Mananam on Hanuman Chalisa

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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Dec 19, 2011 5:32 am

Hari Om...

Prostrations to Sri Rama, whose ardent servant and devotee is Hanuman, whose glory cannot be adequately sung. We worship Hanuman asking for a single-pointed and unconditional devotion to our Guru -- just like he had for Bhagawan Rama.
May this mind never seek anything else.

ॐ दूषणत्रि शिरोहंत्रे नमः

Obeisances to Sri Rama, the One who cut off the head of Dushana

Hari Om...
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Dec 19, 2011 8:08 am

Hari Om,
Jai Sri Ram!
Jai Hanumaan!

Verse 26 (2)

संकट ते हनुमान छुडावै
मनक्रम वचन ध्यान जो लावै

Sankat te Hanumaan chudavai, manakram vachan dhyaan jo lavai

Sri Hanuman helps those who worship Him with sincerity and faith through all means: thought,
action, speech and prayer -- to overcome difficulties.

First we will examine sankat. What does it mean to be in sankat? To be in a problem situation, to be suffering, to be unhappy...?

It is simply this: the mind space is creased with duality, with the world, with the anxieties of want and the anxieties of losing. In short, the mind is fully occupied by the ephemeral, fleeting, changing, and worse, destruction causing world. If we examine this closely, we will see a mind that is overcome and absorbed by the play of the sense organs’ display of things and relationships.

Just visualise the moment, it is pathetic. The senses graze in their fields and come and display the objects, the relationships and ideas to the mind which immendiately receives them and sets them against the template it already has for likes and dislikes. Immediately these likes and dislikes rattle the mind. The mind is now severely agitated. Let us know the like or the dislike is not in the object. It is a sensor in the mind which every object merely toggles. Then the sensor is activated and the mind gets agitated. And an agitated mind = unhappy human.

Yes this is very impossible to accept that the world we focus on is itself the cause of our suffering and we would rather that someone ratifies our passion for this world and our careers and our houses and our things and our treasures and our relationships... all of which is so real indeed.

Bhagawan wishes for us to enjoy all this, definitely, which is why He gave them to us or the means to have them. But they were intended as a means to look after us while we are absorbed in this Viswaroop of the Lord and go about giving it our love, our attention, our smiles....instead maybe we have begun to enjoy the things and beings and the world has been forgotten. Like the tabalchi who loved his tabla so much, he refused to play it, lest it break.

The mind is rippling with agitations and this causes us great discomfort and restlessness. What is discomfort? Rather why are we in discomfort? Because we are grappling with things which we have to take care of... they require our attention all the time...which we cannot leave alone as they are destructible...or damageable or perishable... or steal-able ...and we know this.... and despite knowing this we end up giving it disproportionate time and attention.
Then we say, what to do, the mind is like that.

But then am I the mind? Or is the mind merely an instrument that I can apply sensibly? How then has the mind come to control me whereas I should be the owner of the mind which I use/apply for living? Instead the mind owns me and directs me.

Even the act of praying is an outcome of anxiety and this is what makes praying a moment of suffering than joy. We sit there and cry and shed tears (also good, also good, no doubt) but should we not be sitting there and laughing with Bhagawan and saying, heck did you see how the mind tried to act smart? Good you took over in time to silence it! Enter, Bhagawan!
But chanting Hanumanji’s name replaces thought. Worship with mind eases thought. (Mana)

Worship with hands – with flowers etc, diverts the mind towards satwic thought via the action we are performing...(Krama=Karma)

Worship with glorifying, chanting, speaking about Hanumanji causes us to invoke Hanuman in prayer

Or anyone who calls to mind Hanuman, or speaks about him, or dedicates his actions to him.... Hanumanji will remove their difficulties. How? Miracle?

A thing exists because it is the focus of the mind. What we think about is what we see in the world. If our thoughts words and deeds are pure, the world is that much cleansed and good to be in. So point here is Hanuman is so pure himself, such a pure and great bhakta of the Lord, so fortified in spirit by every denizen of the heaven that ‘aur devata chitta na dharai’... he alone (the thought of him alone) will ride us away from the anxiety. The anxious thoughts get replaced by peaceful thought... or, the same thought instead of causing anxiety will be at best neutral... it will be there but will not cause anxiety.

Which is why japa is always prescribed for anxiety – it is the best pacifier. It overwrites anxiety thoughts with naama thought. It is like removing dirt. It changes the mind pool so rapidly so beautifully it can only be experienced. And in fullness of time, praying becomes peaceful, relating to the Lord is also rendered a quiet one to one...and when crisis comes, the mind has been trained by the japa so that the naam plays out on its own, warding off anxiety and resting the mind in the Lord. (A lot like how the blood stream generates white blood cells the moment infection sets in, to battle the virus. The moment anxiety sets in, japaa is invoked by the trained mind, and japa removes the anxiety.)

So, Sankat te Hanuman chudavai.... this is how he does it. This 2 line-stanza is to be read along with the earlier two lines (and together they form the 4 line stanza) -- nasai rog, harai sab peedha, japat nirantar hanumt veera... Tulsidas ji says, nirantar Hanmaan naam that rog and peedha are both destroyed, which together make up our sankat. For rog and peedha are of not just the body; one can be sick in the emotions, in the thoughts... that is anxiety. Where thoughts jump out of your head to receive you even before you have come awake ...Jai Hanuman.

Hanuman ji eases the destruction wreaking anxieties from us by leading us to Ramji or Bhagawan. As we suffer and yet call out to Hanuman, he leads us to Ram dwaare – Rama’s door, and pointing to the Lord he shows us that our essential nature IS Bhagawan! That we are formed OF Rama. And coming from Hanuman, there is no doubt in our mind, we immediately accept this and simultaneously, the body and mind identification is dropped. And we come to revel in the Lord. Therefore nirantar Hanuman naam japo, continuously chant the name of Hanuman.

Then there are examples of how Hanumanji actually came and lifted the anxiety. These were people who did not know Hanuman’s glory. He was their minister or sevak or just a person who was severely in love with Rama; these were Sugriva, Jambavan, Vibheeshana, Lakshmana, Sita, Bharata...Hanuman literally went and helped them out of their severe moment, but we know him now as Ramdhut atulita baladhama....and we have their examples before us to know what he did for them...
Sugreev sat atop a tree in the Rsymukha Hills, frightened and in hiding from his brother Vali. His minister is Hanumanji who unconditionally stands by, guarding the forest and his King. Hanumanji knows Sugreev’s plight. In that state of anxiety and fright, the identification with mind and body was highest and Hanumanji knew the only way that would be cured is by replacing that identification with the identification with the Lord. And when Lord Rama with Lakshmana enter the Rshymukha forest, a frightened Sugreev spotting the 2 men from atop, sends Hanuman to go spy on them.... and then Hanuman at first sight develops such horripilations that he knows this is his Master, who he had awaited all his life.

And in a self introduction he says, he is Sugreeva’s minister and thus brings about Sugreev’s bonding with Rama and presently Sugreev’s anxiety thoughts are replaced with Rama thoughts, especially after Vali is annihilated.

And when Rama broaches the matter of His own difficulties and the loss of Sita, Sugreev is confident that only Hanuman can help find Sita and suitably glorifies Hanuman’s prowess. In the words of Sugreev (now brave and vocal after ‘finding’ the Rama in himself! – we must see this is what uniting with the Lord does for us) – we will be again transported to the greatness of Hanuman which is what we hang on to, through this chalisa. Once again Sugreev’s words remind us that we must/can hand over our most difficult task to Hanuman... why? (In Sugreev’s words, spoken as justification for why Hanuman is the best person to find Sita-ma) – (Kishkind Kaand, Valmiki Ramamyan, 44)

*Oh, foremost monkey, Hanuman, I do not foresee any impediment in your transit on land, ...... or in high skies (where there is no foothold), or in the wild blue yonder (where celestial bodies alone gravitate), nor in waters (where there is no underwater movement for earthly beings), nor in the heaven, (the abodes of immortals), where those immortals will not allow mortals like us to meander as we like....

*All the worlds that contain demons, gandharva-s, naaga-s, humans, gods, and the oceans and mountains therein are known to you....(teenon lok haankte kaampai!)....

*With your unusual mobility, unstoppable celerity, unremitting vivacity, and untold ability you are identical to your father Maaruti, the Air-god of marvelling dynamism.

* Or even by your radiancy none on earth is coming to mind who can be a coequal of yours, thereby you alone shall think about that process as to how to access Seetha.

* Oh, Hanuman, in you alone there are brawniness, astuteness and venturesomeness, and oh, ethicist, you conduct yourself in abidance with time, place and ethicality." ---- Thus Sugreeva said to Hanuman.

Essentially Sugreev is reminding Hanuman of his skills and prowess as we know in the normal course Hanuman cannot remember his skills, consequent to a curse upon him during childhood.

It is a very confusing moment now, because at one level one is sad that Hanuman needs to be reminded or that he forgets. Therefore those who don’t know how to pray or have never understood the power of prayer, to them his protection is restricted... but at another level, what joy for us who now have multiple opportunities to invoke Hanuman, praise him, talk to him, think about this contradictory situation where the owner of wealth does not know of his wealth! But we get such joy chanting the chalisa which is nothing but a list of Hanuman’s skills which we recount for him!

And that is what Sugreev is doing now. Telling Hanuman why he alone can perform the most difficult of all tasks, finding Sita-ma. (Therefore in the sankat mochan prayer we say, “Ko nahin jaanat hai jag mein kapi sankat mochan naam tiharo!”(Who in the world does not know that your name removes ALL difficulties and obstacles!)

Rama is already pleased, and He sees Hanuman as the efficient cause! In this thought of the Lord alone we must completely drown our doubtful mind and reinforce it with the Lord’s faith in Hanuman. If Bhagawan Himself thinks of Hanuman as the efficient cause for His problems, then what are we? Why would our difficulties be difficult for Hanuman?

So Rama Himself beseeches Hanumanji to take His ring and go find Sita. And as Hanuman graciously accepts the task and leaps into the sky, a very beautiful picture is visualised: a robust, bright Hanuman (made brighter by the bidding of his Master Rama and King Sugreev) shining like the moon in the sky dotted on all sides by accompanying little vanara-s who have merely risen to the sky to give him a send off (they don’t have his skills to stay in flight) and our hair stands on ends as Rama shouts out His encouraging prayer to the already in-flight form of Hanuman: (Kishkinda Kaand, Valmiki Ramayan 44:17)

atibala balam āśritaḥ tava aham
hari vara vikrama vikramaiḥ analpaiḥ |
pavana suta yathā adhigamyate sā
janaka sutā hanumān tathā kuruṣva

“O very powerful one, I depend on your might. As you are the best of the monkeys, O son of the wind, do you exert yourself in such a way that by using your extraordinary strength and bravery, O Hanuman, the daughter of Janaka may be found.”


"Oh, highly powerful Hanuman, I rely upon your vivacity, being the best venturesome monkey, oh, son of Air-god, showing your adventures that are not inconsequential you make happen as to how access can be gained to Janaka's daughter, Seetha."

One cannot but stop to make a repeated mention here of why one thinks Hanuman ‘forgets’ his powers. Powers, skills, capabilities are glories received from the Lord and in Hanumanji’s case they came as contributions from every devata. So they belong to the Lord. Hanumanji does not identify with them. Hence they are never in his consciousness. (We are conscious of our skills and we are quick to say, ‘I did that! It is my work!’) Then again, Hanumanji has surrendered his ego long ago, and powers and skills are appellations of the ego. As far as he is concerned he has handed them all to the Lord and he sees them as the Lord’s, so that if we invoke his skills, he hears us through the Ram naam japa going on perennially in his mind and he then takes the powers for that task, from the Lord again. He does not ‘hang on to or keep’ the skills in his consciousness, possession!)

So we may too use Lord Rama’s prayer to invoke Hanumanji. Here is the prayer again with specific word meanings to assist :

atibala balam aashritaH tava aham
hari vara vikrama vikramaiH analpaiH |
pavana suta yathaa adhigamyate saa
janaka sutaa hanuman tathaa kuruSva || 4-44-17

17. ati bala= oh, highly, powerful one [Hanuman]; hari vara vikrama= monkey, the best, venturesome one [or, lion, the best, charging, i.e., a best lion charging - this synonym of hari as lion is not taken here]; pavana suta= oh, Air-god's, son; hanuman= oh, Hanumaan; aham tava balam aashritaH= I [Rama,] on your, vivacity, relying upon; an + alpaiH= not, with inconsequential; vikramaiH= by adventures; saa janaka sutaa= she, that Janaka's, daughter; yathaa adhigamyate= as to how, she can be accessed; tathaa kuruSva= in that way, you do - you make happen.

"Oh, highly powerful Hanuma, I rely upon your vivacity, being the best venturesome monkey, oh, son of Air-god, showing your adventures that are not inconsequential you make happen as to how access can be gained to Janaka's daughter, Seetha." Thus, Rama shouted at Hanuman flying in the sky. [4-44-17]

Even if the prayer ends with ‘how access can be had to Janaka’s daughter Seetha’ it still applies to our situation if we understand ‘access to Seetha’ as being access to oneness with the Lord (for she ever was one with her Lord Rama) and that one ness implies separation from all other things!

So when we ask for access to Janaka’s daughter Seetha, we ask for access to her state of unity with the Lord.

Before closing :

Others whose difficulties Hanuman ji removed are Vibhishan, Bharat, Angad, Jambavaan which I will post in quick succession, else this post will become unwieldy.

Hari Om.
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Feb 06, 2012 1:08 pm

Hari Om...

Glory be to Sri Ramachandra, great Master of Hanuman!

Sankat te Hanuman Chudavai...

I will discuss only Vibhishan here.

This we may read along with ‘Ram dware tum rakhvaare...’

What we then take away is this: Not just those who pray to Hanuman, but even those who appeal to Lord Rama, Hanuman comes to their aid.

Vibhishan was in his house praying to Lord Rama, doing naam smaran/japaa, when Hanumanji was doing a recce of Lanka. He was amazed to hear the name of the Lord in Lanka and stopped to find out where it was coming from. That was when he saw this house with a tulsi plant in the courtyard and Hanumanji was touched. Surely who ever was in this house was a bhakta he reckoned and Hanumanji called out from the courtyard.

In the course of their meeting, Vibhishan confessed how much he worshipped Lord Rama and how sad he was that his own brother was so wretched. That was when Hanuman guided Vibhishana to seek his inner discrimination. This urged Vibhishan to contemplate on whether he was staying on in Lanka out of love for his brother or an inability to drop it all and seek surrender at the Lord’s feet.

So here we see that Vibhishan was met by Hanuman and it was not that he prayed to Hanuman. Yet, what is prayer! Is it not a conversation with Bhagawan? Hanumanji and Vibhishan talked for a long time there on his courtyard and Hanumanji helped Vibhishan clean up his mind and the doubts clouding it, so that he could see right from wring.

But the beauty is this: Hanuman whose only mission in life was serving the cause of Rama (Ram kaaj karibe ko aatur = ever eager to serve Rama or do His work), (Ramchandra ke kaaj sanware = manage Shri Rama’s work) had in that moment seen that Rama’s bhakta Vibhishan needed to be saved. We know that Hanuman’s joy is in enabling bhakta meet / unite with Bhagawan. He had also seen that to save Sita would need the knowledge of Lanka which Vibhishan could give. But if Hanumanji saved Vibhishan it was because it was his mission as Ram dwaar- rakhvaala to unite bhakta with Bhagwan. The rest was incidental.

Then there is the later instance of Vibhishan actually approaching Lord for shelter and everyone protest and tell Rama not to give refuge. Except Hanuman – he remained silent. When they had all finished opining Rama turned to Hanuman and then he spoke. Hanuman in those various stanzas in Valmiki Ramayan ( Yuddha Kaand – 6-17-51 to 68) speaks great words of how to judge human character and how to judge a situation in which such a person is to be included. People who are called upon to judge others, especially in recruitment, need to read those stanzas. But for our context, Hanumanji says, that Vibhishan has come to you indicates that he has discrimination between good and bad, for he is showing a desire to give up Raavna and attain You... and that is important!”

This is how Hanuman remains fair while advising his Master as well as while helping a bhakta (of Rama). It will be seen that sankat te Hanuman chudavai is not about emotional canvassing for the person but being wise, balanced and in a state of surrender. Here we see (do read those portions suggested above please; just listening to Hanumanji’s choice of words is music.) that Hanuman’s desire remains aligned to serving Rama, not uplifting Vibhishan. Often we get carried away when we have to uplift a downtrodden one; we end up wanting to play God. But here Hanuman is not anxious to save Vibhishan. He is anxious to serve his Lord. Yet he is helping Vibhishan.

This requires being honest. Being to the point. Being balanced. Being unemotional. Hanumanji is all this. He points out the errors in the verdicts of Jambavan, Sugriva, Angad, Mainada and Sharabha. These errors are pointed out dispassionately, with love for all these people who Hanuman sees as his team players. Not decrying them, or condemning them. Staying focussed on the purpose of a verdict is very very crucial; people often get caught in the grip of their personal dislike or like of the person and then the verdict is delivered by the mind, not the intellect.

Hanuman, in freeing Vibhishan from the knots of his problems, is fair by EVERYONE. Especially Rama. For he ends his speech with these words,

“O, Rama the best among the wise! All this has been told by me according to my ability about the sincerity of this demon. After hearing my words, you are indeed the final judge of the issue.”

When the giver is so fair and honest, may we too remember to ask of him (in our prayers) only for that which will truly benefit the Lord’s creation (= greater good) and not something that is personally great for our individual good.

In Hanuman we keep seeing that even when he frees us from difficulty, it is for the greatest good of the world. So may we understand sankat te Hanuman chudaavai correctly.

To my mind it seems that if we have done wrong and we fear the consequences, we should pray by all means and Hanuman will sankat te chudavai, free us from the difficulty, but there will be a redefinition of the difficulty, such that our primary difficulty is an inability to cope with punishment, with penance, with apology, with public recrimination. Hanuman will bring about in us a deep clarity so that we will come to see what is good for us and for the world. He will bring about a realisation and an honest one at that, wherein we realise we have erred Bhagawan so badly. We will come to see where we went wrong. That is what we need. And towards that we will be accepting and we will begin to seek forgiveness. Once we seek forgiveness, Bhagawan will of course forgive and we will be on the path of correction.

For in the face of a mistake, what we need is a realisation of the error, not an escape from it. Isn't it? For we do not want to make that mistake/sin again. So may we stay in faith that our intellect is always guarded by Hanuman, so that we never are tempted to do any wrong.

Hari Om...
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Re: Mananam on Hanuman Chalisa

Postby meera » Sun Mar 04, 2012 9:26 am

Hari OM...

Prostrations to Sri Rama...

ॐ त्रिमूर्तये नमः
Obeisances to Sri Rama, the Embodiment of the Three Gods

Hari Om...
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Re: Mananam on Hanuman Chalisa

Postby meera » Wed Mar 28, 2012 12:48 pm

Hari Om...

Jai Ram ji ki..

Obeisances to Lord Rama during this Vasant Navaratri

Om Aanjaneya Namah!

Sab par Raam tapasvi raja
Tinke kaaj sakal tum saaja ||27||

The great ascetic, yogi Sri Rama is the ruler of all, and you accomplished even his mission

Tinke kaaj (whose work, missions) tum saaja = You accomplished.

It is not just what missions Hanumanji accomplished but also how he accomplished them (with least damage to the environment, to others, to feelings) and best of all how was he after he had accomplished all this.

This verse can mean different things to different people. Some of us just need the assurance that Hanumanji has the capability to solve our problems. So this verse will convey that (when read with the next 2 lines of this verse “aur manorath jo koi laavai soi amit jeevan phal paavai”) whatever one needs or wants, soulful prayer or worship of Hanumanji will reach him and he will fulfil. Some of us probably don;t need (we think) Hanumanji’s help, we are capable of working at this, fighting life’s problems and getting results.

For both kinds of people this verse is directed. Very simply Rama as a manav avatar sought the help of Hanuman. And we are told that the Ramayan is the story of how a man should live to become like the Uttamapurusha that Rama was in the avatar. This is therefore a direct assurance from the Lord that 'If you have any difficulty, anxiety, fear or other roadblock to your evolution or happiness, apply to Hanumanji as I did.'

From the standpoint of Hanuman as the bhakta one can say that it was Bhagawan’s compassion that when His bhakta stood by with such intense dasa bhaav all the time, Bhagawan out of love for His bhakta allowed the bhakta to solve His problems, whereas in fact being Bhagawan He did not need anyone to solve anything. This argument cannot hold out for too long. Because Bhagawan’s compassion includes training us to become perfect like Him. So that is what He was doing with Hanumanji too. Or, He prepared Hanumanji to such perfection so that he could look after the sadunaam, good people, bhaktas on earth.

In this avatar, Hanumanji is the one who served the Lord completely. Every mission of Rama starting from entering the forest of Kishkinda where He had come looking for Sugriv (Sita ma was abducted in Panchavati in the Dandakaranya forest; from here Rama and Lakshmana go searching for Sita ma through the dense forests and reach Shabari’s home. Here Shabari had told Him that the one who could help Him was Sugriv who was hiding in Kishkinda) or where we may say Hanuman enabled the meeting of Rama with Sugriva,  to establishing where Sita was taken away  to flying to Lanka to find her  to negotiating with Ravana to hand over Sita ma  to letting Lanka know that Lord Rama brooks no ill will but only wants mankind to play fair  to wreaking havoc finally  to fighting every force of Ravana and rescuing Sita ma.

We must see that the quest for Sita begins in Central India near Bhadrachalam and is carried all the way to Lanka which is at least 1250 kms away. Add to this the weight of anxiety, hardship and body fatigue.

Anyway so Hanumanji accomplished all this. Now the second part is – for people who wish to fight their own battles, the lesson here is how Hanumanji’s inner composure was after an aggressive fight. Before that a quick assessment of how an average human would be after he has fought with someone who stole oranges from his garden – angry, frothing, abusing, threatening...agitated, high pulse rate, heart beat very high, even high BP.

Hanumanji had just flown the entire distance from the south tip of India to Lanka, braved obstructions on the way, arrived in Lanka, then searched the place, found Sita in Asokvan...Then after hearing the harsh words that Dasanan spoke to Ma Sita, and the impending doom, Hanumanji droped Rama’s ring from atop so that Sita’s heavy heart would be reassured, calmed. Then he presented himself before her, heard her woes, struggled with her suffering and finally said to her,

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...

Hanumanji is helping Sita’s mind to shift gear from worldly thoughts to resting in the thought of the Lord. Then resuming his tiny size Hanumanji told Sita what we need to know about the real essence of Sab par Raam tapasvi Raja:

सुनु माता साखामृग नहीं बल बुद्धि बिसाल
प्रभु प्रताप ते गरुड़ हि खाई परम लघु ब्याल

Listen, mother: monkeys possess no great strength or intelligence either; but, through the Lord.s might, the most tiny snake might swallow GaruÎa (the king of birds and the mount of Bhagavan Vishnu)

Therefore our strength or might is non existant; whatever strength we manifest in difficult times etc, is nothing but the Lord acting through us.

Whereafter taking Sita’s approval and seeking permission to eat the fruit of the trees as he was very hungry, Hanuman then set off to attack Lanka, the captor. After a lengthy session of attack, uprooting trees, destroying the enemies, battling Meghnad and receiving the brahmastra upon himself, being tied by the naagpaash, after all this tiring exhausting session, Hanumanji when taken before Raavan, stood there in all grace, assured of the Lord’s naam on his lips, spoke to Raavan in most calm and composed manner, about ethics and his own Master, Lord Rama and why Raavan should be sensible and not steal another man’s wife and what his Master, Rama could do to him, Raavan, lest he refuses.

This is how Hanuman used his strength to battle the evil but not swayed by anger or related emotions. He fought because he was doing his master’s work, mission. There was no anger in his heart. Just duty.

A portion of the Sunderkaand describes these exchanges in great detail, with words that are pleasing to hear, for their precision and perfection. Ravana then asks that Hanuman be killed but Vibheeshan dissuades Raavana saying a messenger should not be killed, it was against statecraft. So Raavna then had Hanumanji’s tail set on fire.

The point to focus here is the calm demeanour in the face of a huge crowd abusing him, attacking him, jeering him, and all this in the enemy’s turf, not his own. This was possible simply because all that Hanuman was doing was serving the Lord, not is ego. This is why there was no anger or hatred or fear or anxiety. He was doing what had to be done, what he was avowed to do.

Why is this being said here? Because sab par Ram tapasvi raja...the intellect although seemingly above the mind, is itself prone to turbulence when it confronts misapprehension, an inability to deal with a situation based on the limited body and mind and sense organs’ capabilities. A lot of people despite all their greatness, intelligence and skills, in a moment of crisis tend to lose their bearings and unfortunately speak the wrong words which gets them into horrible trouble. May Sarada Ma ever sit on our tongue and prevent it from speaking at the wrong time or wrongly.

It is said by our Gurus that when we abide in the Lord, He guards us. In the Vishnusahasranaama there is a naam for the Lord, Analah (293) and Kaamkrt (295). Analah is fire, but in the VS the intention is to show the Lord as insatiable – His love for His bhakta is such that He wants more and more of His devotee. As a result when we take even one step towards the Lord, He takes several hundreds towards us or as some other religious texts say, He runs towards us. As Kaamakrt, He creates desires in us a) to quickly exhaust pending vasanas b) to construct vasanas for bhakti, sadhana, for the Lord. So with even a little effort at abiding in the Lord, all this gets added to us in great measure. Consequently we will be able to request Ma Sarada to watch our tongue.

Hanumanji says something which endorses this. When he was tied up and held in Ravana’s court, Ravana furious after listening to him praise his Master, speak of Rama’s glory and greatness and prowess, orders his tail be burnt, saying:

पूँछहीन वानर तहाँ जाईहि, तब सठ निज नाथहि लई आइहि
जिन्ह कै कीन्हीसी बहुत बड़ाई देखऊँ मैं तिन्ह कै प्रभुताई

When the tailless monkey will go back, the wretch will bring his master with him,and I shall have an opportunity of seeing his might, whom he has so lavishly exalted!

Hanuman smiled to himself on hearing these words. .”Goddess Sharada has proved helpful to me, I believe..”

Hearing the tone of doubt in Ravana’s words, the same Ravana who was decrying him so badly just a little while ago and who now wished to see who was this master that Hanuman spoke so highly of, Hanuman, despite being thrashed and tied and tail about to be set on fire, is thanking Saraswati Ma for having helped him choose the right words, that his own eloquence in describing his Master Rama was done so perfectly, that Ravana has been impacted... he is now in doubt... so, even during such crisis, Hanuman looks to ensuring he is serving the cause of Rama perfectly and continues to thank the deities for their help and support.

Remembering the Lord in good times helps us remember Him during the bad ones. But being able to remember Him during these bad times is proof that our sadhana is bearing fruit, that the mind is developing faith in the Supreme and not in the ego...this is very very crucial for our evolution. We can train the mind to fall back on the ego, or we can train the mind to fall back on the intellect. If it is trained to not consult the ego, then the mind will seek the counsel of the Higher Self.
So to understand the Higher Self:

When we say Sab par Ram, we mean Bhagawan is the highest authority, higher than our BMI (body mind intellect). The senses are subordinate to the Mind and the Mind is subordinate to the Intellect.

Brahman is greater than the intellect too in the hierarchy of our upadhis, instruments. So it is said that our sense organs are the primary window to the world. The data we get from here is processed by the mind which is rationalised by the intellect. Thus above the sense organs is the mind, above that is the buddhi that rejects emotions and doubts and settles for reason. This also means that the ability to reject doubts and emotions, impulsive action and reaction is the intellect’s and this intellect has to be invoked, kept ever alert.

What the intellect directs is not always acceptable because we have seen that the intellect is the mind in decision mode. (In a state of doubt and wonder, the thoughts are called mind; when the doubt is settled and a decision is arrived at, that state of the mind is the intellect. Mind and intellect are not 2 different parts, they are different states of awareness. This function of the intellect is invokable if the ego is not interfering. The ego interferes when it cannot deal with any hindrance to its desires. If its desires are obstructed, resisted (by the intellect), this is done by a discriminating intellect. Or viveka at play. Viveka plays out when the ego is subordinated.

But where the ego is not subordinated, it will interfere with reason and try and prevail with its justification. All justification is born from ego because it cannot deal with resistance or being told it is wrong, whether rightfully or wrongfully. So justification arises from the ego. Fighting for what is right is also from the ego channelled well.

The gradual sublimation of the ego results in the ego itself resorting to the intellect for a decision. This is viveka. This is also the entry of the Higher Self.

This Higher Self is above the intellect too. Krishna tells us this in Gita Chapter 3, Verse 42:

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

What we are told is that for even the intelligence to be activated, to be deployed, one needs grace, or in other words, it is the Consciousness that enlivens the Intelligence to act, perform.

That Consciousness which is above everything – Sab par Ram Tapasvi Raja – is Bhagawan, the life force, the enliven-er.

This is the meaning of Sab Par Ram Tapasvi Raja...

...... to be continued
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Re: Mananam on Hanuman Chalisa

Postby meera » Thu Mar 29, 2012 10:41 am

Hari Om..

Continuing the second line of verse 27...

Kindly note, these are my reflections, interpretations and understanding -- and hence can be debated.

Sab par Raam tapasvi raja
Tinke kaaj sakal tum saaja

Part II

Therefore when it is said ‘Tinke kaaj sakal tum saaja’ it is meant that Hanuman ji did the mission of the Supreme Consciousness.

In the context of Tulisdasji’s Ramayan, the reference is to Lord Rama who having donned the manavavatar for paritranaay sadunaam, vinaashaaya cha dushkritaam, dharmasansthaapanaay’.

Hanumanji’s birth itself was designed for this, for serving Lord Rama. He was the conglomerated outcome of the blessings of all the devatas and their powers. It was they who had gone to Bhagawan Vishnu and pleaded with Him to rescue them from the oppression of Ravana who had taken over the three worlds. And in answer to this Bhagawan incarnated or assumed a manavavatar and took birth as Rama. Joyous over this the devas agreed that Bhagawan would need an assistant, a servant who would do His bidding. So they each pooled a portion of their powers, starting with Lord Shiva the biggest bhakta of Rama, from whom was born the child Hanuman. Into this child the devas invested their powers.

So Rama-kaaj or service of Rama was built into Hanumanji’s DNA.

Transactionally we know all the he did and all these acts of servitude were directed at vanquishing Ravana FOR the sake of, or as a part of serving Rama. Personally Hanumanji had nothing against Ravana. By that is meant, something powerful: Hanumanji had no duality in him. No likes no dislikes. He had ever, only one thought, Ram Ram Ram Ram Ram... So the vanquishing of Ravana was a mission for Rama, Rama kaaj.

In the previous line of this stanza 27, it is said Sab Par Ram Tapasvi Raja... and the analysis showed that the reference is to the Supreme Consciousness. For it is the Supreme that stands above everything. Even the invocation of my intellect to act or not, to apply viveka in a given line of reasoning, is the work of the Lord, for He enlivens this BMI.
But as long as we are embodied, live in a body, are identified with our body, the power of the ego to interfere, is a given. Warding it off is what sadhana is aimed at. Yes, sadhana is to find continuous abidance in the Lord, the flip side of this statement is: to ward off the ego. It is finally a binary state, 0 (zero) is Lord’s feet; 1 is ego. This is the essential duality of being a jiva.

As we serve the Lord, do Ram Kaaj the ego claims share. It can. This concealment of the intellect or viveka which causes the ego to step in, is what we need to guard against. Sometimes we call it vinaasha kale vipareeta buddhi. It is verily because buddhi goes haywire that the result is vinaash kaal.

The best of workers sometimes, at the height of their career, lose their grip on the intellect and permit the ego to take over, and even this, the ego engineers in a Manthara-like cunning to mislead the jiva where he or she feels the action is justified. They feel they have done great service to the country (or organisation) and the country now owes them this or that.

But Hanuman bypassed all this by simply hanging to one thought, Ram Ram Ram...

It is this that also kept the Mind away from involvement, so that Hanumanji felt no pain, no tiredness, no exhaustion. It is the involvement of the Mind that causes the body and the mind to feel.

Thus we see that after his tail was set on fire Hanumanji assumed a huge colossal form and ran all over Lanka, certainly a tiring act, and burnt the whole city down save the house of Vibheeshana where a tulsi plant grew in the porch marking worship of Bhagawan. After that he leaped into the Ocean and put off the firs on his body and shaking his body free of the water, he arrived at the feet of Ma Sita in his small form and said,

मातु मोहि दीजे कछु चीन्हा | जैसे रघुनायक मोहि दीन्हा (Sunderkaand, doha 26:1)

Maatu mohi deejay kacchu cheenha | jaise raghunaayak mohi deenha

‘...Be pleased, Mother, to give me some token, such as the Lord of the Raghus gave me..’

Ram Kaaj. That is all he focussed on. No pain, broken limbs, exhaustion,anger, vengeance, nothing. Just focus on ‘what am I here for?’ and to that he went directly after putting off the fir on his tail and asked Ma Sita for a token which he could take back to assuage Rama’s fears.

In verse 7 we were told ‘Ram kaaj karibe ko aatur’, ie ever eager to act in the service of the Lord (Rama). It seems like eagerness, an emotion. But it seems more like that was all he sought out. Hanumanji used his sense organs entirely to serve Rama. His eyes sought His feet when they were not spotting work to do for Him; his ears sought His name, His glory, His orders and instructions, His wishes and dreams; His tongue remained ever employed in the jap of Ram naam (we hardly read of Hanuman eating food, although there is a very very sweet episode in the Sunderkaand, where having met Sita, given her the signet ring, introduced himself, told her the glory of Rama so that the flavour of her mind then filled with anxiety and fear were replaced and reminded of Rama.

Hearing all this, Sita blessed Hanuman from the depths of her being ----- (only mothers can bless like this...! Precious!)

“May you become a repository of strength and virtue, dear child. May you ever remain immune from old age and death and prove to be a storehouse of good qualities, my son; and may the Lord of the Raghus shower His abundant grace on you..”

Now we will listen to Tulisdasji’s words which contain this extremely sweet exchange between mother and son (for Sita, overwhelmed with love, addresses Hanuman as ‘suta’, son):

“The moment the words ‘May the Lord be gracious to you’ reached his ears Hanuman was utterly overwhelmed with emotion. 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 replied)I tell you, my son, this grove is guarded by most valiant
and mighty demons.. .

(Hanuman said): Mother, I am not at all afraid of them, only if I have your hearty

Seeing the monkey perfect in strength and wit, Janaka.s Daughter said, . Go, my
son, and enjoy the luscious fruit with your heart fixed on Sri Rama’s feet..”

Aaturata for Ram kaaj, completely immersed in the Lord, and again, he will do nothing without permission.

And when Hanuman returns to India after having reassured Sita, found her and brought back her hair jewel for Rama, the vanaras were delirious with joy. Jambavaan then tells Rama:

Natha! pavanasuta kinhi jo karani, sahasahun mukha na jai so barani

Ie, “The achievement of Pavan-suta Hanuman (the son of the wind-god) cannot be described even with a thousand tongues..”

This is Hanuman with Ram-Lakhan-Sita man basiya, Ram Lakshman and Sita established in his mind, ever. This is what gave him singlepointedness, ie no place for any other thought, other than the Master, His brother and wife who occupied his mind fully. Or, he had given them full possession of his mind space.

Then in verse 20 it was said durgam kaaj jagat ke jete, sugam anugraha tumhare tete.

Once again this durgam kaaj, whose durgam kaaj? Seemingly ours, regular jivas’. But can jivas have tasks that have no relationship to the Lord and Creation? Our difficulties arise from our battle with our vasanas and prarabdas, to extricate ourselves out of these so that the ego can be demolished, eradicated and then the Light of the Consciousness will be completely ours to bask in. Until then, the ego, stands as a dark cloud filtering the full glory of the Lord.

So our durgam kaaj has to do with our evolution (we can go deeper and extract all kinds of reasoning and logic for desire>action>Vasana triad). Every act of ours is directed to removing sorrow, adding happiness. The happiness we are inching towards is the permanent one that will never be lost, threatened or diminished. In the process or, on the way we will encounter little joys which we will think is the Big joy and pause. Then lose it, then fret, then blame the Lord, then realise we are wrong, then try it will go on.

So every difficulty that we face we can seek Hanumanji’s help and he will help, because he is also Ram Dwaare Rakhvaare, ie, the one who leads bhaktas to Rama. That’s is assumed role. Therefore when we seek help from Hanumanji for our durgam kaaj, he will necessarily help as he is aatur, eager to do Ram kaaj, ie, lead us to Rama’s abode. Thus our durgam kaaj is also the Lord’s problems and Hanumanji will come to our aid as well. (In reality, Bhagawan has no durgam kaaj or impossible tasks. It is jivas who have difficulties but Bhagawan makes it His and tries to solve them...)

In short, by healing us of all our illnesses and difficulties and problems, all that Hanumanji is doing is growing awareness in us for the Lord as the giver, thus thinning our ego so that the door to Rama (Ram dwaar) is visible.

Rama’s mission was eradicating Ravana so that the devas (sadunaam) could live in peace and order was restored in the three worlds. That is symbolism. There are many million raavanas in the world, existing as anger, hatred, cunning, jealousy, fear, intolerance, cruelty and so on... they are available in each of us to different degrees and different combinations. It is to depict this combination of personalities operating at the same time, that Ravana is depicted as Dasanan, ten headed.

Rama’s mission continues to be eradicating the left over raavanas in mankind. Hanumanji therefore continues as a chiranjeevi amongst us so that he can accomplish this Ram kaaj.

May we urgently bow to Hanumanji and seek his continuous love, guidance and protection over our buddhi so that it never becomes bhrasht or corrupted.

A little reassurance from the Lord for us, now: When Rama heard Hanuman describe how Sita was so agonised but protected herself with the Ram Naam on her tongue, and “Your Name keeps watch night and day, while Her continued thought of You acts as a pair of closed doors,” the Lord wept and asked Hanuman, the one who fulfilled all His missions, aatur as he always was to do Ram kaaj,

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: No one endowed with a body, a god, human being or sage.has put me under such obligation, Hanuman, as you have done. Even my mind shrinks to face you; how, then, can I repay your obligation? Listen, my son: I have thought over the question and concluded that the debt which I owe you cannot be repaid..!”

Again and again as the Protector of the gods gazed on Hanuman, the egoless one, His eyes filled with tears ..............And all that Hanuman could say with tears pouring from his eyes, falling at the Lord’s feet was: Save me, save me (from the tentacles of egoism), my lord.. (Sunderkaand doha 31)

May we abide in these words.... .

Hari Om...
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Re: Mananam on Hanuman Chalisa

Postby meera » Fri Mar 30, 2012 8:06 pm

Hari Om..

Part III (concluding)

So now, read together,

sab par ram tapasvi raja
Tinke kaaj sakal tum saja

takes a meaning for us that is poignant:

If we agree that Bhagawan is above the intellect and hence above everything and is the One enlivener, who makes all of Creation perform according to their essential natures, He who is the very essence of a thing, who is the Source of existence and the supporter (Dhrik) of the total world of perceptions, emotions and thoughts... the One on whom the whole drama of life is being enacted, then His kaaj, His mission is Order. That every thing works according to its nature, that everything is applied for the purpose for which it was created, that there is respect and adoration for all creation so that it is always available for the purpose for which it was made for man, that everyone adheres to the boundaries laid down and the laws of living....

Then Tinke kaaj is the ensuring of all this. This is ensured by simply doing our duties. When we do our duty, others get their rights (I am quoting a great master). So this is what Hanuman did: he adhered. He performed his duties which included the 5 anuvratas of satyam, ahimsa, brahmacharya etc. He did only what he was supposed to, and his whole existence was thus seen as ‘in the service of the Lord’.

This is what is meant. When we follow the path of shreyas, we serve the Lord like Hanuman did and we too will be doing Bhagawan’s kaaj.

In upholding the Laws of the Universe and respecting the elements and nature and humans and plants and animals and serving bhaktas... we too will be doing Ram tapasvi raja’s kaaj.

Hanumanji did not serve his ego, his senses, his mind or his intellect. He served the One above all that, the very driver of his being for whom he had taken birth, Sri Ram. When we act not for selfish desire of senses or mind or ego or intellect but in an attitude of arpana to the Lord, then we too are serving His kaaj.

Siyavar Ramachandra ki Jai
Pavanasuta Hanuman ki Jai
Umapati Mahadev ki Jai
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Re: Mananam on Hanuman Chalisa

Postby meera » Fri Apr 06, 2012 2:43 pm

Om Sri Aanjaneya Namah!
Om Sri Aanjaneya Namah!
Om Sri Aanjaneya Namah!

Sincere prostrations to Sri Hanuman on this auspicious day of Hanuman Jayanti.
Prayers that everyone is blessed, loved, protected by Sri Hanuman, always. May his grace ever be upon everyone. May we all abide at his feet and learn perfect dasyabhava. May we get only opportunity to serve Sri Hanuman, do his bidding and help him in doing Sri Rama's mission...

Prayers for everyone to be healed if unwell, to be restored to good health and happiness and peace.

Prayers for everyone to grow in bhakti

Prayers for everyone's sadhana to be fulfilled.

A small offering today. Attaching here a link to Aanjaneya Sahasranama Stotram - MP3 for those who wish to chant or hear the thousand glorifications of Sri Anjaneya, today.
On this page please look for the track, and click on it pls.

I did my best to attach the audio and the text, but this system does not accept pdf file extensions. Do listen at least today and if you wish to have the devnagari text, let me know.


Jai Sri Ram!
Om Namah Shivaya!
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Re: Mananam on Hanuman Chalisa

Postby meera » Fri Jun 08, 2012 6:25 am

Hari Om..

Obeisances to Sri Rama, the Source of the three gunas

Hari Om..
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Re: Mananam on Hanuman Chalisa

Postby meera » Fri Jun 08, 2012 6:32 am

Hari Om..

Om Jai Sri Ram

Aur manorath jo koi laavai
Soi amit jeevan phal paavai

और मनोरथ जो कोई लावै
सोई अमित जीवन फल पावै || २७ ||

You bless everyone who seeks your grace and grant him in large measure all he wants
and also grant him the full fruit of life.

This part of the stanza must be read with the earlier couplet:

Sab par Ram tapaswi raja / tinke kaaj sakal tum saaja.

Having seen that Hanumanji has only served Rama and spent all his breath doing His work alone, then there should be no doubt in our mind that, every one of our desires and wishes are easy for him to fulfil. This is being emphasised through the reference to MANORATH.. as if to say, the jiva’s mind which is like a chariot of dreams, ever trailing behind it a huge wish list, those too are easily fulfilled by Hanumnaji.

Man’s one fundamental ‘sin’ if we may call it that, is his neverending desires. It is difficult to say if man grows his desires or desires grow anyway in the garden of his mind because the ground has been made fertile by his vasanas so that the vasana-desire-action triad keep on whipping up a froth in man’s mind, whereby every desire fulfilled is the key that opens the floodgates to more desires and wish lists. Therefore the reference to Manorath could be as if to say, Hanumanji who has fulfilled the needs of the greatest of all, Rama, for him, man’s chariot of wishlists too is nothing.

Thus whatever be man’s needs or desires, he may take it to Hanuman ji and find fulfilment.

We just read in the previous stanza that if we bring Hanumanji to thought word or deed (as in doing pranaam to him) that is prayer itself and our wishes will be fulfilled. But having seen what his prowess is, his greatness is, that he is the one who stands guard at Ram ji’s door, are we going to bring our material desires to him?

But why not. Tulsidas ji says, even if you have a huge chariot-like wish list, take it to him, but, Tulsidas ji tries to whisper an interruption now.... he adds, soi amit jeevan phal paavai. That is, all your material desires are all very well, but this Hanuman ji is also capable of fulfilling the one most glorious desire or grant the one immeasurable (amit) fruit – life’s fulfilment, liberation.

Therefore, knowing his glory, ask for that which is not available elsewhere. Ask for that for which you have taken this manav janma.

There are examples in the Ramayan. Plenty. This jeevan phal was granted by Hanuman ji again and again to so many. In varied ways, in ways suited to the stature of the one who is in need. The first we encounter is Sugreev. Frightened, fear-filled, untrusting, Sugreev stayed hidden atop a tree in the Rsymukha Hills, hiding from his brother Vali who had misunderstood him and was now baying for his blood. Sugreev had thus even lost his confidence and ability to prove his innocence, ability to fight for his rights, even express them or know them!

Hanuman ji protected his King, Sugreev, waiting for an opportunity to bring him peace. But for that he must first meet his Master! For Hanumanji could only serve his master, none else. And when he sees the two men come towards Rsymukha, while fearful Sugreev doubts them and thinks of them as potential danger. At that point in his life, all that Sugreev wanted was safety, and what Hanuman gave therefore to his King was the Lord Himself. This is what happened. Promising to return after finding out who they were, Hanuman ji went up to the 2 men greeted them, and asked them who they were. But by then Hanumanji was already sensing this was no ordinary man and even as Lord Rama revealed who He was, Hanuman ji’s eyes were virtual oceans of tears as he realised he stood before the one goal of his own life! [Recall he had asked his guru, Surya Dev, how will I recognise my master and the teacher had said, ‘if your hair stands on ends and the eyes flood with neverneding tears...then know that you stand before your master.

And having now met his one goal, Hanumanji introduced Him to Sugreev who in turn revealed his predicament and the Lord promised to look after his problems!

Sugreev’s manorath was fulfilled as was his amit jeevan phal found.

The next was Vibhishan. When Hanuman ji met him in Lanka and found that this bhakta of Rama was Ravan’s brother, Vibhishan was distressed over how his brother was adharmik. Hanumanji then spoke to him about helping his Bhagawan Rama and said, now that you know Sita ma is somewhere here, you have to help find her. Equally, if Vibhishan was convinced that he wanted to choose the path of shreyas, then he would have to find the courage to give up material comforts of the palace and replace those with spiritual comforts of bhakti and service to his Master...

When Vibhishan was eventually able to bring himself to give up the palace comforts and walk on the path of dharma, he had in fact found his amit jeevan phal, the feet of Lord Rama where he took saranagati.

Another such was Ma Sita herself. So frustrated and disappointed she was over her bad luck. Kamban has described in glowing words how Ma Sita had wept alone and rued her condition saying, how could she a princess, married to such a great King like Rama, daughter of such a noble King Janak, and how did she of good birth, come to make such a mistake that caused her to be separated from her husband and worse, be in the clutches of a monster like Ravana...Kamban’s original words tear the heart, especially when Sita says that after her, the phrase ‘good birth’ itself will get a bad name! And when unable to bear it she decides to immolate herself, not wishing to live a moment without Rama, meeting whom now seemed impossible, Hanuman ji it was who assumed a tiny form and presented her with the royal signet of Rama. Just seeing it changed everything for Sita ji. The pits to which she had fallen in disappointment, now stood reversed. The name of Lord Rama, the thought of Lord Rama now erased in one swoop every thought of anxiety, disappointment and failure.

How often we go through this. When we hit the lows, all that we see is dark clouds, disappointment, sorrow, pain...all the Vedanta we have learned takes wings and disappears. That all this is a play of the mind, a delusion of the mind, does not even occur to us. The pratigya of Bhagawan ‘Ananyaschinta yanto ma...... yogakshemam vahamyaham’ is completely forgotten.
What is forgetting? It is when satwa is overpowered by Tamasic thought. When divine thoughts are replaced by negative thoughts. Then we believe in the tamasic thoughts, in the bad thoughts as being real.

This is what happened to Ma Sita. For one who was ever revelling in the thoughts of Rama, fear and anxiety took over as her faith diminished. She forgot anayaschinta yanto ma and felt fear and lonliness and decided to take her own life.... How sad it is when this happens. How many people hit this road of pain and choose to end their lives, because they are unable to see the love of the Lord and His compassion. They cannot hear His words that He will bring to the devotee what he needs for his well being. How overpowering is the faith in negativity.... May it be the effort of everyone to lift up those who plummet to such lows of sorrow. If even one life can be saved thus, we would have restored Bhagawan in the temple of one heart!

When we hear of a suicide let us know it was not pain or disappointment but it was owing to the absence of one Ram thought.... the power of a bad thought is that high, that great that it can negate and convince one to believe that the things of the world are what bring us joy. That is the power of the mind to delude hence the need to daily fill the bucket of faith so that it is as easy to form the habit of divine thoughts.

Sita found that one Ram thought when Hanumanji showed her the ring and she was restored. All of a sudden the cloud was lifted and the sun shone again in her entire being.

We see the same much later when Bharat is awaiting the return of Lord Rama. He is at Nandigram worshipping his dear brother through His sandals. Bharat had told Rama that if He did not return as appointed at the end of the last day of the 14th year of exile, he, Bharat, will end his life. But it so happened that as Lord Rama was returning home, He was met on the way by Sage Bharadwaj who wished to offer Him bhiksha (according to Kamba Ramayan). Unable to refuse, Rama asks Hanuman to proceed and let Bharat know that Rama was on His way.

When Hanuman reaches Nandigram, Bharat was close to ending his life, unable to wait any longer for his brother. It was Hanuman’s words and the word Rama that he utters that restores Bharat by being his jeevan phal, the immeasurable fruit of his life long tapasya!

So may we first be sure that we entertain noble thoughts only, just as Hanumanji’s only thought was Ram Ram Ram. Every thought was about serving the Lord, doing His bidding, serving Him or His devotees, doing His work, helping Him, guarding Him and His devotees..... every thought was born in Ram, rose in Ram and dissolved in Ram.

Yet Tulsidasji says, “Whosoever comes to you with a desire in his heart, he is greatly fulfilled in his life.” So pure is this das of Rama, that even if I went to Hanuman with not-nice thoughts, suboptimal thoughts, impure thoughts, the purity of this great servant of Rama, Hanman ji will itself purify my thoughts and convert them into life fulfilling in nature.

Very simply, whatever material desires need fulfilment, will be our starting point. Simple things, big things, small things, all for which we will have serious justifications for why we must have it. Hanumanji will grant or help fulfil.

राम प्राण! सेवा ही जीवन
दुष्ट विमर्दन साधु संरक्षण
सब में करे शक्ति का प्रगटन
अतुलित बल के निधान

Ram praan! Seva hi jeevan
Dusht vimardan sadhu sanrakshan
Sab mein kare shakti ka pragatan
Atulit bal 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

Hence, may we have the alertness of mind to ask from Hanumanji that one thing which we need to become one with the Lord – which means, pure, full of love, untainted by duality, ever in service.

We have seen that Hanuman ji is the one who guards Ram dwaar (Ram dwaare, tum rakhvaare, hote na aagya binu paisaare...)
Since Hanumanji guards the door of Rama, he has the key to our happiness. Why do we need to go anywhere else? What we need is the understanding of the mithya nature of all things that bind us. Caught in this mithya we suffer and struggle. To understand that everything is Brahman we need the purity of mind and a steadfast faith. These only Hanuman ji can give us. Either we we ask him for the means to Rama, or we ask him for Rama!

So while we are trying to deal with samsara, let us not be carried away by the pressures of a wordly life and ask for only worldly things. May we have the discrimination to know this and seek bhakti and shraddha....

Aur manorath jo koi laavai, soi amit jeevan phal paavai...

Hari Om.
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Aug 20, 2012 8:49 am

Hari Om..

Obeisances to Sri Rama, the Lord as Vamana

Apologies for all delay... will be back with the posting for next verse by end of day.

Hari Om..
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Re: Mananam on Hanuman Chalisa

Postby meera » Tue Aug 21, 2012 6:44 am

Hari Om..

Jai Siyaram!

Jai Hanuman!

There is a lot to be said in this verse. Hence will be posting in 2 parts if not three.

चारों युग परताप तुम्हारा
है परसिद्ध जगत उजियारा || २८||

Chaaron yug partaap tumhara
Hai parasiddhh jagat ujiyara || 28||

Your glory radiates through all the four yuga-s and your fame shines everywhere in the universe.

Hanuman ji has been worshipped, known, sung in all the yugas before ours and especially more in ours (Kali) owing to its faults and inefficiencies which makes life far tougher for man.

Hanuman ji is known as Vayu putra, son of the wind god. In a very deeply, devout way that comes naturally to bhaktas, one master said that the wind has been present in every yug (naturally). Hence pavan putra too has been in every yug – sat yug, dwapar yug, treta yug and kali yug, because people need vayu!

Hanuman ji is one of the seven chiranjeevis in our tradition. The others are seen in this mantra: "Ashwathaama Balir Vyaso Hanumanash cha Vibhishana Krupacharya cha Parashuramam Saptaita Chiranjeevanam"

They were all in all the past yugas (Sat, Treta, Dwapar) and now in Kali as well and will be here with us till the next Sat yug begins. Reason given is that the work they all wished to accomplish could not be possible in an average human life. Hence the blessing to live as long as their work remains undone. But Hanumanji’s work was seen as far greater, even more endless.
Hanumanji got the boon of long life (chiranjeev = chiram +jeevi = long living and not immortal) when he approached Rama at the end of the war. While others receved gifts from the Lord, Hanuman said, यावद् रामकथा वीर चरिष्यति महीतले। तावच्छरीरे वत्स्युन्तु प्राणामम न संशय:

Meaning: Let me be on this earth (let there be life in this body) as long as people are reciting, hearing Ram Katha. And the Lord granted accordingly, saying: चरिष्यति कथा यावदेषा लोके च मामिकाH तावत् ते भविता कीर्ति: शरीरे प्यवस्तथा
Ie, may that be so, as long as this world (lok) remains, My name will be heard and your fame will be known and your body will have life.
The reference is to Hanumanji’s fame too (bhavita keertih)

That is how it is said that wherever Ram Katha is being read, Hanumanji comes, is present. Stories abound, each one more thrilling than the one before. Such is bhakti, such is our love for Hanuman, what to say!

But this joy of Hanumanji, to hear Ramayan has been seen down the ages. Of course during Ram avatar itself which was Treat Yug, Hanuman ji participated in Ramayan! But recall how he narrated the Ram Katha to Vibhishan and encouraged him to take Sharanagathi under the Lord. Then he used Rama’s glories to guide Ravan (as he was taught by Rama that even the enemy must be treated with respect), and again in Asokvan Hanumanji sings Rama’s glories to awaken a despondent Sita ma.

Hanumanji’s Ram bhakti was known to Lord Krishna in the Dwapar yug, and Krishna played upon this by asking Garud ji to go call Hanuman. When Garud ji told Hanuman that Krishna had sent for him, Hanumanji is reputed to have declined, saying he was busy. Of course Krishna was expecting this. After repeated trials and failures, Krishna told Garud, now you go tell Hanuman that Rama is calling for him. On hearing this, Hanumanji told Garud you carry on I will be there....declining all help to be carried there on Garud’ji’s wings. As Garud was reaching Vaikuntha, who should he see but Hanumanji! He was returning from Vaikuntha after having gone there in a jiffy, done his pranaam to Ram ji taken His blessing and was now on his way back! And all this, even before Garud could reach Vaikunth! (This story has been recounted in an earlier post).

It was in the Dwapar yug again that Arjuna met Hanuman ji and claimed he could build a bridge as good as the one that the vanaras built for Sri Rama to reach Lanka. Hanuman challenged Arjuna to prove it saying if the bridge collapse Arjuna should enter a pyre and if the bridge withstood, then Hanuman ji would sit atop his flag during the MB war. Story goes that the bridge collapsed and when Arjuna prepared to enter fire, Lord Krishna appeared, asked him to rebuild the bridge and then touched it. When Hanumanji climbed the bridge with his colossal weight (remember he has all the siddhis to increase in size, shape etc), the bridge would not break. That was when Hanumanji saw Sri Rama in Krishna! Then he promised to be on Arjuna’s chariot as his flag mascot.

Story further goes that after the MB war, Krishna asked Arjuna to climb down before Him from the chariot. As soon as Arjuna did so, Hanumanji also immediately left the flag. And the moment Krishna alighted, the chariot went up in flames. Krishna explained that saying the chariot had been attacked by so many great warriors during the war, but because He was on it, the chariot could not crumble, break. Which was why the moment he alighted, it went up in flames.

The word Partaap in simple terms, means : Spreading of fame (in this context). So Tulsidas ji says, Hanuman ji’s fame, knowledge , power, influence is spread in all 4 yugas. Sat yug, Dwapar Yug, Treta Yug and Kali Yug.
So in all 4 yugas your fame is widespread and well known, popular, famous.

Continued to Part next post

Hari Om...
Last edited by meera on Tue Aug 21, 2012 6:51 am, edited 2 times in total.
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Re: Mananam on Hanuman Chalisa

Postby meera » Tue Aug 21, 2012 6:47 am

Hari Om...

Continuing into examining the importance of Hanumanji's prataap....

Verse 28 Part 2 ...

In Sanskrit, Prataap is “prakarshena thapayathi ithi Pratap”

Intense effort towards an achievement is also a form of tapasya. Usually tapasya has an object for which the taap is exerted, directed. It can be something like a vidya one is seeking, or it can be Bhagawan, or it can be an object that one wishes to buy/own/possess.

When a person puts his all into a goal, what also happens is that the Goal’s goodness begins to enter the tapasvi, the seeker, the searcher, the effort-putter (to coin my own word for convenience). If I am seeking to enter the Olympics and win a gold, then the amount one trains, practices, tries, struggles all this will be called tapasya and all this will create a fire within me which is aimed at attaining the Goal. And the effort I put in, is in direct proportion to the value that the goal has for me.

But sometimes we want just a working knowledge of something – like say we have been transferred to Holland and we need to learn small amount of subsistence level Dutch to get past the supermarket, the plumber, the petrol station assistant and such like. No desire to do a PhD. But when you want to master a language, you go deep into its etymology, its ancestry, origins, culture, evolution, derivatives, that the language now enters you and becomes a part of you, nay, the whole of you. That is when you start thinking in that language, not just speaking it.

As tapasya proceeds, the knowledge of the object of tapasya grows within the tapasvi (the doer of tapasya). If we examine this carefully, what this means is, the singlepointedness grows. (which means, duality or multiplicity ends). Which means whereas there was earlier tree and sky and bird and branch and eye of the bird (the goal), as tapasya intensifies, only eye of the bird remains. All else blurs.

Even the pursuit of Self Knowledge begs this kind of effort it is said, so that needs and wants and desires and hence the world itself (including relationships disappear) – only the fire for the Self remains.

This was Arjuna’s tapasya for dhanush vidya. He was seized by the fire to become the best archer. That determination must have begun far early in life, which is why when all other princes said they could see the sky, the tree, the branches, the leaves and the bird (the target), Arjuna said he could only see the eye of the bird. But we may also give the others the benefit of the doubt and assume that they were not intense in their tapasya because they only sought working knowledge of archery, not excellence.

For Hanumanji, Lord Rama was his goal even before he had met Ramji. When he took birth, he had this simmering thought within that he was to meet his Master. That was how he asked his Guru, the Sun, how will I know that it is my Master, when I meet Him? And the Sun God said, if your hair stand on ends and tears flow down your eyes like rivers, without stopping, then know that you stand before your Master.

So Hanuman ji knew his goal very early in life. And hanging on to this goal, he strove hard to attain it. He spent all his time and energy exerting his mind and heart to be excellent in his worship and devotion of the Lord. Soon every act and thought was devoted to attaining the Lord. This is called tapasya. The taap of this effort is what leads to Prataap. Burning with the energy of one’s effort towards the attainment of an Object, इति (iti) Prataap.

It is this Prataap of Hanumanji that was widely known in all four Yugas. His devotion, commitment, prowess...everyone knew how great he is.

The Ram-Hanuman meeting and the Ramayan happened in the Treta yug. In this era, Hanumanji showed the greatness of his dasya bhaava, his devotion, his strength, valour, single-pointed dedication, his vaakpatutvam ( excellence in speech) knowledge of the Vedas and team spirit plus leadership. It is unique that while Ram, Lakshman and Sita went on vanvaas and all endured similar hardships in degree if not in variety, there are temples built all over the country for Lord Rama and Hanuman alone although in His darbar Lakshmana and Sita ma are present too.

In the Ramayana, a whole book (section) is devoted to he glory of Hanumanji (Sunderakaand). And this is one section where the hero of the story, Rama, does not feature at all, unless we count Ma Sita’s recounting the Lord and her love for Him, to Hanumanji.

But it is about the glory of Hanuman including the amazing feat of the world getting to know Ma Sita’s love for the Lord in Her own words which Hanumanji hears before Lord Rama does (well He is antaryami, so He would know, but that is not the point.)

These are the glories of Hanuman that were recalled, reminisced, sung, praised and recounted in every yug thereafter – dwapar yug (and we do see that episode where Bhima runs into his older brother Hanuman in the Himalayas, as the latter lay blocking Bhima’s path, to tease him, as older brothers are wont to do!)

To our current yug, Kali which is the other extreme where virtue is estimated to be a quarter of the Sat Yug, and the antidote prescribed is naam jap, bhakti, devotion. In this yug of Kali, society will be completely lacking in values, gender based duties will be corrupted, all holy books will be lost to mankind, there will be imposters it says, ie, people who claim to be what they are not, eg, teachers who will not be imparting knowledge or wisdom but will be filling time to earn salary; rulers who will not be governing the lives of prajaa but filling their own pockets, and so on. Role deterioration. Consequently functionaries will not be doing what they were trained for, born into, and as a result there will be corruption of duties, plus, lesser people doing the jobs of higher people, such as: people with greed and essential needs and wants and desires will be trying to operate at the level of kings and leaders and bringing about damage to the function.

In such a yug, man will find his heart and mind in chaos and it has been recommended that the only workable salvation is via naam jap.

This naam japa is what Hanuman ji himself taught to anyone he met saying, take the name of Ram Ram Ram....Today in this restless era, the number of devotees, followers of Hanuman, are countless. From wrestlers and body builders who prostrate to Hanuman before they work out to country leaders, the faith is simple – let me knock on Hanuman ji’s door and let him know that I want him to be with me today too.....and this faith comes from knowing that Hanuman upasana is most effective.
When Ma Sita was in Asokvan, restless, unhappy, lost, it was Hanuman who restored her singlepointedness (which She had lost in the face of calamity called Ravana) and Hanumanji recounted to her the story of Rama all over again and thus cleansed Her mind and brought back its silence anchored in the name of Rama.

Likewise, in this Kali yug, when we are tossed about in the world of corruption, easy money, anger, competition, haste, speed, shortcuts and shortchanging, lies and nirlajj behaviour (the reference is to irreverence to tenets of social conduct and not dress code), it is Hanumanji who will be watching over us, for he has taken the boon from Rama to live among us throughout Kali Yug.

The beauty of the Ramayan is that despite its numerous controversies, even the corrupted man and woman walks into it and argues for or against and ends up being with Bhagawan. How often school heads have challenged Lord Rama’s supposed indifference and callousness in sending Sita ma to the forest just because a menial in the court questioned Her purity. There will never be a final word on this (and similar topics) as long man himself is never resolved in his values and attitude. The man/woman who has sorted out his or her mind as far as values go, is the one who knows the answer to Rama’s righteousness or wrong.

And Tulsidas ji says that whenever / whereaver Ramayan is sung (including its portions of conflict), there Hanumanji will be present!

To be continued to Part 3
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Re: Mananam on Hanuman Chalisa

Postby meera » Mon Oct 22, 2012 5:13 am

Hari Om,

Ramaaya Ramabhadraaya, Ramachandraaya vedase|
Raghunaathaay naathaaya Sitaaya pataye namah||

Continuing to Part 3 of this explanation.

Br. Vineet Chaitanya explained the presence of Hanumanji in every yuga from a spiritual standpoint as well. Have interspersed Vineetji's words with additional explanation in italics.

How may we explain that Hanuman ji was there in every yuga?

One simple explanation would be that the whole process is cyclic!
Moreover, in Ramcharit during the Shiva-Parvati Vivaha, Ganesh puja is performed! There Tulasidasji observes:

दो0-मुनि अनुसासन गनपतिहि पूजेउ संभु भवानि।
कोउ सुनि संसय करै जनि सुर अनादि जियँ जानि॥100॥ (बालकाण्ड)

Which means: With the instructions of the sages, Shiva and Parvati worshipped Lord Ganesha. Let no one begin to doubt these words, for, God has existed always, even before the beginning of Time.

Vineet ji continues: Another, more important point from the साधना viewpoint is following verse 104 (A) from Uttarakaand:

नित जुग धर्म होहिं सब केरे। हृदयँ राम माया के प्रेरे॥
सुद्ध सत्व समता बिग्याना। कृत प्रभाव प्रसन्न मन जाना॥
सत्व बहुत रज कछु रति कर्मा। सब बिधि सुख त्रेता कर धर्मा॥
बहु रज स्वल्प सत्व कछु तामस। द्वापर धर्म हरष भय मानस॥
तामस बहुत रजोगुन थोरा। कलि प्रभाव बिरोध चहुँ ओरा॥

बुध जुग धर्म जानि मन माहीं। तजि अधर्म रति धर्म कराहीं॥
काल धर्म नहिं ब्यापहिं ताही। रघुपति चरन प्रीति अति जाही॥
नट कृत बिकट कपट खगराया। नट सेवकहि न ब्यापइ माया॥

दो0-हरि माया कृत दोष गुन बिनु हरि भजन न जाहिं।
भजिअ राम तजि काम सब अस बिचारि मन माहिं॥104(क)॥ (उत्तरकाण्ड)

Translation from RCM: Prompted by Sri Rama’s delusive potency, the characteristics of all the four Yugas manifest themselves in everyone’s heart every day. The presence of pure Sattva (harmony), evenness of mind, spiritual insight and the feeling of vivacity in the heart, are the effects of Satyayuga.

Abundance of Sattva with a slight admixture of Rajas, attachment to action, and happiness of every kind are the characteristics of Treta;

Much Rajas, little Sattva, and some Tamas, with a feeling of mingled joy and
terror in the heart, are the distinguishing features of Dvapara.

A large proportion of Tamas with a slight admixture of Rajas and antagonism everywhere are the effects of Kali.

The wise discern the characteristics of the different Yugas in their mind and foreswearing unrighteousness, devote themselves to piety. The characteristics of the Time-Spirit have no effect on him who is excessively fond of Sri Rama’s feet. The
deception practised by a juggler, O king of the birds, is formidable indeed: but the tricks
of a juggler cannot deceive his servant.

दो0-हरि माया कृत दोष गुन बिनु हरि भजन न जाहिं।
भजिअ राम तजि काम सब अस बिचारि मन माहिं॥104(क)॥ (उत्तरकाण्ड)

Doha: The good and evil, which are the creation of Sri Hari’s delusive potency, cannot
be eliminated except through worship of Sri Hari. Bearing this in mind, and forswearing
all desire, one should adore Sri Hari. (104 A)

The point being made here is this: Both good and evil are part of Bhagawan’s play. In different yugas we will be affected by different admixtures of sattva rajas and tamas, different influences of good and evil. In all periods of time, Hanuman ji’s glory is our rescue. In all four yugas (where different mixes of gunas have been recorded), Hanuman worship is the means to worshipping the feet of Lord Rama. Hence in all four yugas Hanumanji was worshipped widely...

Hari Om..
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Re: Mananam on Hanuman Chalisa

Postby meera » Sat Nov 03, 2012 7:47 am

Hari Om..

ॐ त्रिलोकात्मने नमः

Obeisances to Sri Rama, the source of the three planetary systems
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Re: Mananam on Hanuman Chalisa

Postby meera » Thu Nov 08, 2012 7:22 am

Hari Om...

Sri Raama Raama Raameti Rame Raame Manorame
Sahasranaam tattulyam, Raamanaam, varaanane

साधू संत के तुम रखवारे
असुर निकंदन राम दुलारे ।। 29।।

sädhu santa ke tuma rakhaväre |
asura nikandana räma duläre || 29।।

You are the protector of the righteous and destroyer of the wicked. You are very dear to
Lord Rama.

Hanuman ji is being praised by Tulsidas ji as being the saviour/protector of the good people and the destroyer of demonic forces.

For Tulsidas ji who wrote the Ramayan, knows of every instance where Hanumanji’s role was instrumental in helping Lord Rama. Whatever protection Hanumanji gave or destruction he wrought, he did so for Lord Rama’s mission, no more.

And he did each of these without any sense of doership, pride, silent joy nor did he boast about it privately to friends. Nor was he aware that his ego was not involved.

A saint Hazrat Inayat Khan says 'True self denial is losing oneself in God'. And this Hanumanji exemplified in every action of his. He was so lost in serving his Master that he did not realise that he was doing the service... Take every episode of his protecting the good and destroying bad, there never was any attempt at saving himself.

In Lanka when he had wreaked havoc on Ashokvan, killed many emissaries of Ravana, including his son Akshaya, Indrajit was sent to capture Hanuman. Indrajit realised that capturing the ‘monkey’ was going to be impossible, so he tied him up with the Brahmastra. Hanumanji contemplated on the power of Brahma instead and thought that this being bound in the most powerful of astras belonging to the Father of the universe, was in fact a blessing! So he submitted to its ‘bondage’ knowing well that this was going to be temporary for he had received a boon from Brahma that the bondage of this missile would last on him only a short while.

For Hanuman ji, respecting Brahma’s astra was important, not saving himself. And when the lesser demons in Ravana’s court bound him with ropes and hemp more securely, the power of the Brahmastra was nullified – as it was in the nature of the Brahmastra to become ineffective should it be superseded by another material. This was the beginning of Indrajit’s mental agony – he knew now the Brahmastra had failed.

For Hanumanji, although he was a minister in the court of Sugriva, his every breath was in the name of Rama, that was his practising religion. Truly therefore, whatever work we may do in the secular world, if these be done in the name of the Lord, as an offering to the Lord in the true spirit of Karma Yoga, then one needs no religion.

In the Sunderkaand, there is a record of how Hanumanji reports to Rama, a word by word account of how he met Sita, how he gave her the Lord’s emblem and how she – while giving her own hair pin, wept bitterly, asking Hanuman to convey her words to the Lord:

“The agony of separation from You is like fire,
my sighs fan it as a gust of wind and
in between stands my body like a heap of cotton,
which would have been consumed in an instant.
But my eyes, in their own interest (i.e., for
being enabled to feast themselves on Your beauty)
rain a flood of tears;
that is why the body fails to catch the fire of desolation..

And Hanuman tells the Lord, "Sita’s distress is so overwhelmingly great, and You are so compassionate to the afflicted, that it is better not to describe it.."

For Hanuman, evening calling to mind the Lord’s compassion chokes him and pains him. This is the nature of his oneness with the Lord. And it is in this feeling that he urges the Lord to go rescue Sita. (saadhu sant ke tum rakhavaare...!) But Rama, the uttamapurusha is so filled with grief on hearing Hanuman’s narrative that He speaks a line which is not relevant to this stanza directly, but it is a strong case for our devotion to be strengthened. The Lord asks,

“Do you think anyone who depends on me in thought, word and deed can ever dream of adversity?.

And Hanuman replied (what we must never forget): “There is no misfortune other than ceasing to remember and adore You.....”

Both Rama’s question and Hanuman’s reply may stay with us till our last breath.

The point being made here is this: the Lord was stricken by His devotee, Sita’s agony that maybe she forgot the Lord for a brief moment (probably hinting at her enchantment for the golden deer?) and the Lord wonders how can it be that despite my devotee’s devotion she faces adversity?

So while Rama grapples with the dichotomy of the bhakta-bhagawan relationship, He is also filled with gratitude for Hanuman for having brought back news of Sita. And in the same breath He tells these words to Hanuman (Sunderkaand, 31, 3 and 4):

“No one endowed with a body.a god, human being or sage.has put me under such obligation, Hanuman, as you have done. Even my mind shrinks to face you; how, then, can I repay your obligation? Listen, my son: I have thought over the question and concluded that the debt which I owe you cannot be repaid..”

Even Bhagawan was thinking of rewards and the doership of a bhakta, but not Hanuman! Instead he fell at the Lord’s feet crying, “Save me, save me...” for Hanuman feared his ego would lay claim to the Lord’s gratitude! [“Traahi, Traahi Bhagavanta!”]

Such is the beauty of Hanuman’s seva for the Lord which he demonstrated both through helping the good and destroying all obstacles on the Lord’s path that would obstruct His work. [One can visualise this figuratively too....anything that hinders the Lord’s work is those things that are adharmik...]

[All this is being recounted here because the protection and care Hanumanji gave to devotees was for Rama, at Rama's bidding, out of love for Rama.... so this background to he being the rakhvaare of sadhu and sant is to be borne in mind....]

And however much Divinity tried to revive Hanuman, he remained lost in prayer to the Lord unwilling to think of nothing other than the Lord for fear his ego may be woken up! So even though Rama tried to raise Hanuman to his feet, he remained there weeping holding the Lord’s feet, not letting it go, absorbed in the grace and love of Rama, and Tulsidasji says, that through all this Rama’s hand was on Hanuman’s head.

Great reinforcement for us here. In crisis, in moments when the ego surges forth, when we remember to fall at the Lord’s feet, it is not just we who beg to be saved, it is also the Lord who flies to save us... for He cannot bear that one moment of carelessness destroy or decimate our sadhana! Such is the Lord’s love, why do we fail to remember this?

And then Rama finally held Hanuman clasped to His own bosom and and asked him, how did you manage to enter Lanka, fight those ferocious demons and reach Sita? How did you ever manage that?

Bhagawan did not let go... when Bhagawan is amazed at a bhakta’s purushaartha, his bhakti, his sadhana, what did Hanuman reply? This bhakta who was blessed with (vaakpatutvam?), greatness of speech, said, ‘in words altogether free from pride, “A monkey’s greatest valour lies in his skipping about from one bough to another. That I should have been able to leap across
the ocean, burn the gold city, kill the demon host and lay waste the Ashoka grove was all due to Your might; no credit, my lord, is due to me for the same..”’

Why does Hanuman look after the good people?

To repeat what was said earlier, Hanuman’s profession was minister in the court of Sugriv. But his religion or his bhavana while working was, Ram-Ram-Ram-Ram.... which is why he does not at all feel he did anything. It was because of the Ramnaam on the tip of his tongue, that he used like any instrument (like a war cannot be fought without bow and arrow, like crops cannot be grown without water and sun, like a shirt cannot be stitched without needle and too Ram naam was for Hanuman the instrument for living). Naturally, how would he think he did all that? Hence his reply.
It is said, that when Lord Siva was narrating the great work of Hanumanji to Gauri, at this stage he lost Himself fully, overcome with emotion as He recalled (in narrating) the beauty of Hanuman’s bhakti, his devotion, his demeanour, his conduct, his feelings....Lord Siva was immersed in this very idea so that He stopped His narrative (of Rama’s charitra which He was telling Parvati ma:

sAvadhAna mana kari puni samkara, lAge kahana katha ati sundara. 5: 32

So when mention is made of Hanumanji’s protection of the good people and the destruction of the bad, the underlying message has more to communicate , ie: the detachment of ego from action. For, for Hanuman, there was no ‘I’; there was only Bhagawan Rama. When there is no ‘I’, how could there be identification with the action?

Which is how, when he finally comes face to face with the captor of Ma Sita, [the one he has come here to save and hence in ordinary situations a human would be filled with contempt and hatred], Hanuman sets about to first bring about a change of heart in Ravana by telling him ‘abandon pride as it is rooted in Tamas...’; go before Rama and return Ma Sita to Ram, -- He is an ocean of compassion....

All this points to this: Hanuman first sought to restore sadhutva in a person by showing him Rama. He did just the same when he met Vibhishana. Seeing Vibhishan’s bhakti, Hanuman is wonderstruck how despite so much bhakti Vibhishan continues to serve Ravan and his palace...he then shows Vibhishan how his dependency on palace comfort needs to be acknowledged then given up....sadhu-sant ke tum rakhvaare

One key feature of Hanumanji’s protection of good people and destruction of bad, is the use of gentleness. Careful words, uplifting words, gentle correction, then mild threats followed by open challenge and only then the last resort, attack. While we see this clearly portrayed in the attack on Lanka and Ravan too, a greater impact is in how Hanuman protects the good people.

As in the case of Visbhishan, he listens to him completely before coming up with advice. Then he tells him who he is, then he shows him the options before him.

Here we must recall that we are often told Hanuman ji was cursed to forget his powers. This can be understood in so many ways. Is this a curse or is it a blessing? To not remember one’s powers is a great leveller, a great antidote to the ego. Powerful people exercise their power as if on auto-pilot. Have power, will use. But Hanumanji entered action only when called upon to do so. Only when his service is needed by people. This is again why we invoke him through the Chalisa. Not to glorify him (what glory does a man of perfection seek?!), but to ask for help and through that subtly, gently remind him that he has the powers, may he kindly apply them to remove our difficulty....

Another way to look at this is his non-identification with his own self. If he remembered his body, identified with it, he would remember his powers. But he was ‘cursed’ to forget his self – hence Hanuman was always “with” the object of his devotion, Rama.

Hanuman ji does not advertise his powers, or like Superman go about looking for troubled souls to help them. We ask, He gives. It is in fact as simple as this. Hanuman ji does not present himself to us as our saviour. We have made him our saviour for exactly this reason: that his ‘giving’ is an act of the simplest devotion to his Master, Lord Rama. He gives in the Lord’s name.

This ties in with what we study in the Vishnusahasranaamam. Bhagawan is the Somapa, the Amritapa and the Soma (naam 503, 504, 505); He is the One who receives a devotee’s offerings, He converts the offering to amrit and drinks it and why, He Himself is That Amrit...

Likewise, it is said that the devas are His emissaries; they derive powers from the Lord, having no power of their own. So may we know that what we offer to the devatas, is conveyed to the Lord. And Hanuman exemplifies this when he acts when his Master wants him to act (remember ‘Ram dwaare tum rakhvaare’ -- he is the doorkeeper to Lord Rama’s door/palace/chamber/Vaikunth....this can be understood both for receiving the Lord’s grace and for placing our prayer at the Lord’s feet. The devata to be approached is Hanuman. He conveys it to Rama. Does not act till he is asked to act. Does not take the glory that he knows is Lord Rama’s...even when he gives, he gives it in Rama’s name.

That is how when he finally found Ma Sita in the Ashokvana forest, he did not say I have come to rescue you. He says “I am a messenger who has come here at the order of Sri Rama...He ordered me to inform you...etc. Aham Ramasya sandhesad devi dhoothasthvagatha. 18

In the case of Sugriv, who is sitting atop a tree in the Rshymukha forest, hiding from his brother Vaali, his service to his employer was perfect and to the point. He was a minister in Sugriv’s palace and now just looked after him, protecting him from Vaali in the forest. Saadhu sant ke tum rakhvaare..... Hanumanji’s role was to connect Sugriv to Rama...but so much happens in between, including Hanuman meeting his Master (Rama) for the first time and falling at His feet holding them so tight...

It will be pleasant for devotees to hear Hanuman’s sweet words here... it will bring joy to the heart until the next satsang:
Hanuman had just asked the two young men who they were and they told him they were Dasharatha’s sons who were looking for Rama’s wife was here that Hanuman falls at Rama’s feet and weeps, for his own Guru Surya devata had told him (in response to Hanuman’s qs ‘how will I know my Naster when I meet Him?’) ‘Your hair will stand on ends and tears will flow unabated from your eyes...’

This is exactly Hanuman’s experience.....but presently the Lord Rama asked Hanuman, ‘who are you?’

It is amazing how more than what the Lord said, it is charming to hear what the devotee said! Hanuman ji replied, "It is quite in the fitness of things that I questioned my Lord, but how is it that you ask me like a mortal?" In the first place I am dull-witted and crown all, my master, who is a befriender of the humble and is no other than the almighty Lord Himself, had forgotten me!

"Although, my lord, I have many faults, let not the servant be cast into oblivion by the master... The jiva O Lord is deluded by your maya and can be redeemed only by your grace. On top of it .... I know neither adoration nor any other means (of pleasing you).

A servant depends on his master and a child on its mother and both remain free from anxiety; for a master needs must take care of his servant..."

So saying he fell at the Lord's feet, much agitated... (Kishkinda kaand, doha 2)

Knowing that Rama needs to look after His servants/devotees, that work too Hanuman takes care of for Lord Rama! This is the beauty of Sadhu Sant Ke Rakhvaare!

Truly, a devotee has to coax the Lord and the Lord loves hearing these words from His devotee, in just the same way that a mother loves to hear her child make big talk like ‘You don’t love me...’ or ‘You forgot me amma!’ ... maybe because it sounds so sweet and delicious!

Our prostrations to the Sadhu Sant ke Rakhvaare... the Ram Dulara, beloved of Rama !

Hari Om.
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Re: Mananam on Hanuman Chalisa

Postby meera » Tue Jan 01, 2013 8:23 am

Hari Om..

Siyavar Ramachandra ki Jai...
Pavansut Hanuman ki Jai
Umapati Mahadev ki Jai

Prayers for a blessed, safe New Year.

Obeisances to Sri Rama, the source of the three planetary systems
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Re: Mananam on Hanuman Chalisa

Postby meera » Fri Jan 11, 2013 3:34 pm

Hari Om.

Obeisances to Sri Rama, the One whose story is a source of merit to those who sing it

Today is celebrated as Hanuman Jayanti in some parts of India

Verse 30

अष्ट सिद्धि नव निधि के दाता
अस वर दीन जानकी माता ।।30।।

Ashta siddhi Nav nidhi ke daata
As var deen Jaanaki maata ||30||

Janakimata (Mother Sita) bestowed on you the boon that you may grant the eight siddhis
(supernatural powers) and the nine forms of wealth (on anyone you like).

In Ashokvan Ma Sita was under great mental trauma, separated as she was from her husband King Rama, separated too from Bhagawan therefore. We are separated from the Lord when we look at anything but Him and that includes looking at our anxieties and fears. The courage to keep the Lord in view is the greatest courage. But if we do not strengthen our mind with continuous abidance, with our japa, with our Guru, then in conditions of anxiety and distress, we stay rooted in the distress, allowing it to displace Bhagawan in our hearts!

Unfortunately the human mind is capable of this and this is why we are told time and again to establish the Lord’s naam on our tongue, throat, heart and in our finger tips through likhita japa too so that our actions are rendered good for the world.

Ma Sita was completely rooted in the Lord, yet Ravana with his vile words had the ability to shake her faith and bring in fear and anxiety. Poor Ma Sita. [Let us remember she is portraying the life of a human to show us both, how a good human conducts herself, as well as what happens when such conduct is not anchored in the Lord.] No, she had not lost the naam smaran, but she had yielded to fear.

In such a condition she grew so hopeless that she wished for the forest to engulf her in fire so that she could establish her purity of thoughts and love for Bhagawan.

The mind is a dangerous tool with us. It can partner the devil to bring us down. Even in the face of a divinely happy moment, an undisciplined mind can cause the divine moment to look impure. Sita Ma who was glowing in the tapasya of Shri Ram as she suffered for Him in the forest, allowed her mind to change that tap to fear.
And so she invokes the forest to engulf her in a fire.

Our Hanuman was sitting atop a tree near Ma Sita wondering what would be the most appropriate manner of greeting Ma Sita and would she be frightened and disbelieving on seeing him. But now unable to bear her sorrow, Hanumanji dropped Rama’s signet ring gently, from that height, into Ma Sita’s lap.

The sight of the ring, took away the hopelessness for the time being and filled her with wonder. She was sure this was not the work of Maya! And just as her thoughts sweetly returned to Rama, Hanuman ji enhanced that by singing the praises of Lord Rama. Ma Sita was overwhelmed as Hanumanji came before her and greeted her. So as not to frighten her or be noticed by other Lankans, he assumed a tiny form and told her about himself being the Lord’s servant….Sita ji was so pleased, relieved and she said: .”To me who was being drowned in the ocean of desolation, dear Hanuman, you have come as a veritable bark.”

And when she wept unburdening her heart and her fear that maybe the Lord had grown hard hearted (because she it was who had sent him to fetch the golden deer…) Hanuman ji hastily corrected that and told her how much the Lord loved her…and choking with tears he gave her Rama’s message. And when Ma Sita was about to faint overwhelmed by the Lord’s message and the consequent relief, Hanumanji urged her to stay alert, awake and said, “of Her body. Said the monkey, .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.”

In this manner Hanumanji worked harder at keeping Ma’s mind alert, so that he could fill it with more and more Ram thoughts, as her current state of non-Rama thoughts were hopeless and if he did not quickly flood it with Rama thoughts, the unhappy fearful thoughts will not be purges (isn’t this how we clean soapy utensils, by flooding it with clean water until the soap rises to the top and flows away?

Have courage, have courage, have courage he urges her… and adds, “The moment Sri Rama’s arrows make their appearance like the sun, the demon host would be scattered like the shadows of night. Mother, I would take You to Him this very moment; but, I swear by, I have no such orders from the Lord. Therefore, wait patiently for some days more, mother, till the Hero of Raghu.s line arrives with the troops of monkeys.” At this stage Ma Sita expresses doubt if these tiny monkeys could be any help… and Hanuman ji increases his size to a gigantic one to show her what he was capable of.

We are blessed to study this verse today, Hanuman Jayanti. Hanumanji says, wait for the Lord to come Himself and remove your suffering… but Hanumanji will be with us during our acute suffering and give us strength, courage to fight the difficulty, face it (after all he knows that all experiences are brought to us by Bhagawan in order to remove our vasanas and exhaust our praarabdas; so even the suffering, he knows, is a jewel of the Lord to be carried by us until it scrubs off our dirt. But what we need during the difficult times is courage to face it, courage to fight it, wisdom to know that the experience is a blessing of the Lord (the 569th naam of Vishnusahasranaam “DAARUNA” can be bent to also mean ‘the giver of harsh sufferings to remove the enemy of vaasana’). If we are able to face a difficulty, we do not complain. In fact we feel very good that we conquered it!)

Hence let us “therefore, wait patiently for some days more, till the Hero of Raghu.s line arrives with the troops of monkeys” – to pluck out our sins, and embrace us in His love. May we never despair…

And before he bid Sita ma farewell for the time being, Hanuman ji had assumed a large size again and wreaked havoc on Lanka, killed a few thousand painful demons and Meghnad as well.

But through all this, we see him be able to grow big or small as he wished. This was a power he held. These are a part of the eight siddhis that Hanuman possessed.

Hanumanji already possessed the following siddhis or supernatural strengths or powers:

a. Anima – the power to change size to become very small and pervade the smallest particle. That was how when he entered Lanka, he had assumed the size of a mosquito so that he could explore the country without being noticed.
b. Mahima -- the power to increase his size and become large. That was how when Ma Sita sighed and said ‘but you monkey are so small’ seeing his school boy height in Ashokvan, that Hanuman grew large before her to show that she was mistaken. Likewise he had grown huge while fighting the demons of Lanka so that they got exhausted battling him.
c. Garima - the power to make oneself heavy. We see this during the Mahabharata era (Hanuman is a Chiranjeevi and we have also studied ‘chaaron yug partaap tumhara’, hence in every yuga he was present) when Bhima encounters a monkey lying across his path and is unable to even lift its tail! That was Hanumanji teasing his brother Bhim (both are sons of Vayu).
d. Laghima – the power to lighten himself like a feather. That was how he was able to fly to the Himalayas and carry the mountain back with the healing herbs. Likewise he flew around Lanka making it so much more difficult to cath him.
e. Praptih –the power to obtain or attain whatever we want sitting where we are (ie in whatever state we are in)
f. Prakamya : to be able to become or achieve what you want
g. Ishitwa : To rule, command, be in charge of.
h. Vasihthawa: the ability to hold leadership over people such that they follow you

The stanza also talks of Nava nidhis, or Nine kinds of wealth. Reference here is to the wealth of Kubera and hence material abundance. But Hanumanji’s ability to give a bhakta the wealth of Rambhakti is equated with the joy of material wealth for a person who aspires for that. A spiritual seeker, a bhakta wants nothing more than to be fully surrendered at the Lord’s feet and this Hanumanji can give for he is ‘Ram Dwaare, Tum Rakhvaare’. Only he can give us ram bhakti, for he is the guard to Rama’s heart.

Now Tulsidas ji says, when Sita ma was overjoyed on receiving news of Rama, of knowing that she had been found by His emissary, that help would soon be on its way, and when Hanumanji sang to her the glory of Rama and out back in her heart and mind the thought of the Lord, she was so delighted that in joy she blessed Hanuman that he should be able to gift his ashta siddhis and nava nidhis to anyone he wishes.

But what that means is, usually one can achieve such success only after years and years of tapas, but Hanuman is blessed with the power to confer that on anyone. So we can take that to be material greatness, but surely a seeker will take that to mean spiritual wealth. To each according to his needs.

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.

Then again the nava nidhis need not be taken literally to mean the nine gens of Kubera. They could well be the nine bhaktis

One always asks, how come Hanuman ji possessed the ashta siddhis?

There is a stanza in the Rama Raksha Stotram which says:

Jagat jaitreik mantrein Ram naam naabhi rakshitam |
Yah kantthe dhaareytasya karasthaah sarv siddhyah ||

Meaning, the person who adorns around his throat – ie, chants it always -- the only mantra shielded by the name of Rama, the name that conquers the world, all the siddhis come under his control.

There should be no need to explain further -- Hanuman ji has his mind and heart, fixed upon the Lord. He has only one thought R*A*M*. There is no other thought. The words he speaks/spoke are clothed in Ram Naam...little wonder then that he has all siddhis under his control...

It is no wonder then that Hanuman ji has power over everything, has the humility to go with that, has physical prowess too… all these are abilities. And if we are anchored at the feet of the Guru/God, the sky is the limit…

Hari Om..
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Re: Mananam on Hanuman Chalisa

Postby Vinay » Sun Jan 20, 2013 10:53 am

Hari Om!

I'm a new member to this discussion forum.
As I was going through the discussion on Hanuman Chalisa, I loved Meera ji post. Sharing a few understandings from Swami Mitrananda ji's talk on Hanuman Chalisa about these lines.

* Swamiji gave the symbolisms to Ashta Siddhis as below:
a. Anima – However greatness we might have achieved in our field of work, we need to know to become 'small' with humility when we are interacting with people. This is a quality Hanuman had developed. We could see it in his nature when he spoke with anyone.
b. Mahima - While interacting with people at certain instances, like handling a team of workers, or when confronting one's enemy, one needs to become 'big' inorder to accomplish one's objective.

Similarly, there are other symbolic meanings to the other Siddhis which if developed will surely make one a great personality.

* A note on Hanuman as a saviour - In Ramayana, Hanuman comes as a saviour thrice. At one point he saves Sita from committing suicide in Ashokvatika. Second time he saves Lakshmana by bringing the herb on time. And third time, he saves Bharata from immolating himself. Bharata had taken a promise from Rama to return immediately after 14 years and that if Rama would delay even a single day, he (Bharata) would consume himself in fire. After the war, Rama's return gets delayed and Rama remembers Bharata's words. So he asks Hanuman to go and inform Bharata about their delay in arrival. Thus Hanuman flies to Bharata and prevents him from taking his own life. When Hanuman saved the three dearest people in Rama's life, how can he not be Rama's favourite?

* Another note was on the blessings that Sita gave Hanuman through these lines..Ashta Siddhi Nava Nidhi ke data...
It is said that Hanuman was not very happy with this blessings. Seeing his expressions, Sita understood that Siddhi and Nidhi are not what Hanuman aims to achieve in life. Immediately she sings the next lines...Ram Rasayana Tumhare Paasa Sada Raho Raghupati Ke Dasa. Hanuman's face became bright on hearing these lines because this is what he always wanted.

Meera ji...looking forward to read the following lines' explanations.


With Prem & Om,

Vinay Nair
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Re: Mananam on Hanuman Chalisa

Postby meera » Sat Mar 16, 2013 8:44 am

Hari Om..

Obeisances to Sri Rama, the Protector of the three world systems

reflection on next stanza latest by Monday morning please...

Hari Om Vinay !! Thank you for your reflections... loved them.. keep adding when you can..

Hari om.
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