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HANUMAN Introduction Every religious tradition holds its saints in lofty esteem and looks to them as examples worthy of emulation. The lives of saints are important because they remind us of goals, which are truly significant and worthy of our dedication. They are close to us because they struggle with and triumph over the same obstacles and difficulties with which we are confronted. (Rambachan, 1990:1) Hanuman has been described as one of the most complete figures of saintliness in the literature of Hindu Dharma. Hanuman’s life was one of total surrender to the will of God. But he did not withdraw from active involvement in the world. Hanuman is therefore an outstanding example of a spiritual life in action. Arjuna, on the battlefield of Kurukshetra, displays a flag with the emblem of Hanuman. Hanuman represents the same ideal, which Sri Krishna has presented to Arjuna in the Bhagwad Gita. The Bhagwad Gita teaches a life of action in the world, free from selfishness and dedicated to the will of God. Hanuman is one of our finest embodiments of this vision. (Rambachan, 1990:2) Hanuman has earned an important place in Hindu worship. In the beginning He was used as a medium by worshippers to get closer to Rama; however, as time went on, He became to be worshipped in his own right. This article is an attempt to give some understanding of the character of Hanuman. It begins with a discussion of Hanuman in Hindu Philosophy and goes on to explain the meaning of Hanuman. Goswami Tulsidas used two methods to shed light on the character of Hanuman. He wrote extensively on Hanuman in some of his own Rama Kavya compositions as well as in independent works such as the Hanuman Chalisa, Hanuman Bahuk, Bajrang Bana and Sankat Mochan. One finds a detailed description of Hanuman katha in the Ramcharitmanas also. In particular this article will deal with some incidents from the Kishkindakand and Sundarkand of the Ramcharitmanas. It will conclude with some details on Hanuman worship, paying particular attention to the significance of the hoisting of the Hanuman Jhunda and the place of women in Hanuman worship. Hanuman in Indian Philosophy Hanuman’s life has value for seekers in all religions. But, in particular, Hanuman plays a very important role in Indian Philosophy and Religion. Hanuman in the Vedas Dr Devadatt Rai (1988:7) maintains that no direct reference is made to Hanuman in the Vedas. However, many learned individuals have used Sri Neelkanta Suri’s collection of Vedic hymns called Mantra Ramayan as the basis for their Hanumat katha. Dr Rai Govind Chandra (Rai, 1988:7) maintains that the Vrishakapi referred to in the Rg Veda is Hanuman and that this Vrishakapi was worshipped from ancient times. Hanuman in the Upanishads The three Upanishads, which give detailed descriptions of Hanuman, are the Ramrahasya, Rampurva Tapniya and Muktika Upanishads (Rai, 1988:7). However these Upanishads are not regarded as mainstream Upanishads. The Valmiki Ramayan While there may have been literature on Hanuman available prior to Valmiki, the credit for presenting in story form the character of Hanuman must go to Valmiki. The Balakand of the Valmiki Ramayan has three mantras on Hanuman and in it reference is made to the origin, strength and intellect of Hanuman. One will find no direct references to Hanuman in the Ayodhya and Aranya Kands. The starting point of the story of Hanuman is the Kishkindakand. Hanuman is depicted by Valmiki as the servant who served without expectation of reward and the devotee who was free from desires. The Hanuman of Valmiki was a repository of valour and strength. This is why Valmiki gave titles such as Mahakapi ùmh;kipú, Kapikunjara ùkipku\jrú and Hari Pravir ùhir p[vIrú to Hanuman. He has also

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been presented to us as the statesman who is second to none. The Hanuman of Valmiki Ramayan is a combination of the qualities of physical strength, courage, learning and patience. The aforementioned facts make it abundantly clear that it is correct and appropriate to regard Valmiki’s Ramayan as the starting point in the development of the character and story of Hanuman. Hanuman in the Puranas According to the Brahma Puran, Anjana (Hanuman’s mother) asked Agastya Rishi for a boon of a strong, valiant and famous son. Hence Hanuman was born to Anjana and Pavan. Hanuman’s birth is also described in the Skand Puran. It also refers to the curse given by the sages that Hanuman will lose memory of his strength from time to time. The Skand Puran also relates how Pavan (Hanuman’s father) worshipped the Shiva Ling and then got Hanuman to touch this Ling. This action on the part of the father resulted in Hanuman attaining excellent health and strength. The Ling was then given the name Hanumatkeshwar Ling and according to legend Sri Rama himself consecrated this Ling in a place called Ujjaini in India. Similarly, one finds references to Hanuman in the Shiva, Bhagwad and Bhavishya Puran. While there are variations in the way in which Puran relates incidents concerning Hanuman, the common thread in all is that: Hanuman is Rudra Avataar and Hanuman is physically strong (Balwan Roop). Dr Devdatt Rai (1985:14) is of the view that the Puranas have succeeded in placing Hanuman among the Devthaas. In addition to the above, the role of Hanuman has been well captured in Jain Scriptures, Sikhism, the Sangeet Shastras and the different schools of Indian Philosophy. Hanuman, in fact brings integration among the Shaiva and Vaishnava sects. His mighty personality attracts all types of people. He is ideal for Bhakthas, Jnanis, Sadhakas, Yogis, musicians, and people who want strength, valour and courage. Hanuman in the Ramcharitmanas The stories that we read and listen to on Hanuman, as well as the example that Hanuman has set, should draw us closer to God. Hanuman had just one purpose in life and that was to love and serve God. In the entire Ramcharitmanas of Goswami Tulsidas, there is not a single instance wherein we will find Hanuman heaping praises upon himself or takes credit for the actions that he has performed. For example, in the Sundarkand, Sri Rama enquires from Hanuman about his success in entering Lanka. Hanuman responds to this enquiry with the following words:

so sb tv p[t;p r`ur;ER . n;q n kzu m;ir p[&ut;ER .. It was all due to Your strength, Rama, in no sense was the strength my own, my Lord. (Sri Ramcharitmanas, 1986:636)

Our first meeting with Hanuman is in the Kishkindakand of the Ramcharitmanas. Hanuman approaches Sri Rama and Lakshmana on behalf of the exiled king Sugriva, as Sugriva suspects that Sri Rama and Lakshmana have been sent by Bali to kill him. Hanuman goes in the disguise of a celibate student. Initially, Hanuman questions them as to who they are, but then quickly realises that Sri Rama is no other than the Lord of the universe. He immediately falls at Sri Rama’s feet. According to Dr Ananthanand Rambachan (1990:8-9), nobody just stumbles onto God. Similarly it is not true also that Hanuman just stumbled onto God. Hanuman’s recognition of Rama as Lord was as a result of his whole life’s spiritual discipline. He had worked towards this goal and therefore his desire was fulfilled. Just as Hanuman found and recognised the Lord in his own time, we too must also lead such lives that will enable us to recognise the Lord. We must be mindful of the advice given by Sri Krishna in the Bhagwad Gita:

a>y;syogyuKten cets; n;Nyg;imn; . prm\ pu™W\ idVy\ y;it p;qR;nuicNtynß ..

With the mind not moving towards any other thing, made steadfast By the method of habitual meditation, and constantly meditating, one Goes to the Supreme Person, the Resplendent, O Arjuna! (Verse 8, Bhagwad Gita, 1984:204)

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There is no need for anyone to think that God is not available to her/him, or that God is not favourable towards him/her. Once again, in the Bhagwad Gita, Sri Krishna has wonderfully reminded us of God’s impartiality:

smo�h\ svR&UteWu n me »e-yo�iSt n ip[y“ . ye &jiNt tu m;\ &KTy; miy te teWu c;Pyhmß ..

The same am I to all beings; to me there is none hateful or dear; but those who worship Me with devotion are in Me and I am also in them. (Verse 21, Bhagwad Gita, 1984:245) God is equally available for all of us. We need not have any fear that He/She will not recognise us. Further on in the Kishkindakand, Hanuman, upon not being recognised by Sri Rama becomes troubled. Hanuman feels that due to him having failed in his service to God, Rama has refused to recognise him. He then prays for the forgiveness of God:

jdip n;q bhu avgun more' . sevk p[&uih prw jin &ore' .. n;q jIv tv m;y;| moh; . so inStrE tuMh;reih' zoh; .. t; pr mw' r`uvIr doh;ER . j;n¯| nih' kzu &jn ¯p;ER .. sevk sut pit m;tu &rose' . rhE asoc bnE p[&u pose' ..

Although, my Lord, I have many faults, let not the servant Be cast into oblivion by the master. The Jiva (ego), O Lord, Is deluded by Your Maya and can be redeemed only by Your Grace. On top of it, I swear by the Hero of Raghu’s line, 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. (Chaupais 1 & 2, Sri Ramcharitmanas, 1986:584) This is a wonderful example of a devotee’s prayer to the Lord. This prayer should indeed be the prayer of every human heart. Through it we can learn how approach God in prayer. So indeed, there is no greater teacher than Hanuman in the Ramcharitmanas. As mentioned earlier, the Sundarkand is almost entirely devoted to Hanuman. Murari Bapu, a great exponent of Rama Katha, says that the Sundarkand is regarded as the kand of Hanuman. The Chaupais of the Sundarkand are infused with the

inherent strength as well as the sanguine and poignant intellect of Rama devotee-Hanuman. (Mangal Ramayan, 1987:571)

According to Bapuji Sundarkand is beautiful in every possible way and the reading and discussion of the Sundarkand makes every part of our life beautiful. Whether we are children, young men or women, householders or senior people, Sundarkand makes each stage a beautiful stage. In the beginning of Sundarkand, Hanuman finds himself at the shore of the ocean together with his other colleagues and Jamvanth. He becomes very delighted with the news that Jamvanth gives to him. As he is preparing to fly over the ocean to Lanka, he says to his friends:

j;mv't ke vcn suh;A . suin hnum\t ˆdy ait &;A .. tb lig moih pit%ehu tuMh &;ER . sih du% k\d mUl fl %;ER .. jb lig a;v*' sItih dei% . hoEih k;ju moih hrW ibseWI ..

Hanuman was much delighted at heart to hear the heartening speech of Jamvanth. He said, “Suffering hardships and living on bulbs, roots and fruits, wait for me, brethren, till I return after seeing Sita. I am sure our object will be accomplished as I feel very cheerful”. (Chaupais 1 & 2, Sri Ramcharitmanas, 1986:612)

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It does sound strange that Hanuman should have made such a request. Was he expecting his friends to stay on the shores of the ocean with salty seawater to sustain themselves? How was he expecting them to survive? But, naturally, Hanuman’s reason for making such a request was that when he returns from Lanka with news about mother Sita, he would like all his friends to share in the fame. He was not prepared to enjoy the fame of performing God’s work alone. Hanuman was of the view that all his friends joined him up to here; therefore all should share in the fame of performing Bhagwad Karya. The Ramcharitmanas, in general, and the Kishkindakand and Sundarkand in particular, have shown us that Hanuman is the living embodiment of Bhakthi. Complete devotion and faith in Hanuman will certainly result in the attainment of vision or Darshana of Sri Rama, which is the ultimate goal of man’s existence.

“There are not many in the world who would serve and would want to serve on without the hope of promotions or reward. Hanuman served His Lord unstintingly and his only goal in life was to remain a bhaktha of Sri Rama so he could continue to serve Him. Hanuman is depicted by Tulsidas as an abode of wisdom and knowledge, the perfect karmayogi whose tireless service was the manifestation of His devotion”. (Shukla, 1991)

Hanuman and Hanuman Worship The meaning of ‘Hanuman’ In the Ramcharitmanas, when Hanuman introduces himself to Sri Ram he says: m;™t sut mw' kip hnum;n; . n;m mor sunu kOp;in/;n; .. Hanuman thus introduces himself as Hanuman. What does the word Hanuman mean? The Medini Kosha (Rai, 1988:25-26) provides the following Sanskrit verse in explaining the word Hanuman: hnuhRìivl;isNy;\ mOTy;vS]e gde iS]y;mß .hnuhRìivl;isNy;\ mOTy;vS]e gde iS]y;mß .hnuhRìivl;isNy;\ mOTy;vS]e gde iS]y;mß .hnuhRìivl;isNy;\ mOTy;vS]e gde iS]y;mß . ˆyo kpol;vyvw hIn\ ghßyoRnyoiS]Wu ..ˆyo kpol;vyvw hIn\ ghßyoRnyoiS]Wu ..ˆyo kpol;vyvw hIn\ ghßyoRnyoiS]Wu ..ˆyo kpol;vyvw hIn\ ghßyoRnyoiS]Wu .. From the above we see that the meanings attached to Hanuman are Mrtyu (death), Astra (weapon), and Kapolanga (chin). It is the opinion of Dr Rai (1988:27) that the meaning of destruction is closely related to the words Astra and Mrtyu and he therefore concludes that one of the meanings of Hanuman is Astravan or Mrtyumana. These meanings point to the ability in Hanuman having powers to remove obstacles, dangers and evil spirits. This explanation ties in with the following lines of the Hanuman Chalisa:

&Ut pix;c ink$ nhI' a;ve . mh;vIr jb n;m sun;ve .. No evil spirits dare approach you or one who sings your name.

Another meaning provided by the Medini Kosha is Kapolanga, which in Hindi is Thuddi (chin). It is said that one day, Hanuman as a little child, was left alone at home while his parents Kesari and Anjana were out on some task. The child Hanuman became hungry and began searching for some edibles in the house. It was early morning and the sun was shining brightly. The child’s gaze fell on the sun, which to him looked like a red fruit. So the child, Hanuman, flew towards the sun and swallowed the sun. Indra, in trying to save the sun, attacked the child with his thunderbolt on his chin (hanu). Hence the child was named Hanuman. Dr Rai Govind Chandra (Rai, 1988:119) maintains that Hanuman used to be a Vrishakapi that was worshipped by non-Aryans. The Aryans began to worship this Vrishakapi which they later on called Hanuman. It is also believed that the Dravidians called this Vrishakapi Anamanti and that Anamanti later on became Hanumat.

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The animal(monkey) form of Hanuman One negative outcome of all this is that many people consider Hanuman to be a Bandar or Kapi (monkey). The word Bandar has its roots in the word Vananara which is broken up into Vana and Nara. Vana means forest and Nara means man. So in actual fact Vananara is a forest dweller. In ancient times there were many tribes who were forest dwellers. Kesari, Hanuman’s father was the king of the Vananara Vansh. Hanuman’s mother, Anjana was a beautiful Apsara (celestial being). There is however, also evidence in the Ramcharitmanas which confers on Hanuman the rare distinction of Knowledge which neither Sugriva nor Vibhashana nor anyone else shares with Him. This Supreme Knowledge, which Hanuman possessed, elevates him to the position of Superman among men. To assess the validity of this let us go to the episode describing the first meeting between Hanuman and Rama at the Rishyamook Hills. When Hanuman leaves the brothers (Rama and Lakshman) to fetch Sugriva, Rama says to Lakshman:

It won’t be possible for one who has not studied the Rg Veda, who has not absorbed the spirit of the Yajur Veda and who has not mastered the Sama Veda to speak in this manner. (Valmiki Ramayan)

Now think of the exalted position of Hanuman. This will also prove that it was not on account of a mere blind devotion that Rama loved him so much. There was something more precious in him which made him distinct from others and also worthy of worship. However, it is the characteristic of the human mind to entertain doubt. Therefore doubts still arise as to whether Hanuman totally belonged to the human species. So for those who have these doubts, we present the following words of Dr R Nagaswamy:

Born as the son of one of the elements, Vayu, introduced by Valmiki in the form of a monkey, nay as a super animal, appearing as a man perfect in all fields of activities, Hanuman is raised to the status of GODHOOD. It is not His FORM, but the CONCEPT that receives ADMIRATION and ADORATION.

Significance of the Hanuman Jhunda It has been an age old tradition both in India and other parts of the world where Indians live, including South Africa, to worship Hanuman, that loyal servant of God, who showed unflinching devotion to duty, by hoisting a red flag (Jhunda) at a temple (as in India) and at home (as in South Africa). This tradition has endured till today. But in South Africa, new practices have been introduced by some person/s. Firstly where we saw only one red Jhunda at a house, we now have any number ranging from two to seven, generally. Are we bargaining with God? Let us all resolve to be like Hanuman – worship without expectation of reward. When a commander conquered a foreign country, he hoisted one flag of his country (or king) on the newly conquered territory. Sri Hanuman was a commander and he hoisted Sri Ram’s flag, showing Rama as the Ruler. The red flag that is hoisted in the majority of Hindu homes, therefore, is the flag of Sanathan Dharma (Hindu Dharma). It is not the flag of Hanuman. AUM is the symbol of GOD and of Sanathan Dharma; hence this red flag is the flag of Hindu Dharma. Hanuman is the torchbearer of Sanathan Dharma. The flag pole (which used to be bamboo, but is these days being placed by iron poles) is the symbol of Hanuman. The bamboo was used as a symbol to remind devotees to always remain upright and to never bend, just as the bamboo does not bend, even though it has knots on it. In other words, no matter how many problems or difficulties we may experience, we should continuously keep our heads up. It would not be inappropriate at this point to clear another misconception about the Jhunda. In the last ten to fifteen years we have seen the hoisting of a yellow Jhunda in the name of Mahadeva (Lord Siva). Firstly Jhunda in the name of Lord Siva does not have scriptural support. Secondly yellow is not the colour in which Lord Siva is clothed. It is red. (Garuda Purana, Chapter 12, Verse 7). Lord Siva’s Puja is done on a Murti but generally and preferably on Siva Linga. Hoisting of many Jhundas leads to extra expense, to which is added the difficulty in obtaining the flag pole. We do not know where all this would end, (if at all) as we also see green or blue flags at certain homes.

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Women and Hanuman worship There is a belief among the followers of Sanathan Dharma that since Hanuman is a Brahmachaari (celibate), females should not perform Hanuman pooja. In particular, the belief is that females should not participate in the Jhunda pooja. I am not aware of any scripture that has explicitly provided support for this kind of thinking. In fact, such thinking goes against the grain of the teachings of Sanathan Dharma. Earlier, I made reference to that verse of the Bhagwad Gita wherein Sri Krishna informs us that God is equally available to all devotees. How then can we say that females are prohibited from participating in Jhunda pooja? Conclusion The life of Hanuman, the single-minded devotee of Sri Ram has become a model, an inspiration and an impetus to the devotees and the learned that have subdued their senses. Hanuman is the personification of heroism and the living image of energy and physical strength. He is the venerated Idol of those people who engage in wrestling and physical culture. On entering any Indian gymnasium, one is sure to find a little picture of Sri Hanuman on the wall. Competitors also show their adoration and devotion to Hanuman by humbly touching the feet of the Images or pictures before commencing their combats. When India was suffering from the indignities imposed by foreign rulers, Goswami Tulsidas composed the Hanuman Chalisa, Hanuman Bahuk, Sankat Mochan and other eulogies of Hanuman to infuse new hope into the lives of Hindus. He also consecrated the “Sankat Mochan” temple in Varanasi with the same intention and by means of his disciples he spread the gospel of Hanuman Bhakthi. During the time of Aurangzeb, Shivaji with the same ideal in mind, set up Hanuman temples at intervals of 20 miles. These temples later served as fortresses for the protection of Hindu Dharma. In India, Murthis of Hanuman are consecrated as the protector of all the people. He is popularly called “Graam Maruti”, and these murthis are found in village after village in India. An attempt has been made in this article to give some clarity on some aspects of Hanuman and Hanuman worship. However, the readers are urged to take note that it is never easy to do justice to a devotee like Hanuman in a few pages. For those who already know about Hanuman and love Him, let this article be an opportunity to renew your love for Him. For those who do not know Him, let this article be the beginning to get to know Him, understand Him and follow His example, because His example will illumine our lives with the love of God, compassion and wisdom (Rambachan, 1990:45) May we imbibe all the qualities of Sri Hanuman by worshipping Him in the heart of our hearts with sincere devotion. Bibliography Sivananda, Swami. (1984). Bhagwad Gita Sivananda Press. Rai, D. (1988) Hanumachcharitra:Valmiki aur Tulsi ke Sandarbh Mein. Bihaar Granth Kutir Prakashan. Rai, D. (1988) Hindi Hanumatkavya ka Udbhav aur Vikaas. Kitaab Mahal. Rambachan, A. (1991) Hanuman: The Devotee of God. Vijnana Publications Minnesota USA. Rambachan, A. (1991) Hanuman: The Messenger of God. Vijnana Publications Minnesota USA. Shukla, UD. (1991) Perceptions of the Ramcharitmanas among Hindi speaking South Africans. The Ramakrishna Centre of South Africa. (1986) Sri Ramcharitmanas of Goswami Tulsidas.

EDITORIAL STANDING COMMITTEE Pundit Hariduth Ramluckan Maharajh (Spiritual Head)

Sri Lallsingh Ramsing (Vice-President-Editorial) Pundit Ramesh Basdeo Sharma

Pundit Rishipaul Ramnath Maharajh Pundit Umashunker Dwarika Maharaj

Sri Lokesh Ramnath Maharajh