be a calm in receiving experiences. When vasanas are forgotten (hence removed), desires are weakened, and the jiva’s sadhana is that much more successful for he/she is able to turn to the Lord more than to the world. Shraddha is more, vishwas is more, devotion is more.... extrapolated, it means what Guruji says: Such a person at the time of death will go to the abode of Lord Rama...

This is not a reward for thinking of the Lord, in fact. It is simply the generation of the right conditions for finding the direction to the Lord’s Home.

Therefore forgetting of past vasanas or eradication of vasanas and the going to the abode of Sri Rama are simultaneous and run parallel.

Then Tulsidasji says, jahan janm Hari bhakt kahaii

Having reached the abode of the Lord, the jiva will be known as a devotee of the Lord. Guruji words this as: such a person will be deemed as having been born as a devotee of Hari (Lord Rama).

Readily we can see that (in the event of rebirth or even in the current life, the devotee arrives into peace even in the midst of samsara. Therefore to go back to the first line of this stanza: antakaal can also be interpreted as ‘at the end of a cycle of difficulties’. Therefore during tough phases, (in fact life itself is tough without extra special difficulties added), during life, or when one starts the worship of Hanuman, there is a slow exfoliation of all vasanas, leading to performance of punya karmas, increase in shraddha, increase in a love of the Lord, resulting in vairaagyam from the worldly stuff, resulting in the formation or development of a personality similar to Hanumanji’s, resulting in singlepointed adherence and abidance in the Lord, which means a desire for nothing but service of the Lord, establishment of dharma, a life style that is rooted in dharma, its propagation and a love for it...

When this happens, it means there has been an end to samsara in the life of this jiva-devotee. This is the antakaal. We must look at the word figuratively too to apply it to phases of our life and not merely death of the body. Therefore in this life itself that arriving into the abode of Rama is possible.

Such a person will be called Hair bhakt. Because it was bhakti, devotion that enabled his journey over the rocks and thorns of samsara and delivered him to the feet of the Lord where he is now able to abide determinedly or unwaveringly.

In the case of rebirth, he/she will be born as a devotee of Sri Rama, which means in a dharmik environment where samsara is not worshipped, there will be no obstacles to his/her sadhana and practise, he/she will ever be in the company of good people, hence there will be no fears or oppressions...their lives will be dharmik, their work will involve dharma, and in this manner their lives will be spent in the service of dharma, the worship of the Lord.

The terms used are vaikunthaloka or saketaloka. A place where all is always well....where everything is auspicious. (This is an extremely important word... its meaning has to be understood...It is not ‘holy’ but void of any sort of difficulty, negativity, gloom or bad tidings of any kind).

Saketloka is the original abode of Sri Rama, it is said in the Vedic scriptures. It is also known as Nitya-Ayodhyā (नित्य-अयोध्या/अयोध्या , eternal Ayodhyā) and has been eulogized in Atharva-Veda, Taittriya-Aranyaka as well as in various scriptures like PurāNas and Samhitās etc. It is said that when Bhagawan decided to take manavatar as Rama, and descended on earth, Ayodhya became Saketlok! All this corroborates what Ma Sumitra advised Lakshmana: the forest is Ayodhya (hence Saketlok) and Rama is your father.

प्राण प्रयाण समये राम नाम सकृतस्मरेत् |
सभित्वा मंडलम् भानो: परम् धामभिगच्छति || (पद्म पुराण)

Lord Shiva told Paravti that if one remembers the name "Rāma" just once at the time of death, the soul achieves Saketlok. [-Padma Purāṇa] (references source:
In the Ramayan (likely Kamban’s Ramayan) when Rama took everybody to Sarayu nadi and thence with an intention to lead them all to Saketlok, He also asked Hanuman to come. Hanuman ji said, “Will there be people glorifying you? Bhajans? Devotional singing?” Sri Rama said, “No.”
It seems Hanuman ji said ‘In that case I will stay here...’

Hanuman ji stayed back for us, and continues to stay here for us. To urge us to commit ourselves to Sri Rama and dharma. It may even be that those who worship Hanuman ji have thus attained Sri Rama because Hanuman ji is also Ram Dwaar rakhware....

Siyapati Ramchandra ki Jai
Pavansut Hanuman ki Jai

Hari Om.
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Re: Mananam on Hanuman Chalisa

Postby meera » Wed Feb 05, 2014 6:11 am

Hari Om..

Obeisances to Sri Rama, THE Conqueror of the senses

Obeisances to Sri Rama, the Conqueror of anger

Obeisances to Sri Rama, the One who wins over friends

next stanza reflections soon, pls.
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Re: Mananam on Hanuman Chalisa

Postby meera » Fri Feb 14, 2014 4:36 pm

Hari Om..

Obeisances to Sri Rama, the Guru of the world

Obeisances to Sri Rama, the Lord who organized the hordes of monkeys

Obeisances to Sri Rama, the Lord who took refuge at Chitrakuta Hill

Om Sri Aanjaneya Namah!
Stanza 35 and 36

और देवता चित्त न धरई हनुमत सेइ सर्व सुख करइ (35)
संकट कटई मिटै सब पीढ़ा जो सुमिरै हनुमत बल बीरा (36)

aur devatä citta na dharaé |
hanumata seii sarba sukha karaii || (35)

Even though a devotee does not bring to his mind (worship) any other deity but through Hanuman, he will (surely) enjoy all happiness.

Sankata katai mitai saba peedha ||
jo sumirai hanumata balabeerä || (36)

All miseries and torments vanish when one remembers the brave Hanuman.
Firstly, how does Hanuman ji qualify for such devotion and love and appreciation and adoration? What about him enchants our devotion? He does not have wealth or kingdom or power or any assigned department like say Indra has been appointed for rains, Varun for the rivers, Surya Bhagawan for light and energy, Chandra devata for nourishing plants and thus us, enabling our mental evolution, for removing the darkness of this world etc.

The role we have assigned to Hanuman ji is one of protector, remover of obstacles, one who protects the mind, one who leads us to Bhagawan, ---- these are what we have given him, not what he got as his role. The role allotted to him was to be Sri Rama’s das, and this was given to him by all the devatas and Brahma. To look after the Lord, ensure His success, take care of every need…. Exactly what we would like to be for our Guru.

On a different plane, since we are not super human, since we live in samsara and will be sautéed by experiences that frighten us and challenge us, we will clutch our heart and sob when things get inexplicable, when times come when we feel life is being very very cruel…and then we want to cry out to One who we can know with unfailing faith that He will rescue us. The Lord sometimes seems to be unhearing. We feel our prayers are not being heard. So we need a go between. Often the Guru is that, because we have not come to see him as Brahman – because we are so small. So we consider the Guru as the Lord’s chosen one and we unload all our woes upon him and then tell the Guru, now please you make all this go away.

Hanuman is like that too. We have already seen that he is Ram dwaare rakhwaare. Hot-h na aagya binu paisare… Hanuman ji being the door keeper to the Lord’s domain and being such a firm devotee, we fall at his feet and ask him to take our prayers to the Lord. But we also know that telling Hanumanji is the same thing – he just makes everything happen, he protects, takes care.
How? Because Ramji had blessed him thus. Let us recall, when the Lord was returning to Vaikuntha, after ruling for eleven thousand years, while many joined the Lord back to His abode, Sri Rama ‘ordered’ Hanumanji to stay back on earth and watch over His devotees and the prospective ones. What was more and this is utterly valuable for this naam: Bhagawan told Hanuman ji to be the source of inspiration to devotees.

Now the glory of Hanuman is so evident to us. We have seen his seva, his dasa –ship, his egoless state, his love and compassion for the team that was helping Rama, his devotion to the Lord, his singlepointedness….his whole existence whose DNA was the Ramavatara and hence Hanuman as the chosen servant, equipped with a host of powers by every devata, Brahmaji and Lord Shiva, we see that Hanumanji was truly the equipment of the Lord. He did as he was made to do. This is what the Lord wants us to be like too. And this is why He left behind His dearest devotee Hanuman ji so we have an icon of servant-hood, an icon of real service, an icon of faith, devotion, surrender and commitment to the Guru and Lord.

Hence Bhagawan told Hanuman ji to stay back and be the inspiration for the rest of mankind. Now it is upto us of course to observe him and imbibe or not.

What is more, Rama blessed Hanuman ji that as long as Ram naam was chanted in the world, as long as Lord Rama was worshipped, glorified, heard, kept pure in the hearts of people, until then Hanumanji would stay on earth, to be able to hear the Lord’s name, for that was Hanumanji’s nourishment!

Now let us see how we pray. We resort to Hanuman ji when we have difficulties, obstacles – hence we have even labelled him Sankatmochan Hanuman. We pray to him when our devotion starts flagging and we say – you so easily led Vibheeshan from Lanka to the shelter (saranagati) of the Lord, look at me, today I don’t even trust my faith!’ And then we label him Bhakta Hanuman; And when fear and hopelessness fills us, when great tasks have to be performed and the heart starts sinking, in the silence of our heart we clutch at Hanuman’s feet and plead with him, ‘Like you held Rama’s ring and flew over the ocean with such ease, and that Rama who is the Lord of all, you accomplished His work too, fill me with similar courage that I am worthy of you, worthy of your permission (Ram dwaare) to enter the Lord’s abode, worthy of all the love and grace my guru showers upon me, so fill me with courage and bravery let me conquer this moment please….!’ And we label him Veera Hanuman.

Why, even before we sit to perform a small havan, we glance at Hanuman ji and shutting our eyes tight we say take care, let this devotion of mine remain pure and reach the Lord…’

So whether we want fearlessness, courage, purity, success, peace of mind, ability, capability, efficiency, inner strength… for everything we pray to him. For we know his own devotion to the Lord to be pure and reinforced with gnyaana and wisdom. It was not blind devotion – it was one that found the Lord’s endorsement! Quoting from Mrs. Ramanam in Hanumat Vibhuti: “The glories of Hanuman indicate that if one has to achieve success in all his undertakings, one has to cultivate truth, simplicity, purity, selfless service, and an unswerving devotion to duty or single-pointedness…. And whoever meditates upon Hanuman with the ring bearing Rama Nama is freed from all misery and is successful in his ventures…”

Just quoting this lady reinforces all that we studied about Hanuman so far.

And now there is the Sita-ma standpoint of Hanumanji’s glory. In Sundarkaand, we see how Hanuman sits atop a tree and struggles with how to present himself to Ma. Such a great power that he is, we adore him so much, and see his humility, he is sitting atop a tree and thinking, if I suddenly jump before Ma, she may get frightened of my looks.

Oh! Hanuman ji did not once feel bloated by a sense of power that he has been sent by no less than Bhagawan to rescue/find Ma. Instead Hanumanji is struggling with how to break all this very gently to Ma.

Even so, he does appear ant sized at first, sings the entire glory of Rama so that her thoughts of suicide and abandonment will be gradually cleansed and then replaced by thoughts of Rama. This original healer, Hanuman ji, had been alarmed that Ma had become so low in her thinking as to contemplate suicide and this he realised was a function of her sangat (Ravan, demonesses, Lanka the bhognagari); and the consequent turning of the mind away from Rama. So he administered to her Ram naam…. Then he dropped Bhagawan’s ring to her and once again strengthened the Lord’s presence in her mind… And once she had been restored, he told her who he was and so on…
At first, it is said, Ma had turned her face away from Hanumanji.But once she began to trust him and see him as a pure messenger of the Lord, Sita Ma was sad that she had thought poorly of him. Later Ma blessed Hanumanji. First she blessed him to become the repository of strength. Then she blessed him with a life immune to death and disease; then she blessed him that he be a storehouse of good qualities…..but when Ma said, “May the Lord of Raghus shower His grace on you… Hanuman ji was choked with emotion. He said, “I have now accomplished all that I had to accomplish. For, your blessing is unfailing, everyone knows that!”

So what we have in Hanuman ji is the combined love and grace of both Sri Rama and Sri Sita. From Rama he has the power to remain here among us, what can be better? Better is, being here Hanumanji has the grace of the Lord on him, as granted by Ma Sita. Hanumanji uses both these abundantly on us who are devoted to him.

Aur devata chitta na dharaii Another meaning given to this sentence construct is this: Other Gods may not remember your prayer to them, but Hanuman ji because he is blessed with a sharp mind, will never forget. Yet we have seen that Hanuman ji was cursed to forget his strength. So it was just his strengths he forgets. And all we need to do when we invoke him, is to remind him of his strengths! And this is why the Hanuman Chalisa is filled with praises and descriptions of Hanuman’s great and glorious feats! Hanumanji is not essentially forgetful. He remembers only the task he is assigned to do and he stays singlepointed there. This is what we want too, to be able to focus on our work and stay concentrated there. Like Hanuman. His undistractable nature has been often called forgetful but not so. It is not that he forgets; what we need to see is, what is it he remembers and what he remembers constantly is the Lord. And this is owing to his constant state of being in Brahmasthiti, God consciousness. And history has shown us that anything Hanuman ji did accrued to the benefit of another person. He himself got or took nothing. This makes him even more credible for us devotees.

Then again, other devatas have a pure functional role and can help us only for their area of specialisation. But Hanumanji is a pure devotee, ever surrendered to Lord Rama, as a result he can enable for us material blessings as well as the non-material, ie the spiritual. Especially since he has the grace of the Lord upon him, PLUS he is non competitive and non ego centered, as a result whatever he does he does for the Lord, not for himself.

It is said of the ashta siddhis and nava nidhis granted to him by Sita Ma, that these were for him to use it for the good of the devotees of Sri Rama.

Here Guruji’s words are very valuable. In his commentary, Pujya Guruji says:

some people worship other gods or deities like Lord Indra etc. asking for worldly pleasures or success etc., but these deities are themselves full of desire. Lord Indra is always afraid that some one who carries out great penance may take over the throne of his heavenly kingdom. So such deities may forget to answer your prayer. But Sri Hanuman’s devotion is without any selfish desire. He is always engaged in the service of others. So he will never forget to answer your prayer. Therefore worship him. All your problems, pains and sorrows will be eliminated.

Then again, as people often when we have to request help from people who are haughty or arrogant and who keep reminding us that they did us a favour, we dislike it and hence in future we try not to go to them. Hanuman ji is such that whatever he does for us, is out of love for his Master, Sri Rama; with a desire to help us so we rise higher in our bhakti. And given how singlepointed his mind is, which has just one thought, ‘Ram’, the question of another thought, least of all a memory thought of having done us a favour in the past, does not even arise.

Sankat kataii mitaii sab peedha...

What is our sankat? Simple: this samsara where everyhting hurts, offends, pains causes sorrow. Where nothing lasts, everyhting is fleeting and on top of that this mind becomes a slave to this fleeting-ness. We want to come out of this, to be rid of this torture, but the harder we try and deeper we sink...

What do we jivas want in this life? To be liberated from this agony of a BMI that is saturated with feelings, emotions, desires, anger, frustration, hopelessness, inabilities (which is often more a state of mind than a real ability issue); we want to have equanimous relationships; we want to not ask for anything; we wish to not cause anyone any grief; we wish to not be the cause of sorrow in any life; we want that we do not take from life more than we need; we want that our vasanas are burnt fast; we want that desires do not plague us; we want that every work we do we do it for the Lord with absolutely no expectation of any kind. In fact we wish we are kept continuously so pver occupied and engrossed by the Lord in HIS work that we have not a breath’s time to do anything else.
Now let us see what Hanuman has:

He is the icon of bhakti, shakti, vidya, seva, das-hood, humility, clarity of speech (how we struggle to express what is in our heart!), no greed, and action that is completely selfless. In earlier stanzas we saw that even if Jambavan and Sugriv praised him for these qualities Hanuman had only attributed all glory to Sri Rama. With all this centered in one Hanuman, and with all these being exactly what we need/want on our path, why offer prayers any other place?

Which is really not meant to undermine the other powers in our hierarchy. But what is intended here is, we need not doubt our faith in Hanuman ji. Often people have troubles from many categories: health, wealth, success, inter-personal relationships, children welfare…. And following the karma kaanda people make offerings to a host of gods and in the silence of their hearts they even wonder what they are doing. The devatas are powers that are vested with authority to look after certain functions. But the mind grapples with who its master is. It grapples with how all the lesser gods are related and finally is all this just material gain.

Hanuman ji fulfils all needs and in a holistic manner. Praying to him we can be assured of inner quiet even as our samsaaric needs are fulfilled. In the process all difficulties, sufferings everything is removed. It is said that even the debt collector, Shani Devata, to whom we owe for all the wrong actions of the past, and who is known to be without mercy, Shani Devata too lowers his intensity if we pray to Hanuman ji.

Therefore remembering Hanuman ji, may we remain steadfast on the Path, attain vidya like him, attain wisdom like him, attain sweetness of tongue and clarity of speech (vaakpatuta) like him, devotion and seva bhaavana like him and singlepointedness at the Guru and God’s feet, like him.
Now to resort to scriptural wisdom and their presence in Hanuman ji. Finally, no matter how emotionally fraught we are, no matter how desperate for help we may be, somewhere inside, we ardently desire that our approach is in sync with Vedanta. Is logical and based on effort (purushaartha) and not succumbing to praarabda. In the case of Hanuman we see effort combined with total submission and surrender to the Lord Rama and a pathological faith in the Lord, His counsel, His words.

Hanumanji’s inner reasoning or attitude is seen in his entire life and this again is why ‘Hanumat sei sarva such karai’. At every point in his life that is portrayed to us in the Ramayan, Hanumanji resorts to wisdom and Rama (although in his mind both are the same!) There are stories of so many gods we read. But they rarely have the kind of difficulties that Hanuman had. From being berated by rishis as a child, to falling off the skies having mistaken the sun to be a fruit, to looking after Sugriv in a forest, to the troubles from Mainaka and then flying to Dronagiri, to being tied up by Ravana, then his tail set on fire, then being hungry in Lanka (and then asking Ma Sita: ‘Ma I am so hungry, please may I eat some fruit from the trees here?’) to the battles with all kinds of warriors in the war at Lanka to protect and save Rama and rescue Ma Sita…. Hanuman only had trouble.

Also, at no point does he discuss his mind or troubles with anyone in a manner of confiding or asking for advise. This is very very heart warming. Everytime he has a situation, Hanuman thinks about it, delves within for a solution, talks to himself…and invoking the Lord, goes ahead with his plan of action and wins. Rarely do we think about this!

It appears therefore that Hanuman ji’s counsel and way of life is clearly this: Purushaartha and not prarabda determines success.

This is why remembering Hanuman makes sense when seen from the standpoint of logical, cut and dried Vedanta.

Hari Om..
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Re: Mananam on Hanuman Chalisa

Postby meera » Sun Apr 27, 2014 5:42 am

Hari Om..

Jai Sri Ram

Obeisances to Sri Rama, the Lord who blessed Jayanta

Obeisances to Sri Rama, the Lord who is served by Sumitra's son (Lakshmana)

Obeisances to Sri Rama, the Lord of all the gods

Obeisances to Sri Rama, the Lord who revived the dead monkeys (after the war)

next two lines reflection in 4 days or less

Jai Hanuman
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Re: Mananam on Hanuman Chalisa

Postby meera » Sun May 04, 2014 6:18 am

Hari Om..


Obeisances to Sri Rama, the Destroyer of the demon Maricha who practiced illusion

Stanza 37

जय जय जय हनुमान गोसाईं
कृपा करो गुरुदेव कि नाईं ॥ ३७ ॥

Jai jai Jai Hanuman Gosain
Kripa karo gurudev ki naai ||37||

"Victory to You! Victory to You! Victory to You! O God Hanumanji! Bless us with your
grace as our preceptor.

To begin with, some of the operative words in this stanza are: Jai-Jai-Jai
Gosai / kripa / Gurudev

Tulsidas hails Hanuman ji as Gosai. This word has very many and deep meaning. In the caste system, Gosai or Goswami is a caste of people who depsite being in grihasthashram, wear saffron or ochre clothes, that is to say, they are entrenched in minimal existence - their consumption of material things is limited to essentials and they have great control over desires. And to be able to achieve this in grihasthashram is valuable because this ashram is intrinsically structured for excesses. So the lineage of Gosai-s are those who as a clan follow strict principles of living and as a result are seen as those who have great control on their senses. Hence Jita-indriya.(Go-swami = master of indriyas). And Hanuman ji is called Gosai because of this reason maybe, that he is ever in control of his senses. Which points to something else that is critical: He is alert all the time, he is aware and watchful of his senses --- it's not that his senses are mute. No. They graze as senses are wont to, but Hanumanji controls them, holds the reins in his hands, does not allow them to direct him.

There is that beautiful episode in Ashokvan where Hanuman is narrating to Ma Sita how he is capable of destroying the rakshasas should they mess with him. This, when Ma asks him how will he who is so small parry the demons. Hanuman had appeared before her in a very tiny stat so that a) he is not spotted, b) Ma does not get frightened of his appearance. Having assured her that he was in fact Sri Rama's emissary, Hanuman gently asks if he can eat some fruit from the trees as he is very hungry!

Any other who has the capability to climb trees and who is so hungry, would not have waited to ask anyone. They would have simply grabbed the fruit and eaten. Now we see Hanuman did not respond to his hunger instantly or reactively as most would. He felt the hunger, waited to complete his dialogue with Ma, then told her he was hungry, and asked if it was okay if he ate some fruit. Thus we see his senses did not run riot in the sense fields but awaited his decision. Jit-indriya.

And why Jai Jai Jai? The devotee is hailing the victory of Hanuman over every evil and difficulty and hurdle. Since he has already conquered his senses and their coordinator, the mind, he knows how to conquer every evil and hurdle! Then again up until this stanza Tulsidas ji described all the various feats of Hanuman ji and each of these have shown his prowess and strength in overcoming evil. Knowing this and add to this what Pujya Guruji says in his commentary, "Any person, who is in full control of one’s senses and worships Sri Hanuman with full devotion, will emerge victorious. No challenge is too great for such a person." the devotee is even more in earnest that he must get the tightest grip on Hanuman ji in his life. We are so useless with our senses and mind. We are directed by our senses and our mind plays havoc. And we have learnt that we need to control our mind, Yet repeated failing has caused us to feel defeated. Now we implore Hanumanji, to be our guide, our Guru, our mentor, Gurudev ki naii. So, like a teacher, guide me because I am lost.

'As our preceptor' or 'like a guru, teacher'. Tulsidas ji raises glory to Hanumanji for all the feats that he has described to us so far and says, please grace us as our Guru. Another interpretation is: Favour us, like a teacher would.

Both are close in meaning. If we take the construct: "please grace us as our Guru", then it means, be our Guru, as our Guru grace our lives, grace us with your teaching. In other words, we are saying allow me to look up to you as my Guru.

If we take the construct: " Favour us like a teacher would", then we are saying, I have heard a Guru is the living form of compassion. I do not have a Guru, I don;t know what it means to have one. But nevertheless, can you pls look after me, be present in my life the way a Guru would, and favour me exactly like a Guru would? (Gurudev ki naaii). The meaning of Guru here is only preceptor, not ordinary teacher.

Why does Tulsidas ji or other devotee seek compassion? A devotee knows he is a long way from - let alone perfection - but even being a good student. The need for a guiding hand that is loving, patient, compassionate is often felt by every devotee.

But there is more. Having seen the selfless service of Hanuman, a true devotee feels great shame and pain that his heart does not melt like Hanumanji's when it comes to service. That he does not experience the same enthusiasm and joy that Hanuman ji feels and expeeriences in itself reveal to him his shortcomings. Because what gives Hanumanji joy is not what gives him joy !

The recognition that he must build great satwic qualities is supreme in the devotee's mind and this is why he says, Kripa karo Gurudev ki naain.

One other reason is cited by greatest of Guru bhaktas. They say that what life, nature or call it God sends as tests and punishment, difficulties and obstacles are all made so easy and simple with the grace of a Guru. That is the power of the Guru. This is another reason why the devotee wants Hanumanji to be like his Guru.

Then again, Hanuman ji is an incarnation of Lord Shiva. And Lord Shiva is Knowledge itself! That being so, a devotee would want such Knowledge to be his and hence he ivokes Hanumanji to be his Guru.

But simplest of all is what Pujya Guruji says: A Guru can swallow all our weaknesses, faults and shortcomings and he helps one overcome one's faults. And how ridden with faults (read: Vasanas) we are! Any amount of sadhana has been blocked by our vasanas... how do we rid ourselves of them? Hence we call upon Hanumanji to simplify everything, just be our Guru and ferry us across the waters if life, samsara.
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Nov 03, 2014 5:08 am

Hari Om..

Obeisances to Sri Rama, the Great Lord

Obeisances to Sri Rama, the Lord of mighty arms

Next stanza reflections soon...
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Re: Mananam on Hanuman Chalisa

Postby vanajaravinair » Sun May 31, 2015 10:03 am

"Who is Hanuman?" - by Swami Chinmayanandaji

What do you mean when you say, "Hanuman?" Is it a tailed freak of nature, neither man nor animal? Is it a belligerent gada-bearing deity or a mountain-lifting Hercules whom you bribe with laddoos every Saturday, so that your difficulties in life may go away? Or?

When you lead a life in complete surrender to Lord Rama, then the strength that rises from within you, THAT is Hanuman.

When Love and beauty, Erudition and Courage, Determination and Success, come to your life from a source beyond the body, mind and intellect. THAT is Hanuman.

When you reach your life's goal like a sure-shot arrow from Sri Rama's bow. THAT is Hanuman.

Keep him always within your heart as the situation demands- small and chanting the Lord's name in times of peace or imposing and overpowering in the face of challenges. Keep him always within your heart. For that is where he belongs.
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Mar 21, 2016 10:47 am

Hari Om..

60. OM SARVADEVA STUTAYA NAMAHA Obeisances to Sri Rama, the Lord who is praised by all the gods
61. OM SAUMYAYA NAMAHA Obeisances to Sri Rama, the Calm One
62. OM BRAHMANYAYA NAMAHA Obeisances to Sri Rama, the Absolute Reality
63. OM MUNI SAMSTUTAYA NAMAHA Obeisances to Sri Rama, the Lord who is praised by sages
64. OM MAHAYOGINE NAMAHA Obeisances to Sri Rama, the Great Yogin
65. OM MAHADARAYA NAMAHA Obeisances to Sri Rama, the Noble One

जो सात बार पाठ कर कोई
छूट ही बंधी महासुख होइ

jo sata bäara päatha kara koé |
chootahi bandi mahä sukha hoii|| (38)

One who recites this (Hanuman Chalisa) a hundred times, is released from bondage (i.e.,
the cycle of death and rebirth) and enjoys (absolute) bliss

जो यह पढ़ै हनुमान चालीसा
होय सिद्धि साखी गौरीसा

jo yaha padhai hanumäna chalisa |
hoya siddhi säkhi gaurisäa || (39)

One who reads the Hanuman Chalisa (regularly) will accomplish his goals to which Lord Shiva is witness.

Both stanzas talk about repetitive chanting. Stanza 38 talks about chanting the Chalisa a 100 times. Stanza 39 talks about chanting regularly.

In some ways they both appear to be addressing the same need. Chanting a hundred times brings us self realisation, is the import of stanza 38; stanza 39 says your goals will be achieved.
Now these goals could be short-term immediate. Hence transactional goals. Everyday goals. Like a doctor's visit, like an examination, like a safe travel, like the birth of a child….there are smaller transactions like waiting for a letter, for a job, for strength…
What is sorrow? It is every deviation from our natural state of joy. Our natural state, swabhava, is happiness, bliss. Ananda. Everytime we look outward at the world, into the world, driven naturally by our sense organs, the windows to the world, we are verily looking away from the Lord at all that is mithya. When the senses thus graze in the sense fields, they get habituated to worshipping other lesser gods like things and beings, seeking temporary, easy and fleeting joys and mistaking them for happiness. But these don’t last. The joy from things and beings of the world, passes in no time. And again we are back un happy, without happiness, away from our base, looking for happiness.
Being away from our natural state is sorrow. Looking for bliss in the world is also sorrow because nothing can be more sad than delusion.
But attachment to the world and its delusions is itself an addiction and most difficult to wrench oneself off from it. Tulsidas ji assures that one who chants the Chalisa a 100 times will be freed of bondage, of attachment (therefore). The freedom Tulsidas ji alludes to is the freedom from birth and death, this repeated cycle of samsara.
Samsara is that wheel of birth that keeps on taking place when we have unfulfilled desires and unexhausted vasanas. When desires remain, the jiva takes rebirth in order to fulfill that desire and there is no saying if in this new birth he will accumulate a new vasana, for, in the triad of desire-action-vasana, vasana is a given, unless the jiva has attained great heights in his or her sadhana and learnt the grace of arpana buddhi, offering every action to the Lord and receiving every result as His prasaada.
In chanting the chalisa a 100 times, the mind is trained to stay reveling in the service-ful acts of Hanuman ji, his bhakti for Sri Ram, his service to the world (Sri Ram as Brahman and hence Brahman’s creation). In so doing the mind cuts new grooves and cuts a new path away from the ephemeral towards and into the eternal.
In his Vinaya Prarthna, Guruji sings,

Ramapraana! Seva hi jeevana
Dushtavimardhana, sadhusamrakshana
Sabmein karein Shakti ka pragatana,
Atulita bala ke nidhaan

O Hanumanji, for whom Rama is the very
life breath, whose life consists of service
alone! Repository of unlimited strength!
Destroyer of enemies and Protector of the
virtuous! Please empower everyone with

So in the beginning what we need is strength to make the choice that much as this world is attractive and engaging and joy giving, let me know this is ephemeral, will not last, and let me have the courage backed by wisdom to spend my life in Your service. Just like Hanuman ji did. By so remaining in Sri Rama’s service, Hanuman ji was willy-nilly looking away from the world, away from delusion. Of course in the process of service Hanuman ji remained in the world and engaged with people in the world (even as he does so now) – the Lord’s devotees each of them. He remained engaged in dharma, in restoring dharma, in ensuring dharma. Chanting the Hanuman Chalisa 100 times frees us from the worldly by creating in us a firm path for the Lord.

Guruji says, One who reads this Hanuman Chalisa one hundred times will be released from all
bondage and sorrows.

The bondage of desire for this world is the one which keeps us trapped in fleeting unfulfilling joys which are in fact sorrows that lead to greater sorrows in the form of attachments. Chanting the Hanuman chalisa a 100 times thins this desire and leads us towards our essential nature, Bliss, by bringing to us the perfect understanding that all ‘this’ is not what we need. It is this understanding that will release us from sorrow.

Stanza 39 repeats this assurance in the name of Gauri ma’s husband, Lord Shiva. Lord Shiva assures us that reading, chanting the Hanuman Chalisa will bring our liberation; or one who will chant the chalisa regularly will be liberated, so assures Lord Siva. Or Lord Siva bears testimony or witness to this claim. Guruji explains: Saint Tulsidas says that Lord Shiva (husband of Gauri – Parvati) Himself is the witness. He will guarantee that you will attain perfection.

We saw right at the start that Hanuman ji is an amsa of Lord Siva. When the devas were tormented by Ravana they had approached the Lord for help and asked Him to come down and establish dharma. The Lord agreed to take human form (as Sri Rama) and accomplish this for them. Every devata then began contributing a part of his strength into a common pool to create a dasa, an assistant for the Lord. So too did Lord Siva. Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like the Mahabhagvata Purana, the Skanda Purana, the Brhaddharma Purana and the Mahanataka among others.

Hence the assurance of Lord Siva is appropriate. And Lord Siva if seen as the eternal teacher, Dakshinamoorthy, then again we can say that His assuring liberation is dependable.

Liberation is sought by man from the duality of the world, from the changing nature of happiness, from the agitations of the mind, from the continuous cycle of birth and death. This can happen only when we begin to seek the Lord and give up seeking the world. To seek the Lord, we have to first find Him attractive, desirable. If we do not find Him desirable then we will not even look in His direction. We have to not only look in His direction but also be convinced enough to drop the pursuit of the world.

Problem is our only interface with joy is our sense organs. Hence we are capable of finding happiness only in those things that our senses bring to us. How then do we develop desire for the Lord? Guruji says, “ if you chant Hanuman Chalisa everyday, it will create noble thoughts in you. Then you will want to know its real meaning. It will help purify your mind. Once you start your search in this direction, all your energies are directed to this goal, and you will attain liberation.”

Chanting the Hanuman Chalisa will create the right shubhhechha that we need in this direction. To try and assimilate this intellectually will be foolish for all things spiritual demand of us faith, Shraddha. Shubbhechha is translated as auspicious desire. It has to take roots for a spiritual journey to commence. The fact that we are (like Guruji says,) studying the meaning od the Hanuman chalisa implies that the shubha icchha has taken roots. Thereafter we need courage to stay on the path and not be swayed.

Asaadya sadakam swamin Asaadyam tava kimvada
Ramadhoota krupasindho Mathkaryam sadaya prabho.

He, who could achieve the impossible – looking at his innumerable achievements in the service of Lord Rama such as taking the Lord’s message to Sita ma, finding courage for his master Sugreev to resort to the Lord Rama for help and protection, finding wisdom for Vibheeshana to give uo the false comfort of the palace and seek refuge in the Lord, who in his eagerness to keep on serving the Lord (Ramakaaj karibe ko aatur) ended up accomplishing the impossible – you, that Swamin! Hey Swami- Please tell me: Is there anything that you cannot do? You are the ambassador of Lord Rama, you are the ocean of compassion; Prabho please help me in discharging my duties and responsibilities.

Someone once explained Prabhu as: One who can do, undo and do in another way (accomplish in different ways). That is our Hanuman ji. So we ask him to create auspicious thoughts in us, lead our mind to noble thoughts, to turn our mind, no matter how stubborn, from the tinsel and glitter of the world and turn it towards the Lord. And when we chant the Chalisa again and again, Hanuman ji hears – which he does – but he stays near us all the time that we chant. And when he looks towards Sri Rama, which he does all the time, we are drawn to the Lord too.

That was how Sugreev found Sri Rama! Because Sugreev sought the protection of Hanuman who was a minister in his court. Sugreev took Hanuman ji with him when he took refuge in the Kishkinda forest atop the Rishyamukha hill. And being in the company of Hanuman ji who no doubt served him most honestly and diligently, Sugreev was energized by that same Lord Rama, so that Rama and Lakshmana not only came to the Kishkinda forest but they were first spotted by Sugriva. We draw this inference from this stanza of the Kishkindakaandam:

The Lord of Raghus proceeded still further and approached the Rishyamuka hill. There dwelt Sugriva (a monkey chief) with his counsellors. When he saw the two brothers, the highest embodiments of immeasurable strength, he was exceedingly alarmed and said (to one of his ministers), ‘Listen, Hanumån: those two men are repositories of strength and beauty. Disguised as a Bråhmana student go and see them and perceiving their intention in your mind inform me accordingly by means of signs. If they have been despatched by the malicious Våli, I must leave this hill and flee away at once.’ [2:1-5]

And when Hanuman ji met with Sri Rama and Sri Lakshmana on Sugreeva’s instructions, he talks about his own King, Sugreev, makes a representation for him, an appeal for him, and says: ‘My Lord, on the summit of this hill dwells Sugriva, the chief of the monkeys; he is a servant of Yours. Make friends with him, my lord; knowing him to be in affliction rid him of all fear.’

And with that, Hanuman ji had directly sought help, grace and compassion for his own King. In other words, it was the continuous company of Hanuman ji that brought Sri Rama to his aid.

We too must therefore simply chant the chalisa and thus keep Hanuman ji by our side and through that await the door to Sri Ram – to liberation -- to open.

Thus now we have an upgraded meaning for this line: Ram dware tum rakhvaare..


Hari Om
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Sep 05, 2016 3:33 pm

Hari Om..

Next verse reflections will be posted in 2 days.

67. OM SARVA PUNYADHI KAPHALAYA NAMAHA Obeisances to Sri Rama, the Giver of fruits of pious work, good karmas
68. OM SMRITA SARVAGHA NASHANAYA NAMAHA Obeisances to Sri Rama, the Remover of all afflictions
69. OM ADIPURUSHAYA NAMAHA Obeisances to Sri Rama, the Primal Being
70. OM PARAMAPURUSHAYA NAMAHA Obeisances to Sri Rama, the Supreme Being
71. OM MAHAPURUSHAYA NAMAHA Obeisances to Sri Rama, the Great Being
72. OM PUNYODAYAYA NAMAHA Obeisances to Sri Rama, the Source of all blessings
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Re: Mananam on Hanuman Chalisa

Postby meera » Tue Sep 06, 2016 6:28 pm

Hari Om..

Verse 40:

तुलसीदास सदा हरि चेरा ।
कीजै नाथ हृदय महँ डेरा ॥४०॥

tulasidaasa sadaa hari cheraa |
kijai naatha hridaya maha deraa || 40||

This being a composition by Goswami Tulsidas ji, this last verse is his concluding obeisance where he refers to himself in third person, a style adopted by many poets.

“O Hanumanji, I (Tulsidas) am always the servant of the Lord (Lord Rama), and pray that
you make your (permanent) residence in my heart.”

So Guruji explains, “Saint Tulsidas – who wrote this, is always a servant of Lord Hari, Lord Rama. Hari means one who removes all sufferings. Saint Tulsidas is his servant. He says, ‘Oh Lord, please camp in my heart and reside there always. Do not ever leave me’.

Chera means disciple or devotee. It is unique that Tulsidas is entreating Hanuman ji with his plea to make his home in the saint’s heart, saying, “I am ‘sadaa Hari cheraa’ – I am an eternal devotee of Sri Rama (Hari). Why does Tulsidas ji have to do this? Why does Tulsidas ji have to convince Hanuman ji of his devotion, dedication, love, servitude?

Goswami Tulsidas ji composed the Hanuman Chalisa as a bhakt, as a devotee. From the standpoint of a devotee. Hence the Hanuman Chalisa gets the status of a devotional hymn and it is dedicated to Hanuman ji. Right at the start of his composition, Goswamiji’s (as Tulsidas ji is sometimes known) invocation says:

Shree Guru charana saroja raja nija manu mukuru sudhaari |
Baranaun raghubara bimala jasu jo daayaku phala chaari ||

With a spotless (serene) mind, purified by the dust of the lotus feet of Guru, I now
(proceed to) describe the unblemished glory of Sri Hanuman, the most exalted one of
Raghu’s family, who is capable of bestowing the four fruits (purushartha-s) on his

quoted from Guruji’s text

So Goswamiji is essentially glorifying Hanuman ji who he refers to as Raghubar or ‘of the Raghu dynasty’. This was explained earlier – Hanuman ji addresses Ma Sita as Mother in the forest where he with childlike innocence tells her that he is hungry and asks her permission to eat the fruit of the trees in the forest. And Ma Sita responds with addressing him as ‘Son’ –
Sunderkaand 16:1-5
Again and again the monkey bowed his head at Her feet and with joined palms addressed Her thus: “I have now accomplished all that I had to accomplish, my mother; for your blessing, everyone knows, is unfailing. Listen, mother: I am feeling frightfully hungry at the sight of these trees laden with delicious fruits.”
[Sita Ma replied]: I tell you, my son, this grove is guarded by most valiant and mighty demons.
[Hanuman ji] : Mother, I am not at all afraid of them, only if I have your hearty approval. (1ó5)
Guruji says, “And when Sri Hanuman returned from Lanka, Lord Rama also addressed him as ‘son’.”

That was how Hanuman ji gets the status of Raghuvar, or, ‘of the Raghu dynasty’, and it is this that Goswami ji is alluding to in his invocation. Qualifying him further was the fact that Hanuman ji was cultured, well-mannered and highly accomplished.

The phal chaari referred to in this invocation are dharmah arthah, kamah and mokshah. It is moksha that we eventually want to accomplish (in this birth as humans) and to get there we will exhaust our vasana based desires via artha and kama. But a part of these two, we will use for dharma! For through dharma we will also get chitta shuddhi.

Goswami ji has written this chalisa as a bhakta. And as ajnani jeev, ie, one who does not know the difference between Pure Consciousness and Reflected Consciousness , what we technically refer to as Kutastha and Chidabhaasa, or, one who has not realised that he is the Self. In this state, Goswamiji is doing the stuti of Hanuman ji and saying, I will always be the bhakta and servant of the Lord. As the Brihadaranyaka Upanishad says, "if a man knows he is the Self, then desiring what and for whose sake will he suffer in the wake of the body.”

So we take it that Tulsidas ji has not attained the Self and suffering as he does samsara, he does stuti and appears to convince Hanuman ji (who is Ram dwaare rakhvaare) and says, tulasidaasa sadaa hari cheraa |
kijai naatha hridaya manha deraa

I am and will always be the devotee/servant of the Lord, but you please establish yourself in my heart.
This second half of the sentence is very nice. We all need this part of the prayer – I am His servant but I need to be sure that I will always be His servant or bhakt! That I will always be at His feet and committed to loving Him and Him alone. What if my mind takes a twist and gets lost in samsara again? This is the biggest fear of the keen devotee. Towards this wish of mine, I request you to make my hriday, my heart, your home. Because if you are there you will guide me, stop me from wandering, from being deluded.

Thus we also see that Hanuman ji is being presented by Goswami ji as a trusted friend, who will shepherd me towards Ramji. While we have seen that it is he who guards the door of Sri Ram and will allow only those who have accomplished or who are qualified, it also means that if I have not accomplished it, HE WILL HELP ME, GUIDE ME, SHEPHERD ME, SCOLD ME EVEN.

Based on sadhana alone we cannot win the Lord. We do sadhana, we have to. That is our only way towards Him. So we try to capture the Lord with our work, with our sadhana, with our japa, our prayers etc. But only sadhana cannot help us: Elsewhere in the Ramcharitmanas, Tulsidas ji himself declares that - only he can know the Lord whom the Lord wants that he knows Him. The transaction gets completed only when the Lord wills it too. So our sadhana will bring us chitta shuddhi, but success depends on the Lord’s will.

Kathopanishad says:yamevisha vrunute tena labhya

When we go deeper, we find that both Kathopanishad (1:2:23) and Mundakopanishad (3:2:3) make reference to this:
"Nayamatma pravachanena labhya na medhaya na bahuna shrutena yah me vai sh bhrinute...... etc "

and explain that you cannot Know That Supreme Brahman either by listening to lectures, or intellectualising or by reading the scriptures many many times.

Fair, so then how is the Self to be known?

yamevisha vrunute tena labhya - Those who receive His mercy -- ie, who the Self chooses as its vehicle of expression; and for this as Guruji says, ‘make yourself available’. The inner longing has to be intense and pure without a trace of the ego, hence the desire for the Atma for Its own sake. This is what will attract divinity to us.

So Goswami Tulsidas ji says, may I keep getting the Lord’s grace. 1) May the Lord be pleased with me and shower His grace upon me, and 2) May this Grace ever remain with me. It's not enough to get His Grace; that Grace should always be with me. That means I have to qualify for that.

Hence kijai naath hridaya manh dera or, Hanuman ji stay in my heart always so that if I get deluded, if I wander, etc, you will bring me back to the feet of the Lord. So stay in my heart. Thereby I will be dedicated in my sadhana and keep myself available an instrument of the Lord.

Om Sree Chinmaya Satgurave Namah
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Re: Mananam on Hanuman Chalisa

Postby meera » Tue Oct 18, 2016 10:50 am

Hari Om...

The explanation to the concluding doha will be posted in a few days.

Meanwhile, glory to Sri Rama....
73. OM DAYASARAYA NAMAHA Obeisances to Sri Rama, the Embodiment of compassion
74. OM PURANA PURUSHOTTAMAYA NAMAHA Obeisances to Sri Rama, the Most Ancient Person
75. OM SMITA VAKTRAYA NAMAHA Obeisances to Sri Rama, the One who smiling speaks
76. OM MITA BHASHINE NAMAHA Obeisances to Sri Rama, the One of moderate speech
77. OM PURVA BHASHINE NAMAHA Obeisances to Sri Rama, the One who rarely speaks
78. OM RAGHAVAYA NAMAHA Obeisances to Sri Rama, the scion of the Raghu dynasty
79. OM ANANTA GUNAGAMBHIRAYA NAMAHA Obeisances to Sri Rama, the Lord of infinite majestic qualities
80. OM DHIRODATTA GUNOTTAMAYA NAMAHA Obeisances to Sri Rama, the Lord of Valorous qualities

Hari Om
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