April 2017 archive

During the Rama Ravana battle, Indrajit (son of Demon Ravana) grievously wounded Lakshmana. Seeing the fallen Lakshmana, many army leaders concluded that he was dead.

The sorrow experienced by Rama at that minute was far greater than that he had experienced when his wife Sita was kidnapped. For months he had been grieving for Sita, but he was most inconsolable with this loss. At this juncture, the doctor of the Vānara army proclaimed that Lakshmaṇa could be revived provided that the herb Sanjivini is brought and supplied to him immediately. But how was this to be accomplished? The war was being fought in the island Lanka while the herb was available in the far away Himalayas. With great difficulty, the monkey army had constructed the bridge to reach this island. To go and fetch this herb was very time consuming. Any delay in getting the herb meant that Lakshmaṇa could not be revived.

In this situation, where every minute was precious, Hanuman volunteered for the highly impossible task. He flew at the speed of wind braving all the obstacles on his path and without wasting any time in searching for the herb, carried the entire mountain itself to Lanka! He thus became the cause for the restoration of the life of Lakshmana and in turn brought about immense joy to Lord Rama. He dispelled all the mental sorrows of Lord Rama.

Thus the meaning implied in the dhyana shloka is – Can’t this Lord who could dispel the sorrows of Lord Rama himself, dispel the sorrows and troubles that afflict our mind?

Om namo Hanumate namaha.

Yet another dhyana shloka of Hanuman is-

Sanjīva parvotōddhāra mano duḥkhaṃ nivaraya

Praseeda sumahabahū trāyasva harisattama. 

Meaning- O Lord who lifted up the Mountain Sanjeevini! Please relieve me of my mental afflictions. O Lord who possesses mighty arms! Please shower your grace on me.

It is a common understanding that Hanuman lifted and carried the Mountain Sanjeevini to revive Lakshmana, who was injured in the battlefield, and to thus bring about joy and happiness to Lord Rama and Lakshmana. The truth however is that in bringing this mountain and in reviving Lakshmana, he destroyed the mental sorrows of every being present there.

Sanjeev refers to prana (life force). The intellect (buddhi) and actions (karma) attach themselves to this life force. Hanuman is the Lord who lifts up this life force (prana, sanjeeva) and thus dispels all mental afflictions of the being. Here the prayer is- O Lord, you could life the sanjeevini mountain itself. To such a powerful Lord, how large can my distress be? Please relieve me of my mental distress.’ Once mental afflictions are eliminated, all that remains is devotion (bhakti).

The second line in the hymn refers to His mighty shoulders. Shoulders and arms are symbolic of protection. They rescue the person in distress. Here, the prayer is – ‘O powerful Lord, with your mighty arms you could destroy all demons. Please hold me too with those arms’. In other words, it means please shower your grace on me and rescue me.

It is said that the war between Rama and Ravana is beyond all forms of comparisons. When a person is asked draw a parallel to this war, he will say ‘Rama-Ravana war is like Rama- Ravana war itself’. No other war is equivalent to this. Likewise this Vānara Gita is beyond comparisons.

To the hymn Vānara Gita, Agastya Maharishi is the Rishi, the meter (chandas) is Jagati; Hanuman is the presiding deity; ‘Maarutātmaja’ is the seed letter (beejam); ‘anjanā sūnuhu’ is the shakti (energy); ‘vāyu putraḥ’ is the kīlakam. This hymn is being recited so as to procure the grace of Lord Hanuman. It should be recited with this intent.

Hymns are not some ordinary poetic compositions, composed by eminent saints, for their pastime, sitting idly under the shade of trees while birds chirped away and water droplets fell on them from the sky. They are the greatest of mantras that flow in full force like the waters of Ganga, from the face of eminent saints, who are masters in yogic science and who have within them tremendous power of penance. It can be emphatically stated that they are statements from the Vedas.

All such compositions are for the welfare of the world; to uplift those living beings who are drowning in the ocean called repeated births and deaths (samsara). They are meant to alleviate the sorrow of the people in distress. They grant liberation. For this reason, whenever a hymn is recited, its composer (rishi), its presiding deity (Devata), its shakti (energy) etc. should all be recollected and recited. Reciting thus will ensure that the recitation will bear fruit quickly. Also, it reflects our gratitude towards the composers and others. Hence there should be no lapse in such recitation.

In this Vānara Gita, Agastya Maharishi has composed the dhyana shloka (meditation verses). From a proper understanding of this dhyana shloka, we can understand that this Vanara Gita is a supreme mantra. Any hymn that is preceded by the dhyana shloka as well as by the anganyasa and karanyasa is a great hymn.

The meaning of the dhyana shloka is as follows:

May He, who has retained the left hand on His left leg, placed the right hand in the position of Chin-mudra, who is praised profusely by all eminent saints, who has reached the pinnacle of all forms of knowledge, who is seated in the garden of plantain trees upon a gem-studded throne, who radiates with the luster of crores of Suns and who eternally meditates upon the Supreme Lord, grant me the purity of mind!

Hanuman should be contemplated upon with all these above stated points in mind. It grants purity of mind.

Om namo Hanumate namaha.

If Lord Rama himself glorified Hanuman then how great would Hanuman truly be? Mahatmas never seek that others should praise them; they too never shower unnecessary praise on others. It is wrong to even expect that others should shower praise upon us. Mahatmas are over and above such wants. Hanuman too likewise never expects that his praises should be sung and that He should rescue devotees in distress only after they have praised him. The truth is that He guards the sincere devotees of Lord Rama, as an eyelid guards the eye.

All the Devatas profusely praised Lord Hanuman simply because they were in awe of Him but not with some expectation of being rewarded. Agastya Maharishi initiated Lord Indra into all these praises and compositions that glorify Lord Hanuman. This initiation by Maharishi Agastya to Lord Indra is found in sacred text Parāśara samhita.

Maharishi Parāśara said to Maharishi Maitreya,“O Maharishi! The greatest among the Vānaras praised Lord Hanuman in various different ways. All their praises are compiled together and are known as Vānara Gita.

Stotram sarvottamam caiva hanuma tattva darsanaṃ

Sarva māya haraṃ caiva ādhi vyādhi vināśanaṃ.

Meaning- This hymn is the greatest among all hymns. It depicts the nature (tattva) of Hanuman. It dispels illusion in totality. It destroys all physical and mental illnesses that trouble the person.

In the congregation of the Gods in the presence of all saints and Gods Lord Indra addressed Maharishi Agastya and prayed, “O compassionate Maharishi! This samsara (repeated cycle of re-births) is an ocean that is impossible to cross over. Could you please enlighten me as to how the living beings, impure as they are, who are bound to this samsara due to their senses, will cross it over?”

To this Maharishi Agastya replied, “O Lord Indra, listen! The Vānaras who were absolutely pure in every aspect composed hymns on Lord Hanuman. These hymns are known as Vānara Gita. He who fixes the mind completely on Lord Hanuman and recites these hymns, will easily cross over this ocean of repeated re-births (samsara). In addition, they will reach the abode of Hanuman.

Ayuh keertir yashas caiva labhante naatra samshayaha  – those who listen, understand or recite this Vānara Gita will be blessed with longevity. Furthermore fame (keerti) will come to them. This is undoubtedly true.

Thus Maharishi Agastya began his initiation (upadesa) to Lord Indra, beginning with the phala śruti (results or fruits of recitation of the hymn). The normal practice is to conclude a hymn with the benefits that it accords (phala śruti). Contrary to this, here the phala śruti is extolled even before beginning the hymn.

Om namo Hanumate namaha.