Category: Vanara Gita

The following hymn has been composed by Vanara Sumukha-

Rasane rasa-sārgnye madhurā-svāda kāmshini

Hanumannāma piyusham sarvadā rasane piba.

Meaning- O tongue, you who know the essence of all the tastes (rasa), crave eternally to enjoy the most nectarous tastes. Please eternally drink the delicious nectar called Hanuman nama (name of Hanuman).

In his composition, Saint Ramadas sings – O Rama, nee naama yenta ruchi raa, (O Rama, what a delicious taste exists within your name!) He continues in his song that this taste far surpasses the taste that exists within the sweetest of grapes.

The taste that one savors during the recitation of the name ‘Rama’ eclipses every other taste enjoyed by the tongue. Akin to this is the taste that emerges during the recitation of Hanuman’s name. This hymn also reminds us of the famous keertana- Pibare Rama rasam, rasane. Tulsidas, in his Hanuman Chalisa has expressed the same fervor through the verse-

Rama rasāyana tumhare pāsa –  Hanuman, the eternal devotee of Lord Rama, possesses the magical medicinal composition called Rama rasayana (taste/essence contained in the name ‘Rama’).

Hanuman passes on this delicious nectarous essence called Rama rasam to His ardent devotees. As it is impossible to directly experience this nectarous essence called Rama, we should aim to reach it through ‘Hanuman’ as a medium. We should incessantly recite Hanuman mantra. To put it differently, first and foremost we should enjoy the divine taste (rasa) called ‘Hanuman’.

One may probably wonder as to how any taste could exist within the name ‘Rama’, when, recitation of divine names is not something that could be eaten and relished? Towards this, it should merely be understood that the taste which exists within this name cannot be relished, unless tasted.

It is not enough to eat only those foods that the tongue relishes, isn’t it? Foods that are enjoyable for the body should also be consumed. Eating only tasty foods that lack nutrition is of no use to the body. Consumption of that food which is enjoyed by both the tongue as well as the body, renders the person healthy.

Strength and nourishment are provided to the body through recitation of divine names.

The erroneous belief entertained by people is that the tongue can be controlled. One’s lack of control over the tongue is beautifully brought out in Saint Purandaradasa’s composition – āchāravillada nālige wherein he says, ‘Oh tongue, that knows no refinement! Give up your lowly traits. Indiscriminately and eternally you wait to criticize others. Can you not instead wake up early morning, eager to recite the divine names of Lord Vishnu?’

Although being boneless, it is the tongue that retains us absolutely under its authority. For this reason, prayer is offered to that tongue. The holy text Srimad Bhagavatam outrightly condemns that a mouth, which does not sing the glories of the Lord, is not a mouth at all! Only that tongue which sings the praises of Lord Hari, is the real tongue, it says.

It is nothing but the taste of nectar that is contained within the name ‘Hanuman’. After an in-depth analysis of all the Vedas and of all the scriptures, our ancient seers have finally concluded that the taste contained in the recitation of the divine name of the Almighty transcends every other taste. Isn’t clarified butter (ghee) the outcome of rigorous churning? There is nothing to beat its taste.

When Lord Narasimha asked Prahlada to seek any boon he chose only holy satsang with noble souls in lieu of wealth and other perishable comforts.

Vanara Jyotirmukha in his hymn states that merit from the good deeds of all his various past births, has culminated in this chance to serve holy saints and true devotees in this birth.  Here, it is essential to understand that Jyotirmukha does not declare that the meritorious deeds of the various past births, have resulted in a chance to see God. Instead, he states that these meritorious deeds of the past births have enabled him with the chance to associate with holy saints who are true devotees of the Lord.

To be blessed with an association of holy persons and saints (satsang) is not easy. True devotees of the Lord, who live with feelings of complete Self-surrender, are absolutely unconcerned about wasteful friendships in the society. They turn a deaf ear to what is being said to them by the society. Sadguru is the focal point of their attention; He is their goal and they eternally contemplate upon Him. Nothing apart from this even faintly touches them. Hence they do not care for what is being said by others. Theirs is true devotion! For this reason, obtaining their friendship is almost impossible.

Great saints of Maharashtra have declared that discussions about great devotees have a cooling effect on the body! Jyotirmukha seeks that the dust from the holy feet of such devotees should cause his well being. The dust from their holy feet soothes, cools and calms the body far more effectively than even the application of sandal paste!

Jyotirmukha prays that he seeks to forever remain in the company of supreme devotees, adhere to their way of life and offer obeisance to their holy feet and serve them eternally. Offering services to the great saints yields complete results and fulfillment. Just being in the presence of ardent devotees automatically bestows completeness to life. Therefore Jyotirmukha very cleverly seeks it.

Lord Hanuman is the wish fulfilling Pārijāta (night flowering jasmine) plant to ardent devotees. Pārijāta is a divine plant born at the time of the ocean-churning. It belongs to heaven. As its seeds scattered on earth, Pārijāta plants began to appear on earth and in turn it led to a surge in the plant life on earth. By comparing Hanuman to this divine Pārijāta, the fact that the God cannot be visualized unless and until the required churning (spiritual pursuits) is complete, is being driven home.

Pārijāta is a plant that has fallen on this earth many eons back based on the intention of the Supreme Lord. After lying in the soil for many eons, it has gradually mixed with water and other elements and is now, after so many eons, within our reach. Likewise unless and until the divine name of the Lord are chanted for many eons, God cannot be obtained. For this he is compared to Parijata plant.

Anjaneya mathi pāṭalānanam kāncanādri kamanīya vigraham

Pārijāta taru moola nivāsinam bhāvayāmi bhava māna nandanam.

This hymn states that Lord Hanuman’s form is as vast as the Mountain Kāncanadri and that he resides in the Pārijāta plant.

The sight of the Pārijāta plant should instantly remind us of Lord Hanuman.

Seeing the crestfallen faces of the Vanaras, Jambavanta said, “O Vanara heroes, have you forgotten Hanuman the best amongst us? Look, there he is, seated on that rock far away, with his hand upon his head, lost in his thoughts. Perhaps he is contemplating about Rama. Let us approach him”.

The Vanaras now observed Hanuman, who was seriously engaged in chanting Lord Rama’s divine name. Jambavan approached Hanuman and said, “What is this, Hanuman? Why are you seated so far away? While all the others are engrossed in serious discussions about crossing the ocean you are lost in your own thoughts”. To this Hanuman said, “Even I am waiting for them to fly to Lanka. But they only seem to debate, none of them makes any serious attempt.”

Jambavanta reassured Hanuman, “Hanuman, why do you speak thus? Do you know your capacities? If you make a firm resolve, within minutes you will cross and reach Lanka. Get up! Recollect your capacities. You are so courageous, you are full of valour, you possesses limitless might, your intellect is very sharp.” In this and many more ways, Jambavanta ensured that Hanuman recollects His capacities.

As Jambavanta was thus saying, Hanuman stood up and made a firm resolve to reach Lanka. Had Jambavanta not praised Hanuman in so many ways, at that time, perhaps Hanuman would never have attempted to cross the ocean. He reminded Hanuman of his unique, unsurpassed abilities.

Jambavanta, who possesses such wisdom, teaches us through this hymn the essence and power that exists within the name ‘Hanuman’.

Om Namo Hanumate Namaha.

In his hymn, Jambavan states-

Bhukti mukti pradam nāma vihāya Hanuman tava

Samsaranti janā mūḍāh kim vichitra mataḥ param.

Meaning- O Hanuman! Foolish, ignorant people in this world have forgotten even your divine name, which blesses a person both with worldly enjoyments (bhukti) and liberation (mukti). What could be weirder than this?

Jambavan feels sorry that the people of this world are unable to fathom the importance behind Hanuman’s name. Considering Hanuman as an ordinary Vanara, they have erased his name completely from memory. He therefore expresses anguish at this foolishness exhibited by the people.

Venerable Jambavan is considered to be very wise. He was born in the Kṛta Yuga (the first of the four eons) and his life, spans across all the 4 Yugas. Hanuman, born in the Treta Yuga (the second of the 4 eons), is far younger in age to Jambavan. It is said that during the Krta Yuga (the first eon), when Jambavan was playing the percussion and circumambulating Lord Trivikrama (Vamana, one among the 10 incarnations of Lord Vishnu), a mountain peak pierced his knee. From then on, he has been slightly limping. That he was blessed with the chance to circumambulate the universal form of the Lord itself is proof of his greatness!

Jambavan had the darshan of Lord Vamana in the Krta Yuga, Lord Rama in the Treta Yuga and Lord Sri Krishna in the Dwapara Yuga. It is said that he will see Lord Kalki during that incarnation which will take place during this Kali Yuga. Through this too, we can understand his greatness.

Great people always give great, valuable information. Here Jambavan preaches to us the greatness that exists in the name ‘Hanuman’. This is very sacred and pure name, which bestows the person with both worldly enjoyments (bhukti) as well as liberation (mukti).

The mantra ‘Om Namo Hanumate Namaha’ showers both materialistic enjoyments as well as liberation. This is the experience of many of our Datta devotees. Even at the time of greatest difficulties, all they recite is ‘Om Namo Hanumate Namaha’. That’s all. They greet each other with the words – ‘Jaya Guru Datta, Sri Guru Datta’ and thereafter it is ‘Om Namo Hanumate Namaha’.

Both in Kishkinda Kanda (the section that deals with the Vanaras empire) and Yuddha Kanda (section that deals with the Rama- Ravana war) of Ramayana, Jambavanta extols the greatness of Hanuman. In the Kishkinda Kanda, the Vanaras who were on the look out for Mother Sita, reached the shores of the Indian Ocean. Here Sampati, the huge eagle, through his long distance vision, confirmed the presence of Mother Sita in Lanka. The next obstacle faced by the Vanaras was crossing the ocean and reaching out to Her. Each Vanara began to assess his individual capacity in this matter.

A Vanara named Gaja stated that he could fly for a distance of only 10 yojanas, Gavaksha claimed to reach 20 yojanas, Gavaya affirmed that he could fly for 30 yojanas, Gandhamaadana said he would fly up to 40 yojanas, Mainda confirmed that he could fly for 60 yojanas, Dividha could fly for 70 yojanas and Sushena boldly said that he could fly for 80 yojanas. (A yojana is about 8 miles).

Crown prince Angada proudly said, “I am better than you all. I can confidently fly for a distance of 100 yojanas. I will undoubtedly reach Lanka safe and sound. But with this all my powers will come to an end. I will not be able to fly back and return”.

The enthusiasm and excitement totally drained out from all the Vanaras and they turned pale.