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| 03.11.2012 |
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 YajnaVaraha |
| 14:12 Panchamukha Hanuman |
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Panchamukha Hanuman
Origin of Sri Panchamukha Hanuman
The origin of Sri Panchamukhs Hanuman can be traced to a story in Ramayana. During the war between Lord Rama and Ravana. Ravana took help of Mahiravanka who is the king of pathala.
Lord Hanuman in order to protect Lord Ram and Lakshman formed a fortress with his tail. Mahiravana took the form of Vibeeshana and took Lord Ram and Lakshman to pathala loka.
Hanuman entered pathala loka in search of Rama and Lakshmana, He found out that to kill Mahiravana he had to extinguish five lamps burning in five different directions at the same time, so he has taken the Panchamukha form with Hanuman, Hayagriva, Narasimha, Garuda and Varaha faces and extinguished the lamps and killed Mahiravana.
According to Hanumath Prakaranam in Sri Vidyarnavatantram, Anjaneya has five faces (Pancha Mukha) and ten weapons. The five faces are that of Lord Hanuman, Lord Narasimha, Lord Adivaraha, Lord Hayagriva, and Lord Garuda.
Hanuman is a great yogi (mystic) having transcended the five senses (Pancha Indriyas).
In Kamba Ramayanam (in Tamil), the significance of number five is beautifully narrated as follows:
The son of one of the five elements (son of wind - Pavana Thanaya)crossed one of the five elements (water – the ocean),through one of the five elements (sky), met daughter of one of the five elements (daughter of earth - Sita Devi)burnt down Lanka by one of the five elements (fire).
Sundara Kandam, which highlights the heroic exploits of Lord Hanuman at Lanka is the fifth canto in the Ramayana. Therefore, it is considered auspicious to go around His idol 5 times, 14 times, 23 times, 32 times or with such numbers the digits of which add to five.
The pancha mukha hanuman is rare idol of Hanuman. There are many legends and interpretations to this.
The legend
Lord Hanuman is said to have appeared before Raghavendraswamy in a unique way amalgamating within him the avataras of "varaha, garuda, anjaneya, narasimha and hayagreeva", thus five-headed. Panchamukhi, located on the south bank of river Tungabhadra near Manchala now known as Mantralayam is where Raghavendraswamy performed penance for 12 long years in a cave. In appreciation of his Yoga, Lord Panchamukhi Pranadevaru, Kollahpura Mahalakshmi, Lord Venkateshwara of Tirupati and Kurmavathara gave darshan to him. Then he left for Mantralaya where he entered into Samadhi. A temple has been constructed at the spot where he performed penance known as the Panchamukhi Anjaneyaswamy temple.
The details of Panchamukaa are:
East facing Anjaneya to grant humanity Ishta Siddhi. South facing Karala Ugraveera Narasimha to grant humanity Abhista Siddhi. West facing Mahaveera Garuda to grant humanity Sakala Sowbhagya. North facing Lakshmi Varaha to grant humanity Dhana Prapthi. Urdhva Mukha {atop} being Hayagriva to grant humanity Sarva Vidya Jaya Prapthi.
The interpretations
1. There are five ways of prayer to the Lord. They are Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Ram. He also begged (yachanam) Sri Rama to bless him the undivided love.
2. In Bhagavat Gita Lord Krishna says to Arjun, "He who acts for me, who is engrossed in me, who is my devotee, who is free from attachment, he reaches me" . We find all these 5 qualities enshrined in Hanuman. Each of his face explains the five divine qualifications. May be an artist thought over about this before making the Vigraham.
There is a belief that one of the faces is that of Sri Vinayaka. The idol of Adyanta Maha Prabhu depicts a figure of half Anjaneya and half Vinayaka.
Half Ganesha and half Hanuman At Madya Kailas temple Adyar Madras
The idol is an amalgam of Sri vigneshwara and Sri Anjaneya on the lines of Ardhanareeswara ( Siva and Parvati) and Sri Sankaranarayana (combination of Siva and narayana).
The word Aadiyantha stands for "begining to end" (Aadi = begining & Antha = end). There is a Tamil saying "Begin with Ganesa and end up with Anjaneya". Many people visit the temple to get blessing of the "Twins" against the influence of Navagrahas. The importance of the idol is that Sri Vigneswara and Sri Anjaneya are the only two deities who are totally free from any influence over them whatsoever by the Navagrahas. It is believed that, the devotees can and do influence the Navagrahas themselves proportionate to the devoutness with which the devotees address themselves to Sri Aadiyanta Prabhu!
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YajnaVaraha
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| 03.11.2012, 15:51 |
shriihanumannamaskaaraH ..}##endtitles ##
##centerline{.. Obeisance to Shri Hanuman ..}
centerline{Translation by A. Narayanaswami}##
goshhpadii-kR^ita-vaarIsha.n mashakI-kR^ita-rAkShasam .
rAmAyaNa-mahAmAlA-ratna.n vande.anilAtmajam .. 1..##
{Large I make obeisance to the son of Vayu (the Wind God),
who tamed the vast ocean into a hoof-print (in
the mud), turned the demons into mosquitoes, and is
the gem in the great garland that the Ramayana is. 1.} ##
aJNjanA-nandana.n-vIra.n jAnakI-shoka-nAshanam .
kapIshamakSha-hantAra.n vande laN^kA-bhayaN^karam .. 2..##
{Large I make obeisance to the hero who gladdened
Anjana (his mother), the destroyer of Sita's sorrow,
the lord of the monkeys, the slayer of (Ravana's son)
Aksha, and a terror to (the inhabitants of) Lanka. 2.} ##
mahA-vyAkaraNAmbhodhi-mantha-mAnasa-mandaram .
kavayanta.n rAma-kIrtyA hanumantamupAsmahe .. 3..##
{Large I worship Hanuman whose intellect, like the
Mandara mountain (which was used to churn the ocean
of milk for nectar) acted as the churning rod for the
great ocean of the science of grammar,
and who keeps praising the fame of Rama. 3.} ##
ullaN^ghya sindhoH salila.n salIla.n
yaH shoka-vahni.n janakAtmajAyAH .
AdAya tenaiva dadAha laN^kA.n
namAmi ta.n prAJNjalirAJNjaneyam .. 4..##
{Large I bow with folded hands to Anjaneya who, having
crossed the water of the ocean as if in play, took away
the fire of grief consuming Sita and with that fire
itself burnt down Lanka. 4.} ##
manojava.n mAruta-tulya-vega.n
jitendriya.n buddhimatA.n varishhTham .
vAtAtmaja.n vAnara-yUtha-mukhya.n
shriirAma-dUta.n shirasA namAmi .. 5..##
{Large I bow with bent head to him who is quick of mind,
fast as the wind, the conqueror of the sense organs, the
best among the wise, the son of Vayu, chief of the
monkey hordes, and the messenger of Shri Rama. 5.} ##
AJNjaneyamatipATalAnana.n
kAJNchanAdri-kamanIya-vigraham .
pArijAta-taru-mR^ila-vAsina.n
bhAvayAmi pavamAna-nandanam .. 6..##
{Large I meditate on the beloved son of Vayu, Anjaneya,
with bright-red countenance and body attractive as a
golden mountain, who lives under the Parijata tree. 6.} ##
yatra yatra raghunAtha-kIrtana.n
tatra tatra kR^ita-mastakAJNjalim .
bAshhpa-vAri-paripUrNa-lochana.n
mArutirnamata rAkShasAntakam .. 7..##
{Large Bow to Hanuman, the slayer of the demons, who is
present with folded hands raised to his head, his eyes
brimming with tears of joy, whenever the name of
Shri Rama is uttered with devotion. 7.} ##
Ом Шанти Шанти Шантихи
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YajnaVaraha
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| 03.11.2012, 15:52 |
shrii hanumat paJNcharatnam.h ..}##endtitles ##
##centerline{.. Garland of Five Gems on Shri Hanuman ..}
centerline{Translation by A. Narayanaswami}##
viitaakhila-vishhayechchha.n jaataanandaashra pulakamatyachchham.h .
siitaapati duutaadya.n vaataatmajamadya bhaavaye hR^idyam.h .. 1.. ##
{Large I now call to mind Hanuman, the son of the wind god,
gladdening to contemplate, who is free of all sensual
desires, who sheds tears of joy and is filled with rapture, who
is the purest of the pure and the first of Rama's messengers. 1.} ##
taruNaaruNa mukha-kamala.n karuNaa-rasapuura-puuritaapaaN^gam.h .
sanjiivanamaashaase maJNjula-mahimaanamaJNjanaa-bhaagyam.h .. 2.. ##
{Large I think of Hanuman, whose face is like the lotus, red like
the rising sun, the corners of whose eyes are full of the
feeling of mercy, who is life-giving, whose greatness has
the quality of beauty, who personifies Anjana's good fortune. 2.} ##
shambaravairi-sharaatigamambujadala-vipula-lochanodaaram.h .
kambugalamaniladishhTam bimba-jvalitoshhThamekamavalambe .. 3.. ##
{Large I seek refuge in the one who flies faster than the
arrows of madana, whose eyes wide as the petals of the lotus
are filled with kindness, whose neck is smooth and
well-formed as the conch shell, who represented good
fortune to the wind god, and whose lips are bright-red
like the bimba fruit. 3.} ##
duuriikR^ita-siitaartiH prakaTiikR^ita-raamavaibhava-sphuurtiH .
daarita-dashamukha-kiirtiH purato mama bhaatu hanumato muurtiH .. 4.. ##
{Large May the form of Hanuman come resplendent before me, the
one that dispelled Sita's grief, that brought out the glory of
Shri Rama's prowess, that tore Ravana's reputation into shreds. 4.} ##
vaanara-nikaraadhyakSha.n daanavakula-kumuda-ravikara-sadR^isham.h .
diina-janaavana-diikSha.n pavana tapaH paakapuJNjamadraakSham.h .. 5.. ##
{Large I saw the leader of the Vanara (monkey) populace, the one
who was (inimical) like the sun's rays to the (night-blooming)
lily of the Danava people (the demonic race), who is
dedicated to the protection of those in distress, who
was the culmination of the accumulated penances of Vayu. 5.} ##
etat-pavana-sutasya stotra.n
yaH paThati paJNcharatnaakhyam.h .
chiramiha-nikhilaan bhogaan bhuN^ktvaa
shriiraama-bhakti-bhaag-bhavati .. 6.. ##
{Large He who recites this hymn to Hanuman, entitled "Pancharatnam,"
will become one with the devotees of Shri Rama after enjoying
for long the pleasures of this world. 6.} ##
iti shriimachchha.nkara-bhagavataH kR^itau hanumat-paJNcharatna.n sa.npuurNam.h ..##
{Large Here ends "Hanumat Pancharatnam," composed by Shri
Shankara Bhagavata, Adi Shankaracarya. } ##
Ом Шанти Шанти Шантихи
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YajnaVaraha
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| 03.11.2012, 15:55 |
shrIhanUmatpa.nchachAmaram ..}##endtitles ##
##
INTRODUCTION.
This is a short and sweet stotram consisting of nine verses arranged
in the Pancha chamara meter.
They constitute a prayer to Hanuman to help one to destroy the six
internal enemies that form an obstruction on the road to spirutual progress.
They seek his help to place one's mind at the feet of Lord Rama. Thus
chanting of these verses will help to calm the mind which is a
prerequisite for efficacious prayer or meditation.
Indian mythology offers some unique characters the like of whom are
not available in mythologies of other countries. To name some, they
are Sage Vyasa, Naradha and Hanuman. We will briefly talk about
Hanuman here.
medskip
REFERENCES TO HANUMAN IN PURANAS/EPICS.
Hanuman is loved and venerated by all.
He is known for his erudition, bravery, valour and above all
his great self effacing humility. His life story appears in chapters
35 and 36 of the Uttara Kanda of Shrimad Valmiki Ramayana. Sage
Agastya narrated it to Shri Rama.
Hanuman is also referred to in Siva Purana, Brahma Purana, Bhagavata
Purana, Bhavishya Purana and Mahabharata. According to Bhagavata
Purana, Hanuman stayed behind after Rama left Ayodhya and remained in
Kimpurusha Varsha where he is still living listening to Ramayana
being sung by the denizens of the place and himself joining them in
the singing. ##
ki.npuruShe varShe bhagavantamAdipuruSha.n
laxmaNAgraja.n sItAbhirAma.n rAma.n tachcharaNasa.nnikarShAbhirataH
paramabhAgavato- hanumAn saha ki.npuruShaiH
aviratabhaktirupAsate | ArShTiSheNena saha gandarvairanugIyamAna.n
paramakalyANI.n bhartR^ibhagavatkathA.n samupashR^iNoti svaya.n cheda.n gAyati ||##(5-19-1,2)\
Full account of Hanuman is given in Parasara Samhita also. The
samhitas are that portion of the vedas that contain the prayers,
mantras set to appropriate chandas (meter) and rituals to propitiate
the God. They are given out by sages who got them as revelations by
divine grace. The author of this samhita is not the Parasara who was
sage Vyasa's father, but his the third generation disciple
(Vyasa->Paila->Baskala->Parasara) who learnt Rig veda. The samhita
contains in detail the story of Hanuman - the god. According to it,
Anjaneya is the ninth incarnation of Hanuman. It contains a
sahasranama. Interestingly, one of the 108 names of Hanuman is
##OM bhaviShyaChchaturAnanAya namaH |##. That is, he will succeed present
Brahma as Lord of creation in the next yuga. According to the samhita
this boon was granted to Hanuman by Brahma Himself when he visited
Brahmaloka. There is no hint of this in Valmiki Ramayana.
Hanuman was born with an aspect of Lord Siva. This is stated
specifically in Ananda Ramayana. Vrishakapi is the name of one of the
eleven Rudras according to the Vishnu Purana. This name appears in
one of the Sivasahasranamams. Brahma Purana refers to Hanuman by
this name. The third Yajus in the seventh Anuvaka of Shri Rudram
reads:##namo dUtAya cha prahitAya cha |## duuta
is a messenger who is an expert in conveying information and
also gathering information. Prahitha is one deputed by his master on
a specific occassion for a specific duty. The commentators state that
god Agni is meant here as he is said to be the messenger of the
gods.He is also the prahitha or special agent of the yajaman or
performer of a sacrifice to carry the oblations to the god specified.
Thus the Lord Himself acts as a messenger to His devotees and
protects them in that capacity. We may say that it was the Lord as
Krishna who acted as a messenger to the Pandavas. Similarly, we may
say that it was the Lord who as Hanuman acted as a messenger and
conveyed Rama's message to Ravana and also gathered information about
Lanka that will be useful to Rama in case He had to engage in a fight
with Ravana. Lord Siva incarnated as Hanuman to demonstrate to the
world the value of bhakti and the characteristics of a true devotee.
He is also known as Vayuputra, the son of Vayu deva or the wind
god.The great philosopher Madhvacharya explained that Vayu, in this
context refers, not to the Vayu deva but to Mukhyaprana - the first
of Lord Vishnu's creation - who is also known as Hiranyagarbha. He
represents not the individual (##vyaShTi##) prana but the total
(##samaShTi ##) prana or the aggregate of all the individual
pranas.Thus the devas depend on Him for their survival. So He is more
powerful than all the devas and omniscient too (##sarvaj~naH##). That
is why he was able to perform deeds that could not be performed by
anyone else. Jambavan when he was encouraging Hanuman to cross the
ocean said that Hanuman was a great scholar and had no equal in
strength, wisdom and courage. Rama himself admited that what Hanuman
had done was impossible even to be imagined by others.(Yuddha
Kanda.1.2)##
kR^ita.n hanUmatA kArya.n sumahad bhuvi durlabham |
manasA.api yadanyena na shakya.n dharaNItale ||##
Madhvacharya has quoted extensively from Rig Veda, Skanda Purana and
Vayu Purana to prove that Mukyaprana took three incarnations. They
are Hanuman, Bhimasena and Madhvacharya himself. Hanuman is described
in the Rigveda
as ##hanu shabdo j~nAnavAchi hanumAn matishabditaH |## (i.e) the word
Hanuman means one who has perfect knowledge. He is
also known as intelligent.
Hanuman learnt all the scriptures from the Sun god himself. The Sun
god is always on the move and because of this Hanuman had to learn
while on the move. He had to keep flying in front of his guru, the
Sun god and also facing him, since he cannot be showing his back to
his guru while listening to the guru! He learnt all the vedas and the
six vedangas in a very short time. Hanuman wanted to offer his
teacher the gurudakshina which is to be given at the end of learning.
Initially the Sun god did not want any thing as dakshina. But when
Hanuman insisted, the Sun said that his son Sugriva was living on
earth with his brother Vali and was not having good relationship with
him. Vali was much more powerful than Sugriva. In view of this the
Sun god wanted Hanuman to be with his son Sugriva and be of help to
him. Accordingly Hanuman stayed with Sugriva all the time as his
friend, philosopher and guide.
Hanuman is reputed to have mastered vyakarana - the science of
grammar. He is therefore called nava vyakarana pandita (master of the
nine sytems of grammar). Rama pointed this out to Lakshmana when they
meet Hanuman for thr first time in Kishkinda forests.
Hanuman met them taking the form of a celibate
(brahmachari) and engaged Lakshmana in a conversation in a bid to
find out their identity as Sugriva was afraid that they might have
been sent by Vali to kill him. Rama did not speak a word himself,
but was just listening to the conversation. He concluded that Hanuman
was no ordinary person as none but an erudite person could speak in
that polished manner. He points out these characteristics in
Hanuman's speech that made him to arrive at this conclusion to
Lakshmana. Rama , in his admiration, said: (Valmiki
Ramayana.Kishkindha Kanda.3-28 to 33).##
nAnR^igvedavinItasya nAyajurvedadhAriNaH |
nAsAmavedaviduShaH shakyameva.n vibhAShitum || 28|
nUna.n vyAkaraNa.n kR^itsnamanena bahudhA shrutam |
bahu vyAharatAnena na ki.ncidapashabditam || 29|
na mukhe netrayoshcApi lalATe cha bhruvoH tathA |
anyeShvapi cha sarveShu doShaH sa.nviditaH kvachit || 30|
avistaramasa.ndigdhamavilambitamavyayam |
uraHstha.n kaNThaga.n vAkya.n vartate madhyamasvaram || 31|
sa.nskAramasa.npannAmadbhtAmavilambitAm |
uchchArayati kalyANI.n vAcha.n hR^idayakarShiNIm || 32|
anayA chitrayA vAchA tristhAnavya~njanasthayA |
kasya nArAdhyate chittamudyatAserarerapi || 33|
##Rough translations of these verses are given below.
To speak in the way he (Hanuman) has done is not possible for one who
has not studied Rig veda ,Yajurveda and also Sama
veda with meaning. Surely he had studied the entire range of grammar
thoroughly, as
is clear from the fact that nothing has been wrongly worded by him
even though he spoke a great deal. No fault of expression was noticed
anywhere in his face, or eyes, or forehead or
eyebrows or in anyone of his limbs.The speech emanating from his
bosom and articulated by his throat is marked by abscence of
prolixity, is unambiguous and unfaltering. It does not make a grating
impression on one's ears, uttered as it were in a modulated tone. He
utters a wholesome, distinct and remarkable speech that is
gramatically correct, fluent and delightful to the mind. Whose mind
will not be rendeed favourable by this wonderful speech which has its
seat in the three articulating organs (the bosom, throat and head)?.
The mind even of an enemy with his sword uplifted will be made
friendly thereby.
Please note that this encomium is paid by Rama who himself is reputed
to be an eloquent speaker and had studied all the shastras like
Hanuman. This is stated in the very beginning of Ramayana by sage
Narada to Valmiki. In Narada's words: Rama is ##vAgmI## or eloquent
and: ##vedavedAnta tattvaj~naH## knows the truth of the vedas and the
six sciences (grammar etc.) auxiliary to them and
##sarvashAstrArthatattvaj~naH smR^itimAn pratimAnavAn##: knows the
real meaning of all the scriptures, has a sharp memory and is
possessed of quick wit. Sage Agastya also mentioned this fact to Rama
when he was narrating the life of Hanuman. The sage said:
##sarvAsu vidyAsu tapovidhAne praspardhate.aya.n hi guru.n surANAm |
so.aya.n navavyAkaraNArthavettA brahmA bhaviShyatyapi te prasAdAt ||
##Sita also paid compliments to Hanuman's qualities of speaking. This
was when he conveyed to her Rama's victory in the battle with Ravana.
She said: ( Valmiki Ramayana. Yuddha kanda. 113 - 26). ##
atilaxaNa-sa.npanna.n mAdhuryaguNa-bhUShaNam |
buddhyA-hyaShTA~NgayA yukta.n tvamevArhasi bhAShitum ||##
"You alone are competent to speak words that are endowed with the
mark of quality, sweet in expression, adorned with virtues, alert in
mind that is characterised by (the well known) eight excellences."
Buddhi is the awakened, alert mind. The ashtanga, the eight qualities
of Buddhi, a sound and ripe intellect are given in the following
verse of the Nitisara Kamandaka quoted by the commentators.##
shushrUShA shravaNa.n chaiva grahaNa.n dhAraNaM tathA |
Uho.apoho.arthavij~nAna.n tattvaj~nAna.n cha dhIguNAH ||##
They are: (1) keenness to hear discourses especially on spiritual
topics, (2) readiness to hear such topics, (3) receptivity, (4)
retentive power, (5) reasoning for and, (6) against a proposition,
(7) the faculty of comprehension and (8) realisation of the truth.
No wonder, then, that Rama being a shrewd person observed Hanuman's
bearing combined with his gift of powers of communication and concluded
that he was suited to be an ideal messenger. Rama stated this after
listening to
Hanuman's introductory talk in Kishkinda (referred to above). Rama
said (Valmiki Ramayana. Kishkinda Kanda. 3 - 34, 35) ##
eva.n vidho yasya dUto na bhavet pArthivasya tu |
siddhyanti hi katha.n tasya kAryANA.n gatayo.anagha || 34|
eva.nguNagaNairyuktA yasya syuH kAryasAdhakAH |
tasya siddhyanti sarverthA dUtavAkyaprachoditAH || 35|##
How can the progress of undertakings of a king in whose service no
such envoy exists actually meet with success? By the very pleading of
an envoy, all the objects of a sovereign in whose service there
happen to be agents adorned with such virtues are surely
accomplished. Manu prescribes certain qualifications that a king
should look for in a messenger. He says:##
dUta.n chaiva prakurvIta sarvashAstravishAradam |
i~NgitAkAracheShTaj~na.n shuchi.n daxa.n kulodgatam ||
anuraktaH shuchiRdaxaH smR^itimAndeshakAlavit |
vapuShmAnvItabhIrvAgmI dUto rAj~naH prashasyate ||
##Roughly translated, these verses say that the king should select one
who is expert in scriptures, who could read the intention from
gestures, physical appearances and features, who is a man of
character, clever and belonging to a high family. He should love his
king, be pious, dexterous, intelligent, should feel easy at any
place, time or circumstance, handsome and strongly built, fearless
and a good orator. We find that Hanuman possessed all these
qualifications and was fit to be a messenger. Rama had studied the
qualities of Hanuman and had no difficulty in chosing him to be his
messenger.
Rama, though he claimed himself to be Dasaratha's son, and tried to
act like a mortal could not conceal his real identity from the eyes
of the devotee Hanuman. So, Hanuman did not waste even a second, but
surrended at Rama's feet. Prahlada classifies devotion into nine
kinds. He said this in his reply to his father Hiranyakasipu when he
was asked to say what according to him was the best he learnt at the gurukula.
##
shravaNa.n kIrtana.n viShNoH smaraNa.n pAdasevanam |
archana.n vandana.n dAsya.n sakhya.n Atmanivedanam ||
iti pu.nsArpitA viShNau bhaktishchennavalaxaNA |
kriyate bhagavatyaddhA tanmanye.adhItamuttamam ||##
(Shri Bhagavata. 7-5-23 and 24).
The nine types of devotion that Prahlada talks about are:(1) to hear
the names, glories and stories of the Lord, (2) to chant them, (3) to
remember Him (as well as His names and stories, (4) to wait upon Him,
(5) to offer worship, (6) to offer salutations to Him, (7) to
dedicate one's actions to Him, (8) to cultivate friendship with Him
and (9) to offer one's body and belongings to Him.
Hanuman's devotion comes under the seventh category (viz.) the dasya
bhakti (i.e.)
devotedness to the Lord with a sense of service. He proudly proclaimed
himself to be the servant of Rama in Lanka when he was surrounded by
the solders of Ravana in the Ashoka Vana. ##dAso.aha.n kosalendrasya
rAmasyAkliShTakarmaNaH | ## (Valmiki Ramayana. Sundara Kanda - 42-34)
Also his is a solitary example of this type of devotion. This is
stated in the following popular verse.##
shrIviShNoH shravaNe parIxidabhavad vaiyAsikiH kIrtane
prahlAdaHsmaraNe tada~Nghribhajane laxmIH pR^ithuH pUjane |
akrUrastvabhivandane kapipatirdAsye.atha sakhye.arjunaH
sarvasvAtmanivedane balirabhUt kR^iShNAptireShA.n param ||##
A devotee practising this type of devotion is inspired with a sense
of service to the Lord and feels that the Lord is his master and he
is His servant. He does not nourish any kind of ego but surrenders
himself, body and soul to the Lord. The master can expect any kind of
work from him. In the case of Hanuman, his devotion was so intense
that it transcended the boundaries of this particular type and
spanned the full extent of types 8 and 9 also: that is, he was
considered a friend by Rama and he also surrendered himself totally
to Rama. He tried to be in Rama's company as much as possible so that
he could enjoy His glories from close quarters. Also since proximity
creates affection, by being close to Rama, he could receive Rama's
love. He is the one chosen by the Lord to obtain His love as
mentioned by the Katha Upanishad that states (2-23) ## yamevaiSha
vR^iNute tena labhyaH |##" He is attained only by the one whom He
chooses". This also brings to our mind the verse in
Varadarajapanchasat by the great poet Shri Vedanta Desika. He says:##
saushIlyabhAvitadhiyA bhavatA katha~nchit
sa.nChAditAnapi guNAn varada tvadIyAn |
pratyaxayantyavikala.n tava sannikR^iShTAH
patyustviShAmiva payodavR^itAn mayUkhAn || 27||##
One peculiarity of the types 4, 7,8 and 9 of devotions is that it
involves acceptance by the other party, namely the Lord also. One
cannot claim himself to be the Lord's friend or servant unless the
Lord also accepts the offer of friendship or service. Did Rama accept
Hanuman's services? We find that Rama unhesitatingly acknowledged his
services. He told the sage Agastya that but for Hanuman he could not
have had the news about Sita languishing in Lanka, win the war with
Ravana, regain Sita, Laksmana and others. (Valmiki Ramayana. Uttara
Kanda. 35-9 and 10)
##etasya bAhuvIryeNa la~NkA sItA cha laxmaNaH |
prAptA mayA jayashchaiva rAjya.n mitrANi bAndhavAH || 9||
hanUmAn yadi me na syAd vAnarAdhipateH sakhA |
pravR^ittimapi ko vettu.n jAnakyAH shaktimAn bhavet || 10||
##This is evident from the following incident narrated in Uttara
Kanda. After Rama's coronation, all those who all those who helped
him were given presents and given leave to depart. Rama sends back
other friends, including monkeys, bears and ogres. At that time
Hanuman said ##
sneho me paramo rAja.nstvayi tiShThatu nityadA |
bhaktishcha niyatA vIra bhAvo nAnyatra gachChatu || 16||
yAvdrAmakathA vIra chariShyati mahItale |
tAvachCharIre vatsantu prANA mama na sa.nshayaH || 17||
##Hanuman pleaded saying "may my supreme affection for you stand for
ever. May my devotion to you be constant. Let not my love be diverted
to anyone else. May life continue in my body as long as your story
remains current on this earth. On hearing this, Rama was moved and
said##
ekaikasyopakArasya prANAn dAsyAmi te kape |
sheShasyehopakArANA.n bhavAma R^iNino vayam || 23|
mada~Nge jIrNatA.n yAtu yat tvayopakR^ita.n kape |
naraH pratyupakArANAmApatsvAyati pAtratAm || 24|##
In reply Rama said "you have done me numerous services. For anyone
of them my life is an adequate return. If my life is pledged in
return for one of your services then I shall be in debt in respect of
others. I shall be indebted to you in a manner that I can never think
of repaying you. Let there be no occassion for me to repay your
services; for one deserves to be requitted for services rendered onle
when one is in trouble." Can there be a better way of acknowledging
the services rendered by Hanuman?
Incidentally the above request by Hanuman whose whole being was
imbued with the spirit of service to the Lord shows that such a
devotee will not accept any of the many types of liberation. He is
content with the thought that Lord to whom services has been offered
by him had accepted his services.This was said by Lord Kapila in His
advice to His mother Devahuti.
##sAlokyasArShTisAmIpyasArUpyaikatyamapyuta |
dIyamAna.n na gR^ihNanti vinA matsevana.n janAH ||##(Shri Bhagavata.
3-30-13).
Hanuman had other endearing qualities too. Sita found in him the
following qualities:energy, firmness, renown, dexterity, competence,
modesty, prudence and intelligence. Rama had given a beautiful pearl
necklace (given to him by the wind-god) to Sita. She, in turn, with
the consent of Rama gave it to Hanuman with whom she was very pleased
and found the above said qualities in him.##
tejo dhR^itiryasho dAxya.n sAmartya.n vinayo nayaH |
pauruSha.n vikramo buddhiryasminnetAni nityadA ||##
(Valmiki Ramayana.Yuddha Kanda.128-82.)
That is why it is said that one who worships Hanuman will inherit
these qualities. This is mentioned in this following popular verse.##
buddhirbala.n yasho dhairya.n nirbhayatvamarogatA |
ajADya.n vAkpaTutva.n cha hanumatsmaraNAd bhavet ||
##Hanuman is renowned for his great strength. In North India he is
known as Bajrang Bali. This is a dialectical variation of the word
##vajrA~Nga balI ## (vajranga balee) implying he has a body strong as
Indra's Vajrayuda. But he was equally known for his humility because
of which he preferred to call himself as the servant of
Rama.(##dAso.aoha.n koshalendrasya rAmasya ##). With the combination
of these qualities and gift of supernatural powers got even when he
was a child he could easily accomplish great feats like crossing the
ocean, bringing the mountain etc.. which no mortal can even think of.
The great poet Kalidasa, known for his similies, describes Hanuman's
crossing of the ocean with an apt simile thus.##mArutiH sAgara.n
tIrNaH sa.nsAramiva nirmamaH |## Hanuman crossed the ocean like one
having no attachments goes across the ocean of samsara. Hanuman
himself talked of his ability to perform superhuman acts to Rama when
he said "whenever Hanuman takes a pledge fate itself is nullified and
death turns into life".##hanumati kR^itapratiJ~ne daivamadaiva.n
yamo.apyaryamaH |##(Hanumannataka.XIII-16) This is not an idle boast
but the result of his immense faith that with Rama's blessings he
could accomplish anything.
It was said earlier that Hanuman was blessed with long life by Rama.
So, though he served Rama in the Treta Yuga he continued to live and
was present during the Lord's descent as Krishna in the next Dwapara
Yuga. He had a meeting with the Pandava prince Bhima. This is
mentioned in the Aranya Parva of Mahabharata. Initially Bhima could
not make out who the monkey was. But later on when Hanuman disclosed
his identity, Bhima was overjoyed and saluted him. He sought
Hanuman's blessings. Hanuman was only too happy to bless him. He
said he could not take up arms and fight in the ensuing Kurukshetra
war: but he would be seated in the banner of Arjuna and discourage
his enemies by his loud roars. This is referred to in the Bhagavat
Gita (Ch1-20) wherein Arjuna is called ##kapidhvajaH## -one with
the mark of monkey in his flag. ##
atha vyavasthitAndR^iShTvA dhArtarAShTrAn kapidhvajaH |
pravR^itte shastrasa.npAte dhanurudyamya pANDavaH ||##
As a result, he had the great fortune to listen to the song celestial
- Bhagavat Gita- first hand as it flowed out of the sacred lips of
the Lord. The Muktikopanishad says that he had earlier learnt the
upanishads from Rama in Ayodhya. According to
a popular verse Gita is the milk drawn from the upanishads - the cow.
Krishna milked the cow using Arjuna as the calf.
##sarvopaniShado gAvo dogdhA gopAlanandanaH |
pArtho vatsaH sudhIrbhoktA dugdha.n gItAmR^ita.n mahat ||##
Hanuman, having studied the upanishads at the feet of the Lord
already, listened to the teaching of Gita from the Lord (as Krishna)
with rapt attention and
could understand the purport of Gita without difficulty.
The saint composer Thyagaraja says in his song Gitartamu that the
true meaning of Gita was grasped only by Hanuman the savant.
medskip
HANUMAN AS GURU. The Ramayana of Valmiki is known as Itihasa or a
historical narrative. But, for a devout Hindu, it is not merely a
narrative but a book of great spiritual significance. It was the
supreme Being who incarnated as Rama to carry out certain specific
tasks. This is mentioned in the following popular verse:##
vedavedye parepu.nsi jAte dasharatAtmaje |
vedaH prAchedasAdasIt sAxAt rAmAmAyaNAtmanA ||##
When the Supreme Being, who is to be known (only)
on the authority of vedas, was born as the son of Dasaratha, the
vedas became Ramayana through (the agency of) the sage Valmiki. This
implies that the Ramayana is vedas in the form of the story of Rama.
That is why the great book has been rendered in many Indian
Languages. Many commentaries have been written on it and will
continue to be written in future also. The ardent devotees of Rama
have the habit of regularly reading one or more chapters of the text
daily. They believe that the holy book has the power to ward off or
alleviate the evil effects of past karma. Great acharyas have dived
deep into the sacred text and coaxed rare interpretations that are a
great treat to chew and digest. They substantiate their
interpretations with quotations from vedas, upanishads and works of
saints and philosophers. A phrase from a popular
verse describes this phenomenon by comparing Ramayana to the ocean.
## samudramiva ratnADhyam |## The ocean is believed to be the repository
of precious stones. So it is known as ##ratnAkaraH##.
A casual vistor to tha sea may take a stroll along
the beach and come across some shells cast by the waves. A novice
diver will be able to dive to a short depth only and may chance upon
one or few diamonds of little value. The more experienced diver can
plunge to greater depth, stay for a longer time and find many more
valuable diamonds. But the case of an experienced one is very
different. He has studied the characteristics of the ocean in his
area. He is equipped with special equipments and will be able to go
down to greater depths, stay for as long as is required. He can make
a thorough search of the dark recesses that could not have been
accessed by the lesser divers and gather very rare gems. Similar is
the case with Ramayana. It has, just like other spiritual
texts the capacity to divulge newer and rare meanings pari passu
with one's scholarship, faith and devotion.
No wonder then then a devotee uses Ramayana
to aid on the spiritual path.
A guru is a must for one who wants to proceed on the spiritual path.
One has to seek a guru to know the truth about God. Krishna says this
in Gita.(4-34).##
tadviddhi praNipAtena pariprashnena sevayA |
upadexyanti te j~nAna.n j~nAninastatvadarshinaH ||##
The Munadakopanishad also says that one should approach a guru and
gain knowledge from him only.##
tadvij~nAnArtha.n sa gurumevAbhigachChet
samitpANiH shrotiya.n brahmaniShTham ||##(1-2-12).
A discussion on the need for a guru and his qualifications are
available in Gurvashtakam with meaning in this site. As said earlier
Rama is the Supreme Being who incarnated as Dasaratha's son. He may
be worshipped either in His##saguNa ## aspect; that is as the Lord
with attributes or in His##nirguNam ## aspect. In the ##nirguNam## aspect
the supreme Being is spoken of in the upanishads as being
without form and beyond sense perception.
##ashabdamasparshamarUpamavyaya.n tathArasa.n nityamagandhavachcha yat |
anAdyananta.n mahataH para.n dhruva.n nichAyya tanmR^ityumukhAt
pramuchyate ||## (Kathopanishad.(1-3-15). Conceiving of such a Being
which is not accessible to one's senses and then worshipping Him is
obviously a very difficult job. This is beyond the reach of most
people and not an attractive proposition too. In view of this, our
scriptures allow us to worship God in a form that appeals to us.
Thus, one may worship the Lord as Rama, Krishna, Ganapathi, Devi
etc., in a picture or icon or any other suitable medium. Krishna, in
Gita, says (7-21) that He accepts such a worship done with faith.
##yo yo yA.n yA.n tanu.n bhaktaH shraddhayA.architumichChati |
tasya tasyAchalA.n shraddhA.n tAmeva vidadhAmyaham ||##
Such devotees who worship the Lord with form also make progress. The
Lord endows them with necessary wisdom by which they can reach Him
as their own Self.
##teShA.n satatayuktAnA.n bhajatA.n prItipUrvakam |
dadAmi buddhiyoga.n ta.n yena mAmupayAnti te ||## (10-10).
The saint composer Thyagaraja was a great devotee of Rama and
worshipped Rama in an icon, but had described Rama in both forms in
his songs. The saint Sadasiva Brahmendra had said in one of his songs
begining ##khelati mama hR^idaye## that Rama is the supreme being
whose nature is existance, knowledge and bliss that shines in his
heart.
##shAntivideha-sutasahachArI daharAyodhyA-nagaravihArI |
paramaha.nsasA.nrAjyoddhArI satyaj~nAnAnandasharIrI |##
He took on a human form for a specific purpose. People use a tame
elephant to train a newly captured elephant. In the same way the Lord put on a
human form to teach righteous conduct to other men. Shri Bhagavatam
says this:(5-19-5) that is - the descent of the Lord in a human form
is to teach mankind the ways of the great and not merely to
exterminate the demon race.##martyAvatArastviha martyashixaNa.n
raxovadhAyaiva na kevala.n vibhoH |## Rama set an example to all by
strict adherence to the scriptural injunctions. Hanuman had known
Rama and served him devoutedly. As a result he had received Rama's
blessings in abundance. He also has all the qualifications prescribed
for a guru in our scriptures.
According to one interpretation of Ramayana, Sita represents the
individual soul or Jivatma. It is living happily with Rama who
represents the supreme being or paramatma. Unfortunately, in a moment
of weakness, its attention is diverted from the paramatma, who
represents bliss, towards the wordly attractions outside. That
these external attractions are illusory and not real is shown by the
golden deer. There is no such thing as a golden deer. The moment the
jivatma's attention is diverted and is separated from the Lord, it
falls a prey to the senses, as denoted by the ten headed Ravana. The
sense organs are ten. As the jivatma is held a prisoner in the
control of the sense organs, it repents its folly and pines for
reunion with the Lord. As the longing becomes intense with the
passage of time, the kindly Lord, who is never away from the jivatma,
senses the desparate situation. He sends a guru ( represented by
Hanuman) to meet the jiva. The guru offers consolation. He gives the
news about the Lord, instils the hope that the day of deliverance is
not far away and so there is no need for despair. The overly
perturbed jiva, thus gets encouragement, continues its prayers and
looks forward to redemption. Sure enough, the Lord comes and redeems
the jiva who once again joins Him. This is the story behind Ramayana.
Sage Narada includes Hanuman's name along with the names of renowned
sages like Sanatkumara, Vyasa and Sukadeva as great teachers of
devotion in his aphorisms on bhakti.(No:83 of Narada Bhakti Sutra.)
Even in worldly matters we find that when we want to approach a
highly placed dignitary, like a minister, for a favour we have to
observe the required protocol and go through the "proper channel."
The proper channel for approaching the Lord is via devotees. The Lord
appeared as Kapila to teach His mother Devahuti the way to
liberation. During the course of the teaching Kapila says more than
once that He is the Lord Himself. But nevertheless, He advises her to
have recourse to saints who have great devotion to Him. He Himself
did not directly grant her salvation. Similarly we find in Bhagavatam
that the Lord appeared as Rishabadeva and ruled the earth for a long
time. He decided to renounce and hand over the rule to His son.
Before departure He called His sons and advised them that the human
birth is very valuable and is not meant to be frittered away in
pursuit of petty sense pleasures that are enjoyed even by lowly
animals. Instead life should be used to work for attaining the
greatest good, that is liberation from the cycle of birth and death.
To do this one has to seek the help of sadhus. As in the case of
Kapila, He also hints that He is the Lord Himself, but advises His
sons to come through the proper channel. Thus it is most proper that
one resorts to Hanuman for getting Rama's grace as is being done in
the following verses. Incidentally, we are told in the
Mundakopanishad (3-2-10) that one can get mundane prosperity by
approaching and worshipping a realised person.
##Atmaj~na.n archayet bhUtikAmaH |## It is not wrong to ask for wealth
from Him as one requires money for having a comfortable life. And
money is definitely required for leading a religious life by performing
the religious rites as ordined
by the scriptures. In Gita, Krishna says that he considers the one
who prays to Him for prosprity as His devotee. He welcomes such a
devotee also and fulfils his desires.
Let us move on to the stotram proper. Rough translations
of the verses are given.##
indent namo.astu te hanUmate dayAvate manogate
indent suvarNaparvatAkR^ite nabhassvataH sutAya te |
indent na chA~njaneya te samo jagattraye mahAmate
indent parAkrame vachaHkrame samastasiddhisa~Nkrame || 1||##
Salutations to you, merciful Hanuman, son of wind god! You are fast
like mind and shining like mount Meru. You have no equal in all the
worlds in valour or the art of speaking or acquisition of
supernatural powers. You possess immense wisdom. (##nabhasvat
##= the wind). ##matiH## is synonymous with ##buddhiH## and means
intellect. So ##mahAmatiH## is same as ##mahAbuddhiH |## Shri
Sankaracharya defines ##mahAbuddhiH## occuring as one of the
names (No.173) of Lord Vishnu in Vishnusahasranama to mean
##buddhimatAmapi buddhimattvAt mahAbuddhiH## best amongst jnanis or
realised persons. We may, without hesitation, accept this meaning and
say that Hanuman is a great jnani and so most suited to be taken as a
guru. ##
indent ravi.n grasiShNurutpatan phalechChayA shishurbhavAn
indent ravergR^ihItavAnaho samastavedashAstrkam |
indent bhavanmanoj~nabhAShaNa.n babhUva karNabhUShaNa.n
indent raghUttamasya mAnasA.nbujasya pUrNatoShaNam || 2||##
When you were a child, you once wanted to eat a fruit. You saw the
sun and (taking him to be a fruit) you jumped towards it and were
about to seize it. What a wonder! from the same sun you learnt all
the vedas and scriptures. Your endearing way of talking became an
ornament to the ears of Rama, the best of Raghus and immensely
delighted his heart.##
indent dharAtmajApati.n bhavAn vibhAvayan jagatpati.n
indent jagAma rAmadAsatA.n samastalokavishrutAm |
indent vila~Nghya vAridhi.n javAt vilokya dInajAnakI.n
indent dashAnanasya mAnasa.n dadAha la~NkayA samam || 3||##
You could find out that Rama was none other than the Lord of the
universe Himself. You became renowned as Rama's servant. You jumped
across the ocean quickly, met the hapless Janaki. You burnt Lanka
along with heart of Ravana.##
indent vilokya mAtara.n kR^ishA.n dashAnanasya tadvane
indent bhavAnabhAShata priya.n manohara.n cha sa.nskR^itam |
indent samastaduShTaraxasA.n vinAshakAlasUchana.n
indent chakAra rAvaNAgrataH nayena vA bhayena vA || 4||##
You met the Mother Sita in the (Ashoka) garden of Ravana. You talked
to her in a pleasing manner in beautiful Sanskrit. You also met
Ravana and indicated to him, through gentle persuation and also by
serious threat, that the time of the destruction of his entire
retinue is not for away.
Note. When Hanuman Sita in the garden of Ravana (Ashoka) she was
surrounded by Ravana's servants. He was waiting for a suitable
opportunity to talk to her. At that time he was deliberating how to
talk to her and in what language. He felt that if he talked in chaste
Sanskrit spoken by learned brahmins she may imagine that Hanuman was
only Ravana in disguise and may be frightened. So he decided to talk
to her in the colloquial Sanskrit as used by the common people.
##vAcha.n chodAhariShyAmi mAnuShImiha sa.nskR^itAm |
yadi vAcha.n pradAsyAmi dvijAtiriva sa.nskR^itAm |
rAvaNa.n manyamAnA mA.n sItA bhItA bhaviShyati ||##
(Sundara kanda. 30-17 and 18). This is referred to here.\
##
indent mahAbalo mahAchala.n samuhya chauShadhiprabha.n
indent bhavAn raraxa laxmaNa.n bhayAvahe mahAvahe |
indent mahopakAriNa.n tadA bhavantamAtmabAndhava.n
indent samastalokabAndhavo.apyamanyata svaya.n vibhuH || 5||##
You possessed immense strength. You carried the huge mountain that
was shining brightly with medicinal plants and revived Lakshmana (who
fell down unconscious) in the fearful battle. The Lord Rama, though
He is the intimate relative of all beings, considered you, who thus
rendered an invaluable help, a close relative.##
indent bhavA.nshcha yatra yatra tat shR^iNoti rAmakIrtana.n
indent karoti tatra tatra bhoH sabhAShpamastakA~njalim |
indent pradehi me.a~njanAsuta tvadIyabhaktivaibhava.n
indent videhi me nira~njana.n cha rAmadAsadAsatAm || 6||##
Oh Anjaneya, wherever you hear the glories of Rama being sung, you
are present there with tears flowing from your eyes and hands raised
over your head in salute. Please grant me the grandeur of your
devotion and the untainted status of being servant to you - the servant
of Rama.
Note. It was said earlier that Hanuman's devotion was pure and
unalloyed. The devotee prays for such a sincere devotion here:
because very often people pray to God for getting relief from some
suffering or for gain. In such cases one uses God as a means to
attain some material gain. This is an inferior type of devotion.
Also, please note the prayer here is for being a servant of servant
of God. In Bhagavatam, Krishna said to His devotee Uddhava that He
follows a sincere devotee. Thus by following such a devotee one is
sure to find Him. This is like saying that by locating a calf one
finds the cow which is inextricably tied by bonds of love to the calf.
The devotee Kulashekara prays for similar boon from Krishna in
Mukundamala. He wants the Lord to grant him the status of the servant
of the servant of the servant of the servant of the servant of the
servant of the servant of the Lord.
##majjanmanaH phalamida.n madhukaiTabhAre! matprArthanIyamadanugraha eSha Eva |
tvatbhR^ityabhR^itya-parichAraka-bhR^ityabhR^ityabhR^ityasya bhR^itya iti mA.n smara lokanAtha!||##
One commentator had given an interesting explanation for Kulasekhara
wishing to be a devotee's devotee than just being a devotee. He says
that any one who is heriditarily rich is entitled to greater honour
than one who suddenly finds himself rich due to a windfall. In the
same way devotion secured by inheritance and that had percolated down
several layers of devotees is refined and has got an unique flavour
not to be seen in the devotion obtained by one's own effort. ##
indent agaNyapuNyavAn bhavAn ananyadhanyajIvanaH
indent vimuchya mauktikasraja.n dadau dharAtmajA mudA |
indent bhavantamAlili~Nga yad raghUttamaH svaya.n vadan
indent ida.n hi me hanUmataH pradeyasarvamityaho || 7||##
You are of inconceivable merit and greatly blessed unlike any one
else. Sita herself took out her pearl necklace from her neck and gave
it to you. Also Rama Himself embraced you exclaiming "This is the
only thing I can give to Hanuman."
##dharA## = earth. So, ##dharAtmajA## = daughter.of earth, meaning Sita.##
indent videharAjanandinImanohare vare pare
indent videhamuktidAyake vidhehi me mano hare |
indent xaNa.n xaNa.n nirIxaNa.n bhaved yathA mayi prabhoH
indent tathA nivedayasva maddashA.n dashAnanAntake || 8||##
O Hanuma! please place my mind on Shri Rama, the beloved consort of
Sita. He confers liberation after the fall of the body. Please bring
my plight to His notice so that He may cast His glances at me very
often.
Note. What happens when one is caught in the range of His glance? One
of His names (No:393 in Vishnusahasranama)
is ##shubhexaNaH |## "one with auspicious looks". Shri Sankaracharya in his commentary explains
the significance of the name as follows.
## IxaNa.n darshana.n yasya shubha.n shubhakara.n,
mumuxUNA.n moxada.n, bhogArthInA.n bhogada.n,
sarvasandehavichChedakAraNa.n, pApinA.n
pAvana.n, hR^idagrandervichChedakara.n, sarvakarmANA.n xapaNa.n,
avidyAyAshcha nivartaka.n sa shubhexaNaH | ldq{bhidyate
hR^idayagrantiH}rdq ityAdi shruteH || ## His auspicious looks grants
liberation (moksha) to those who seek liberation, grants pleasures to
those who seek pleasures, destroys the sins of the sinners, removes
all doubts, removes the knot of ignorance that ties up the mind and
destroys all remnants of karma and also ignorance. What more can one
desire from Him? A similar idea is expressed in a highly poetic form
by the well known acharya Shri Vedanta Desika in his Shreestuti. This
poem is in praise of Shree (Lakshmi) Devi.
##
ArtatrANavratibhiramR^itAsAra nIlA.nbuvAhaiH
a.nbhojAnAmuShasi miShatAmantara~NgairapA~NgaiH |
yasyA.n yasyA.n dishi viharate devi dR^iShTistvadIyA
tasyA.n tasyA.n ahamahamikA.n tanvate sa.npadoghAH || 15||##
The poet says that Her eyes are like freshly blown lotuses. They are
verily the dark clouds that pour rains of nectar that yield moksha or
immortality. In whichever direction Her glances travel, to the end of
that direction, all good things are showered. In fact there seems to
be a competition amongst the good things to flood the devotee with
prosperity and relieve him of his material wants.##
indent ida.n cha pa~nchachAmara.n gR^ihANa dAsakalpita.n
indent samIraNAtmasa.nbhava pramodamAnachetasA |
indent ripUn ShaDAntarAn vinAshayAshu durdamAn
indent punarbhavAkhyakardamAt vimuchya pAhi pAhi mAm || 9||##
O Hanuman! please deign to accept this hymn composed by your servant
with pleasure. Please destroy the six (internal) enemies that are
hard to be won over by me. Please extricate me from the mire known as
rebirth. Please save me, save me!
Note. ##ShaD## = six. ##antarAn## = internal. ##ripUn## = enemies.
The six internal enemies are mentioned in our scriptures are: ##kAmaH
krodhastathA lobho madamohau cha matsaraH |## These are said to be
internal because they perturb the mind and are thus form obstacles
one faces in his spiritual path. They are difficult to conquer.
Krishna warns Arjuna to be careful and avoid falling a prey to them.
For example He said ##
trividha.n narakasyeda.n dvara.n nAshanamAtmanaH |
kAmaH krodhastathA lobhastasmAdetattraya.n tyajet ||##
Here He calls lust, anger and greed as the three gateways to
hell.##madaH ## pride, arrogance.##mohaH ## = delusion, confusion.
##mAtsaryam## = envy, jealousy.
medskiphrulemedskip
Encoded, proofread, and translation by
N. Balasubramanian bbalu at satyam.net.
Ом Шанти Шанти Шантихи
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ball-n-wall
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| 03.11.2012, 16:35 |
да, в индийском океане сапоги бы помыть...
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YajnaVaraha
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| 03.11.2012, 16:43 |
Есть уже такие, из ВДВ.
Ом Шанти Шанти Шантихи
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ball-n-wall
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| 03.11.2012, 16:52 |
войска дяди васи конечно круто, но и другим вояцекам тоже хотелось..
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