Contemplating Hanuman

Hanuman is a deity revered across the length and breadth of Bharata. For a common temple goer, Hanuman Aradhana, especially in North India, is usually (though not exclusively) done through Chalisa or Sankatmochan Hanumanashtak or Bajrang Baan.

There is a subtle difference as to how Anjaneya is portrayed in these three popular hymns. Hanuman Chalisa reveres Hanuman as Guru. In Sankatmochan Hanumanashtak, he is an independent Deity. In Bajrang Baan, he is portrayed as a yantra or a weapon.

Hanuman Chalisa makes it clear from the first line where Tulsidas invokes him as a Guru to purify his mind so that he can reflect and praise Rama’s glory. Here it is to be noted that Anjaneya is the one who helped Tulsidas meet Sri Ramachandra and it is also made clear that in the specific path, Anjaneya acts as the Param Guru. The path of Rama as the Param-atma is shown in the Ramayana which is about the unity of Jeevatma (Sita) and the Paramatma (Rama) – their separation in the forest of Maya by a great Mayavi and their eventual reunion through the agency of Hanuman.

With this perspective, it becomes evident that Hanuman is the Supreme Guru who unites Parmatma and Jeevatma and Hanuman is not any ordinary guru, He is the perfect guru if there were one, physically strong, mentally proficient, spiritually evolved and culturally sound – also being blessed by Shiva, he is like a lion in the forest: as resplendent and as fearless. No wonder the world bows down to him. But he has fixed and applied all his qualities in the service of Rama. Sri Tulsidas makes it very clear in the opening few verses of Chalisa.

He gives the sukshma gyana to Jeevatma (“सूक्ष्मा रूप धरि सियही दिखावा”) to show what it actually is. He becomes prachand to destroy the Maya (बिकट रुप धरि लंक जरावा) and extremely large to slay the asuras(भीम रूप धरि असुर संहारे). He is the life-giver to the slumbering kundalini shakti(लाए संजीवन लखन जीआए). He further mentions as to how he emancipated Sugriva and Vibhishana by the “Rama” mantra.

Hanuman has consumed or holds knowledge across thousands of yugas, and with Rama mantra, he can help you cross the ocean of ignorance(जुग सहस्त्र जोजन पर भानू लीले होता है मधुर फल जानू! प्रभु मुद्रिका मेलि मुख माही जलधि लांघी गए अचरज नाही l). He is the guardian of the door/threshold leading to Rama and without his grace, it’s not possible to meet Rama(Tulsidas is most probably describing his own experience here). In closing lines, Tulsidas makes the import of Chalisa amply clear when he asks Hanuman to help him as a guru. While Tulsidas describes himself as a disciple for Shri Hari’s service, he asks Hanuman who has seated Rama in his heart to occupy his (Tulsidas’) heart along with Rama, Lakshmana and Sita (Paramatma, Jeevatma and Kundalini power along with gurus grace to reside in heart).

In Sankatmochan Hanumanashtak, Anjaneya is an independent deity. Here he is worshipped as a deity par excellence. Someone who can give both material benefits and deliverance from troubles as he has done to so many as described in Hanumanashtak.  Also, he is no ordinary independent deity. He is a deity whom even devas and Paramatma invoke for deliverance from troubles since his help is “Sahaj” (as sahaj as requesting him and getting the thing done)

He is invoked here independent of anyone just as he is in himself to help out the sadhak. The closing lines of the hymn make it very clear.

काज किये बड़ देवन के तुम, बीर महाप्रभु देखि बिचारो।

कौन सो संकट मोर गरीब को, जो तुमसो नहिं जात है टारो।

बेगि हरो हनुमान महाप्रभु, जो कछु संकट होए हमारो।।

को नहीं जानत है जग में कपि, संकटमोचन नाम तिहारो।।..

Also in closing Doha, he is referred to as “कपि सूर” which people usually translate as Monkey God but Kapi also means wise. So it can also be read as The Wise God (perhaps the wisest, as he is buddhimatam varishtham).

Coming to Bajrang Baan, it is seen that Anjaneya is described here as the ultimate weapon as he is invoked in the name of Rama and he is the “Ram Baan”. He is bajrangi so it is the “bajrang baan” and since it is bajrang it can even penetrate into a formation and situation, as strong and as impenetrable as Vajra. Also, he is invoked for his love of Rama, so much love that he symbolises it (निश्चय प्रेम प्रतीति ते). As a weapon he is versatile, he can be sukshma (as in dealing with sursa), he can be sthula (as in dealing with lankini), he can be the arrow of Gyana (Vibhishana) and of commitment (Sita). He can be fierce (Ashoka Vana), deadly (ask the Asuras and Akshay kumar in Ashoka vana). He can be a deadly fire (lanka) or as a life-giver (Lakshmana). The modes of usage can vary as well (Gada, Vajra, Pranava Mantra Omkar, etc). He is again and again requested in the name of Rama and then he comes swiftly, quickly and fiercely striking terror in hearts of enemies and comforting the seeker and helping them accomplish karya Siddhi.

Choose how you want to engage with Pavanputra, he will never let you down

Jai Shree Raam