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Swatantra Kumar Pidara
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Collegeville, PA 19426, USA
Phone - 267-975-4707
© sarvaadhikaara surakshita
First Edition
Ananta Chaturdashi, VE 2064,
25
th
September 2007
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MY
HANUMAN
By
Swatantra Kumar Pidara
Preface by
Dr. Henry W. Beck
> >
> >
c
Dedica t ion Dedica t ion Dedica t ion Dedica t ion Dedica t ion
With love and respect to
Shirdi Sain, Swami Paramananda,
Baba Neem Karoli, Shri & Shrimati K.C.Tewariji
and all my teachers and the devotees of Hanumanji
I speak to Hanuman
Thus I speak to King Ram, the perfect, gentle one...
I speak to Shiva Himself, the ocean of grace.
Beware! And listen all!
Of joy and sorrow, love and anger, of virtue and vice
has the creator made all.
Of time and nature and fate,
Ram is the doer.
So I have known this Truth
having dwelt upon it in my heart.
Ah Lord, only quench this moping and grieving.
What is there that you can’t do?
Let me grow silent
having known
that I reap what I have sown
1
Tulsidas’ Last Poem
Hanumaan Baahuka v.44
Taken from Krishnadas’ work.
1
The Text:
Kahon Hanumaanson sujaana Raamaraayason,
Kripaanidhaana Sankarason saavadhaana suniye;
Harasha vishaada raaga rosha guna doshamayee,
Birachee Biranchi saba dekhiyata duniye.
Maayaa jeeva kaalake karamake subhaayake,
Karaiyaa Raama Beda kahen saanchee mana guniye;
Tumhaten kahaa na hoya haahaa so bujhaiyai mohi,
Haun hoon rahaon mauna hee bayo so jaani luniye.
My translation: “I say to Hanuman, to the sujaana (perfectly wise) Ram, and to Shiva–
the one full of compassion. Please pay attention to what I am saying? It has been
noticed that Brahma has made this world full of duality of cheer and grief, attachment
and anger, virtues and vices. The Vedas tell us that Ram is the Creator of the maayaa
(mesmerizing power which creates a sense of I, mine and thine), jeeva (individuated
being with a personal ego), Time, and Karmas (the actions that bind the individual soul
to the cycle of birth and rebirth), and our personal and individuated natures as well. I
have accepted this to be the truth in my heart. I lament before you O Lord! Tell me what
is it that you cannot do? All the same, I shall remain quiet conceding the fact that I am
only reaping what I sowed.”
(iii) (iv)
Introduction and Acknowledgements
I have memories of going back to the year in 1943 or so,
shuttling between Raya, a small town seven miles to the north of
Mathura and Jalesar a town about thirtyfive miles north of Mathura.
The birthday of Shri Krishna and watching of Raama-leelaa
(enactment of Ram’s life) were two major religious events and
we the children did not question the historical existence of these
personalities in the past and the divine presence of these religious
personalities in daily life long after their departure from this world.
The questions touching on the subject of the nature of divinity
and soul were not a part of our enquiry. We only undersood one
thing, since our parents and elders have told us about the
presence of these divine characters then undoubtedly they are
true and they can come to help us in hour of need. The stories of
Karamaiti Bai and Jana Bai and many other devotees read in
Kalyana magazine were a fresh breeze of hope in times of any
kind of rejection, fear and fright. The idea that I loved God never
entered in my head. The childhood faith was that God will always
come running to save you if you will call him. The prayers were
never for a return. We prayed because that is what humans do
as a duty. I only liked to go to Gopalji temple on the main street
and Mahadevaji shrine almost tangentially across Peelee Kothi.
In hour of sickness or any other need there was no need to worry
about, because the whole large household of three brothers took
charge of things. All fears and worry are when you are alone and
you have been abandoned.
But it was in 1945 when we moved to a house in Kuawali
Galee behind Dwarkadhish temple in Mathura that I became
aware of the powerful impact of the verse “Bhoota pisaacha
nikata nahin aavai Mahaaveera jaba naama sunaavai.”(No
Preface
This text is an introduction to all aspects of Shri Hanuman.
Generally, all the gods and goddesses are pleased when their
praises are sung. As far as Shri Hanuman is concerned, he is
more delighted to hear the sacred name of Shri Ram sung than
his own name being invoked. Even the most valuable article is
rejected by him if it does not have the sacred stamp of ‘Ram’
on it.
Hanuman is worshiped by Vaisnavites, Shaivites,
Shaktas, Tantrikas and Vedantins, crossing all boundaries. He is
Sankata-mochana, the destroyer of problems. His images are
enshrined on the frontiers of human settlements (prati-graama-
sthita) to keep out malevolent spirits. Hanuman shrines, in keeping
with his personality are rarely elaborate. They are humble
structures built by commoners often without the intervention of
priests.
This text begins with Dr. Pidara’s rendition of some of the
classic tales of Hanuman, including his birth, rescue of Sita Maa
and later adventures. The major mantras of Hanuman are
presented, along with a few prayers, description of the Poojaa,
the Hanuman Chaaleesaa, and Aaratee. All translations are by
Dr. Pidara and the text ends with an essay by him on the
relationship of man with God. Many of these stories are told for
the first time here in English by Dr. Pidara.
HWB
(v) (vi)
ghost and evil spirit can ever come near when you recite the
name of Mahaaveera Hanuman). I know my mother used to recite
Hanuman Chaaleesa and read Ram Charit Manasa regularly
and I, being sickly and with a habit of always hovering around her,
carried out all her tasks of arranging for the distribution of laddoos
for Raama-Charchaa (talking about Lord Ram), and of bringing
from the market two pound weight of any one particular item –
such as vegetables, fruits, grains, pulses, and metal vessels etc.
– and then taking that two pound thing to a poor Brahmin family
fixed by her on a particular 1
st
day, 3
rd
day, 4
th
day, 5
th
day, 8
th
day,
9
th
day, 11
th
day and on a full moon day. She called it sau-seraa
(giving two pounds each of one hundred items) in the name of
Ram. Deenaa kee Maiyyaa was a Brahmin widow and mother
of two brothers Vishmbhar and Deena, who lived behind our
house. She and another Chaturvedi widow were the greatest
help to my mother. For everything my mother sought their advice.
My cousin Raj Kishori Agrawal married in Shikohabad and Ganga
Vasini Bua, a distant sister of my father living as a child widow in
Rajghat, Aligarh, also visited us. These ladies talked about
various poojas and narrated stories about gods and how they
can help us. My problem was that the ground floor was very
dark and dingy even in day time and especially in nights and I
was sent by my mother to open the doors late in night for my
father or even to go and check the doors at the end of the day.
That was terrible for me at the age of seven and these ladies told
me to call Hanuman and recite the above quoted verse. And for
all my life I never memorized the complete Hanuman Chaaleesa
till year 1998 or so. I still remember going down the steps and
with trembling heart reciting mentally the line that once you take
the name of Mahaveera no ghost or an evil spirit will get near you.
Actually, for a very long time, this one verse was the only prayer
I could think about or the generic prayer of “Tvameva maataa
cha pitaa tvameva”, or the famous Gayatri mantra which I had
unknowingly picked up from the wall of the red school in Dampier
Nagar.
There were Hanuman shrines all over and near our house
was the famous Hanuman temple at Askundaa ghaata, by the
river and the man pulled the bucket of water from the well inside
and poured in our folded hands to drink, and we could sense the
fragrance of rose and always wondered about it. In all situations
my mother and other relatives would send me to that temple.
Then there was the famous Vishram ghaata Hanumanji and and
one near Bhooteshvara where Dr. Shiva Shankar Upadhyaaya
used to take us for early morning walks at 4 AM. There was one
Luteri Hanuman on road to Vrindavan also. I still recall getting the
Hanuman picture with mirror at the back for two annas on way to
the school in February 1948 when my younger brother Piyush
was dying and my mother used that picture as long as I remember
in the very center of her alcove shrine and wiped with wet cloth
and lighted incense. After the death of Piyush, we moved to Bari
gali and there were two Chaturvedi ladies Parabo (with her four
sons Raghunath, Brijmohan, Galli and Mathalli) and Tukki behind
our house and we shared a common courtyard. Both those ladies
treated us very gently and guided us in religious matters. Tukki’s
son helped us with Hanuman offerings at the corner of Hanuman
galee. Then there was our maid servant Madan kee Maa, who
was an aheer woman and lived at Peer Panch and talked about
powers of Hanuman. That Hanuman can appear and help you
when you most need was often talked about in the light of the
experience of Tulasidas that how Hanuman made it possible for
him to meet and recognize Lord Ram in Chitrakoot by reciting
(vii) (viii)
“Chitrakoot ke ghaata para bhayee santan kee bheer;
Tulasidas chandan ghisen tilaka deta Raghuveera.”
It was at Birla Vidya Mandir Nainital when I went for my
school education in 1950 that I met Shri K.C.Tewariji and heard
about Baba Neem Karoli. Physical training instructor a
Maharashtrian gentleman Shri M.D.Seriah had another impact
on my young mind. I became more aware of keeping body fit and
strong and everybody knew that Hanumanji was a great source
of helping anybody in that direction. The other teachers in that
school, such as N.D.Pandeyji, Bursar Sahib G.B.Pandeyji,
Headmaster Sahib A.D. Joshiji, K.L.Vermaji, N.N.Mishraji, and
S.D.Singhji left a very deep sense of very private, and unalloyed
religiocity. Nothing was impressed on you. They believed in
freedom of mind and they did not want to rob the freedom of
anybody. I still recall that big crowd of people at Hanuman Garhi
in 1953 on 16
th
June when Hanumanji was formally installed and
all the sounds of bells and people’s shouts reached us at the
school. Those who are interested in these facts may like to know
that on 15 July 1952 a small image of Hanumanji was installed at
12 in the night by Haridatt Kandapal at the behest of Baba. After
the formal installation of Hanuman icon, on 25
th
June 1954 Shiva,
Parvati, Ganapati and Kartikeya were installed and on 30
th
May
1955 Ram, Lakshmana and Sita Maa were installed. In the 1956
fall I saw the picture of Baba for the first time at his house. By
1957 I moved to Lucknow University and my father asked me to
read every day one page of Ram Charit Manasa and also a
page of Gita. It was the most valuable advice and I continued it
till 1977 when I started reading Ram Charit Manasa for public
on a monthly basis. It was not so much the fear of ghosts any
more but a simple going to seek the favour getting through the
examinations and for that I followed other students to visit
Hanumanji at the old Monkey-bridge by the University, at Aliganj,
and one in Daliganj by the bridge on Gomati. When in 1959 fall I
started living in room #51 of the Narendra Deva Hostel, I sketched
a picture of Hanumanji in the open shelf by the window and started
feeding a tiny split of an almond nicked by my nail to him by reciting
the same Hanuman Chaaleesaa verse and to the god sun by
reciting Gayatri mantra three times at the sunrise and sunset
every day. Many a times the monkey came through the ventilator
to eat any sweet or almond kept on the shelf to be offered to
Hanumanji. I had already lost my leg in 1958, and one part of the
lung in 1960 and the other part of lung in 1961 due to cancer. It
was during this period that Shri K. C. Tewariji went running to
Baba Neem Karoli and pleaded, “Baba, the boy will die.” Baba
simply said, “The boy is not going to die like that.” This fact was
revealed to me by Tewariji in 1982. It was during June of 1961
that Shri Balmukundji – whose neice was to marry my brother,
came to our house and asked me to recite shorter form of
Mrityunjaya mantra 125000 times and read Sundara Kaanda
every Tuesday and Saturday with the samputa “mantra
mahaamani vishya byaala ke, metata kathina kuanka bhaala
ke.” I followed his advice and that was the last time cancer ever
surfaced in my body. It was in 1962 I got to know Dr. B.R.K.Shukla,
first as a post graduate student and later as a lecturer in
Anthroplogy. One day in 1965 or so he came while I was living at
Motimahal hostel and wrote down for me Hanumat-Stavana and
asked me to read it every day while holding water in palm through
out the whole duration and read the Hanuman Baahuka from
verse 36 on to verse 44 and then turn the pages and recite from
verse 1 to verse 35. He actually took me to his house and asked
his father to give me some homeopathic remedies for my delicate
health. I continued reading the book for many years and gave up
(ix) (x)
much later after coming to Philadelphia. Shri K.C.Tewariji and
my childhood classmateYudhishthar Singh son of DIG Onkar
Singhji always talked about Baba. It was in March of 1965 while
Principal Sang was on the deathbed, I saw Baba for the first time
on Phalguni Shukla Ekadashi, a Saturday and 13
th
of March, when
he came to see Mr. Sang. This fact was told to me by Mrs. Sang
when I visited her in 2004. Much later that very year in 1965 on
the Christmas Eve, a fellow University student Somendra Bahadur
Shah, the son of MLC Surat Bahadur Shah living on Ashok Marg,
and a friend of Kuldip Kaul, later a Vice Chancellor of Lucknow
University, took me to meet Baba Neem Karoli in Dilkusha
Gardens at the house of Mr. Soni at the behest of Shri K.C.Tewariji.
I remember very well Shri K.C.Tewariji did not eat his night food
till he had read the Sundara Kaanda on Tuesdays and Saturdays.
The making of the ink sketch of Hanumanji on the wall above the
top shelf in all hostels wherever I resided in order to pray every
morning and the feeding of almonds or any other sweets available
in my room continued in India and all the while even in Philadelphia
till I started reading the Ram Charit Manasa and doing various
poojaas for people in 1977. I became more aware that Hanuman
was the 11
th
rudra and as such Shiva himself. I continued to
pray but I did not have to draw a sketch of Hanumanji as I started
having pictures and images of Hanumanji and other gods and
goddesses. I still recall my telling Swami Nisreyasananda in June
of 1977 at King’s Apartments in New Jersey that I wanted to build
a temple of Hanumanji. I still recall his beaming face and throwing
hands in air in finger snapping gesture to sing Ram Ram and
telling us that he would prefer to die that way.
The temple land had been signed for in June 1982 and
bought in May1984 but It was in February 1993, when Shri
K.C.Tewariji asked me to install the Devi on the temple grounds,
because it was not right to leave the land for the Devi temple
empty without her physical presence. Besides telling me all that
he asked me to install her on 23
rd
March 1993. I am deeply
indebted to Avinash and Malini Mude for taking me in car in 10
inches of snow and carrying out the whole ceremony for one and
a half hours inside the car in sub zero temperature outside at
6.30PM. At that time I decided to get other images, but it was not
that easy so I decided to make a clay image of Hanumanji. My
boss Leo Blake at the Dental School Computer Lab and a
professor Vidnovik of the Sculpture Department of the University
of Pennsylvania helped me organize and get the clay etc and for
five nights in the first week of March I sat three hours every night
and Hanumanji helped me with my pain and also in carving the
relief image. I will tell the complete story some other day.
Professor Vidnovik came to see the image and asked me to get
it bronzecast at Laran Bronze in West Chester. Lanny and Randy
were very helpful and the Sebastian Oghlidoz, an Iranian Student
carried the clay Hanumanji after offering some white flowers and
perfume, and Avinash Mude took me to examine the finished
product and helped to bring it back to my room#335 at Chestnut
Hall and Madan Puri carried the image to the temple grounds a
day before the final inauguration in 1993. Krishna Das, the famous
Keertan singer and a devotee of Baba lent me $1500 for the
payments. The image was finally installed at its present location
facing east on Vijayadashami day in 1993. In this decision making
I was helped by a story recorded by Indu Prakash Pandey in his
book ‘Avadhi vrata kathaaen’ (Varanasi, 1967, p.8) that
Hanumanji told Devi Maa in Sheetalaa Maataa story “jahaan
tumhaaree jaapa, vaheen hamaaree thaapa” (that wherever
your glory shall be sung, I also shall have my seat installed there).
Since Hanumanji respects sun I decided to place him back to
(xi) (xii)
back to the image of Devi. Hanumanji stood at the back of Devi
shrine facing east in the glass case all those years till he got his
proper room built around him with the help of the architect Kalyan
Som and builder Ron Rinker. Giradhar and Rama Assar also
sent a marble Hanuman image to be worshipped for the temple
in that very year. All those years, five families of Manorama and
Dinesh Tewari, Alka and Arun Agrawal, Lakshmi and Piyush
Khattri, Kamna and Santosh Katiyar, and Ranjana and Indresh
Srivastava and few others sat in mud in rain or heat with their
children and prayed to Hanumanji and Devi every first Saturday
of the month. I shall not say what miracles or feats Hanumanji
demonstrated but I feel very comfortable in doing his poojaas
and I do these with the faith that he shall not abandon any of us
whenever we go running to him in our troubles of life. That is the
faith of a devotee as Baba used to say that by his calling we go to
him, and he shall never abandon us and come running to help us
in trouble.
In 2004, Dr. Henry W. Beck asked me to create a souvenir
for the Hanuman temple and by April Bhandara day in 2005, he
and his wife Sandra Snyder put all of what I had written in a
presentable form and offered to eleven devotees. I am deeply
indebted to this selfless couple. I retired on 31st December 2006
and decided to give it the present shape. There are many little
girls, such as, Richa Mishra with her faith in (Hanu)Maanji, Suggu
Tewari trusting me completely, Nidhi Agrawal asking me to etch
Hanumanji on copper plate, Kaku and Lalu Katiyar fearlessly
asking anything, Navina Khattri always giggling about my reciting
the Hanuman Chaaleesaa in two minutes in sub zero
temperature at the Hanuman temple at 12 in the night, and Hanna
Mude and Richa standing up to carry out the inauguration poojaa
of the Devi Hanuman complex have reminded me of the beauty
of childlike faith and in this case the faith in Hanumanji and it has
encouraged me to write more. Bijan – who offered all the facilities
and made the books and the computer terminals available, Julie
Hwayoung Cho – who placed the foot notes, Nina Yun and Jeong-
eun Kim who helped me with scanning etc., and Chen Yao and
Houng Chea – who always protected me from any disturbance
and compiled many bits of needed information deserve many
many thanks from the core of my heart. I cannot give enough
thanks to Anu Vedantham, Director of David B.Weigle Information
Commons and David Toccafondi, the Coordinator, Vitale Digital
Media Lab., and a long time friend at Vanpelt Library, and his staff
being willing at all times to scan and insert all the recitations and
pictures etc. And they have done it with a winning smile. I am
deeply indebted to Sarada Bhadra, his son Ashish Bhadra and
his daughter in law Sweta, who have gone through line by line
and made valuable contributions by pointing grammatical errors
and inconsistencies in the text itself and tightening up the
language. Shri Vanshi Ballabh Sharmaji, the Proprietor of Radha
Press has always encouraged me with whatever I write and
always brings out in the most efficient manner.
Ananta Chaturdashi 2064, Swatantra Kumar Pidara
25
th
Sept 2007 460 Wartman Road
Collegeville, PA 19426
(xiii) (xiv)
Pidara ji \
Hanuman
8
Table of Contents
Dedication iii
Tulsidas’ Last Poem vi
Preface v
Introduction and Acknowledgements vi
Tales of Hanuman 1
Hanuman’s Origin 1
The Date of Hanuman’s birth 5
First exploit 6
Hanuman’s Childhood 7
Hanuman’s Education 8
Hanuman in Kishkindhaa 9
Arrival of Ram 10
The journey to find Sita Maa 12
Meeting with Vibheeshana and finding Sita Maa 14
Destruction of Ashoka Vaatikaa and meeting with Raavana 16
Burning the city of Lankaa 17
Return of Hanuman 18
Move towards Lankaa 19
Building of the bridge, the battle and the defeat and
death of Raavana 20
Recovery of Sita Maa and on way to Ayodhyaa 23
Meeting with Hanuman’s mother 24
Approaching Ayodhyaa and farewell 25
Promise made to Lord Ram 27
Worship of Hanuman 29
Mantras 29
Ham Hanumate Rudraatmkaaya Hum Phat 29
Three other mantras of Hanuman: 30
Hanuman Gaayatree 30
The Twelve Distress Dispelling Names of Hanuman 31
Some commonly asked questions 32
Samputas 45
Poojaa (worship) of Hanumanji 47
A. Pampa River Poojaa: 48
B. Hanuman Poojaa: 48
Shree Hanumat-Stavana 51
Shree Hanuman Chaaleesaa: written by Tulasi Das 55
Sankatamochana Hanumanaashtaka 65
Hanuman Aaratee 71
Aaratee of Hanumanji by S. K. Pidara 74
Other Tales 79
STORY 1: Hanuman and the old woman 79
STORY 2: Hanuman the musician 83
STORY 3: Sita Maa teaching Hanuman 85
STORY 4: Hanuman giving money to the Pundit 87
The Nature of Hanuman 90
The things Baba Neem Karoli said 93
APPENDIX – 1 97
(xv)
(xvi)
Pidara ji \
Hanuman
9
Tales of Hanuman
Hanuman’s Origin
2
There are multiple stories regarding the origin of Hanuman.
Here are several of them.
Punjikasthalaa was a divine nymph in the court of Indra.
Once she laughed at a Rishi, who furiously cursed that she was
behaving like a monkey and as a result she might as well become
a she monkey. She prayed and pleased the sage who told her
that she would be able to change herself into a human form at
will in given situations. She was born to Kunjara, the chieftain of
the monkeys
3
. In due course of time this girl named Anjanaa was
married to a monkey king Kesaree, who lived among golden
mountains. She was very happy with her husband, but they did
not beget a child so she decided to approach sage Matanga,
who asked her to go to the hill called Vrishabhaachala, take a dip
in Aakaashagangaa (the milky-way), drink its water, and then pray
to the Wind God. The Wind God was pleased and promised her
that he himself would become her son. One day when she was
enjoying the air outside her palace, the air blew and lifted her
saaree above her thighs. The Wind God looked at her and touched
her. She felt the touch of somebody and got furious and demanded
the reason for this impropriety. The Wind God calmed her by
whispering in her ear that she had not been violated, and she
would remain chaste as ever. He had mentally touched her to
impart a son.
At the same time, Shiva wanted to see the Mohinee-
roopa (the form of a charming woman of Vishnu) which he had
acquired during the churning of the ocean episode. He approached
Vishnu to show him that form and Vishnu granted him his wish.
But Shiva was so carried away by the emotion of lust that his
semen fell on the thigh of Vishnu. The semen was secured on a
leaf by the seven sages and later deposited in the ear of Anjanaa.
The other tale tells us that while Anjanaa prayed for a long time,
both Vishnu and Shiva decided to visit her and give her a mantra.
When Vishnu whispered the mantra in the ear of Anjanaa, he
deposited that semen of Shiva as well in her ear. In another form
of the above tale, Hanuman was actually born from the thigh of
Vishnu.
There is another tale in which Shiva and Vaayu (the Wind
God) had actually possessed the body of Kesaree and granted
the baby to his wife, Anjanaa. There is a fourth tale with an oblique
reference to Hanuman being a helper of Vishnu, in which Narada
was very happy with his spiritual victory over Kaamadeva (cupid)
2. It is important to give credit to where it rightfully belongs. Most of what you may see
in these pages is information gleaned from two major books – Hanuman Anka of
Kalyana January 1975 and of February 1975, and Hanumad-Rahasya written by
Pundit Shivadatta Mishraji Shastri, published in 1971. Special mention must be made of
two writers of Kalyana, Pundit Shri Shivanathji Dube, for all the stories (Kalyana
1975 Jan. p.245-372 “Shri Hanuman Charita”), and Pandeya Pundit Shri Ram Narain
Dattaji Shastri ‘Ram’, for the procedure of Hanuman worship (Kalyana 1975 March
p.59-66 “Shri Hanumat Vrata Poojaa Paddhati”), whose works form the basis of
this write-up. For the purposes of transcribing and translating the Shree Hanumaana
Chaaleesaa, Sankatamochana Hanumaanaashtaka recitation, the Shree
Hanumat-stavana and the well known Shree Hanumaana Aaratee, we have
taken the help from the text published in 1992 as the 108th edition by the Gita Press,
Gorakhpur.
3. In one tale Kunjara is named as Viraja and in another tale she is supposed to have
been born at the house of sage Gautama.
My Hanuman 1 2 Tales of Hanuman
Pidara ji \
Hanuman
10
and went to boast of his success to Shiva. Shiva knew that once
the idea of pride and self-assurance had entered in the mind of
devotee, Vishnu would see to it that such an idea was forcibly
destroyed. But he did not want to hurt Narada’s feelings so he
merely forewarned him by saying that he should not go and
proudly sing the tale of his victory over Kaamadeva to Vishnu.
But Narada did not pay any heed to his advice, went to Vishnu
and told him how he had conquered Kaamadeva. Vishnu just
smiled. Narada from there on proceeded further and after some
journey arrived at a city where the king was organizing a
svayamvara ceremony
4
. The king took Narada inside the palace
and showed him his daughter. As soon as Narada looked at that
girl he was stung by lust and wanted to have her for himself.
Narada immediately ran to Vishnu and asked him to change him
into the most beautiful person and then raced back to the
ceremony and stood among the suitors. The princess ignored
Narada completely and the two Shiva-ganas, present there also
mocked Narada repeatedly. Finally the princess chose somebody
else. Narada was very disappointed and the Shiva-ganas added
further insult to injury by telling Narada to go and look at his face
in a pond. It was then that Narada discovered that Vishnu actually
had given him a monkey face. That infuriated Narada. He first
cursed those two Siva-ganas and they in turn became Ravana
and Kumbhakarna, and after that went running to Vishnu. It was
not too difficult as he found Vishnu just around the corner with
that very princess as his wife. Before Vishnu could say anything,
Narada cursed him, “As I am suffering for this girl today, so shall
you suffer one day when somebody will take your wife away.”
Vishnu immediately removed the veil of maayaa. Narada
discovered that the girl was no other than Lakshmi herself. This
deeply troubled Narada and he started apologizing and saying
that “one day these monkeys will come to your rescue”. Gone
was the face of monkey and Vishnu accepted the curse of his
devotee very happily. After all that was part of leelaa (the divine
sport) of Vishnu.
5
This was the time of the age of Tretaa, when Ram was to
be born. At that time in the court of Brahma, the nymph
Suvarchalaa, annoyed Lord Brahma and he cursed her to become
a kite because she was looking at things very intently like a kite.
She prayed to Brahma to be freed from the consequences of the
curse. He told her that she would be freed only after picking the
rice pudding from the palm of queen Kaikeyi and dropping it for
Anjanaa. It took place at the sacrifice, where Dasharatha decided
to divide the pudding received from the god of fire called Agni
among his three wives. He gave ½ portion of the pudding to
Kaushalya, then ¼ to Kaikeyi. After further dividing the left over
pudding into two portions, he obtained the consent of his first two
wives and then gave those two portions to Sumitra, his third wife.
At that time that accursed kite was hovering above the sacrificial
place. Seeing the right moment, she made a dive, took a beakful
of pudding from Kaikeyi’s hand and flew away. As she flew away,
a stormy condition appeared in the atmosphere and that the very
portion fell into the praying hands of Anjanaa, who took it to be the
prasaada (gift) from Wind God and ate it.
4. in which the bride personally selects the groom.
5. One has to admire the similarity of devotion of Narada and Hanuman and as well the
singing abilities of both of them, Narada uttering ‘Naaraayana’, ‘Naaraayana’ and Hanuman
uttering ‘Raama’, ‘Raama’. There actually is a classic tale about the music competition
between Narada and Tumburu, with Hanuman playing the role of a judge
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The Date of Hanuman’s birth
There are many views about the day of birth of Shri
Hanuman. The well-known options are either the Chaitra
Poornimaa, or the Kaartika Krishna Chaturdashi (known as
Naraka or Roopa Chaturdashi as well) and it is better if either of
these dates falls on a Tuesday or a Saturday. It is believed that
Sita Maa gave sindoora (the powder of mercury oxide) to
Hanuman that day in the month of Kaartika and thus a new form
of Hanuman was born. But there are other beliefs also, such as
Chaitra Shukla Ekaadashi, or Kaartika Poornimaa, or even
Agrahaayana Krishna Ashtami, which is observed as Kaala-
Bhairava Ashtami associated with the birth of Kesaree-nandana.
There are some other dates connected with the worship of
Hanuman. Shri Rama Narayan Dattaji Shastri recommends
Maargasheersha Shukla Trayodashi for Hanuman vrata (fast)
6
.
In Pauraanika Kosha it is given that Maaruti birthday is celebrated
all over Maharashtra on the Viashaakha Poornimaa (The full
moon day of the month of Vaishaakha).
7
First exploit
Still in the cradle, Aanjaneya, the son of Anjanaa, looked
at the sun and taking it to be a bimbaa fruit decided to eat it. He
leapt towards the sun. The Sun God decided not to burn him with
his firey rays and cooled his rays and allowed the child to have
his play. It happened to be the time fixed for Raahu to swallow
sun, so he raced to Indra and made complaint about this intrusion.
Indra arrived with Raahu on the spot to take stock of the situation.
Kesaree-nandana was ready for this new play and made a leap
to eat Raahu. Raahu was frightened and seeing this unusual
situation, Indra moved forward to nudge this unknown child away.
But this was not that easy, because seeing this interference this
child raced towards Airaavata, the elephant of Indra. Indra was
shaken and in anger hurled the thunderbolt at the child which hit
the chin of the child and cleaved a bit on the left side. The child
fainted and this deeply pained and infuriated the Vaayu Devataa
(Wind God). He ceased all his personal activities as the very life-
source of the universe, lifted the child, and took him inside a cave.
This cessation of wind put everything at a stand still throughout
the universe. All the gods came running to that cave with Brahmaa
in the front. Brahmaa appeased Wind God and revived the boy
back to life, and declared that his own Brahma-paasha (noose)
weapon won’t be able to rope and immobilize the child. Indra
stepped forward, gave a garland of ever blossoming blue lotuses
and said, “As the boy’s chin has been shattered because of my
vajra (thunderbolt), so in memory of this event from now on the
boy will be called Hanuman and even my thunderbolt will never
be able to hurt him.” That is how Hanuman became Bajaranga
Balee [the body as strong as the very thunderbolt]. Soorya (the
Sun God) gave one percent of his glory and agreed to teach the
child as well at the right moment. Varuna said that even his water
and noose won’t hurt the child. Yama said, “My danda (staff)
6. In Kalyana magazine of March 1975, page 59.
7. This is actually the same as Chaitra Poornima in the north, since the calendar in
the north is counted with Krishna Paksha ( the dark fortnight) as the first part of the
month, where as in the Southern part of India Shukla Paksha (the bright fortnight) is
considered as the beginning of the month. On account of this there is a 15 day gap
between the calibration of the month in the North and the South. For the North, month
of Chaitra ends with poornima, but for Maharashtra, the Chaitra continues for
another 15 days. Thus Deepaavali for North is on Kaartika Amaavasyaa but for
the south India, the same day is called Ashvini Amaavsyaa.
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won’t hurt you and you will remain ever free from disease.” Kubera
said, “My gadaa (mace) will help you even against the Yakshas
and the Raakshasas. And you will not be defeated in battle”.
Shankara said that the child won’t be hurt by any of his weapons.
Vishvakarmaa granted the child a life for ever. Brahmaa further
gave him capacity to change his body in any form, to become
famous, to remain unhurt, to be able to accomplish amazing feats
and live long.
Hanuman’s Childhood
Hanuman was very playful and made the lives of the sages
in the hermitage very miserable with his childish pranks. While
they were feeling helpless, Anjanaa and Kesaree approached
the sages to teach him. They said the boy was very arrogant
about his powers so if he could forget about his strengths then
he would become a good student. At that time Bhrigu and Angiraa
told Hanuman: “you will be able to recall your powers when
somebody will remind you about them and their true nature.”
Mother Anjanaa would tell him tales from Puranas and
Hanuman would be very much moved and stirred within, and
would shed tears out of his admiration remembering the deeds
of Hanuman and his relationship with Lord Ram. And he would
tell his mother, “Maa, I would like to be like that Hanuman.” And
Anjanaa would lovingly convince the boy that he would be
achieving all that alright and since Ram had reincarnated again,
he would have ample opportunity to be of assistance to Ram.
Hanuman meditated and continued to shed tears of love for his
Bhagawaan Ram.
Hanuman’s Education
Then after some time it was time for his proper education,
so Mother Anjanaa recalled the promise of Sooryadeva, the Sun
God, and she sent the child to Sooryadeva for his formal
education. She told the boy that nothing would hurt him because
even as a child he had gone to Sooryadeva. When the boy
showed up, Sun God told him that he could not stop from moving
eternally on a trajectory set by gods just in order to teach
Hanuman. Hanuman agreed and said to him, “Sir, I would not
interfere with your set course of movement, but I could very well
position myself in front of you, face you, and at the same time
keep moving backward at the same speed which you have.” Now
with that arrangement agreed upon, Hanuman started darting
backward with his face towards Sooryadeva. And Sooryadeva
was pleased and imparted all knowledge. Within few months
Hanuman learned everything and then decided to give the
dakshinaa (the payment to a teacher in return for his services)
and Suryadeva said, “Just promise me to help and protect the
life of my son Sugreeva, the brother of Vaali, in the kingdom of
Kishkindhaa. Sugreeva is my son and Vaali is Indra’s son.”
8
Hanuman gave his promise to Sooryadeva and returned to the
hermitage.
8. A short tale on Rudra:
In the Puranas we find all kinds of tales. In one of the Puranas a story told about the
birth of Rudra. Once Brahma was praying and his forehead got very hot and a drop
of sweat fell in his lap and it became a howling child. Brahma was furious and scolded
the child. The child said, “Who are you?’ Brahma said I am your father, and now keep
quiet.” The child said, “I am your father and I am Rudra.” and tore off the fifth head of
Brahma by his nails. Brahma decided to punish this child but the child ran to Vishnu and
cut open the arm of the sleeping Vishnu. He mixed the blood of the skull of Brahma
Cont.......Next page
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Hanuman in Kishkindhaa
At the same time Ram had taken his birth and was growing
as a child in the palace of Ayodhyaa. Shiva went to Ayodhyaa to
enjoy the leelaa of Vishnu as Ram and took Hanuman as a
monkey to give a playful company to Ram. Ram kept Hanuman
in the palace and then when Vishvaamitra took away Ram for his
education to his own hermitage, Hanuman was sent back to
Kishkindhaa, where Kesaree sent him to Sugreeva at the city of
Pampaapuri. For some time the things were satisfactory, but when
Vaali came back after killing the demon Dundubhi after one month
and discovered that his brother Sugreeva had abandoned him
during his fight with Dundubhi and was ruling the kingdom in his
place, he got furious and challenged him to fight with him and
actually started beating him. Hanuman remembered his promise
given to his teacher Sooryadeva and decided to take Sugreeva
away. He was aware of the curse of Vaali that Matanga rishi had
given after the death of Dundubhi when the drops of blood of
Dundubhi fell on the body of the sage that if Vaali ever entered in
the Matanga Rishi’s hermitage his head would split in two, so in
view of that curse Hanuman took Sugreeva to that very hermitage
in order to avoid a fight between the brothers.
Arrival of Ram
Just about the same time, Ram had already been
banished from his kingdom. Raavana had already abducted Sita
Maa, and Ram was moving through the forest tract in search of
his wife. In the course of this search he neared Rishyamooka
Mountain. Sugreeva got frightened and deputed Hanuman to find
out the real truth about the two brothers moving in the forest. It
was a long awaited meeting of Lord Ram and Hanuman.
Hanuman had gone in the disguise of a Brahmin, but Ram knew
right away and liked Hanuman and told his brother Lakshmana,
“Do you take note of the fact that this Brahmin is very
knowledgeable. You should watch him.” Hanuman said, “Sir, you
are not an ordinary person. Are you the God Himself who has
appeared amidst us to clean our lives and make us His very
own?” Ram informed Hanuman about the loss of Sita Maa and
how Raavana had taken her away forcibly. Hanuman was very
deeply stirred from within hearing the tale and seeing himself
before his very ideal and he started sobbing for Ram had not
recognized him. Soon Ram embraced him and Hanuman told
him, “Sir, my friend Sugreeva’s wife has also been taken away
forcibly by Vaali, his elder brother. Sugreeva needs a powerful
friend like you and when you restore his wife then he will help you
in searching for Sita Maa.” Ram readily agreed and Hanuman
carried both the brothers on his shoulders.
attached to his palm and this new blood from the arm of Vishnu and produced a blue
man. But Brahma produced a red man and both fought. Indra supported the warrior of
Rudra and Soorya supported the warrior of Brahama and the Brahma warrior won.
Indra got very furious and then Brahma told him, “Two times the man of Soorya will win
and at one time the man of Indra will win. The first battle is already over. Next time Soorya’s
son Sugreeva will win by getting Vaali, the son of Indra killed by Ram. In the third battle,
Indra’s son Arjuna will kill Karna the son of Suryadeva. Thus all this is a drama of God
played out in the three yugas, i.e. the ages of Satya, Tretaa and Dvaapara.
The Eleven Rudras: In Puranas a list is given of the eleven Rudras, who are Aja,
Ekapaada, Ahirbudhnya, Pinaki, Aparajita, Tryambaka, Maheshwara, Vrisha-kapi –
Hanuman, Shambhu, Harana, Ishvara.
Even the winds are called 49 Maruts, which actually were 49 pieces of a fetus of Diti
done by Indra by entering in her womb. The Rudras are called howling winds and
actually represent a terrible form of God. The first of which is called sarvaadi
Marutapraana, the Ganesha who is on earth, and the subtle form in the body of sun
is called sarvaanta Marutapraana, the Hanuman. Elsewhere, Mangala (planet
Mars), Varuna (Lord of oceans), Agni (Lord of fire), Ganesha, Nandi (the bull vehicle of
Shiva), Vayu (the Wind God), Yama (the God of death), Bhairava (the terrible form of
Shiva), and Hanuman have been called as Rudras.
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Lord Ram met Sugreeva, and soon the battle between
the two brothers Vaali and Sugreeva took place in which Ram
hidden behind the trees killed Vaali by one single arrow. When
Vaali complained about this partiality Ram explained to Vaali, “I
had to kill you like this because ingratitude is improper and taking
younger brother’s wife is also not the right thing. She is like your
sister and like your own daughter-in-law.” Hanuman comforted
Taaraa the wife of Vaali and with the help of Lakshmana coroneted
Sugreeva and declared Angada the son of Vaali as the heir
apparent. Ram asked Hanuman to help Sugreeva in governing
the kingdom. Sugreeva was very happy with his own wife Rumaa,
but accepted Taaraa the widowed wife of Vaali also. Six months
went by and finally the rainy season arrived.
One day Ram said to Lakshmana, “It seems that
Sugreeva has forgotten his words. It is not nice when you give a
promise to those people who have helped you in past and when
later on you forget and do not keep your word, for it is called
ingratitude. A person who keeps his words is the best person.
So, go and frighten Sugreeva a bit only for the neglect on his
behalf. Don’t harm him.” Lakshmana was already getting very
edgy that Sugreeva and the others had forgotten their promise to
search for Sita Maa as a result of that lapse he got very furious
as well. Lord Ram calmed his brother and sent him off. Angada
greeted Lakshmana in the city and Hanuman took him inside to
patch up the misunderstanding. But Hanuman knew the truth of
the matter, so he told Sugreeva about the delicacy of the situation,
and immediately a plan was worked out to send people in search
for Sita Maa and to return within a month. Autumn was about to
come and Sugreeva asked Nala and Nila to come in 15 days and
they all went to the camp of Ram as he could not enter a city.
The journey to find Sita Maa
Ram gave Hanuman his ring, and told him: “Sita will
recognize this insignia.” In the course of searching for Sita Maa
they met Svayamprabhaa the daughter of a gandharva who herself
was waiting to see Ram. She asked them to close their eyes and
they found themselves near the ocean. Here they met Jataayu’s
brother Sampaati and he told these searchers that he could see
Sita Maa in the palace garden of Raavana but couldn’t go there
because his wings had been burnt in his flight to sun and also
because he had grown old. “But one of you should be able to
jump across the ocean to the city of Lankaa. I am old and am
without wings. Only my son has been helping me. One day my
son saw Raavana taking Sita Maa away, but he did not pay much
attention to that fact.” Suddenly Sampaati got wings and he flew
away encouraging all the monkeys. They all came to the shore
and at first were discouraged and then they recounted their own
personal prowess. Angada said he could go across the ocean
but he was not sure if he would be able to make it back.
Jaambavanta said, “I have gone around the earth 21 times in one
jump in the times of Vaamana (the dwarf form) incarnation of
Vishnu when I was in my youth but not now, it is not possible.”
Hanuman was sitting quiet and at that time Jaambavanta alerted
him to everybody’s predicament, the facts surrounding his own
birth, his childhood exploits, and reminded him that to cross this
tiny ocean was nothing for him. As soon as Hanuman heard all
that he felt a hidden surge of his own natural energy and he
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became like a giant mountain. Hanuman declared that he could
drown the Lankaa in ocean, rope and fetch Raavana, bring Sita
Maa right away. Jaambavanta then calmed him down and said,
“No you don’t have to do any of these things. We are only
messengers and explorers of Ram. You just have to go to Sita
Maa, talk to her and let her have the assurance that soon her
own husband will come and secure her release.”
Hanuman commenced his journey telling them that he
had the ring of Ram with him and that the ring could protect him
in all situations during his flight. While Hanuman was flying across,
the ocean decided to give him some rest so it sent Mountain
Mainaaka, but Hanuman assured him, “I can’t rest till I have done
the job for my Master.”
9
Then gods sent Surasaa to test his
intelligence. She arrived with her open mouth and said that she
was hungry and that he was her food. As she expanded her
mouth to swallow him, Hanuman doubled the size of his body
every time and finally he became a tiny bug, went inside her
mouth, came out and said, “Mother I have fulfilled your wish of
swallowing me.” She was very pleased at his wisdom and blessed
him as well. Then Hanuman encountered a Simhikaa, the she-
demon, who used to catch all the birds and thus nothing could go
past her into the city of Lanka. Hanuman killed her and freed
himself of that destraction as well. At that time the air creatures
told him, “A person who has patience, understanding, intelligence,
and ability to do a job expertly, such a man will always succeed in
his goals.”
Hanuman arrived outside the city and examined all the
ramparts etc. and decided to enter the city in the night secretively.
But Lankinee Devi, the presiding city deity, blocked his passage
and challenged him. Hanuman gently hit her and she vomited
blood and fell on the ground saying, “Now I know the end of
Raavana is near” as Brahmaa had told me “when you get into
such a trouble on being hit by the fist of a monkey, then you should
know that that monkey is none other than the messenger of Ram.”
She blessed him and departed.
Meeting with Vibheeshana and finding Sita Maa
Once Hanuman entered into the fortress he went in search
of Sita Maa and moved from palace to palace but he could not
find her anywhere. Towards the morning he saw a house which
was somewhat different. It had the word ‘Raama’ written on it
and Tulasi (the holy basel) bushes planted nearby as well. He
also heard Vibheeshana yawning after a night’s sleep and uttering
‘Raama’ ‘Raama’. Immediately Hanuman turned himself into a
Brahmin and said ‘Raama’ ‘Raama’ as well. Vibheeshana came
out of the house running and asked him to introduce himself.
Hanuman revealed his identity and the nature of his mission. As
the two devotees of god cannot lie to each other, they openly
talked about the goodness of love of Ram for his devotees, and
especially of those who love him for his own sake instead of for
their own personal sake. Vibheeshana was very happy and guided
Hanuman towards the location of Sita Maa, who then proceeded
to Ashoka Vaatikaa. Hanuman saw Sita Maa, but at that very
moment Raavana arrived in the garden and solicited her attention
but he did not succeed, because Sita Maa actually in turn even
9. “Hanumaan tehi parasaa, kara puni keenhi pranaama; Raama-kaaju keenhe
binu mohi kahaan vishraama.

Ramayana, Sundara Kanda doha 1
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insulted him and reminded him of what kind of fate awaited him,
when he would have to face the arrows of Lord Ram. It infuriated
Raavana so much so that he wanted to behead her right then
and there but his wife, Mandodari, persuaded him not to do so.
He went back to his quarters saying that he would kill her after
one month if she did not accede to his advances and ordered the
attending lady guards to frighten her. At that time while Sita Maa
was sitting in this terrible situation and the maid servants were
frightening her, Trijataa came to her rescue and recounted a dream
of an impending burning of the city and the destruction of Raavana.
Those lady guards left Sita Maa alone with Trijataa. Sita Maa was
very shaken by this encounter with Raavana. She started
lamenting her destiny and became suicidal. She asked Trijataa
to get fire, but she reasoned against that and departed. Then Sita
Maa started wailing and asked the Ashoka trees to drop some
fire. This pained Hanuman who was watching this drama from
the tree top so he dropped the ring of Shri Ram. Sita Maa was
excited thinking that it was the fire dropped by the Ashoka tree,
but when she looked at it and saw that it was the very ring of Lord
Ram she was taken aback. This troubled her more because Lord
Ram’s ring could not be duplicated. How had it come here?
Hanuman then sang the glory of Lord Ram. Sita Maa became
more upset and requested the fellow to come down. But when
she saw that tiny golden monkey, she was once more confused.
Hanuman then revealed to her that he was the son of the Wind
God and that he had been sent by Sugreeva and that it was he
who had dropped the ring. Sita Maa was convinced and said to
him, “Go and tell your Master that Raavana is going to kill me in
one month so he must come and rescue me.” Hanuman told her
the private message of Lord Ram, “Sita! W ithout you all things
hurt me. To whom could I say all this? How I love you only my
heart knows and that heart is with you.” Sita Maa sobbed hearing
all this. Hanuman told her that he could take her to her husband
but he had not been authorized to do so. Sita Maa questioned the
powers of Hanuman seeing him so tiny. Upon hearing that
Hanuman showed her his true mountain size form. Sita Maa was
pleased and blessed him: “Go my son and have all the physical
and moral strength. May the Lord Ram shower his graces upon
you” Hanuman was very hungry so obtained her permission and
went to eat some fruits and other things in the orchard.
Destruction of Ashoka Vaatikaa and meeting with Raavana
Once Hanuman got permission, he went and started
eating and breaking the trees. The guardsmen of the orchard
reported the matter in the court. Akshaya Kumaar the son of
Raavana came but he was killed. Then the other son Meghanaada
came and captured Hanuman with the help of Brahmaa’s noose.
Hanuman did not want to dishonour the noose of Brahmaa so he
allowed himself to be roped and he was presented in the court of
Raavana. Raavana asked him the reason for all this destruction
in the orchard and to reveal his true identity. Hanuman noticed
the arrogance of Raavana and decided to deflate his ego. He
said, “I am the messenger of Shri Ram, who incarnates repeatedly
to punish people like you and who protects dharma, the cows,
and the Brahmins. You encountered him in the court of Janaka
where you could not even push the bow. It is this very Ram who
killed Taadakaa, Khara and Trishiraa, and recently even Vaali with
just one arrow. Nobody can stand in front of such a Lord. I came
here to see Sita Maa and with her permission I ate some fruits.
When your guards started to hurt me I only retaliated. You were
born in the family of sage Pulatsya, it does not behoove you what
you have done to yourself.” Raavana was furious and ordered
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his court guards to kill Hanuman. At that very moment Vibheeshana
arrived in the court and counseled Raavana not to kill an
ambassador, but rather teach him a lesson for his arrogance by
hurting his limbs. Raavana immediately ordered that the tail of
the monkey messenger be burnt.
Burning the city of Lankaa
Hanuman was taken out on the street and his tail was
wrapped in a cloth soaked in oil. While they did that, Hanuman
increased the size and length of his tail so much so that all the
clothes and oil of the city were used up. As soon as they lit fire to
the cloth, Hanuman made himself a tiny monkey and jumped up
to the roofs and walls of the houses. In no time the city was on
fire. All those who were laughing and clapping earlier were now
beating their chests and wailing. Sita Maa was informed of all
this and she immediately prayed to the Fire God to lose its ability
to burn. Hanuman continued to race all over jumping from one
palace to another and burnt all the residences except that of
Vibheeshana. Suddenly he remembered Sita Maa and jumped
into ocean, extinguished the fire went to the garden and stood
before her. Sita Maa blessed him further for all successes and to
have the ability to grant anything to anybody
10
. She was still
worried about Ram’s ability to cross the ocean. Hanuman
reminded her that the power of Ram would make everything work
in his favor. She pressed again that Ram must come within a
month otherwise he wouldn’t find her alive. Hanuman then asked
for a insignia to show to Ram and Sita Maa gave him the jeweled
hairpin. Hanuman quickly jumped back to the other shore with a
loud noise which terrified the residents of Lankaa and many ladies
had miscarriages.
Return of Hanuman
Hanuman was back among his co-explorers and Angada
and Jaambavanta were very happy. They rushed back to where
Ram and Lakshmana were waiting eagerly for the news of Sita
Maa. The success made the monkeys very heady and unruly
and that gave Sugreeva the clue of their success. Hanuman fell
at the feet of Ram and gave him the news of Sita Maa and her
condition in enemy’s city. He said, “Sir, Sita Maa is locked mentally
in your meditation and her eyes are fixed on your feet, that is why
her life-breath is not escaping however she is really in great trouble
and it is better that I don’t say much.” Ram was pleased to see
the hair-pin and ecstatically said, “Hanuman what you have
achieved is difficult even for gods. How were you able to handle
all this? I shall remain for ever indebted to you.” Hanuman
replied to Lord Ram: “So saba tava prataapa Raghuraaee,
Naath na kachhu mori prabhutaaee…. (Elsewhere) tava
prataapa bala Naath. ” (Lord it all took place due to the powers
of your grace. There is nothing in this any of my own greatness.)
Ram pulled Hanuman to his chest and said, “This embrace is
not easily possible for anyone. But you should have this honor
and it symbolizes how dear and a great devotee of mine you
10. [“ashta siddhi nau nidhi ke daataa; as bar deenhi Jaanakaee Maataa”.
That Hanuman shall be able to grant eight kinds of siddhis and nine kinds of
wealths to any seeker. These powers are Animaa=ability to become small and
tiny; Mahimaa=ability to increase size at will; Garimaa= ability to make oneself very
heavy; Laghimaa=ability to become light; Praapti= ability to acquire things at will;
Praakaamaya= a will power that cannot be resisted by any person or objects;
Ishitva= to acquire superiority over persons or entities; and Vashitva=ability to sub-
due others to one’s will. Or having freedom at will, and the nava-nidhis or nine types of
wealth are listed as Padma, Mahaapadma, Shankha, Makara, Kacchapa, Mukunda,
Kunda, Neela, and Varcha].
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are.” Hanuman only held his feet and sought in return a devotion
which is not corrupted by any desire of self-gratification and is
granted by the Master on his own accord. Hanuman revealed
everything that he saw in Lankaa and impressed upon Ram the
misery of Sita Maa in his absence. Ram then further said, “Look!
O Hanuman nobody shall be able to match your exploits ever.
You really fulfilled all the dimensions of service to one’s Master.
Your actions saved me, Lakshmana, Sugreeva, and my dynasty.”
In another place Ram says, “Samadarasee mohi kaha saba
kou, sevaka priya ananya gati sou. (All declare that I am even-
handed and impartial but I love my servants and grant them love
to have a selfless devotion to myself).”
Move towards Lankaa
Once when it became clear to Lord Ram that there was
little time to be wasted, the march towards Lankaa was
undertaken. Angada lifted Lakshmana and Hanuman carried
Ram on their shoulders. Soon they were at the shore facing the
city of Lankaa. When Raavana was told of the arrival of the
army across the ocean, he convened a meeting. His courtiers
only spoke only that which pleased Raavana, that the demons
were capable of finishing them all. At that time, Vibheeshana
arrived and tried to convince his brother that it was better for him
to befriend Ram and return Sita Maa to her husband, but Raavana
did not care to listen and kicked him out of the court and expelled
him from the kingdom. Vibheeshana soon arrived across the
ocean where Ram was camped with his army. When the spies
brought the news of Vibheeshana’s arrival, Sugreeva advised
Ram to get rid of the enemy. But Ram said, “Whatever may be
the nature of enemy, once he seeks refuge, then good people
never deny him that option. If a refuge-seeker dies without getting
the refuge then he takes away all the merits of that person who
has denied the request. Such a person who denies refuge loses
his might, fame on this earth and heavens afterwards. If he
seeks my refuge with pure heart, then I shall most certainly grant
him that refuge.” Hanuman was waiting for this reply and went
and brought Vibheeshana in the presence of Ram. Ram actually
immediately consecrated him as the king of Lankaa.
Building of the bridge, the battle and the defeat and
death of Raavana
Shri Ram then went to the beach and prayed to the Lord
of Ocean to give him a way upon the advice of Vibheeshana.
When this did not bring the desired result, Ram threatened to dry
up the ocean and the Lord of Ocean appeared and suggested to
Ram to ask Nala and Neela to place floating rocks and thereafter
the bridge was soon built. Soon Ram and his army crossed
over to the other side. Not much after that, the battle commenced.
Hanuman fought everywhere in the battle field. Kumbhakarna
was soon killed. Meghanaada, son of Raavana used the very
powerful energy of Brahamaa and Lakshmana fell down lifeless.
Hanuman soon lifted him and brought him to Ram. Ram was
aghast to see the condition of his younger brother. Hanuman
immediately said, “Sir, I can even wipe out the very element of
time to revive him and can bring the nectar.” Vibheeshana then
advised him to get the medicine man Sushena from inside the
city. Hanuman foiled attempts of everybody from delaying his job
of bringing the medicine man. Actually he brought the house itself.
My Hanuman 19 20 Tales of Hanuman
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Sushena told them that if the life-giving herb called sanjeevani is
brought in from the north by the morning, then he could bring
Lakshmana back to life. Hanuman immediately traveled to the
Himalayas. There too he had to put up with the deceit of
Kaalanemi, who was trying to mislead him, but the whole plan of
Kaalanemi was revealed to Hanuman by a female crocodile in
the pond
11
. Hanuman then killed him and picked the whole
mountain Drona and flew back.
While he was thus flying, Bharata shot him down with an
arrow. Hanuman fell on the ground saying “Shree Raama Jaya
Raama, Jaya Siyaa-Raama.” Bharata immediately revived him
and Hanuman met everybody. Sumitraa told him, “Tell Ram that
he must bring Sita back by any means. I don’t mind losing my
son.” At that Kaushalyaa told him, “Look Sumitraa loves Ram
very much that is why she is saying this. But you better tell Ram
that if he returns without Lakshmana then he better not come
back to Ayodhyaa.” While this was going on, Ram was wailing
holding the lifeless body of his brother. He was saying that he
would give up his life also. Bharata offered Hanuman to fly on
his arrow but Hanuman flew back in no time, and helped Sushena
revive Lakshmana. Afterwards he transported Sushena back to
his place and returned the mountain Drona back in Himalayan
hills before sunrise. It may be of interest that Kriittivasa Ramayana
adds another dimension to this exploit of Hanuman. While
Hanuman was busy doing all this the time was lapsing and
sunrise was imminent and Hanuman knew that Lakshmana’s
recovery depended upon the absence of sunrise, so he held the
sun and pushed him under the armpit and did not release him till
everything had been taken care of. After that Hanuman helped
Lakshmana kill Meghanaada also.
When Raavana started losing this way, he approached
his friend Ahiraavana who lived in the lower regions. And he asked
him to steal Ram and Lakshmana and sacrifice them before Devi.
Hanuman was on guard, but Ahiravana came in the disguise of
Vibheeshana and stole the sleeping brothers and went to his lower
regions. When Hanuman told about this thing to Vibheeshana,
he told him that it was the deed of Ahiraavana and told him also
how to reach him and foil his plans. Hanuman entered the lower
regions where he met Makaradhvaja, another monkey of his own
size, guarding the gates. But the mystery was soon resolved
when the boy revealed to Hanuman that he was his own son and
that he had come into being after Hanuman took plunge in the
ocean following the burning of the city of Lankaa. He said,
“Hanuman’s sweat fell into the waters, which was swallowed by
a fish. When that fish was cut open in the kitchen of Ahiraavana,
I was born. I am the gatekeeper here.” He divulged the information
of two princes being brought here, but when Hanuman wanted to
go in, the boy refused stating that it was against his moral code
being the gate-keeper of Ahiraavana to let anybody in. Hanuman
then challenged him and soon floored him in the fight and roped
him by the gate. Afterwards Hanuman went inside and took the
place of Devi’s image, ate all the offerings. When Ram and
Lakshmana were brought in, Ram said to Lakshmana to think of
Hanuman and reminded him that Hanuman can go anywhere
and is present at all times. Hanuman sent out a big roar, killed all
the demons along with Ahiraavana and brought the brothers back 11. Actually a nymph called Dhaanyamaali.
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to the camp. There was not much left in the battle and ultimately
Ram killed Raavana.
Recovery of Sita Maa and on way to Ayodhyaa
After the victory, Ram sent Hanuman to inform Sita Maa
of his victory. When Hanuman reached the Ashoka Vaatikaa and
told her about the victory, she said: “My son, this is the best news.
I shall remain indebted to you for ever. I can’t think of anything
that I could not give you.” Hanuman said, “Mother I am your son,
I shall always be indebted to you.
12
You don’t have to give me
anything, but if you so insist then the only thing I seek is to stay
among your and Ram’s feet to serve you.” She said, “Your
speech is well poised, sweet and has all the eight qualities of
wisdom. You are the son of Wind God. You are moral, strong,
brave, well-versed in scriptures, disciplined, and you are full of
skills, glory, forgiveness, stability, patience, and modesty. May
you always have these virtues. May Ram and Lakshmana always
favor you.” Then Hanuman said, “I am very angry at what these
lady guards did to you and I feel like killing them and teaching
them a lesson.” Sita Ma said to him, “Everybody commits error
in life. So don’t think of punishing these ladies. The noble
people use kindness and compassion in all actions.
13

Later all people came across the ocean and Sita Maa
underwent the fire ordeal in order to prove her purity. Ram asked
the sages what would be the correct act of propitiation for the sin
of killing a Brahmin. They suggested an installation of Shiva
lingam (the phallic icon representing Lord Shiva). Hanuman went
north to the city of Kashi and prayed to Lord Vishvanatha and
received a lingam icon from Shiva and rushed back to the south.
But he got delayed and Ram meanwhile installed the lingam
made by Sita Maa of the local sand, because the Pundits did not
want the auspicious moment to pass away. When Hanuman
returned he did not like that and expressed his resentment and
decided to give up his life. Ram told him to pull the sand lingam
out and install his own lingam instead. Hanuman tried his best
but did not succeed. He wrapped his tail around the lingam and
pulled it with all his might, but he suddenly fainted with blood
gushing out his mouth. Ram became very sad and lamented
recounting all the wonderful exploits of Hanuman. As Ram
sobbed, his tears fell on the face of Hanuman and his life returned.
Ram pulled him to his chest, comforted him and told the shy
Hanuman, that “your lingam shall be installed to the north of this
one and any devotee coming here shall have to first pray to
Hanumadeeshvara – the lingam brought in and installed by you,
and then only the devotee would be able to pray to the real
Raameshvaram and it is only after that the prayer will be effective
and complete.”
14
Meeting with Hanuman’s mother
Ram wanted to meet the mother of Hanuman so they all
went to see her while in Kishkindha on their way to Ayodhyaa.
Anjanaa was very pleased to see that her son had finally found
company of Lord Ram. When Hanuman told her all about the
12. It is worth noting that in Lalitaa-sahastranaama, Devi Lalita has been called the
Rudra-grantha vibhedinee – Mother of Rudra, and also the Mother of Brahma and
Vishnu in the same verse.
13. ‘kaaryam kaarunyam aaryena.’ See the story given in the end among other
stories.
14 Skanda Purana, Brahma.1. 46. Verses 1-23 taken from Kalyana v.14, 1967,
pp.162-64
My Hanuman 23 24 Tales of Hanuman
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battle and how Ram had to fight and Sita Maa had been abducted
by Ravana and how she suffered, Anjanaa Maa got very furious
and pushed him away saying, “You are good for nothing. I gave
you birth and nursed you with my milk and you had all the power
to demolish Raavana and his kingdom and all his supporters in
no time. Then why did you not do that? Now go away from here,
don’t ever show me your face. You have put my milk’s powers to
shame.” Then Hanuman reasoned with his mother saying, “Maa!
Jaambavanta told me not to use my powers and instead allow
the Master Ram to run the course of events. A real helper does
not arrogate things to himself.” Jaambavanta told her too, “Look
Maa! That is true. You milk has immense powers but we wanted
the fame of our Master spread far and wide.” Everybody was
listening to this sweet altercation between the mother and the
son and was wondering about the real reason for it. Suddenly
Anjanaa Maa looked at Lakshmana and said, “O son of Sumitraa!
You must be thinking this old woman has gone crazy and is talking
about the ordinary milk of mother’s breast. Let me show you
what my milk can do or what it cannot do.” She squeezed her
breast and a gush of milk spurted forth and fell on a rock-hill
nearby. Suddenly there was a big noise and the hill shattered
into pieces. She amazed everybody. When Ram sought her
permission to proceed, she said, “My son, keep this son of mine
under your umbrella and let him serve you.” She also told
Hanuman, “Son, go and serve Lord Ram and Mother Sita Maa.”
Approaching Ayodhyaa and farewell
They moved by air quickly to Ayodhyaa. It was the last
day of the period of banishment. Bharata was thinking of
committing suicide in case of the non-return of Ram. Hanuman
announced the return of Ram to Bharata and thus he gave him
hope for life. Bharata was deeply touched, embraced Hanuman
and rubbed his back saying, “Brother Hanuman! You removed all
my anguish. In you I see my brother Ram. There is nothing more
joyous than this news. I shall never be able to pay back this debt.
Please tell me all about Ram.” Everybody met Ram, Sita Maa,
and Lakshmana and the good days of Ayodhyaa returned again.
But Ram knew that Sugreeva, Vibheeshana and Angada and the
others had to go back to their kingdom. He asked Sita Maa to
give them gifts. Finally it came to giving something to Hanuman.
Sita Maa took out her own necklace and gave it to Hanuman.
Hanuman graciously accepted that, but he started breaking the
pearls, examining them and throwing the broken pearls away.
People were watching it but none dared say anything. Only
Vibheeshana asked him the reason for this damage of the
necklace. Hanuman said, “I am trying to catch the glimpse of my
Lord Ram in these pearls, but so far I did not find him in any one
of these pearls.” Vibheeshana ended up saying, “You are being
silly. Do you think that in this rocky body of yours anybody can
see Lord Ram?” Hanuman boldly declared, “For sure. If it is not
so then I will myself destroy this body.” Saying that, he dug his
nails into his chest tore it open and there was the wonder of
wonders – the very image of Ram and Sita Maa in the chamber
of his heart. All praised Hanuman and loved him for his unique
sincerity. The time for departure came and Angada, Sugreeva,
and Vibheeshana took leave and Hanuman was retained by Ram.
Hanuman with his devotion and loving care endeared himself to
everybody in the palace, so much so that everybody made him
the vehicle to speak to Lord Ram. Ram’s love for Hanuman was
My Hanuman 25 26 Tales of Hanuman
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in no way less. He said at one place, “Tain mama priya
Lachhman te doonaa” (You are doubly dearer to me than
Lakshmana is.). In Chaaleesa, Ram declares, “Tum mam priya
Bharatahi sam bhaaee.” (You are as dear to me as my brother
Bharata is).”
Ram said to Sita Maa, “This Hanuman is the wisest of all.
In the battlefield after Raavana lost everybody he decided to pray
to Devi to get some special power to win in the battle against me.
A team of Brahmins sat down to conduct Devi poojaa (a worship
full of offerings to the image of a deity) and Chandi yajna (the fire
sacrifice) for Raavana. Hanuman reached there and started
serving the Brahmins. They were so pleased that they asked
him if he had any wish. Hanuman said, “Yes when you chant the
Argalaa Mantra “Jaya tvam Devi Chaamunde jaya
bhootaartihaarini, jaya sarvgate Devi Kaalraatri namostu te.”,
then you should change the word ‘bhoot-aarti-haarini’ [Devi,
who removes all the difficulties and pains of living beings] to
‘bhoot-aarti-kaarini’ [Devi who causes all the pains to living
beings].” They agreed without fully realizing the real intent of
Hanuman and that is how Raavana lost in the battle because it
created an adverse impact upon Raavana.”
Promise made to Lord Ram
In Valmiki Ramayana, before departing from the earth
Ram took a promise from Hanuman: “O the best among the
monkeys, as long as in this world my stories continue, you also
move about freely here on this earth alone as per my order.”
Hanuman said, “Sir, as long as this sacred tale will continue to
be heard and recited on this earth till then I will stay on the earth
to keep my word given to you.” Hanuman loved Ram with a feeling
of ananya prema (the singleness of devotion). He never took the
position that he served Ram but that he was able to serve Lord
Ram because of the grace conferred upon him by Ram. It is in
the light of the above conversation, one has to see the Hindu
belief, which is also supported by anecdotal testimony, that
wherever Ram’s tale is recited in the alleys of the villages, towns
and the cities, for a week or a month, by a pundit in evening
hours, a seat is placed for Hanuman to come, sit and enjoy the
tales of Ram and it is the belief of the people that he does appear
in some form. Hanuman in this way does arrive after the reading
of the sacred tale has commenced and then leaves quietly every
evening. Only in this way it makes sense that Hanuman is alive,
he can change his physical form and he enjoys the tale of his
Lord Ram…………………………………………………………..
e
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Worship of Hanuman
Mantras
Ham Hanumate Rudraatmkaaya Hum Phat
This mantra is given in Mantra Mahaarnava, Poorva
khanda. Actually Shiva revealed this mantra to Parvati as a
method of praying to Hanuman. He gave this mantra to her and
told her that anybody doing the japa (repeated recitation) of this
mantra can conquer the three worlds. The qualifying utterance
prior to reciting the mantra is given below.
Raama Rishi The seer is Lord Ram.
Jagatee Chhanda It is in Jagatee meter.
Hanuman Devataa Its presiding deity is Lord Hanuman.
‘Ham’ Beeja ‘Ham’ is the chief source of energy of
this mantra.
‘Hum’ shakti ‘Hum’ is its power.
‘Phat’ astra ‘Phat’ is the weapon to ward off evil.
This is Dvadashaaskshara Mantra, which means a verse
having 12 letters and it is supposed to grant you 8 types of
siddhis. One should do a japa of this mantra 100,000 times.
Afterwards a fire sacrifice should be conducted with 10,000
offerings of a mixture of milk, ghee, yogurt, and rice with the same
mantra. For that sacrifice Hanuman must be conceived on
Vaishnavee peetha [Vaishnavite seat] with vimala shaktis [with
pure and peaceful powers]. It is better to consult a pundit in these
matters.
15
Three other mantras of Hanuman:
Om Hanumate Namah “salutations to Hanuman” is of
6 letters
Ham Pavana-nandanaaya “a good offering to the son of
Svaahaa Wind God” is of 10 letters
Om Namo Bhagawate “salutations to the Lord, the
Aanjaneyaaya very son of Mother Anjanaa” is
of 11 letters
Hanuman Gaayatree
Om Raama-dootaaya vidmahe, Kapiraajaaya
dheemahi; tanno Hanumaan prachodayaat.
“We are aware of the messenger of Ram, and reflect
upon this Lord of the monkeys. So that very Hanuman may
guide and stimulate us.”
15. I recall a use of this mantra when we were buying this temple property. Shri
K.C.Tewariji had told me, “yes, we should follow all what is in the scriptures but if one
sincerely does this for 500 times certain results can be achieved”. He also told me that
one should do 1000 japas every day in order to finish the number of 1 lakh (100,000),
but 500 on the seat and other 500 in bed in the evening. So when Tom Scheetz wanted
to conduct the perk test, the rain was pouring ceaselessly and that week he wanted to
do the job and it had already rained on Saturday, Sunday, and Monday. I asked him how
many dry days did he need. He said he needed three days. So that Monday evening
I started reciting the mantra while going from my apartment to my job place in the dental
school and looked at the sky. Next day after noon was dry and every day till Thursday,
and the rain then came down only after Tom had accomplished his goal of conducting
the perk test for the present land where we have the shrines for Devi and Hanumanji
today.
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The Twelve Distress Dispelling Names of Hanuman
Hanumaan Anjanee-soonuh Vaayu-putro Mahaa-balah
Raameshtah Phaalguna-sakhah Pingaaksho Amita-vikramah
Udadhi-kramanaschaiva Seetaa-shoka-vinaashanah
Lakshmana-praanadaataa cha Dashagreevasya darpahaa…
Ananda Ramayana VIII.13.8-11.
Meanings:
1. Hanumaan — the one with the cleft chin
2. Anjaneesoonu — the very son of Anjana
3. Vaayuputra — the very son of Wind God
4. Mahaabala — the one having lot of strength
5. Raameshta — the one who is dear to Ram
6. Phaalguna-sakhaa — the friend of Arjuna
7. Pingaaksha — the one with brown eyes
8. Amita-vikrama — the one having immense strength
9. Udadhi-kramana — the one who crossed the ocean
10. Seetaa-shoka-vinaashana — the one who destroyed the
grief of Sita
11. Lakshmana-praanadaataa — the one who gave life to
Lakshmana
12. Dashagreeva-darpahaa — the one who destroyed the
pride of Ravana
These names can be uttered before sleep, after getting
up in the morning, or before commencing a journey to ward off
fear, to get victory in battle, to find favor in royal courts and to
insure safety from falling into pits.
Some commonly asked questions
What kinds of images of Hanuman are there?
Ordinarily one sees Hanuman on move with the
Dronaachala Mountain or seated in the royal court of Lord Ram.
But there are two faced, five faced, seven faced and eleven faced
Hanuman images as well. One has to recognize that Hanuman
is a combination of the powers of Vishnu and Shiva and that is
why in all these images one sees an admixture of various forms
of Vishnu and Shiva at the same time.
Two faced Hanuman: There is a Dvi-mukhee (the two-faced)
Hanuman image in the city of Nasik.
Five faced Hanuman: Two meditative verses tell us about the
Pancha-mukhee (the five-faced) Hanuman.
a. Dhyaayed Vaanara-Naarsimha-Khagraat-Kroda-Ashva-
vaktram sphutam.
Padmaakshee sphuta panchavaktra ruchiram Baalaarka-
koti-dyutim;
Haste shoola-kapaala-mudgaravaram kaumodakee-
bhooruham
Khatvaanga-ankusha pasha-parvatadharam
peetaambaram vaanaram
[Trans. One should meditate on Hanuman with five faces
such as of the monkey, the Nrisimha (half lion half man), the
Garuda (eagle, the vehicle of Lord Vishnu), the Vaaraaha (the
Boar incarnation of Vishnu), and the Ashva (the Hayagreeva
incarnation of Vishnu). He has lotus eyes and shines like ten
million suns. In hands he is holding spear, skull, pestle,
My Hanuman 31 32 Tales of Hanuman
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Kaumodakee mace, tree, khatvaanga (a club with skull on top),
goad (the elephant hook), noose, Drona mountain, and he is
wearing yellow dress.]
b. Vande Vaanara-Naarasimha-Khagaraat-Kroda-Ashva-
vaktraanvitam
Divyaalankaranam tripancha-nayanam dedeepyamaanam
ruchaa
Hastaabjaih-asi-kheta-pustaka-sudhaa-kumbha-
ankusha-adrim halam
Khatvaangam phani-bhooruham dashabhujam sarva-
ariveera-apaham
[Trans. I bow to Hanuman Ji with five faces such as of
the monkey, of the Nrisimha, of the Garuda, of the Vaaraaha, and
of the horse, and who is capable of destroying all brave foes. He
has various celestial ornaments, has fifteen eyes, is self-effulgent,
and who holds in his ten hands sword, khet (shield), book, vessel
of life-giving ambrosia, goad, Drona hill, hala (plough-share),
khatvaanga (the club with skull on top), serpent, and the tree.]
The face of the lion represents Nrisimhaavatara of Vishnu,
of the monkey represents Hanuman himself, of the eagle
represents Garuda, the vehicle of Vishnu, of the boar represents
Vaaraaha incarnation of Vishnu, and on top the horse represents
perhaps the Hayagreeva incarnation of Vishnu. This Hayagreeva
incarnation of Vishnu took place when he was sleeping and the
two demons Madhu and Kaitabha stole the Vedas from Brahmaa.
Vishnu then took the form of a horse necked god, killed the two
demons and recovered the Vedic knowledge. One can see the
five faced Hanuman Ji in Ujjain, in Raja Kataraa by Howrah Bridge,
another on Nabab lane in Calcutta, and one in Rameshwaram
also. One must make a mental note that Shiva is also known as
Badavaanala, the horse-faced fire in the pit of the ocean, which
was produced by Shiva in order to destroy Kaamadeva. And even
Brahmaa used to have a horse face rising above the four faces.
There is a description from Shri Vidyaarnava-tantra,
Hanumat Prakarana 33,2-13.
16
c. Pancha-vaktram mahaabheemam tripancha-nayanair-
yutam
Baahubhir-dashabhir-yuktam sarva-kaamaartha-
siddhidam.
Poorvam tu Vaanaram vaktram koti-Surya-sama-
prabham,
Danshtraa-karaala-vadanam bhrikuti-kutilekshanam.
Asyaiva dakshinam vaktram Naarasimham mahaa-
adbhutam,
Ati-ugra-tejo-vapusham bheeshanam bhaya-naashanam.
Pashchimam Gaarudam-vaktram vakratundam
mahaabalam,
Sarva-naaga-prashamanam visha-bhootaadi-krintanam.
Uttaram Saukaram vaktram krishnam deeptam
nabhopamam,
Paataala-simha-vetaala-jvara-rogaadi-krintanam.
Oordhvam Hayaananam ghoram daanavaantakaram
param,
Yena-vaktrena Viprendra! Taarakaakhyam mahaasuram.
16. given in Kalyana, v.49, Annual Number 1975, p./215.
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Jaghaan sharanam tat-syaat sarva-shatru-haram param,
Dhyaatvaa panchamukham Rudram Hanumantam dayaa-
nidhim.
Khadgam trishoolam khatvaangam paasham-ankusha-
parvatam,
Mushtim kaumodakeem vriksham dhaaryantam
kamandalum.
Bhindipaalam jnaanmudraam dashabhir-muni-
pungavam,
Etaani-aayudha-jaalaani dhaaryantam bhajaami-aham.
Pretaasanopavishtam tam sarva-aabharana-bhooshitam,
Divya-maalyambara-dharam divya-gandha-anulepanam,
Sarva-aascharyamayam devam Hanumad-
vishvatomukham.
Panchaasyam achyutam-aneka-vichitra-varnam,
Vaktram shashanka-shikharam Kapiraajavaryam,
Peetaambaraadi-mukutair-abhi-shobhitaangam,
Pingaaksham-aadyam-anisham manasaa smaraami.
Markatesham mahotsaaham sarva-shatru-haram param,
Shatrum samhara maam raksha Shreeman-aapadam-
uddhara.
[Trans. He has fear-causing five faces, fifteen eyes, and
ten arms. This five faced Hanuman is capable of fulfilling all the
desires of devotees. The face in the East is that of a monkey
who has terrible teeth, slanted eye-brows displaying anger, and
is shining like 10 million suns. The face in the South is that of
Narsimha, who has bright luster to his body, is wondorous, is
terrible in spirit and can remove all fear. The face in the West is
that of Garuda and it can quell all the powerful serpents, destroy
all ghosts, and even poison. The face in the North is that of a
boar and is like the shining blue sky in complexion and removes
all the spirits of nether world, lions, vampires, and fever etc. The
fifth face moving skyward is that of a horse and destroys all
demons, and i t i s wi th that face he destroyed mi ghty
Taaraakasura. Any devotee, who meditates on this Hanuman
and seeks his refuge, Hanuman will destroy all his enemies. He
holds in his hands, a sword, a trident, a khatvaanga, a noose, a
goad, a mountain, a closed fist, a mace, a tree, and a begging
bowl. He also holds a short javelin, and shows ten jnaana mudras
[finger-postures of knowledge] to the sages, and I meditate on
such Hanuman – well embellished with all the weapons. He has
all kinds of ornaments, and sits on a dead body, and has celestial
garlands and perfumes about him. This wondrous divinity
Hanuman has faces in all directions. He is stable, has amazingly
colourful complexion, has moon on his forehead, is the wise one,
has a crown and a yellow dress and has reddish-brown eyes. I
meditate upon on this primordial being with five faces constantly.
O Hanuman you are the king of monkeys, are capable of
destroying all enemies with full vigour. Please protect me, destroy
all the enemies, and rescue me in all difficulties.]
Seven faced Hanuman: There are references of Sapta-
mukhee (the seven-faced) Hanuman also.
Vande Vaanara-Simha-Sarpa-ripu-Vaaraaha-Ashva-Go-
Maanushaih
Yuktam saptamukhai karair-drumagirim, chakram,
gadaam khetakam
My Hanuman 35 36 Tales of Hanuman
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27
Khatvaangam halam ankusham phani sudhaa-kumbhau
shara-abja-abhayaan
Shoolam sapta-shikham dadhaanam amarah sevyam
Kapim kaamadam
[Trans. I bow to the seven-faced Hanuman, having the
faces of monkey, lion, Garuda, Vaaraaha, horse, cow, and man.
Who is capable of fulfilling all wishes, and is attended by gods,
and who is holding in his lotus hands tree, hill, disc, mace, khetaka
(shield), khatavanga (club with skull on top), plough-share, goad,
serpent, vessel of life-giving ambrosia or nectar, arrow, lotus,
spear, sapta-shikham (seven headed fire), and a fear-removing
posture of hand.]
The seven faces are that of a monkey, of Nrisimha
incarnation of Vishnu, of Garuda, the vehicle of Vishnu, of
Vaaraaha – the incarnation of Vishnu, of the horse representing
the Hayagreeva incarnation of Vishnu, the cow, and the man.
The last two perhaps are reminder of Vishnu as Rama, and
Krishna.
Eleven faced Hanuman: The Ekaadasha-mukhee (the
eleven-faced) Hanuman is the one in which eleven Rudras are
combined as one. One finds an image of such a Hanuman in
Porbandar Gujarat. The eleven faces over there consist of the
faces of a monkey, the Garuda, the Bhairava, the Agni, the
Hayagreeva incarnation of Vishnu, the Vaaraaha incarnation of
Vishnu, the Naaga (serpent), the Rudra, the Nrisimha incarnation
of Vishnu, the Gaja (elephant), and man. [In another picture we
see the following in left to right order Vaaraaha, Gaja-mukha,
Nrisimha, Bhairava, Parashurama, Hanuman, Shri Ram, Chakra
(he was actually a king), Garuda,, Nandi , and Hayagreeva.]
It is important to note an aspect of Ram and Hanuman,
that Ram is an incarnation of Vishnu and Hanuman is a Rudra
and in fact Shiva himself. At the same time it seems Hanuman
does not project any separate entity of his own. All these images
demonstrate that Hanuman is basically sporting all the faces of
Vishnu or Vishnu’s incarnations. It may not be a bad idea to look
up a book of Hindu iconography to establish the reason for these
faces. But there is another aspect of Shiva and Vishnu
relationship. It is actually a relationship of love. We must
understand the Hindu philosophy of love. It talks about a fluidity of
rasa (mood) in which the lover finds joy in losing his or her entity
and identity completely by series of steps. If the love is taking
stock of two then it is called vyavasaaya (business) and not love.
In actual love there is no room for two (prem galee ati saankaree,
jaa mein do na smaayen). One has to erase his or her persona
in order to enjoy the totality of relationship. The idea of love
undergoes a transformation by four stages, i.e., Saalokya (living
in the same location), Saameepya (acquiring close proximity),
Saaroopya (moulding one’s habits and dress as that of the
beloved), and finally Saayujya (finally the total erasing of the self).
If you closely observe the dialogues and relationship of Hanuman
and Ram, you discover that Hanuman is all the time thinking only
of the ways of bringing satisfaction to Ram and on the other hand
Ram looks for approval of Hanuman in all the situations and Ram
knows that he can leave himself totally in the hands of Hanuman
and he will be safe. Even if you look at all the major events of life
of Ram, Hanuman is right there by his side and how truly Ram
My Hanuman 37 38 Tales of Hanuman
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expresses that Hanuman is his brother, actually the other half.
That is what Jaambavanta says in one place that there is nothing
impossible for Hanuman to grant, even life to a dying person.
Actually the real instrument of the life of Lakshmana and through
him the protection of Lord Ram is only Hanuman and nobody
else. If one looks at the reaction of Ram after the return of
Hanuman from the search for Sita Maa campaign, one is deeply
touched by the total immersion of his Godly self that Ram offers
to Hanuman. He says, “Hanuman! The job that you have
accomplished is difficult even for the gods. I do not know, what I
should offer you to express my true gratitude. My son, I have
examined myself clearly that I can never be free from this debt.”
In another place then Ram leans forward and pulls Hanuman to
his bosom and says, “In this world it is impossible to get an
embrace by anybody from my Godly self, but O The best of the
Monkeys! You alone are the recipient of this fortune. So you are
my greatest devotee and most dear to me.”
17
Further, in the
battlefield
18
, when Jaambavanta very much lay with arrow riddled
body after Meghanaada released Brahmaastra and even Ram
and Lakshmana had fainted, Vibheeshana approached him and
the conversation between the two is very revealing. Jaambavanta
asked, “O Vibheeshana! I can recognize you by your voice, but
I want to know if Hanuman is alive or not.” Vibheeshana raised
the issue, “O Jaambavanta! You did not ask about Sugreeva,
Angada, Ram and Lakshmana, then how come you are so
attached to Hanuman?” Jaambavanta replied, “O king of the
Rakshasas, you should know that if Hanuman is alive then the
dead army of monkeys is also alive. And If he is dead then we are
dead too despite having life. If that Hanuman who is fiercely speedy
like wind and valorous like Fire is around then only we can hope
for everybody’s life.”
19
His presence simply means that nothing
has happened to Ram or Lakshmana.
Hanuman functions as the very shadow of Ram, and the
second self of Ram. They both are complementary of each other.
20
. It is said Ram once asked Hanuman: “Who are you
(Kastvam)?”
Hanuman replied:
“Deha-drishtyaa tu daaso-asmi jeevadrishtyaa
tvadanshakah
Vastutastu tvameva-aham-iti me nishchitaa matih”
[Lord, from the point of view having a body I am your
servant, from the point of view of having a particular soul, I am
your portion and part of you, and if we look at the point of view of
truth and essence of elements then for sure Who-so-ever you
are that I am. That is my unshakable belief and understanding.]
It is remarkable that Hanuman says he is a servant of
Ram
21
, but if we look at the character and personality of Hanuman,
we discover that he compliments all aspects of nine types of
devotion i.e., Shravana (listening to the name and tale of Ram),
Keertana (chanting praises of the persona of Ram), Smarana
17. Kalyana v. 49, Annual Number 1975 p.299.
18. Kalyana v. 49, Annual Number 1975, p.310.
19. Kalyana v.49 Annual Number 1975, pp.130, 310; v.49, Feb.1975, p.4.
20. Kalyana, Annual Number1975, page.149).
21. “Raama-gulaama” – Hanuman Baahuka 36.1, “Raama ko dulaaro
daasa”– Hanuman Baahuka 9.4.
My Hanuman 39 40 Tales of Hanuman
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(remembering the deeds of Ram), Paadasevana (serving the
feet of Ram), Archana (making offerings to Ram), Vandana
(making supplication to Ram), Daasya (serving the causes of
Ram as a servant), Sakhya (becoming a constant companion of
Ram), and Aatma-nivedana (offering the totality of self at the
disposal of Ram and merging into Ram). But most endearing
aspect is that he loves the kingly Ram and has a loving relationship
with Ram.
22
.
By all standards Shiva, Vishnu and Ram and Hanuman
are one. Hanuman was born of the same substance as well,
from which other four brothers, i.e., Ram, Bharata, Lakshmana
and Shatrughna were born. He was the Nandi, the bull and the
Rudra, thus essentially one and the same with Shiva.
In Taarasaaropanishad
23
Yaajnavalkya declares to
Bharadvaaj a that Thi s Paramaatmaa Naaraayana i s
Rudraavatara Hanuman Thus Vishnu and Shiva are synonymous
of each other. Even otherwise according to the Taittiriya Aranyaka
principle of “Tam yatha yatha upasate tadeva bhavati” (What
you meditate upon so you become), if Hanuman is reflecting on
Ram all the time then he must be identical to him. Ram and
Ram’s tale and Hanuman are also not three. Without the exploits
of Hanuman, there is no tale of Ram. Their intimacy can best be
described as “Eka praana do jeeva” – two bodies with the same
inseparable state of being. It is our own misperception that they
are three different and separate entities. They are three entities
as a part of leelaa (divine sport and drama), but in essence and
inherently they are one and the same.
What flowers should be offered to Hanuman?
There is a recommendation in the books that use only
those flowers which reflect masculine gender in names because
Hanuman was a celibate person. Shri Deva Shrama
24
says that
the feminine gendered flowers should not be offered to Hanuman
because Hanumanji is a Brahmachari (a celibate person). There
are four words Kusuma, Pushpa, Prasoona, and Sumana
commonly used in Hindi to describe a flower and all of them are
Sanskrit based and are in masculine gender. But few of the variety
of flowers as they are called in Hindi are in feminine gender. I
think that is only a matter of priestly rigidity because Sanskrit
verse does not exclude flowers like Chamelee, Joohee,
Champaa eventhough theses are considered the feminine
gendered flowers in Hindi language. The term Belaa actually is
a masculine gender in Hindi. In the text of the method of worship
the nature of flowers appears in three places, as given below. I
have decided to define all these flowers for the reason of helping
a devotee and also as an exercise of appreciating the cultural
framework where it took place.
1. Karnikaar-suvarnaabham varnaneeyam gunottamam.
Arnavollanghano-dyuktam toornam dhyaayaami
Maarutim
[Whose body luster like that of a yellow oleander flower and
gold, who has praiseworthy excellent virtues and who is eager
22. “Bhoopa Raama ke sanehee” – Hanuman Baahuka 14.2.
23. 2.3; 3.3, see Kalyana Annual v.49 Jan.1975, p.115 “Om yo ha vai Shri-
Paramaatmaa Naaraayanah sa bhagavaan makaara vaachyah Shiva-
svaroopo Hanumaan bhurbhuvah suvastasmai vai namo namah”.
24. Kalyana, Annual vol.49, Jan. 1975, p.121.
My Hanuman 41 42 Tales of Hanuman
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to leap over the ocean, I meditate upon such a speedily
moving Hanuman, the son of Wind god Marut.]
2. Neelotpalaih kokanadaih kahlaaraih kamalair-api
Kumudaih pundareekais-tvaam poojayaami
Kapeeshvara.
Mallikaa-jaati-pushpaishcha paatalaih kutajair-api
Ketakee-bakulaish-chootaih punnaagair-naagakesaraih
Champakaih shatapatraishcha karaveerair-manoharaih
Poojaye tvaam Kapishreshtha sa-bilvais-Tulaseedalaih.
[O the Lord of monkeys and the best among the monkey, I
offer to honour you the flowers of blue lotus, Kokanada,
Kahlaara, Kamala, Kumuda, and Pundareeka. I also offer
the charming flowers of Mallikaa, Jaatee, Paatala, Kutaja,
Ketakee, Bakula, mango, Punnaga, Naaga-kesara,
Champaka, Shatapatra, Karveera, and the leaves of Bilva
and Tulasi to honour you.]
3. Vaayuputram namastubhyam pushpam sauvarnakam priyam
Poojayishyaami te moordhni navaratna-samujvalam.
[O the son of Wind God Vaayu, I bow to you. I shall honour
you by placing upon your head this golden leaf of Katasaraiyaa
(Suvarna Pushpa), studded with nine types of dazzling
jewels.]
These flowers mostly may be red and yellow in colour
and deep and big in size. The full discussion on the nature and
forms of these flowers is given in the appendix to save the general
reader from a distraction from the main subject.
25
What food should be offered?
We offer chanaa (roasted black gram), gura (jagery),
puaa (sweet dumplings), sugar and ghee (clarified butter),
saturated big flat bread called rota, coconut, aama (mango), kelaa
(banana), laddoo (sweet ball), and amrooda (guava). We can
also offer kheera (rice-pudding), and maal-puaas (sugar
saturated or candied puaas), and boiled chanaa (black gram)
and halwaa as well. It is expected that we should offer prasaada
made in pure ghee (clarified butter).
What should we do to seek his grace?
A normal recommendati on i s to read Hanuman
Chaaleesaa either 11 times in consideration of the fact that
Hanuman was the eleventh Rudra. The Kalyana magazine
reports that even a British Collector in pre-independence India
used to do so. It is also said that Shiva himself told “I could not
kill Raavana because he offered 10 heads, so I will take birth
using the Wind God and the womb of Anjanaa. That would be my
11
th
Rudra form. This 11
th
Rudra form will bring the end of
Raavana.” You may also recite Hanuman Chaaleesa 21 times,
or 101 times, or 11 times on a Saturday for four weeks, the one
time in fifth Saturday and giving jalebis to children and others.
This pattern must be continued for 40 weeks to appease
Hanumanji when one is in a diseased condition.
26
One can read the Sundara Kaanda of the Ram Charit
Manas of Tulasi Das with few of the chosen samputas (a part of
the verse to be repeated before and after the four or five verses
25. See appendix pages.
26. as told by Shri K.C.Tewariji.
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appearing between two dohaas) given below every Tuesday and
Saturday or for 40 days.
27
Samputas
1. Bhava bheshaja Raghunaatha jasu, sunahin je nara aur
naari; Tinha kara sakala manoratha, siddha karahin
Trisiraari.
Ram Charit Manasa, Kishkindhaa kaanda. 30A
[This dohaa appears at the very end of this chapter where
Jaambavanta tells Hanuman that he should be crossing the
ocean and carrying out the job for Shri Ram. Afterwards the
accomplishments of Ram shall be sung everywhere by the
sages and gods. Tulasidas commenting upon this statement
expresses his own willingness to join in this singing of the
fame of Ram and reminds the devotees that “Whosoever
shall hear this fame of Shri Raghunaatha should know that
this singing is the infallible medicine to destroy the grip of
endless repeated births, and that Shri Ram, the foe of the
demon Trishira, shall fulfill all their desires.”]
2. Mantra mahaamani bishaya byaala ke, metata kathina
kuanka bhaala ke.
Ram Charit Manasa, Baala Kaanda. 31.5
[The legend of Ram is the mantra and the wish fulfilling jewel
to check the serpent of material desries. This can wipe out
all the difficult and bad marks of destiny appearing on the fore
head of a human being.]
3. Deena-dayaala biridu sambhaaree, harahu Naatha mama
sankata bhaaree.
Ram Charit Manasa, Sundara Kaanda.26.2
[Sita Maa tells Hanuman before he leaves her to go back to Ram
that he should tell Ram, “You are well known for your
compassion towards the miserable persons. You should
reflect upon the nature of your glory. O! Lord!! Remove this
great difficulty I am in.”]
4. Bhagata bachhala Prabhu kripaa-nidhaanaa, bisva-baasa
pragate Bhagavaanaa.
28
Ram Charit Manasa, Baala Kaanda. 145.4
[When Manu and his wife Shataroopa prayed to Lord Vishnu,
He appeared because He is fatherly towards His devotees,
He is the very ocean of compassion and He is present
everywhere.]
In a state of trauma to the body and mind, one should
read Sundara Kaanda as recommended by a lady who
channelizes the energy of Devi in 1996. Her recommendation
was: To actually apply sindoora in chameli (jasmine) oil to an
image of Hanuman – it does not matter whether small or big –
every Saturday, offer only one sweet rota (sugar saturated large
bread) for seven Saturdays, and eat only that sweetened bread
with milk to end the fast at the end of the day. Sometimes people
use ghee (clarified butter) to mix with sindoora in place of
chameli oil.
27. as told by Shri K.C.Tewariji, my mathematics teacher at Birla Vidya Mandir, Nainital,
Dr. B.R.K.Shukla, a professor in Anthropology at Lucknow University, Shri Onkar Nath
Agrawal, a principal in Shikohabad, Shri Onkar Nath Trivediji, an astrologer of Barabanki,
and Shri Balmukunda Ji, the owner of Asli Dawakhana in Mathura in 1961 while I was
suffering from metastisis in lungs.
28. This verse is from Manu and Shatroopa section when they ask Lord Vishnu to
become their child and is given in Balkanda, Once K.C.Tewariji asked me to read it for
a Jewish girl who did not have a child after ten years of wedding and presently she
has five children.
My Hanuman 45 46 Tales of Hanuman
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Poojaa (worship) of Hanumanji
When it comes to doing any kind of a worship or
ceremonial prayerful relationship with gods or goddesses one
should always think about two ideas: the unstructured relationship
with the deity and the structured relationship with the deity. In the
former one, one should rely upon a verse from Bhagwad Gita
“Patram pushpam phalam toyam” (offering of either the leaf,
or a flower, or a fruit, or a drop of water in the name of the deity).
For the latter one, one has to rely upon the upachaara (treatment
of a guest visiting your house) system. In this system one has to
at least offer five items to the deity, and depending upon the luxury
of time and affordability one can offer either 16 items or 32 or 64.
Most of the formal poojaa rituals subscribe to the second mode
of treating the desired deity. The belief is that the deity must be
treated as an atithi (unannounced guest visitor). The protocol of
treating this atithi is to offer the very best beyond all accepted
protocols in a society. A guest who shows up at the door without
any prior information is considered to be the god Narayana Himself.
So the treatment must be a royal one within one’s limits of
affordability.
In the poojaa for Hanumat-vrata (a fast observed to
please Hanuman), it has been recommended to make offerings
to river Pampa first and afterwards conduct the full ritual of
worship to Hanuman. In any worship they recommend a
samkalpa (resolution) in the very beginning stating who you are
and what the place, time and date are and what the nature of
poojaa is.
A. Pampa River Poojaa:
Start the poojaa of Pampa River after the basic sandhyaa
and pitri- tarpana. The basic treatment requires offerings of
flowers, etc.
1. I invite the Pampa River to receive my following offerings.
2. The seat of flowers.
3. The water for washing feet, hands, and rinsing the mouth.
4. The panchaamrita mixture of milk, ghee, yogurt, honey,
and sugar.
5. plain water for bath, and other articles such as dress,
sacred thread, sandal paste, rice, kumkum, mascara,
flowers, anga-poojaa (puja of various limbs such as feet,
calf, thigh, waist, belly, hips, middle torso, bosoms, neck,
arms, braided hair, face, head, and the whole body),
incense, lamp, sweets, betel leaf, circle of water to express
circumambulation, and salutations, and seeking
forgiveness for things missing, Lastly a prayer honouring
the river Pampa.
B. Hanuman Poojaa:
Sipping the water three times in the name of Ram or
Hanuman.
Sprinkle water on your body
Offer water to the earth
Sprinkle water on all other deities
Offer rice to various directions East, south, west, north, upper
layers, and lower layers of the ground.
Light the lamp
My Hanuman 47 48 Tales of Hanuman
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33
Kalash poojana
Shaanti mantra
Samklapa (the resolution stating the purpose)
Ganesh poojana
Offer flowers to nine planets
Offer flowers to 16 mother goddesses
Offer a flower to Shiva
Offer a flower to Sarsavati
Offer a flower to Lakshmi
Offer a flower to Durga
Offer a flower to Vishnu
Offer a flower to Krishna
Offer a flower to Ram .
Offer Karnikaara flower symbolic of meditation on Hanuman.
“I bow to this chief among the monkeys, the son of Wind,
who has an indestructible body, who wears a sacred thread
woven by lightening, wears two golden rings in his ears, who
wears a small piece of cloth around his waist and is the fulfiller
of all desires.”
Offer a flower to the image of Hanuman symbolic of inviting
him to attend and to receive the offerings in this poojaa.
Then the following offerings are made by saying, “I offer…”
Offering the seat to Hanuman with rice
Offering the water for the feet, hands and rinsing the mouth
Offering the panchaamrita , a concoction of milk, yogurt,
sugar, honey and ghee.
Offering the water for bathing
Offer sindoor by placing of the forehead
Offering the rope or a braided thread for Hanuman’s waist
Offering the loin-cloth
Offering the lower garment and a shawl or dvipata of yellow
colour.
Offering a sacred thread
Offering the sandal-paste, both the yellow and the red one
mixed with Kastoori and camphor.
Offering the whole rice laced with turmeric powder and also
kumkum.
Offering the flowers – whatever one can obtain beginning with
Neelotpala, Kokanada, Kahlaara, Kamala, Kumuda,
Pundareeka, Mallikaa, Jaatee, Paatala, Kutaja, Ketakee,
Bakula, choota, Punnaaga, Naaga-kesara, Champaka,
Shata-patra, Karveera, Bilva-patra, and Tulasi.
Offering the 12 knots with 12 names
Offering the incense
Offering the lamp
Offering the sweets consisting of kheera (rice pudding),
sweetened yogurt, wheat-flour dumplings candied in sugar
with ghee, leafy vegetable, a kind of baatee (a whole wheat
thick-crusted bread cooked in fire buried in sand), dal and
pudding.
Offering the water
Offering the last gulp of water to rinse mouth
Offering the water for hands
Offering the water for wiping mouth
Offering dakshinaa
My Hanuman 49 50 Tales of Hanuman
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Offering the golden flower (either Son-Champaa (the regular
yellow Champaa), or Kuravaka (the pale Barleria Prionitis),
or Raaja-tarunee (Rosa alba., the local countryside pale
rose))
Offering the betel leaf and Erica nut
Offering the lamp with camphor – a recitation of Aaratee
Offering the flowers with the recitation of the mantra-pushpa
section.
Offering the circumambulation to end all the sins of all life-
time and committed in this life as we seek refuge at
Hanuman’s feet
Offering the namaste – a recitation of Hanumat-Stavana
and Hanuman Chaaleesaa.
Offering the thread with 13 knots for personal fortunes
Offering the thread for yearly protection
Offering the personal prayer – Hanuman Ji may be pleased
and dwell in my heart.
Offering the gift for completing the poojaa if anything has not
been done properly
Offering the gift for the fulfillment of this prayer session
Shree Hanumat-Stavana
>rt„Ÿ◊a˜-taflŸ
‚r «÷¤˝ Ÿfls ¤flŸ∑ ◊r⁄ π‹ ’Ÿ ¤rfl∑ ª¤rŸrrŸ–
¬r‚ z Œ¤ •rnr⁄ ’‚f„ ⁄ r◊ ‚⁄ ¤r¤ œ⁄ +
•af‹a’‹œr◊ „ ◊‡r‹r¤Œ„
ŒŸ¬fl¬∑‡rrŸ -rrfŸŸr◊n˝n¢¤◊˜ –
‚∑‹n¢rfŸœrŸ flrŸ⁄r¢rr◊œt‡r
⁄rr¤faf¤˝¤¤+ flra¬ra Ÿ◊rf◊+
nrr¤Œt∑aflr⁄t‡r ◊‡r∑t∑a⁄rˇr‚◊˜–
⁄r◊r¤¢r◊„r◊r‹r⁄--r fl-Œ˘fŸ‹r-◊¬◊˜+
•¶ŸrŸ-ŒŸ flt⁄ ¬rŸ∑t‡rr∑Ÿr‡rŸ◊˜–
∑¤t‡r◊ˇr„-ar⁄ fl-Œ ‹¿ r¤¤¿ ⁄◊˜+
s¤g ¤ f‚-œr— ‚f‹‹ ‚‹t‹
¤— ‡rr∑flfµ ¬Ÿ∑r-◊¬r¤r—–
•rŒr¤ aŸfl ŒŒr„ ‹¿ r
Ÿ◊rf◊ a ¤˝r¶f‹⁄r¶Ÿ¤◊˜+
◊Ÿr ¬fl ◊r=aa r¤fl n f¬a f-¢˝ ¤ ’ fq◊ar flf⁄¶ ◊˜ –
flrar-◊¬ flrŸ⁄ ¤¸ ¤◊ =¤ >rt⁄ r◊Œ¸ a ‡r⁄ ¢r ¤˝ ¤u +
•r¶Ÿ ¤◊fa¤r≈ ‹rŸŸ ∑røŸrf¢˝ ∑◊Ÿt¤ffln˝ „ ◊˜ –
¤rf⁄ ¬raa=◊¸ ‹flrf‚Ÿ ¤rfl¤rf◊ ¤fl◊rŸŸ-ŒŸ◊˜ +
¤·r ¤·r ⁄rr Ÿr¤∑ta Ÿ a·r a·r ∑ a◊ta∑r¶f‹◊˜ –
flrr¤flrf⁄¤f⁄¤¸ ¢r ‹r ¤Ÿ ◊r=fa Ÿ◊a ⁄rˇr‚r-a∑◊˜ +
Pranavaun Pavana-kumaara, khala bana paavaka jnaana ghana;
Jaasu hridaya aagaara basahin, Raama sara chaapa-dhara.
-Ram Charit Manasa, Baala Kaanda, dohaa 17.
[I offer my bow to the son of the Wind God, who is like a
fire to the forest of bad people, and who is like the rain cloud of
wisdom, and in whose inner sanctum of heart resides Lord Ram
holding the bow and arrow.]
My Hanuman 51 52 Tales of Hanuman
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Atulita bala-dhaamam, hema-shailaabha-deham;
Danuja-vana-krishaanum, jnaaninaam-agraganyam;
Sakal-guna-nidhaanam, vanaraanaam-adheesham;
Raghupati-priya-bhaktam, Vaata-jaatam namaami.
- Ram Charit Manasa, Sundara Kaanda, dohaa. 3
[Who is house of unparalleled strength; whose body glows
like a golden mountain (called Sumeru); Who is like the fire which
can burn the forest like cluster of demons, and who is the foremost
among the knowledgeable and the wise; Who is the very wealth
of all virtues, and who is the chief among all the monkeys, who is
treated by Ram as the most dear devotee and who is the very
son of Wind God, To such a Hanuman I offer my bow.]
Goshpadee-krita-vaareesham, mashakee-krita-raakshasam;
Raamaayana-mahaa-maalaa-ratnam, vande Anilaatmajam.
Valmiki 4.3.28
[You crossed the ocean as if it was only a puddle made
by the paws of a cow. You were capable of crushing all the demons
as if they were mere house flies. You are the very jewel of the
garland of the tale of Ram’s journey. I offer my bow to such a son
of Anil, Wind God.]
Anjanaa-nandanam veeram, Jaanakee-shoka-naashanam;
Kapeesham Aksha-hantaaram, vande Lankaa-bhayam-karam.
[I offer my bow to the brave son of Anjanaa Mai, who
destroyed the grief of Sita Maa, who was the Lord of monkeys,
killer of Aksha, the son of Raavana, and who caused much fear
among the residents of the city of Lankaa.]
Ullanghya sindhoh salilam saleelam, yah shoka-vahnim
Janaka-aatmajaayaah;
Aadaaya tenaiva dadaaha Lankaam, namaami tam praanjalir-
Aaanjaneyam.
[Who crossed over the ocean’s water in a mere play, and
also took the fire of grief of Janaka’s daughter and burnt the city
of Lankaa by that fire. To him, the very son of Anjanaa Mai, I offer
my bow with folded hands.]
Manojavam Maaruta-tulya-vegam, jitendriyam
buddhimataam varishtham;
Vaataatmajam vaanara-yootha-mukhyam, Shri Raama-
dootam sharanam prapadye.
- Raamarakshaa Stotram. 33
[Who is as quick as the very mind and is as forceful as
the Wind God Maruta; who has conquered his senses, and who
is the best among the wise people, who is the son of Wind God,
and the leader of the monkeys, to this messenger of Shri Ram, I
bow my head.]
Aanjaneyam ati-paatala-aananam, kaanchanaadri-
kamaneeya vigraham;
Paarijaata-taru-moola-vaasinam, bhaavayaami Pavamaana-
nandanam.
[I meditate feeling-fully on this son of Wind God, who is
the son of Anjanaa Mai, who has a face like that of a very red hue
of Trumpet flower [known as Kaama-dootee, or Madhu-dootee
in Sanskrit. Actually a pale red hue of Bignonia Suaveolens, or
like that of the red Lodhra tree known as Rottleria Tinctoria], and
My Hanuman 53 54 Tales of Hanuman
Pidara ji \
Hanuman
36
whose body is like that of a charming mountain of gold, and who
sits under the tree of Paarijaata (the wish fulfilling tree, also
allegorically under the tree of Hara-singhara or Night Jasmine).]
Yatra yatra Raghu-naatha keertanam, tatra tatra krita-
mastaka-aanjalim;
Vashpa-vaari-pari-poorna-lochanam, Maarutim namata
Rakshasaantakam.
[Where ever the tale of Ram is recited there Hanuman
sits with his hands folded to forehead and eyes full of tears, and
to such a Maaruti, the destroyer of demons, I offer my bows.]
Shree Hanuman Chaaleesaa: written by Tulasi Das
vt rªnrª ¤r¬t=r
:| r| :| r| :| r| :| r| :| r|
¤|= = =·= =·| = ·= i== == = = = = ||i·+ ¤|= = =·= =·| = ·= i== == = = = = ||i·+ ¤|= = =·= =·| = ·= i== == = = = = ||i·+ ¤|= = =·= =·| = ·= i== == = = = = ||i·+ ¤|= = =·= =·| = ·= i== == = = = = ||i·+
=·== ··| =· i==n == =| :|== =n =|i·++ =·== ··| =· i==n == =| :|== =n =|i·++ =·== ··| =· i==n == =| :|== =n =|i·++ =·== ··| =· i==n == =| :|== =n =|i·++ =·== ··| =· i==n == =| :|== =n =|i·++
= i,r|= -= =|i== , = i=·| ++=-= =|·+ = i,r|= -= =|i== , = i=·| ++=-= =|·+ = i,r|= -= =|i== , = i=·| ++=-= =|·+ = i,r|= -= =|i== , = i=·| ++=-= =|·+ = i,r|= -= =|i== , = i=·| ++=-= =|·+
=n = i| i==| : r =| ir , r·r =n = i==|·++ =n = i| i==| : r =| ir , r·r =n = i==|·++ =n = i| i==| : r =| ir , r·r =n = i==|·++ =n = i| i==| : r =| ir , r·r =n = i==|·++ =n = i| i==| : r =| ir , r·r =n = i==|·++
=| +|: =| +|: =| +|: =| +|: =| +|:
== r= =|= n|= = = =|=·+ == r= =|= n|= = = =|=·+ == r= =|= n|= = = =|=·+ == r= =|= n|= = = =|=·+ == r= =|= n|= = = =|=·+
·|= :¸ - ¬- in- =n ||=|+ ·|= :¸ - ¬- in- =n ||=|+ ·|= :¸ - ¬- in- =n ||=|+ ·|= :¸ - ¬- in- =n ||=|+ ·|= :¸ - ¬- in- =n ||=|+
=r|=|· i=== ==· =|+ =r|=|· i=== ==· =|+ =r|=|· i=== ==· =|+ =r|=|· i=== ==· =|+ =r|=|· i=== ==· =|+
= == =·= i =·| = = = =| + = == =·= i =·| = = = =| + = == =·= i =·| = = = =| + = == =·= i =·| = = = =| + = == =·= i =·| = = = =| +
r|·| == ¬| · +=| i=·|= + r|·| == ¬| · +=| i=·|= + r|·| == ¬| · +=| i=·|= + r|·| == ¬| · +=| i=·|= + r|·| == ¬| · +=| i=·|= +
= =· = += = =·|= :=+ = =· = += = =·|= :=+ = =· = += = =·|= :=+ = =· = += = =·|= :=+ = =· = += = =·|= :=+
== =+|= i-r n| = ==|=·++ == =+|= i-r n| = ==|=·++ == =+|= i-r n| = ==|=·++ == =+|= i-r n| = ==|=·++ == =+|= i-r n| = ==|=·++ ƒ ƒƒ ƒƒ ++ ++ ++ ++ ++
¬ =i=-+ ·| ++== - =|=|++ ¬ =i=-+ ·| ++== - =|=|++ ¬ =i=-+ ·| ++== - =|=|++ ¬ =i=-+ ·| ++== - =|=|++ ¬ =i=-+ ·| ++== - =|=|++ „ „„ „„ ++ ++ ++ ++ ++
= =i- i=+|· = =i- = = =|++ = =i- i=+|· = =i- = = =|++ = =i- i=+|· = =i- = = =|++ = =i- i=+|· = =i- = = =|++ = =i- i=+|· = =i- = = =|++ … …… …… ++ ++ ++ ++ ++
=|== = ·n = i=- = =|++ =|== = ·n = i=- = =|++ =|== = ·n = i=- = =|++ =|== = ·n = i=- = =|++ =|== = ·n = i=- = =|++ † †† †† ++ ++ ++ ++ ++
=| | =¸ = == = =|= ++ =| | =¸ = == = =|= ++ =| | =¸ = == = =|= ++ =| | =¸ = == = =|= ++ =| | =¸ = == = =|= ++ ‡ ‡‡ ‡‡ ++ ++ ++ ++ ++
- = + -|+ =r| == = :=++ - = + -|+ =r| == = :=++ - = + -|+ =r| == = :=++ - = + -|+ =r| == = :=++ - = + -|+ =r| == = :=++ ˆ ˆˆ ˆˆ ++ ++ ++ ++ ++
i==|+|= = =| ¬i- =|- ·+ i==|+|= = =| ¬i- =|- ·+ i==|+|= = =| ¬i- =|- ·+ i==|+|= = =| ¬i- =|- ·+ i==|+|= = =| ¬i- =|- ·+
+ -| =i··| = i== =| ·i==|+ + -| =i··| = i== =| ·i==|+ + -| =i··| = i== =| ·i==|+ + -| =i··| = i== =| ·i==|+ + -| =i··| = i== =| ·i==|+
=¸ -= =+ |i· i==ir i:r||+|+ =¸ -= =+ |i· i==ir i:r||+|+ =¸ -= =+ |i· i==ir i:r||+|+ =¸ -= =+ |i· i==ir i:r||+|+ =¸ -= =+ |i· i==ir i:r||+|+
-||= =+ |i· ¬= · = r|· + -||= =+ |i· ¬= · = r|· + -||= =+ |i· ¬= · = r|· + -||= =+ |i· ¬= · = r|· + -||= =+ |i· ¬= · = r|· +
n|= ==|+= nr|= i==|= + n|= ==|+= nr|= i==|= + n|= ==|+= nr|= i==|= + n|= ==|+= nr|= i==|= + n|= ==|+= nr|= i==|= +
··| +i- =|-r| =r - =· |: + ··| +i- =|-r| =r - =· |: + ··| +i- =|-r| =r - =· |: + ··| +i- =|-r| =r - =· |: + ··| +i- =|-r| =r - =· |: +
=r= =:= - -r·| == =|+ + =r= =:= - -r·| == =|+ + =r= =:= - -r·| == =|+ + =r= =:= - -r·| == =|+ + =r= =:= - -r·| == =|+ +
===|i:= = m|i: == |=|+ ===|i:= = m|i: == |=|+ ===|i:= = m|i: == |=|+ ===|i:= = m|i: == |=|+ ===|i:= = m|i: == |=|+
== = = · i:=+|n =r| - + == = = · i:=+|n =r| - + == = = · i:=+|n =r| - + == = = · i:=+|n =r| - + == = = · i:=+|n =r| - +
- = =+=|· = = |+ir =|-r|+ - = =+=|· = = |+ir =|-r|+ - = =+=|· = = |+ir =|-r|+ - = =+=|· = = |+ir =|-r|+ - = =+=|· = = |+ir =|-r|+
- -r·| =-·| i=-|||= =|=|+ - -r·| =-·| i=-|||= =|=|+ - -r·| =-·| i=-|||= =|=|+ - -r·| =-·| i=-|||= =|=|+ - -r·| =-·| i=-|||= =|=|+
= = =r=·| =| == +· -||=¸ + = = =r=·| =| == +· -||=¸ + = = =r=·| =| == +· -||=¸ + = = =r=·| =| == +· -||=¸ + = = =r=·| =| == +· -||=¸ +
+ -| = i: =| = in = r| =|r| + + -| = i: =| = in = r| =|r| + + -| = i: =| = in = r| =|r| + + -| = i: =| = in = r| =|r| + + -| = i: =| = in = r| =|r| +
: = = =|= ==- = = - + : = = =|= ==- = = - + : = = =|= ==- = = - + : = = =|= ==- = = - + : = = =|= ==- = = - +
·|= : ¬|· - = ·r|+|· + ·|= : ¬|· - = ·r|+|· + ·|= : ¬|· - = ·r|+|· + ·|= : ¬|· - = ·r|+|· + ·|= : ¬|· - = ·r|+|· +
== = r| nr - -r|·| =·=|+ == = r| nr - -r|·| =·=|+ == = r| nr - -r|·| =·=|+ == = r| nr - -r|·| =·=|+ == = r| nr - -r|·| =·=|+
¬|+= - = =-r|·| ¬|+ + ¬|+= - = =-r|·| ¬|+ + ¬|+= - = =-r|·| ¬|+ + ¬|+= - = =-r|·| ¬|+ + ¬|+= - = =-r|·| ¬|+ +
-|¸ - i+=|= i=== =ir ¬|+ + -|¸ - i+=|= i=== =ir ¬|+ + -|¸ - i+=|= i=== =ir ¬|+ + -|¸ - i+=|= i=== =ir ¬|+ + -|¸ - i+=|= i=== =ir ¬|+ +
=| = · | = r· == +| · | + =| = · | = r· == +| · | + =| = · | = r· == +| · | + =| = · | = r· == +| · | + =| = · | = r· == +| · | +
= == - r= =|= = · |+ + = == - r= =|= = · |+ + = == - r= =|= = · |+ + = == - r= =|= = · |+ + = == - r= =|= = · |+ +
== +· ·| = -+=+| ·| =| + == +· ·| = -+=+| ·| =| + == +· ·| = -+=+| ·| =| + == +· ·| = -+=+| ·| =| + == +· ·| = -+=+| ·| =| +
¬| · ==| ··| =| =| : n|+ + ¬| · ==| ··| =| =| : n|+ + ¬| · ==| ··| =| =| : n|+ + ¬| · ==| ··| =| =| : n|+ + ¬| · ==| ··| =| =| : n|+ +
=|·| = = +·-|+ - -r|·|+ =|·| = = +·-|+ - -r|·|+ =|·| = = +·-|+ - -r|·|+ =|·| = = +·-|+ - -r|·|+ =|·| = = +·-|+ - -r|·|+
=| | = - = - = ·r| +| · + =| | = - = - = ·r| +| · + =| | = - = - = ·r| +| · + =| | = - = - = ·r| +| · + =| | = - = - = ·r| +| · +
¬= i=i, =| i=i| = :|-|+ ¬= i=i, =| i=i| = :|-|+ ¬= i=i, =| i=i| = :|-|+ ¬= i=i, =| i=i| = :|-|+ ¬= i=i, =| i=i| = :|-|+
·|= ·=|== - -r· +|=|+ ·|= ·=|== - -r· +|=|+ ·|= ·=|== - -r· +|=|+ ·|= ·=|== - -r· +|=|+ ·|= ·=|== - -r· +|=|+
·|= =|= =i·= =| ¬|- ·++ ·|= =|= =i·= =| ¬|- ·++ ·|= =|= =i·= =| ¬|- ·++ ·|= =|= =i·= =| ¬|- ·++ ·|= =|= =i·= =| ¬|- ·++ ‰++ ‰++ ‰++ ‰++ ‰++
·|= n|= =|-| == =i==|++ ·|= n|= =|-| == =i==|++ ·|= n|= =|-| == =i==|++ ·|= n|= =|-| == =i==|++ ·|= n|= =|-| == =i==|++ Š++ Š++ Š++ Š++ Š++
i=== =+ |i· n = =·|+|++ i=== =+ |i· n = =·|+|++ i=== =+ |i· n = =·|+|++ i=== =+ |i· n = =·|+|++ i=== =+ |i· n = =·|+|++ ‹++ ‹++ ‹++ ‹++ ‹++
·|==-: = =|= = +|· ·|==-: = =|= = +|· ·|==-: = =|= = +|· ·|==-: = =|= = +|· ·|==-: = =|= = +|· ++ ++ ++ ++ ++ƒ‚ ƒ‚ ƒ‚ ƒ‚ ƒ‚++ ++ ++ ++ ++
¤|··| =|· r·i| =· n|= ++ƒƒ ¤|··| =|· r·i| =· n|= ++ƒƒ ¤|··| =|· r·i| =· n|= ++ƒƒ ¤|··| =|· r·i| =· n|= ++ƒƒ ¤|··| =|· r·i| =· n|= ++ƒƒ++ ++ ++ ++ ++
- = == i+ = -|·-ir == -||: ++ƒ„++ - = == i+ = -|·-ir == -||: ++ƒ„++ - = == i+ = -|·-ir == -||: ++ƒ„++ - = == i+ = -|·-ir == -||: ++ƒ„++ - = == i+ = -|·-ir == -||: ++ƒ„++
¬= =ir ¤|+i- = · n=|+ ++ƒ… ¬= =ir ¤|+i- = · n=|+ ++ƒ… ¬= =ir ¤|+i- = · n=|+ ++ƒ… ¬= =ir ¤|+i- = · n=|+ ++ƒ… ¬= =ir ¤|+i- = · n=|+ ++ƒ…++ ++ ++ ++ ++
=|·: =|·: =ir- ¬r|=|++ƒ†++ =|·: =|·: =ir- ¬r|=|++ƒ†++ =|·: =|·: =ir- ¬r|=|++ƒ†++ =|·: =|·: =ir- ¬r|=|++ƒ†++ =|·: =|·: =ir- ¬r|=|++ƒ†++
=i= =| i=: =ir == =r| - ++ƒ‡++ =i= =| i=: =ir == =r| - ++ƒ‡++ =i= =| i=: =ir == =r| - ++ƒ‡++ =i= =| i=: =ir == =r| - ++ƒ‡++ =i= =| i=: =ir == =r| - ++ƒ‡++
·|= i=n|= ·|= +: :|-r|++ƒˆ ·|= i=n|= ·|= +: :|-r|++ƒˆ ·|= i=n|= ·|= +: :|-r|++ƒˆ ·|= i=n|= ·|= +: :|-r|++ƒˆ ·|= i=n|= ·|= +: :|-r|++ƒˆ++ ++ ++ ++ ++
n = =+· -|) == == =|=| n = =+· -|) == == =|=| n = =+· -|) == == =|=| n = =+· -|) == == =|=| n = =+· -|) == == =|=|++ ++ ++ ++ ++ƒ‰ ƒ‰ ƒ‰ ƒ‰ ƒ‰++ ++ ++ ++ ++
n|-=| -|ir =| · =n =|=¸ n|-=| -|ir =| · =n =|=¸ n|-=| -|ir =| · =n =|=¸ n|-=| -|ir =| · =n =|=¸ n|-=| -|ir =| · =n =|=¸ ++ ++ ++ ++ ++ƒŠ ƒŠ ƒŠ ƒŠ ƒŠ++ ++ ++ ++ ++
=ni| n| i·| == ¬=·= =|r| ++ƒ‹ =ni| n| i·| == ¬=·= =|r| ++ƒ‹ =ni| n| i·| == ¬=·= =|r| ++ƒ‹ =ni| n| i·| == ¬=·= =|r| ++ƒ‹ =ni| n| i·| == ¬=·= =|r| ++ƒ‹++ ++ ++ ++ ++
= == ¬= = r - -r· - - ++„‚ = == ¬= = r - -r· - - ++„‚ = == ¬= = r - -r· - - ++„‚ = == ¬= = r - -r· - - ++„‚ = == ¬= = r - -r· - - ++„‚++ ++ ++ ++ ++
r| - = ¬|n| i== + =|· r| - = ¬|n| i== + =|· r| - = ¬|n| i== + =|· r| - = ¬|n| i== + =|· r| - = ¬|n| i== + =|· ++ ++ ++ ++ ++„ƒ „ƒ „ƒ „ƒ „ƒ++ ++ ++ ++ ++
- = ··== =|r¸ =| ·· =| - = ··== =|r¸ =| ·· =| - = ··== =|r¸ =| ·· =| - = ··== =|r¸ =| ·· =| - = ··== =|r¸ =| ·· =|++ ++ ++ ++ ++„„ „„ „„ „„ „„++ ++ ++ ++ ++
-|=| n| = r| = - =| + ++„…++ -|=| n| = r| = - =| + ++„…++ -|=| n| = r| = - =| + ++„…++ -|=| n| = r| = - =| + ++„…++ -|=| n| = r| = - =| + ++„…++
=r|=|· == =|= = =|+ ++„†++ =r|=|· == =|= = =|+ ++„†++ =r|=|· == =|= = =|+ ++„†++ =r|=|· == =|= = =|+ ++„†++ =r|=|· == =|= = =|+ ++„†++
=+- i =· -· r= =- =| ·| ++„‡++ =+- i =· -· r= =- =| ·| ++„‡++ =+- i =· -· r= =- =| ·| ++„‡++ =+- i =· -· r= =- =| ·| ++„‡++ =+- i =· -· r= =- =| ·| ++„‡++
== == === =|= =| n|+ ++„ˆ++ == == === =|= =| n|+ ++„ˆ++ == == === =|= =| n|+ ++„ˆ++ == == === =|= =| n|+ ++„ˆ++ == == === =|= =| n|+ ++„ˆ++
i-= = =|= ==n - = =|=|++„‰++ i-= = =|= ==n - = =|=|++„‰++ i-= = =|= ==n - = =|=|++„‰++ i-= = =|= ==n - = =|=|++„‰++ i-= = =|= ==n - = =|=|++„‰++
=| : ¬i=- =|+= =n +|+ ++„Š++ =| : ¬i=- =|+= =n +|+ ++„Š++ =| : ¬i=- =|+= =n +|+ ++„Š++ =| : ¬i=- =|+= =n +|+ ++„Š++ =| : ¬i=- =|+= =n +|+ ++„Š++
r +·i =, ==- =i ==| ·| ++„‹++ r +·i =, ==- =i ==| ·| ++„‹++ r +·i =, ==- =i ==| ·| ++„‹++ r +·i =, ==- =i ==| ·| ++„‹++ r +·i =, ==- =i ==| ·| ++„‹++
¬= · i== := ·|= : n|· ++…‚++ ¬= · i== := ·|= : n|· ++…‚++ ¬= · i== := ·|= : n|· ++…‚++ ¬= · i== := ·|= : n|· ++…‚++ ¬= · i== := ·|= : n|· ++…‚++
¬= =· :|= =|==| =|-|++…ƒ++ ¬= =· :|= =|==| =|-|++…ƒ++ ¬= =· :|= =|==| =|-|++…ƒ++ ¬= =· :|= =|==| =|-|++…ƒ++ ¬= =· :|= =|==| =|-|++…ƒ++
=:| ·r| ··| +i- = :|=|++…„++ =:| ·r| ··| +i- = :|=|++…„++ =:| ·r| ··| +i- = :|=|++…„++ =:| ·r| ··| +i- = :|=|++…„++ =:| ·r| ··| +i- = :|=|++…„++
My Hanuman 55 56 Tales of Hanuman
Pidara ji \
Hanuman
37
Shree guru charana saroja raja, nija mana mukura sudhaari.
Baranaun Raghuvara bimala jasu, jo daayaku phala chaari.
[After taking the dust of the lotus feet of Guru and cleaning
the mirror of mind, I describe the shining fame of Raghuvara
which is capable of granting all the four goals of life, i.e., Dharma,
wealth, fulfillment of desires, and finally the liberation (moksha)
from this cycle of birth and death.]
Buddhi-heena tanu jaanike, sumiraun Pavana Kumaara.
Bala budhi bidyaa dehu mohin, harahu kalesa bikaara.
[After recognizing that I don’t have much wisdom, I call
on the son of the Wind God to give me strength, wisdom, and
knowledge, and also to remove all difficulties and ignorance.]
Jaya Hanumaan jnaana guna saagara,
jaya kapeesa tihun loka ujaagara.
Raama-doota atulita bala dhaamaa,
Anjani-putra Pavana-suta naamaa.
[O Hanuman! Victory to thee. You are the ocean of
knowledge and virtues. O Lord of monkeys, victory to thee. For
you brought light to the three worlds. You are the messenger of
Ram. You have immense strength. You are famous as the son
of Anjanaa Mai and also the son of the Wind God.]
Mahaabeera bikrama bajarangee,
kumati nivaara sumati ke sangee.
Kanchana baran biraaja subesaa,
kaanana kundala kunchita kesaa.
[You are the great warrior. You move swiftly, and your body
is as strong as the thunderbolt itself. You get rid of the foul minded
people and give company to the fair minded people. Your body
has a golden complexion, and you have good clothes, and you
have curly hair and golden ear-rings.]
Haatha bajra au dhvajaa biraajai,
kaandhe mooja janeoo saajai;
Sankara-suvana Kesaree-nandana,
teja prataapa mahaa jaga-bandana.
[You have in your hands the mace and the flag, and a
sacred thread made of rope going over your shoulder. You are
the very son of Shankara and also the son of the monkey chief
Kesaree. You have great glory and fame and you are prayed to in
the whole living world.]
Vidyaa-vaana gunee ati chaatura,
Raama kaaja karibe ko aatura.
- -r· -|== ·|= =| +|+ + - -r· -|== ·|= =| +|+ + - -r· -|== ·|= =| +|+ + - -r· -|== ·|= =| +|+ + - -r· -|== ·|= =| +|+ +
¬ - =|n ··| =· + · =|: + ¬ - =|n ··| =· + · =|: + ¬ - =|n ··| =· + · =|: + ¬ - =|n ··| =· + · =|: + ¬ - =|n ··| =· + · =|: +
¬| · : +-| i=-| = |·: + ¬| · : +-| i=-| = |·: + ¬| · : +-| i=-| = |·: + ¬| · : +-| i=-| = |·: + ¬| · : +-| i=-| = |·: +
= == == i == == +| ·| + = == == i == == +| ·| + = == == i == == +| ·| + = == == i == == +| ·| + = == == i == == +| ·| +
= = = r= =| = =| =| : + = = = r= =| = =| =| : + = = = r= =| = =| =| : + = = = r= =| = =| =| : + = = = r= =| = =| =| : +
=| =- =|· +|· =· =| : + =| =- =|· +|· =· =| : + =| =- =|· +|· =· =| : + =| =- =|· +|· =· =| : + =| =- =|· +|· =· =| : +
=| =r +: r= =|= =n|=|+ =| =r +: r= =|= =n|=|+ =| =r +: r= =|= =n|=|+ =| =r +: r= =|= =n|=|+ =| =r +: r= =|= =n|=|+
- n=|:|= =:| ri· = ·|+ - n=|:|= =:| ri· = ·|+ - n=|:|= =:| ri· = ·|+ - n=|:|= =:| ri· = ·|+ - n=|:|= =:| ri· = ·|+
=== === = : r| i==·|+ ++……++ === === = : r| i==·|+ ++……++ === === = : r| i==·|+ ++……++ === === = : r| i==·|+ ++……++ === === = : r| i==·|+ ++……++
=r| =-= ri ·--| + =r| : ++…†++ =r| =-= ri ·--| + =r| : ++…†++ =r| =-= ri ·--| + =r| : ++…†++ =r| =-= ri ·--| + =r| : ++…†++ =r| =-= ri ·--| + =r| : ++…†++
r= =- = : == = r| =·: ++…‡++ r= =- = : == = r| =·: ++…‡++ r= =- = : == = r| =·: ++…‡++ r= =- = : == = r| =·: ++…‡++ r= =- = : == = r| =·: ++…‡++
=| = i =· r= =- =n=| ·| ++…ˆ++ =| = i =· r= =- =n=| ·| ++…ˆ++ =| = i =· r= =- =n=| ·| ++…ˆ++ =| = i =· r= =- =n=| ·| ++…ˆ++ =| = i =· r= =- =n=| ·| ++…ˆ++
j+| =·r = = : + =| =|: ++…‰++ j+| =·r = = : + =| =|: ++…‰++ j+| =·r = = : + =| =|: ++…‰++ j+| =·r = = : + =| =|: ++…‰++ j+| =·r = = : + =| =|: ++…‰++
=¸ =ir = i: =r| = r| r| : ++…Š++ =¸ =ir = i: =r| = r| r| : ++…Š++ =¸ =ir = i: =r| = r| r| : ++…Š++ =¸ =ir = i: =r| = r| r| : ++…Š++ =¸ =ir = i: =r| = r| r| : ++…Š++
r| = i=i,, =|r|| =| ·|=|++…‹++ r| = i=i,, =|r|| =| ·|=|++…‹++ r| = i=i,, =|r|| =| ·|=|++…‹++ r| = i=i,, =|r|| =| ·|=|++…‹++ r| = i=i,, =|r|| =| ·|=|++…‹++
=| = =| ·| r:= =r · ·| ++†‚++ =| = =| ·| r:= =r · ·| ++†‚++ =| = =| ·| r:= =r · ·| ++†‚++ =| = =| ·| r:= =r · ·| ++†‚++ =| = =| ·| r:= =r · ·| ++†‚++
:| r| :| r| :| r| :| r| :| r|
++=-== = == r·=, = =n =¸ ·i- =++ ++=-== = == r·=, = =n =¸ ·i- =++ ++=-== = == r·=, = =n =¸ ·i- =++ ++=-== = == r·=, = =n =¸ ·i- =++ ++=-== = == r·=, = =n =¸ ·i- =++
·|= n|= =|-| =ir-, r:= ==r = · -|¸ +++ ·|= n|= =|-| =ir-, r:= ==r = · -|¸ +++ ·|= n|= =|-| =ir-, r:= ==r = · -|¸ +++ ·|= n|= =|-| =ir-, r:= ==r = · -|¸ +++ ·|= n|= =|-| =ir-, r:= ==r = · -|¸ +++
My Hanuman 57 58 Tales of Hanuman
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38
Prabhu charitra sunibe ko rasiyaa,
Raama Lakhana Seetaa mana basiyaa.
[You are knowledgeable, very virtuous, and smart. You
are always eager to carry out the tasks for Ram. You like to hear
the tale of the exploits of your Master Ram, and Lord Ram, Sita
Maa and Lakshmana hold you dearly in their hearts.]
Sookshma roopa dhari Siyahin dikhaawaa,
bikata roopa dhari Lanka jaraavaa.
Bheema roopa dhari asura sanhaare,
Raama Chandra ke kaaja sanwaare.
[You appeared before Sita Maa in a very small figure, but
acquired a terrible form to burn the city of Lankaa. You killed
demons by acquiring a giant form and carried out all the tasks of
Lord Ram Chandra and brought them to a completion.]
Laaya sajeevana Lakhana jiyaaye,
Shree Raghubeera harakhi ura laaye.
Raghupati keenhee bahuta badaaee,
tuma mama priya Bharatahin sama bhaaee.
[You brought the life-giving herb and revived Lakshmana.
At that time, Lord Raghuveera held you close to his bossom.
Raghupati praised you like anything and declared that “You are
very dear to me and a brother to me like Bharata.]
Sahasa-badana tumharau jasa gaavain,
asa kahi Shreepati kantha lagaavain.
Sanakaadika Brhamaadi muneesaa,
Naarada Saarada sahita Aheesaa.
[“Shesha, the eternal serpent sings your glory with one
thousand mouths”, and saying that Shripati Ram pulls you to
himself and gives a tight embrace. All these entities, called Sanaka
Sanandana group of sages, gods such as Brahma etc., recluses
such as Naarada, and the goddess Shaaradaa along with
Shesha-naaga Ji; none of these can describe your glory.]
Jama Kubera Digpaala jahaan te,
kabi kobida kahi sake kahaan te.
Tuma upakaara Sugreevahin keenhaa,
Raama milaaya raja-pada deenhaa.
[Yama, Kubera and the Lords of quarters. have failed in
singing your glory then how could these small poets ever do justice
to all your exploits. You rendered great help to Sugreeva and
made him meet Ram, and became instrumental in getting him
the kingship.]
Tumharau mantra Bibheeshana maanaa,
Lankesvara bhaye saba jaga jaanaa.
Juga sahastra jojana para Bhaanoo,
leelyo taahi madhura phala jaanoo.
[Even Vibheeshana listened to your good advice and
everybody knows that he became the king of Lankaa. The Sun is
almost 1000 yugas away, but you swallowed him taking him to
be a sweet fruit.]
Prabhu-mudrikaa meli mukha maahin,
jaladhi laanghi gaye acharaja naahin.
Durgam kaaja jagata ke jete,
sugama anugraha tumhare tete.
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39
[It is not surprising that you placed the ring of Lord Ram in
your mouth and leapt across the ocean. It is well known that
whatever be the difficult tasks in this world, they can be easily
accomplished by your favors.]
Raama duaare tuma rakhavaare,
hota na ajnaa binu paisaare.
Sab sukha lahai tumhaaree saranaa,
tum rachchhaka kaahoo ko dara naa.
[You are the gate keeper at the palace of Ram; nobody
can enter there without your permission. One can find all comforts
and happiness by seeking your refuge. And when you are the
protector then what one should be afraid of?]
Aapana teja samhaaro aapai,
teenahu loka haaanka tain kaanpai.
Bhhota pisaacha nikata nahin aavai,
Mahaabeera jaba naama sunaavai.
[You should really remember your own strengths and
glory. All the three worlds tremble when you give out a roar.
When somebody takes the name of Mahaaveera, then all these
ghosts and vampires etc. cannot stir near that person.]
Naasai roga harai saba peeraa,
japata nirantara Hanumata beeraa.
Sankata tain Hanumaan chhudaavai,
mana krama bachana dhyaana jo laavai.
[If a constant japa of the name of Hanuman is resorted to
then You destroy all the sickness and take away all the pains.
When somebody brings your personality in his or her meditation,
actions, and speech, then it is certain that Hanuman will free that
person from the grip of difficulties.]
Saba para Raama tapasvee raajaa,
tinake kaaja sakala tuma saajaa.
Aura manoratha jo koi laavai,
soi amita jeevana phala paavai.
[The forest dwelling King Ram is above all, but you brought
a fitting resolution to all his tasks. So anybody expressing any
desire in front of you shall most certainly receive, in all ampleness,
the reward of living.]
Chaaron juga parataapa tumhaaraa,
hai parasiddha jagata ujiyaaraa.
Saadhu santa ke tuma rakhavaare,
asura-nikandana Raama dulaare.
[In all four yugas, such as Satya, Tretaa, Dvaapara, and
Kali, your fame and glory is well known and it brightens all the
living worlds. You are the protector of all holy men (saadhus)
and saints. You are the destroyer of demons and are dear to
Ram.]
Ashta siddhi nau nidhi ke daataa,
asa bara deena Jaanakee Maataa.
Raama rasaayana tumhare paasaa,
sadaa raho Raghupati ke daasaa.
[Mother Jaanakee granted you the boon that “May you be
the grantor of all the eight siddhis (powers) and nine types of
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40
wealth.”
29
You have the very elixir of the personality of Ram and the
name of Ram with you. You are forever the servant of Raghupati.
Tumhare bhajana Raama ko paavai,
janama janama ke dukha bisraavai.
Anta-kaala Raghuvara-pura jaaee,
jahaan janma Hari-bhakta kahaaee.
[When somebody meditates (bhajana) upon you then he
or she is able to reach out to Ram and is freed of the misery of
many life-times. At the end of life then, that person goes to the
city of Raghuvara and once born there is known as the devotee
of Hari.]
Aura devataa chitta na dharaee,
Hanumat sei sarva sukha karaee.
Sankata katai mitai saba peeraa,
jo sumirai Hanumata bala-beeraa.
[One does not have to meditate on any other god. By
merely serving Hanuman, one can find all the happiness and
joys. All the difficulty comes to end and all the pain goes away,
when one remembers the mighty and brave Hanuman.]
Jai jai jai Hanumaan Gosaain,
kripaa karahu gurudeva kee naain.
Jo sata baara paatha kara koee,
chhotahi bandi mahaa sukha hoee.
[O Hanuman Goswaamee! Victory to thee. Victory to thee.
Victory to thee. Please shower your grace like a Gurudeva. When
somebody reads this Chaaleesaa, one hundred times, then he
or she shall be freed of bondage of this life and will receive great
happiness.]
Jo yah padhai Hanumaan Chaleessaa,
hoi siddhi saakhee Gaureesaa.
Tulasi Daasa sadaa Hari cheraa,
keejai Naatha hridaya mahan deraa.
[Whosoever shall read this Hanuman Chaaleesaa, will
get the desired rewards. This is confirmed and testified to by
Lord Shiva, the husband of Gauri. Tulasidas postulates ,“I have
remained the servant of Hari all my life, so, please O Lord, come
and reside in my heart.”
Pavana-tanaya Sankata-harana,
Mangala-moorati roopa;
Raama Lakhana Seetaa sahita,
hridaya basahu sura bhoopa.
[O Lord, the very son of the Wind God, the remover of all
difficulties, the one with an auspicious body form, the very king of
all gods, please come and dwell in my heart along with Ram,
Sita Maa, and Lakshmana.]
29. [*These powers are Animaa=ability to become small and tiny; Mahimaa=ability
to increase size at will; Garimaa= ability to make oneself very heavy; Laghimaa=ability
to become light; Praapti= ability to acquire things at will; Praakaamya= a will power
that cannot be resisted by any person or objects; Ishitva= to acquire superiority over
persons or entities; and Vashitva=ability to subdue others to one’s will. Or having
freedom at will, and the nava-nidhis or nine types of wealth are listed as Padma,
Mahapadma, Shankha, Makara, Kacchapa, Mukunda, Kunda, Neela, and Varcha] You
have the most potent medicine ‘Ram, Ram’ with you and because of that you are in
constant service of Lord Raghupati.]
My Hanuman 63 64 Tales of Hanuman
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41
Sankatamochana Hanumanaashtaka
‚∑≈◊r¤Ÿ „Ÿ◊rŸry∑
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¤r¬ f¤¤ ¤z z ¤ª ¤ a n, ¤tt nrr¤ +r z f=r f¤¤rtr ì
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ìì zrrrìì
¬r¬ zr ¬r¬t ¬=, ¬= ¤ft ¬r¬ ¬n¸t ì
¤¬ zr zrª¤ z¬ª, ¬¤ ¬¤ ¬¤ ¤f¤ =¸t ìì
Baala samaya Rabi bhakshi liyo taba,
teenahun loka bhayo andhiyaaro;
Taahi saun traasa bhayo jaga ko,
yaha sankata kaahu saun jaata na taro;
Devana aani karee binatee taba,
chhandi diyo Rabi kashta nivaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [1]
[O Hanuman, when as a child you put sun into your mouth
and all the three worlds were engulfed in darkness, and thus
when the world was gripped by fear and terror and nobody could
do anything to remove this terrorizing situation, then at that time
gods approached you and pleaded to you. You then released the
My Hanuman 65 66 Tales of Hanuman
Pidara ji \
Hanuman
42
sun and ended the misery. That is why in this world who is it who
does not know you as the very rescuer from the difficulty.]
Baali kee traasa Kapeesa basai giri,
jaata Mahaaprabhu pantha nihaaro;
Chaunki mahaa muni saapa diyo taba,
chaahiya kauna bichhara bichaaro;
Kai dvija roopa livaaya Mahaaprabhu,
so tuma daasa ke soka nivaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [2]
[Sugreeva was living out of fear of Vaali in the hermitage
of sage Mattanga and that place was free from approaching
strangers as a result of the curse of that sage after the blood
drops fell on him during Vaali’s fight with Dundubhi. But when
Sugreeva noticed that two brothers, i.e., Lord Ram and his brother
were approaching that hill, he was troubled and thought about it
and dispatched you to investigate the matter. You then went in
the disguise of a Brahmin and became instrumental in freeing
Sugreeva of his concern. That is why in this world who is it who
does not know you as the very rescuer from the difficulty.]
Angada ke sanga lena gaye Siya,
khoja Kapeesa yaha baina uchaaro;
Jeevata naa bachihau hama saun ju,
binaa sudhi laaye ihaan pagu dhaaro;
Heri thake tata sindhu sabai taba,
laaya Siyaa sudhi praana ubaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [3]
[You went with Angada to search for Sita Maa and at that
time Sugreeva warned, “If any of you come back without the news
of Sita Maa’s whereabouts then I shall myself kill that person.”
So when the tired monkeys sat by the shore at that time you
alone went and brought the news of Sita Maa’s whereabouts and
saved their lives. That is why in this world who is it who does not
know you as the very rescuer from the difficulty.]
Raavana traasa dayee Siya ko saba,
raakshasi saun kahi soka nivaaro;
Taahi samaya Hanumaana Mahaaprabhu,
jaaya mahaa-rajaneechara maaro;
Chaahata Seeya Asoka saun aagi su,
dai Prabhu-mudrikaa soka nivaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [4]
[When Raavana threatened Sita Maa and when she turned
to Trijitaa to put an end to her misery by arranging for fire, at that
time You O! Great Lord Hanuman, went and killed mighty demon.
And while Sita Maa was seeking fire from the Ashoka tree, you
dropped the signet ring of Lord Ram and freed her from her worry.
That is why in this world who is it who does not know you as the
very rescuer from the difficulty.]
Baana lagyo ura Lachhimana ke taba,
praana taje suta-Raavana maaro;
Lai griha baidya Sushena sameta,
tabai giri Drona su beera upaaro;
Aani Sajeevana haatha daee taba,
Lachhimana ke tum praana ubaaro;
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43
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [5]
[When Meghanaada,the son of Raavana shot an arrow
aimed at Lakshmana and when it hit his chest and he dropped
dead, Then you alone brought physician Sushena with his whole
house. Thereafter you went, pulled out and brought back the whole
Drona mountain. You then by bringing in this way the sanjeevani
herb and placing that in the hands of the physician saved the life
of Lakshmana. That is why in this world who is it who does not
know you as the very rescuer from the difficulty.]
Raavana juddha ajaana kiyo taba,
naaga kee phaansa sabai sira daaro;
Shree Raghunaatha sameta sabai dala,
moha bhayo yaha sankata bhaaro;
Aani Khagesa tabai Hanumaana ju,
bandhana kaati sutraasa nivaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [6]
[Raavana made everybody along with Shri Raghunatha
lifeless in the battle by casting the grip of serpent at everybody’s
head. And when everybody was stupified seeing this turn of events
and thought it to be of great danger, O! Hanumanji, you then
brought the Lord of birds Shri Garudaji who cut all grips of serpents
and thus rescued everybody from that great danger. That is why
in this world who is it who does not know you as the very rescuer
from the difficulty.]
Bandhu sameta jabai Ahi-Raavana,
lai Raghunaatha pataala sidhaaro;
Debihin pooji bhalee bidhi saun bali,
deu sabai mili mantra bichaaro;
Jaaya sahaaya bhayo taba hee,
Ahi-Raavana sainya sameta sanhaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [7]
[When Ahiraavana took Raghunatha along with his brother
to the nether world and decided to do a good poojaa of Devi
offering them as the sacrifice, then you went there, killed
Ahiraavana along with his army and helped Rama’s cause. That
is why in this world who is it who does not know you as the very
rescuer from the difficulty.]
Kaaja kiye bada Devana ke tuma,
Beera Mahaaprabhu dekhi bichaaro;
Kauna so sankata mora gareeba ko,
jo tumasaun nahin jaata hai taro;
Begi haro Hanumaana Mahaaprabhu,
jo kachhu sankata hoya hamaaro;
Ko nahin jaanata hai jaga main Kapi,
Sankatamochana naama tihaaro. [8]
[O! Brave Great Lord Hanuman, you have done great jobs
for gods. Now look at this and think, what is the nature of the
misery of this poor me, which you cannot handle and remove.
O! Great Lord Hanuman come, and quickly remove all the difficulty
I find myself in. That is why in this world who is it who does not
know you as the very rescuer from the difficulty.]
Laala deha laalee lase, aru dhari Laala langoora;
Bajra deha daanava dalana, jaya jaya jaya Kapi soora.
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44
[You have put red smear to your body, and even your tail
is red. Your body is as strong as the thunderbolt and you are
capable of crushing the demons. O mighty Monkey, I say victory
to thee, victory to thee, victory to thee.]
Hanuman Aaratee
üÊË„ŸÈ◊ÊŸ˜Ô¡Ë∑§Ë •Ê⁄ÃË
Aaratee keejai Hanumaan Lalaa kee,
Dushtadalana Raghunaatha-kalaa kee
[We should offerour lamp of adoration to the princely
Hanuman. Who is the destroyer of demons and evil persons,
and who also mirrors the glorious grace of Lord Raghunaatha.
Brahmaananda aspect (ecstacy of soul) of Lord Raghunatha.
30
Jaake bala se girivara kaanpai,
Roga-dosha jaake nikata na jhaankai
[Even the Himalaya mountain trembles on account of his
might. Sickness and sins cannot surface in his presence.]
Anjani-putra mahaa bala-daaee,
Santana ke prabhu sadaa sahaaee
[This son of Mother Anjanaa is capable of giving great
strength. The Lord is always helpful to the saints.]
De beeraa Raghunaatha pathaaye,
Lankaa jaari Seeya sudhi laaye
[Raghunath sent you on mission to search for Sita Maa
by giving his own blessings. You burnt the city of Lankaa and
came back with the news of Maa Sita.]
Lankaa so kota samudra see khaaee.
Jaata Pavana-suta baara na laaee
[The fortress of Lankaa was not ordinary and nor was the
ocean-like rampart, but the son of the Wind God did nottake
much time in accomplishing the task.]
Lankaa jaari asura sanhaare,
Siyaa-Raamajee ke kaaja sanvaare
[He went into the city, burnt it, and killed many demons.
zrºz¬ª trrªrºr ¤¬r ¤tì캤ìì
tr n-zr rr ¬r¤ fª¤º ª =r ¤ ìì { ìì
= aª ¤ ¤ +r =zr =rr; ìì · ìì
¬¤r ¬rft f=¤ =f¤ ¬r¤ìì - ìì
¬ra ¤¤ª= ¤rt ª ¬r; ìì × ìì
f=¤rtrn ¤ ¤r¬ = ¤rt ìì ~ ìì
¬rfª =¬t¤ª ¤ rª s¤rt ìì º ìì
¬frtr¤ª ¤t +r ¬r s=rrt ìì ¬ ìì
zrfrª +r ¬r = a¬ª art ìì c ìì
¬ ¬ ¬ rª nrª s¤rt ìì º ìì
¬rtat ¤ta ¬ ¬ªr nr; ìì{«ìì
¤f= ¤ ¤ a ¤tn¤z ¤r¤ ìì{{ìì
¬rtat ¤t¬ rªnrª ¬¬r ¤t ì
¬r¤ ¤¬ = fnt¤t ¤r ¤ ì
¬¬fª ¤·r nrr ¤¬zr; ì
z ¤tz r trr ªrºr ¤ar¤ ì
¬¤r =r ¤rº =n) =t =rr; ì
¬¤r ¬rft ¬=t =rrt ì
¬+n¢r n¸føa ¤z =¤rt ì
¤fa ¤ar¬ arft ¬n¤rt ì
¤r¤ +r¬r ¬=t z¬ nrt ì
=t ªt nfª ¬ª ¬rtat sart ì
¤¤ª ºrrt ¤¤¸t ¬r ør; ì
¬r rªnrª¬t ¤t ¬rtfa nr¤ ì
30. Kalyana, v.49 Annual Number 1975, pp.134-135 defines that all monkeys in service
of Ram were divine beings. Ram is the qualified Brahman and all associates are part
of his blessed self and in line with that Hanuman can easily be labeled as Raghunaatha-
kalaa, a part of Ram’s divinity {Kalaa= represents nectar of moon. The moon has 16 of
Conti......Next Page
these kalaas (aspects of moon), which gods drink and the 10th kalaa is drunk by
Vaayu ( The Wind god), the father of Hanuman. Raghunaatha had ten kalaas of
Brahman in him. Kesaree, the father of Hanuman was the Aananda Brahman himself
and by that token Hanuman represents the very divine glory of Raghunaatha’s life and
personality.}
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He brought all thejobs of Sita Maa and Ram to a perfect
completion.]
Lakshmana moorchhita pare sakaare,
Aani Sajeevana praana ubaare
[Lo and behold while Lakshmana lay fainted, you returned
long before the sunrise with the Sanjeevanee herband revived
Lakshmana back to life.]
Paithi pataala tori jama-kaare,
Ahiraavana kee bhujaa ukhaare
[You went to the lower or nether world, broke theYama’s
den-like prison palace where Rama and Lakshmana lay waiting
for sacrifice to Devi, and and you tore the arm of Ahi-Raavana.]
Baayen bhujaa asura dala maare,
Dahine bhujaa santa-jana taare
[You killed the demon troops by your left hand very easily,
and used the mighty right arm to liberate saints.]
Sura nara muni aaratee utaare,
Jai Jai Jai Hanumaana uchaare
[Gods, men, and sages take the lamp around your figure
and send out a call, “O! Hanuman. Victory to thee. Victory to
thee. Victory to thee.”]
Kanchana thaara kapoora lau chhaaee,
Aarati karata Anjanaa Maaee
[Mother Anjana also offers the aarati by burning camphor
in a golden dish.]
Jo Hanumaan (Jee) kee aarati gaavai,
Basi Baikuntha parama-pada paavai.
[Whosoever sings the aarati of Hanuman Ji gets to dwell
in the city of Lord Vishnu and achieves the highest spiritual
development.]
31
Aaratee of Hanumanji
Aaratee written by S. K. Pidara
32
+ „Ÿ◊rŸ¬t ∑t •r⁄at+
˙ ¬¤ „Ÿ ◊rŸ˜ ’‹t, tflr◊t ¬¤ „Ÿ ◊rŸ˜ ’‹t–
‚ ∑≈ ◊r ¤Ÿ Ÿr◊ fa„ r⁄ r , ¬¤ ’¬⁄ n ’‹t+{+ ≈ ∑+
•¬fŸ ∑ ‚a, ¤¸a ¤flŸ ∑, ◊„rflt⁄ a◊ ŒŸ¬ Œ‹t–
a ◊ ‚ n˝ tfl ‚„ r¤∑ a ◊ „ t, ⁄ r◊Œ¸ a ‚ ’‹t+·+ ≈ ∑+
⁄ r◊◊ f¢˝ ∑r œf⁄ ∑ ◊ π ◊ , ‚rn⁄ ¤r⁄ ∑⁄˜ ¤r –
¤ ≈ ¬r¤ ffl¤t¤Ÿ a f¤⁄, f‚¤f„ ‚ Œ ‚ fŒ¤r + -+ ≈ ∑+
◊¤r Œr ∑t ⁄ ˇrr ∑r⁄ Ÿ, ’˝ zr ¤r‡r ’ fœ •r¤ –
⁄ rflŸ ◊rŸ „ ⁄˜ ¤r a’ ‹ ∑r, ¬r⁄ Ÿ ¤¸ ø ’…∏ r¤ + ×+ ≈ ∑+
‹ ¤¸ z∏ r◊fŸ ‚tar ◊r ∑t, ¤˝ ¤¸ ∑ ¤⁄ Ÿ ¤⁄ –
‚ fl∑ œ◊ fŸ¤r¤ ¤¸ ⁄ , tflr◊t ∑ ∑r¬ ∑⁄ +~+ ≈ ∑+
31. There is a last line in some published versions:
“Lankaa vidhvansa kiye Raghuraaee, Tulsidaasa prabhu keerati gaaee.”
“Raghunath destroyed the city of Lanka, and Tulasi Das got to sing the glory of Ram.”
This last line seems to be an interpolation or added by the singers
32. The aarati was composed by S. K. Pidara at 5AM on 31st October 1996 and read
to Shri K.C.Tewariji and Didi, his wife on phone and they were very happy about it.
Even Dada and Didi and Ashoka di in Allahabad enjoyed it]
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⁄ r◊ ∑„ s ¤∑r⁄ t ◊r=a, fl ’‚ ¤⁄ Ÿ n„ –
◊r n ¤f+ •Ÿ¤r¤Ÿt, ⁄rr ¤fa ∑ ¤r ∑⁄ + º+ ≈ ∑+
’r fœ ‚ a ¤˝ ¤ ∑r⁄ ¬ ∑r⁄ Ÿ, ‹ ∑ ¬r¤ rr ⁄ t–
‹fø ◊Ÿ „ a ‚ ¬tflfŸ ‹r¤ , ¤⁄ a •r‚ Œt-„ t+ ¬+ ≈ ∑+
‹r f≈ •¤r ·¤r ‚ flr ¤r¤ , ⁄ r◊◊ ·r ·¤r¤ –
◊Ÿ∑r◊ ‡√r⁄ Ÿr◊ ‚ Ÿa „t, f’nz∏ ∑r◊ ’Ÿr¤ + c+ ≈ ∑+
a ◊ n = a ◊ ⁄ r◊◊ ·r Œrar, a ◊ „ t ∞∑ ’‹t–
fflrr◊ ⁄ r n a ¤r⁄ ¤z∏ Ÿr, a’ a ◊ fl u ’‹t+ º+ ≈ ∑+
‚’ fflfœ ‹r¤∑ tflr◊t ∑t ¬r, •r⁄fa fŸa ¬Ÿ nrfl–
’r’r Ÿt◊ ∑⁄r‹t ∑f„¤a, ◊Ÿ flrføa ¤‹ ¤rfl+{«+ ≈ ∑+
Om jaya Hanumaana balee, Swaamee jaya Hanumaana balee;
Sankata-mochana naama tihaarau,
Sankata-mochana naama tihaarau, jaya Bajaranga-balee.
Om jaya Hanumaana balee. [1]
[May the victory be to Hanuman the strong one. You are
known as the rescuer from the difficulties. You are the strong
one with the body equal to thunderbolt.]
Anjani ke suta, poota Pavana ke, Mahaaveera tuma danuja dalee;
Swaamee Mahaaveera tuma danuja dalee;
Tuma Sugreeva sahaayaka tuma hee,
Tuma Sugreeva sahaayaka tuma hee; Raama-doota subalee.
Om jaya Hanumaana balee. [2]
[You are the son of Mother Anjanaa, and the very son of
the Wind God. You are capable of crushing the demons and
ungodly people. You are the very helper of Sugreeva and the
strong messenger of Lord Ram.]
Raama mudrikaa dhari kai mukha men, saagara paara karyau;
Swaamee saagara paara karyau.
Bhainte jaaya Bibheeshana tain phira,
Bhainte jaaya Bibheeshana tain phira, Siyahi sandesa diyau.
Om jaya Hanumaana balee. [3]
[You kept the ring given by Ram in your mouth and crossed
the big ocean. Over there you had a meeting with Vibheeshana
and then went and saw Sita Maa.]
Maryaadaa kee rakshaa kaarana, Brahma-paasha bandhi aaye;
Swaamee Brahma-paasha bandhi aaye.
Raavana maana haryau taba Lankaa;
Raavana maana haryau taba Lankaa; jaarana poonchha badhaaye.
Om jaya Hanumaana balee. [4]
[You got yourself tied by the noose of Brahma just in order
to uphold its sacred status. Then you humiliated Raavana in the
court and increased the tail in order to burn the city of Lankaa.]
Lai choodaamani Seetaa Maa kee, prabhu ke charana pare;
Swaamee prabhu ke charana pare.
sevaka dharma nibhaaye poore;
sevaka dharma nibhaaye poore; Swaamee ke kaaja kare.
Om jaya Hanumaana balee. [5]
[You brought the choodamani [the head jewel or hair-pin
of Sita Maa and fell at the feet of Lord Ram. You really fulfilled all
the dimensions of the person serving a Master and succeeded in
accomplishing the tasks of your Master Ram.
Raama kahain upakaaree Maaruta, ve basa charana gahain;
Swaamee ve basa charana gahain.
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Maangain bhakti anapaayanee,
Maangain bhakti anapaayanee, Raghupati kripaa karain.
Om jaya Hanumaana balee. [6]
While Ram praised you as the person that you favored
him with this feat, you just held on to the feet of the Lord Ram and
then you asked only one thing, which is called a kind of spirit of
devotion to God Ram which is not achievable by one’s own effort
but which is granted by God Ram himself and of course Ram
granted you that kind of devotion.]
Baandhi setu Prabhu-kaaraja kaarana, Lanka jaaya gheree;
Swaamee Lanka jaaya gheree.
Lacchimana hetu sanjeevani laaye;
Lacchimana hetu sanjeevani laaye; Bharata aasa deenhee.
Om jaya Hanumaana balee. [7]
[You went and built a bridge to cross the ocean for the
purposes of Ram and you went and surrounded Lanka. You also
brought the life-giving root for Lakshmana when he lay injured in
the battlefield. You also assured Bharata about the return of Ram.]
Lauti Ayodhyaa sevaa paaye, Raama-mantra dhyaaye;
Swaamee Raama-mantra dhyaaye.
Mana-kaameshvara naama sunata hee;
Mana-kaameshvara naama sunata hee; bigare kaama banaaye.
Om jaya Hanumaana balee. [8]
[After the return from Lanka you got the job of remaining
in service of Ram. You also meditated all the time on Ram. You
came to be known as the ‘Fulfiller-of-all-wishes’ and when
somebody calls you by that name then you take care of all the
situations.]
Tuma guru tuma Raama-mantra daataa, tuma hee eka balee;
Swaamee tuma hee eka balee.
Vishama roga tain paara parai naa,
vishama roga tain paara parai naa, taba tuma vaidya balee.
Om jaya Hanumaana balee. [9]
[You are the Guru and you are the grantor of the Ram
Mantra and you are the only powerful one. When one is suffering
from an incurable disease then you are known to be the ultimate
healer.]
Saba bidhi laayaka Swaamee kee jo, aarati nita jana gaavai;
Swaamee aarati nita jana gaavai.
Baabaa Neema Karaulee kahiyata,
Baabaa Neema Karaulee kahiyata; mana vaanchhita phala paavai.
Om jaya Hanumaana balee. [10]
[You are capable in all different ways. When anybody sings
the aaratee of such a Divinity everyday then Baba Neem Karauli
says that that person shall get all his desires fulfilled.]
h
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Other Tales
There are endless tales about the life and character of
Hanuman. We have already recounted tales about his birth and
his association with Ram. It has been a straight forward narrative.
There are stories regarding his smearing the sindoora (vermilion
powder) on his body in competition with Sita Maa, his snapping
the fingers at all times in anticipation of when Ram might yawn,
his standing between the arrows of Ram, and the frightened king
of Kashi, his teaching a lesson to Shani devataa, his jumping on
the bridge of arrows shot by Arjuna in order to curb his ego, his
lying on the path of Bheema to curb his ego as well when he was
going to obtain one thousand-petalled lotus for Draupadi, his sitting
on the flagpole of the chariot of Arjuna in the battle of Mahabharata,
his even battling with Shiva in connection with battle with king
Veeramani of Devapura, his curbing the vanity of Shri Garuda,
Shri Chakra and even Satyabhama. I have decided to bring this
appreciation of Hanuman to a close by including stories which
tell about the lessons he himself had to learn and teach others in
his own unique manner.
STORY 1: Hanuman and the old woman
Time is calibrated among the Hindus in repeated
occurrences of fourYugas. It is in that sense that life is a well-
rehearsed drama and even the best of minds find it very gripping
and unsettling. Only God, Who plays out this drama at two levels,
the divine plane and the mortal plane, knows the truth. And when
a devotee has doubts because of limitations, God guides him to
free him from the cobweb of ignorance. Such is the infinitude of
God and His creation that even a devotee like Hanuman is caught
in the web of Maya, i.e., arrogance about one’s own knowledge
of real facts.
Hanuman is always busy in listening to the wonderful tales
of the exploits of God as Ram, the prince of Ayodhya. In order not
to miss out any of such recitations of Ram’s life, Hanuman goes
to these places where the tales about the life of Ram are recited
in many diverse forms. On one such occasion, he heard the
Pundit extolling the flights of Hanuman over the ocean in a very
charged manner. The Pundit was so carried away that he ended
up saying that Hanuman leaped at that time so high into the void
that he even penetrated the solar region. When Hanuman heard
the Pundit say that, he was very perturbed because he knew the
real truth about his own flight and he felt that such glossing over
the hard fact was unworthy of a true Pundit.
In the evening that day when he arrived at the court of
Lord Ram, it was apparent to Ram that Hanuman was upset.
So he asked Hanuman to reveal the true cause of this perturbed
state of his mind. Hanuman could not contain himself and shared
his grief and personal dissatisfaction with Ram, “O Lord, if Pundits
tell such made-up stories about the events of your life, then the
people shall soon lose interest in this supposedly eternal tale. I
know fully well that I had only pierced the layer of clouds. This
Pundit was saying that I had leaped so high as to penetrate the
solar region. I know this to be untrue.” Ram looked at his dear
devotee and decided to enlighten him. He gave a ring to Hanuman
and asked him to fly beyond the fourteen layers of the universe,
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far beyond the accessibility of Wind, and Sun. He told him, “This
ring would help you reach an old woman who shall remove your
doubts.”
Hanuman bowed to Ram and went on for this mission.
When he arrived there after crossing all the layers, he saw that
old woman, full of glory, meditating on Ram and uttering the name
of Lord Ram. He bowed to her and gave her the ring given by
Ram. The old woman said, “Aha, Hanuman is that you? Does it
mean that Lord Ram has incarnated once again on the earth?”
After a short time, the woman dropped the ring into the pond.
Hanuman was perplexed and kept on looking at the woman. The
woman asked him to take a dip in the pond and get freshened up
before taking up his enquiries. Hanuman followed her instructions
and went to take a dip into the holy waters of the pond. As soon
as he entered the water, he grabbed the soil below and closed
his fist and came up to the surface of the water. When he opened
the fist, he saw that there were many rings in his palm. And not
only that, all of the rings were identical as well. He kept on looking
at those rings amazed and stupefied. The rings showed no
difference. He had no clue to this phenomenon. The old woman
looked at him and said, “As many rings are there, so many
incarnations of Ram have taken place. And Hanuman must have
been born also all those times. It is likely that out of so many
Hanumans belonging to various incarnations of Ram, one of those
Hanumans must have penetrated the solar region while crossing
over to Lanka. What is so amazing about it? It tells you that all
seemingly conflicting tales about the divine incarnations can be
reconciled in the light of the fact that the same divinity might have
incarnated many times with various twists to his or her saga in
different time periods.” Hanuman heaved a sigh of relief and was
quite relaxed. Gone were his anger, his doubts, his perturbations,
and his arrogance. He fell at the feet of the old woman who
explained so wonderfully the real truth and a powerful lesson in
humility. Hanuman took leave of her, raced back to the court of
Ram and stood in front of his Divine Master, with folded hands
and eyes full of tears of gratitude. He was at peace and his face
beamed. Doubts are poisons to our sense of contentment. Once
the doubt is gone, the spirit is lifted. Only a Divine Master like
Ram can remove the doubts of his devotees out of his grace and
compassion for them. I read this story in a book called Hanumat
Tattva Prakaasha by Suhaglata, a holy man of Benares.
33
.
33. I wrote this story after July 1991 and the above quoted book was given to me as a
gift by the mother of Vineeta, wife of Dr.Surendra Singh. This story has a parallel with
a twist which appears in Kalyana v.63, 1989, p.464. The story goes on that when
Hanuman was returning after burning the city of Lankaa, he got a bit puffed up about
his exploits of crossing the vast ocean, success in locating Sita Maa, crushing the
pride of demons and the burning of the city. Lord Ram got aware of it and decided to
knock his pride out. Suddenly Hanuman Ji felt very thirsty and looked down towards
Mahendraachala mountain and spotted a sage sitting quietly. He went up to him and
asked for some water to quench his thirst. Hanuman deposited the ring of Ram, hairpin
jewel of Sita Maa and the letter from Brahma in the care of the sage and headed for the
pond near by. Suddenly another monkey appeared there and picked those three things
and dropped them in the bowl of the sage. When Hanuman returned after quenching
his thirst, and asked for the precious objects, the sage pointed towards the bowl.
When Hanuman pulled the rings and other things out of the bowl, he discovered that he
had thousands of similar rings with Ram etched on them. He could not understand the
mystery and could not figure out his personal ring. He asked the sage to explain and
give him the right ring. The sage told Hanuman, “Hanuman! Whenever Ram reincarnates
Hanuman comes here and drops a ring and all these rings are reminders of those
visits.” Hanuman felt the melting away of his pride and humbly asked once again, “Sir!,
Please tell me, how many times Ram has incarnated?” The sage said, “Why don’t you
count the number of rings.” Hanuman looking at the innumerability of the rings came to
his senses and gone was his pride. Hanuman went to the court and admitted his failing
to retrieve the true ring of his Master. Ram smiled and put him at ease by showing the
ring in his hand and telling, “Hanuman!, I just staged a drama for freeing you from the
clutches of pride.”
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STORY 2: Hanuman the musician
God and his devotees are inseparable. The idea of a
competition among the devotees is antithetical to this special
matrix of relationship between them. In as much as it is a simple
fact, in practice it is the most difficult one. Perhaps this sense of
competition must go on if the leelaa (inscrutable drama or play)
of God run by the power of maayaa (the sense of myness – I
mine and thine) has to go on eternally. Narada is the lute player of
the gods and Tumburu the other ilute player belongs to the
Gandharvas. Once they decided to have a competition and test
the excellence of each other’s lute playing. They could not resolve
the dispute between themselves and since they were the leading
musicians of their respective groups, there was no one left to
judge their skills. Then somebody suggested that they should go
to Hanuman for the final and impartial judgement. Narada and
Tumburu rushed to Hanuman and asked him to adjudge their
skills.
Hanuman received them well and said that the only way
he would be able to decide is to put them through a test, to which
they both agreed. He said, “Look, first you must listen to my singing
and if I am better than you then only I can truly be your judge.”
Saying that, Hanuman started chanting the name of Ram in a
wonderful raaga (melody), which was completely unknown to
both the musicians. The impact of this singing of Hanuman was
such that even the rocks were so deeply moved that they turned
into stream of molten lava. Suddenly, Hanuman snatched the
lutes of Narada and Tumburu and cast those into that stream of
lava and stopped singing. The flow of molten lava also froze.
Hanuman then asked both the candidates, “Whosoever can
reclaim the lutes from this frozen lava would be declared the
better musician.” Challanged in this manner, Narada and Tumburu
stood transfixed and dumbfounded. They knew that it was a task
beyond their skills. They hung their head in shame.
Hanuman then sang again and pulled the lutes out and
gave them with a wonderful expose on the purpose of life and
music. He told them that the duty of a devotee is to live for God
and not look for a personal agrandisement. There is no room for
any competition in the life of a devotee. He must be above all
kinds of judgementation and such temptations. The function of
music was to express the divine spirit and not to produce a
sensual excitement. The music must come effortlessly. When
we make it for the competition it lacks that true divine spirit. Music
is the song of soul and it cannot be at the mercy and the command
of a patron. Narada realized that as a devotee of Hari he had no
business of getting into any competition with anybody. Tumburu
also realized that he was in error in trying to compete with Narada,
who sings the glory of God out of love. They both acknowledged
Hanuman as the supreme musician and went to their abode.
This south Indian tale appeared in Chandaamaamaa in
1953 or so.
34
34. I at one time agreed to write short and abridged stories on Ramanavami day in 1990
for a little girl Preeti, the daughter of Leela and I decided to put names of five or six other
girls, Lakshmi the sister of Preeti, Sapna Shah the daughter of Bharati and Late Anant
Shah, Aneeta Ranjani Seth the daughter of Meena and Dr. Rajendra Seth, Neha Chawala
the daughter of Anju Chawala, Richa Mishra, the daughter of Ira Rani and Dr. Om
Prakash Mishra and Tripti Tewari the daughter of Drs. Manorama and Dinesh Tewari
and This story I wrote on April 16, 1991, The other stories belong to the same collection.
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STORY 3: Sita Maa teaching Hanuman
Finally the battle between Ram and Raavana was over.
After the death of Raavana, Ram deputed Hanuman to bring Sita
Maa from the Ashoka-vatika, where she had spent all the time in
captivity awaiting the reunion with her husband. Hanuman arrived
at the orchard and conveyed the news of Ram’s victory to Sita
Maa. Sita Maa was deeply stirred from within and expressed her
indebtedness by telling Hanuman that she did not see anything
worthy in three universes to give as a gift to Hanuman which
could equal the measure of greatness to the wonderful news of
the victory which he had brought to her. Hanuman said, “Maa
Sita! These words of yours are a greater gift than any material
object. At the same time I want your permission to kill all these
demonesses, who frightened and threatened you during your stay.
While you were in such a stressful situation and were suffering,
these ladies treated you harshly and unkindly especially at the
order of Raavana. I heard all that myself. I want to really teach
them a lesson, by cutting their noses and ears, plucking their
hair, throwing them on the ground, kicking them and killing them.”
Hanuman was very angry at the very thought of all that memory.
Sita Maa became serious, thought deeply and then decided to
speak her mind.
She said to Hanuman, “These ladies did not do anything
on their own accord. They were employed by Ravana to do so.
Our anger should be towards Raavana and not towards his
servants. I myself must have done something in my previous life
to deserve this fruit in this life. This was willed by the Creator. I
forgive them now out of my compassion for them. Since the death
of Ravana, they have not done anything to hurt me. Let me tell
you a story which will be helpful to you in understanding my
position.
“Once upon a time, a hunter was chased by a tiger.
Chased thus, the hunter climbed a tree, but a bear was already
occupying a branch towards the top of the tree. The hunter was
welcomed and granted refuge by the bear. A little later, a tiger
came over there and took a position right under the very tree.
Looking up, the tiger noticed the bear and the man comfortably
positioned. Seeing this situation, the tiger incited the bear that
the hunter was the common enemy of both the forest animals.
He told the bear in his own language that it would be profitable to
push the hunter down. The bear answered that the hunter had
already sought refuge and pushing him down would be an immoral
act. After saying that, the bear fell asleep. Tiger then tempted the
man by saying to him that if he would drop this sleeping bear, he
would be safe from both the animals, otherwise the bear might
eat him up later. Since the hunter was too self-centered and fear-
ridden, he gave in to the suggestions of the tiger below. He tried
to push the bear down but as luck would have it, the bear caught
hold of another branch and pulled himself up to safety. The tiger
seeing all this then repeatedly pleaded to the bear that the hunter
deserved punishment for his ingratitude and needed to be pushed
down. The bear remained unmoved and told the tiger that the
good people are those who do not copy the sinful actions of their
adversaries in retaliation. They remain firm on their promises
and protect their virtues. Their superior character and good
conduct are thei r ornaments. A good man must be
compassionate towards good, sinful and felons, fit to be killed,
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because all creatures are prone to sins at one time or the other.
None can claim sacro-sanctity. A man must not hurt even the
most sinful, cruel and violent person.”
“Hearing this tale, Hanuman bowed before Sita Maa and
said to her, “Mother, you have spoken worthy of your status, as
Ram’s wife. Please give a message for Rama.” Receiving her
message he returned to Ram.
35
STORY 4: Hanuman giving money to the Pundit
Not only are the forms of God beyond a human count, but
also the tales of his ways and means of dealing with situations.
God has only one task, and that is the removal of difficulties of
his devotees. Though the task seems very much repetitious, but
the novel means employed by God makes every tale unique and
justifies the belief: “With God, all things are possible”. His ways
are ingenious, and in view of that no man should ever try to pre-
empt his methods. Man’s will is no match to the will of God.
Surrender to the will of God is the first and the last word in the
area of man’s relationship with God.
Once it so happened, that a Pundit was reading a tale of
Hanumanji to some devotees, and Hanumanji was pleased by
the faith and feelings of this Pundit. The Pundit had couple of
children, and his daughter was of marriageable age. He was
worried about the money he would need to give her away in
marriage to a worthy person. He calculated and planned to spend
about one thousand ruppees. But where was he going to get this
amount of money from? He had no job. He only read the tales of
Hanumanji in a temple, and many a days nobody visited the
temple. But Pundit knew in his heart that reading scriptures was
a way to have a link with the wonderous personality of God. He
had heard that God always likes to hear from his devotees. God
and his devotees are constantly meditating on each other’s lives.
The Pundit did not break his routine of reading the scriptures
either on account of the absence of listeners or due to the lack of
money. A month went by in this manner. All of a sudden, a divine
voice was heard in the temple that the Pundit was going to get
one thousand rupees the next day. The Pundit was too busy in
his reading to pay much attention. But a local merchant heard it
and decided to profit from this opportunity.
In the evening, he went to the Pundit’s house and
negotiated to buy off the offerings of the next day. Pundit took it
to be a joke in view of the little attendance of the devotees in the
temple, so he at first discouraged the merchant, but the merchant
obtained the contract from the Pundiy to acquire all the offerings
received at the temple at the cost of five hundred ruppees. The
Pundit was rather pleased because he was about to get some
money instead of no money in sight so far and the sum of five
hundred rupees could prove to be useful in his daughter’s
wedding. The merchant gave five hundred ruppees in advance
to the Pundit and had a happy sleep at the prospect of this gain of
one thousand rupees for doing nothing.
Next day, the Pundit came on time as usual, recited the
scripture, and left for home at the end. This day was not much
different from the previous day. After the departure of the Pundit,
the merchant looked around for the money but he could see
nothing. He was very furious at this loss and at his own
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35. This episode occurs in Raamaayana of Valmiki. This story I wrote on May 16,
1991.
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foolishness. In that fit of outrage, he kicked the icon of Hanumanji.
As soon as he hit the icon, the foot got stuck to the idol of
Hanumanji. Now he was terrified and started crying and offered
to carry out any order dictated by Hanumanji. Finally he said,
“Lord Hanumanji! You have already taken my five hundred rupees.
Don’t punish me any more. At least, let me go home. I am not
seeking any return for the loss.” Hanumanji relented and told the
merchant, “Look, I promised to give one thousand ruppees to
that Pundit, but so far he has got only five hundred. So why don’t
you give him another five hundred rupees, I shall release your
foot in its place.” The merchant did not want any more humiliation
in public, so he promised to carry out the wish of Hanumanji.
With that promise out of him, Hanumanji let him go. It was a
profound lesson for the merchant so as not to outsmart innocent
people. God thus creates his own channels to effect his will. Man
must not try to decipher his ways, but just surrender to him. God
protects all things in his own way.
36
.
2
The Nature of Hanuman
Once it so happened that Baba Neem Karaoli Maharaj
came to Dada Sudhir Mukejee’s house at 4 Church Lane in
Allahabad and a bit of rumour got spread, “Look at the feet of
Baba. They are not normal feet. Look at the red color of those
feet.” People went on and on. Baba tolerated that for a tiny bit of
time and then remarked, “You people have nothing else to do.
You won’t let me sit down and relax and have some food. Instead
of that you have been examining and looking t ame all over from
this side and that side.” How true it is in our day to day life we
don’t see what is so palpable and so real? Instead of that we are
driven by our sense of curiosity, and we go about investigating all
kinds of things and ask many questions full of whys, whens, whats,
hows and wheres? I recall once Swami Nisreyasananda telling
us, that we should not pose a question of why in religious and
spiritual matters. When we raise a why question we are indirectly
saying we have the right and the tools to investigate the nature
and personality of God. But by all standards, we are very ill-
equipped.
It is in the same vein that we have difficulty in addressing
the question, “Is the epic tale of Ram a historical fact? Was there
a real person like a Hanuman, a kind of Langoora monkey, with
long tail and dark face?” We have no way of grasping the reality
of those characters of Raamaayana, whether it is the she-demon,
Tadaka, or 10 headed Raavana, or 6 month sleeping Kumbha-
karna, or the ability of air travel, bridge making across the ocean,
and above all the magical feats of the character Hanuman. We
36. I read this tale in writings of Swami Akhandanandaji, and wrote it on May 10, 1991.
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should really enjoy the mood these tales create and allow that
mood to change us in a subtle manner.
We become aware of the fact that we are not born by our
volition and all our volition is of very little value. Moments of our
lives are magical with valuable lessons for our daily life. All we
can do is to pray to God, or our personal deity, that we are granted
a heart to find rasa (enjoyable essence), or the joy giving oneness
with that mood of divinity. That is why a saadhu from Bengal told
us, “You don’t find Janaardana just like that. You must have the
heart to love him ‘bhaavagraahee Janaardana’.” Hearing the
tales of the exploits and magical feats of these divine personalities
stirs us within and a gentle transformation and a reconfiguring of
our personality begins. We become aware of the lifelong lasting
magical property of the tales of the divinities and also a possibility
presents itself of a change within our own personality. It is startling
to learn that since we have not created ourselves we can’t change
anything about ourselves, the possibility of change exists when
we are able to go back to the womb of The Divine (prati-praasava
heyaah) where we have all come from. That womb avails itself
when we are stirred from within while reading the religious books,
listening to the recitations and talks of saints, watching the
enactments called leelaas and singing the tales of these divinities
by way of keertana.
Whereas all other incarnations and personalities have left
this mortal world, there are eight who are still with us as
chiranjeevees (always present) –
37
i.e., Ashvatthaamaa, Bali,
Veda-Vyaasa, Hanuman, Vibheeshana, Kripaachaarya, and
Parashuraama and Maarkandeya as the eighth one and can show
up at the will of God, but Hanuman comes at all times and in all
the yugas (ages). He was in the age of Ram, and he sat on the
flagpost of the chariot of Arjuna, and appeared before Arjuna and
Bhima in various contexts to enlighten them. In this modern age
the Hindus believe that Hanumanji is present whenever we utter
the name of Ram or organize a Raamaayana reading - whether
for seven days, or nine days or a month. Shirdi Sain used to go
and talk to Hanumanji and tell those who were present that
Hanumanji is his brother. Shri Baba Neem Karoli Maharaj used
to appear before people in the form of Hanumanji. It is useless
to decipher the facts whether Hanuman was a monkey or not,
what is the nature of his divinity but that his birth and his deeds
were not ordinary and they hold a promise of his grace and many
wonderful lessons in living, by way of the narratives of his exploits.
Y YY YY
37. “Ashvatthaamaa Balir Vyaaso, Hanumaanshcha Vibheeshanah; Kripah
Parashuraamashcha spataite chirajeevanah…Maarkandeyam tathaa
ashtamam”
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The things Baba Neem Karoli said
I shall try to write few things that pop up in my mind many
a times when the situations arise. If I have to pray for something
or situation, the idea of right attitude or devtion cloud my mind
and then I recall that at times people accused him for his neglect
in their personal situations and Baba was found saying: “Bhaaee,
at times I have to be reminded of the jobs to be taken care of.”
He would at times further qualify this statement saying “it did not
matter whether you remembered me with great devotional love
and stated the urgent matter in any polished manner.” Baba used
to even say “it did not matter whether someone remembered me
willingly or unwillingly. What mattered was that you remembered
me.” He would often say that he was with every person who was
busy with his or her own task. He rarely talked about higher
philosophy or religious mysteries. If anybody pressed him for those
religious and spiritual frontiers, he would say: “I don’t know all
that. Go to some Pundit and ask him.” He knew people came to
him for their personal problems and his task was to put them at
ease. His general pattern was to talk to them, feed them, and
have some joke and laughter. He would say casually what needed
to be done but he never forced anybody. He would often say to
people when they would be complaining about their children or
some other relative: “Don’t make any corrections in anybody.
Because all people have come from their mother’s womb well
atuned into thinking and doing things in their particular manner.
What new thing could anyone really teach anybody?” Changing
the personality was not his creed. He used to say, “Everybody is
a creation of God. Who are you to find fault with his creation?”
He demonstrated by his actions “You can condemn the sin but
not the sinner because the sinner thus repeatedly condemned in
the society was not going to give up his sinful activity”. This he
demonstrated in the classic case of his encounter with Jeevan
daa Baba. His creed was to love, caress, and feed anybody and
everybody. In this matter, he was always there for the poor and
the suffering. He had his inimmitable way of touching and
transforming the lives of people. If people wanted to know the
mystery behind all his powers and strengths, he would say, “If
you would come to know everything then who would run after me
and care for me.” He would always recommend a very simpler
kind of living by suggesting that “one should just eat simple food
and engage in chanting the name of Ram and talk about the
praiseworthy exploits of Ram.” He would say, “Empty these
possessions. Unless you empty, how will you be able to fill your
already full vessels.” Of course it had a physical aspect in day-
to-day life and a spiritual aspect to it as well, because only by
emptying the heart and minds of worldly clutter can one make
room for God. He would say, “Don’t ask for things from a human
being ask from God who can give you everything.” He expressed
dissatisfaction at the way human gangsterism acted in monstrous
manner towards simple and innocent folks by saying, “This world
is very demonic, it eats up any person it can get to”. He was well
aware of the treacherous way human beings act towards each
other and encourage each other to be the same way. One time
he said, “I may be accused of many wrong-doings but I don’t
commit treachery. Once I give my word I keep it and wait for ever
for the other party to fulfil his or her part of the deal made with
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me.” This is the way he reacted when an accountant told him to
accept money from his Seth for Sanskrit Pathshala. But Baba
wanted to wait for the Engineer Maaee as she had promised him
to give more money towards that goal. He knew very well how
people try to throw crumbs of food towards each other and just
say things because caught in a social situation, and he at one
time reacted to an invitation of food by a rich man, “Yes the dog
will come and eat.” And that is what precisely transpired. He was
well aware of the restless and unstable character of human beings
and he would often tell them, “Hold on to one person and a set of
belief and it will carry you through in all situations.” It takes away
the restlessness of searching for somebody to depend upon.
Controlling one’s tongue was very important for him. He would
say, “Always observe the control upon tongue and your lust (on
your langota) then only you could be a Yogi.” He also said, “If you
can tolerate the tears and smile of a woman then you could be a
true yogi. She uses these two weapons to get the things done
her way.” He was fond of saying: “I really do not do any thing,
except I treat every god the way, which is best for that god.” It
simply meant that he fulfilled the desires of everybody, which
was most fulfilling and accorded them the relationship anybody
sought. He also believed in reaffirming the faith of every believer
whatever be his or her creed. His main mantra was “Raama
Raama karanese saba ho jaataa hai [every thing can be
accomplished by simply uttering the name of Ram repeatedly].”
This was the best lesson he gave to Dada, Dr. Sudhir Kumar
Mukerjee of Allahabad at the Sangam area, the confluence of
three sacred rivers. It was a jewel piece for everybody coming
directly from the mouth of Baba, the very Hanuman himself. I
have very many situations from my personal life and other
people’s lives where our needs were taken care of in an uncanny
manner. And at times when people lavished praises on Baba for
his capacities to effect impossible to take place, Baba reacted
with a remark, “People unecssarily lavish praises upon me. I don’t
do anything, it is the Prakriti (nature) who gives shape to whatever
I am thinking.”
{ { {
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APPENDIX – 1
We have relied mainly for the information on flowers
contained in Hindi Shabda Sagar [abbreviated as HSS] published
in 1916-28, Monier William’s Sanskrit English Dictionary
[abbreviated as MW] printed in 1899 and Indian Materia Medica
[abbreviated as IMM]published in 1908 with its revised and
enlarged version in 1954. I have decided to follow what the editors
of Hindi Shabda Sagar (Shyamsunder Das, Balkrishna Bhatt,
Ramchandra Shukla, Amir Singh, Jaganmohan Verma, Bhagawan
Din, and Ramchandra Verma) are saying and which is verified
and supported by the facts gleaned from Indian Materia Medica.
It is important to know that the first edition of HSS was produced
under the editorship of Shyam Sunder Das and his colleagues in
1916 to 1928 but the problem you run into the volumes at the
University of Pennsylvania, Vanpelt Library is that upto page 3360
they are ok but then they begin again from page 3553 to 3592
and then page numbering picks up from3401 on. So I have tried
to look up the 1965 onward edition of the same dictionary under
the editorship of Sampoornananda and others (Kamalapati
Tripathi, Sampoornananda, Mangaldeva Shastri, Dhirendra
Verma, Krishnadeva Prasad Gaur, Ram Dhan sharma,
Harvamsha Lal, Shiva Nandan Lal, Shiva Prasad Mishra,
Sudhakar pandey, Bhola Shankar Vyas, Karunapati Tripathi,
Trilochan Shastri, and Vishvanath Tripathi). There is another
problem of the names of flowers as they are known to general
public and not to the scholars. I also decided to look up Hindi-
English dictionaries and English-Hindi dictionaries, and some
standard English dictionaries – primarlily Oxford English
Dictionary and Webster Dictionary, specially when trying to
distinguish common Chamelee (a genus of Jasmine bush or a
creeper) from common Belaa or Mogaraa (perhaps belonging
to the genus of Gardinia plant, which is also a Jasmanoid). The
problem one runs into is that the same name is being used for
various substances and while reading Monier Williams dictionary
I became aware of various botanical names of Mandaara,
Paarijaata, Naagakesara and even the same word being used
for Champaa flower. MW (p.380) defines Jaatee as Jasminum
Grandiflorum but the same word is being used also for mace,
nutmeg as well and in case of Gandharaaja, he goes along with
the tradition that it could be Jasmine and Sandal wood or
Naagakesara could either be Naaga-Champaa or Sandal wood.
I leave it to readers to make sense of all this by themselves. I
then basically have gone along with IMM except in case of
Jasmanoid Gardenia. I have followed a pattern to Romanize the
names of various epithets of the flowers in order to make it easier
when reading the text. I am taking up lotus as the first variety of
flowers because it epitomizes Indian culture. After all of its
variants the other flowers have been taken up in alphabatical order.
Kamala =m., lotus. IMM (p.844) describes this lotus as
Nelumbium Speciosum, Willd. (N.O. Nymphaeaceae), which is
called in English as the Egyptian or Sacred Lotus. It is classed
with Shveta-kamala, Pankaja, Shata-patra, Padma, Kokanada
(pink in colour), Induvara (blue in colour) by Nadkarni in IMM.
Monier Williams in his Sanskrit-English Dictionary on p.252 calls
it Nelumbium and defines it as lotus. According to HSS (p.461),
there are two classic varieties lotuses, the red lotus is known as
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Kokanada and Raktotpala, and Hallaka and the white lotus is
known as Shata-patra, Mahaa-padma, Nala, and Sitaambuja.
It blooms from the month of Chaitra to Bhaadrapada (March to
August). This is a generic name and it blooms in red, white, blue
and even in yellow colour. The Peeta or yellow variety happens
to grow in America, Siberia and North Germany. .Lakshmi is
known as Kamalaalayaa (one seated on a red lotus), whereas
Saraswati is addressed as “Yaa Shveta Padmaasanaa” (the
one who sits on a white lotus).
Neelotpala =m., According to IMM (p.859), this is
botanically classified as Nymphaea Lotus, Linn. (N.Rubra;
N.Stellata, Willd). It is known as Nymphaea Lotus, which is called
water Lily in English and Krishna-kamala or Neelofara in Hindi.
It is interesting to note that MW (p.292) defines N.Rubra as red
lotus, whereas IMM is using this botanical name for blue lotus.
MW (p.567) calls it Nymphaea Cyanea and defines it as blue
lotus. According to HSS (p.462), it is found more easily to the
north of Kashmir valley, in Tibbet, and China. Indra offered the
blue lotuses to Hanuman after the chin incident.
Kokanada = m., HSS (p.636) defines this lotus as the
red variety lotus (Laala Kamala or Laala Kumuda). See also
IMM (p.844). MW (p.312) defines it as flower of red water lily.
Kahlaara = m., It is described in MW (p.266) as the white
esculent water-lily (Nymphaea Lotus). In Hindi (HSS p.3882) it
is called white lotus.
Kumuda = m., It is defined by MW (p.292) as white
water lilies (Nymphaea esculenta). He also names another variety
of this lotus as Nymphaea rubra, which is the red lotus. IMM (p.
858) defines it as Nymphaea Alba, Linn., or N.Vrsicolor; odoratta,
Castalia alba. (N.O. – Nymphaeceae) There is an East Indian
blue water-lily found in shallow ponds in Bengal. But the Hindi
dictionary HSS (p.596) defines it as red lotus. .
Pundareeka = m., It is known as reddish lotus. But MW
(p.631) calls it a white lotus. Vishnu is called Pundareekaaksha
(the lotus eyed God).
Padma= m., It is the white lotus. MW (p.584) calls it
Nelumbium Speciosum and says that this is a flower of the lotus
plant. It says it is often confounded with the water lily or Nympaea
Alba, which closes towards evening. IMM (p.844) places it in
variety of lotuses. In a prayer Saraswati is addressed as “Yaa
Shevta-padmaasanaa” (seated on a white lotus).
Pankaja=m., It is the reddish lotus, and grows mostly in
mud. MW (p.574) calls it Nelumbium Speciosum. IMM(p.844)
defines it the same way. Vishnu’s feet are compared to the red
lotus and described as “paada-pankaja”.
Shata-patra=m., It is the white lotus. It simply means
having one hundred petals. MW (p.1049) does not define the colour
of this lotus plant. See also HSS (p.3273). IMM (p.844) defines it
among the other lotuses and names it Nelumbium Speciosum.
Bakula = m., IMM (p.800) defines it botanically as
Mimusops Elengi, Linn. (N.O.:-Sapotaceae). MW (p.719) calls
it a kind of tree which is said to put forth blossoms when sprinkled
with nectar from the mouth of a lovely woman. See also HSS
(p.2350). In there it is known asIMM (p.800) provides one Sanskrit
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name Simhakeshara, but the HSS (p.2350) and (p.2836) offers
other Sanskrit words, i.e., Mukula, Madhu-pushpa (honeyed
flower) and Maulishree (the crowning glory), Surabhi (having
sweet fragrance), Chira-pushpa (ever fl oweri ng) and
Shaaradika (the autumn fruiting tree) to define the character.
The same is called Maulisiri in Hindi (see HSS p.. 2836.) It is a
tall evergreen tree, with a crown-shaped, whitish, and almost
star like sweet smelling flowers. It blooms in rainy season and
fruits in autumn. It is found wild in Deccan and forests of South
India and Burma.
Bilva patra = m. Botanically speaking (IMM p.45) it is
known as Aegle Marmelos, Corr. (N.O.:- Rutaceae) and commonly
known in English as Bel tree, or Bengal quince. Monier Williams
(MW p.732) calls it the wood apple tree. It is found all over India,
from sub-Himalayan forests, Bengal, Central and South India,
and in Burma. It is a thorny tree with a very heavy and strong
timber used for building purposes and for making agricultural tools.
The fresh wood has a unique smell and is considered very sacred.
It has a fragrant white flower. The leaves are in a cluster of three,
one straight and the two moving side ways on both sides. The
flower is white in colour with fragrance and in later Sanskrit it is
called Vilva-patra (see HSS. p.3184). In Sanskrit it is known by
various names (HSS p.2500) such as Mahaa-kapittha, Pooti-
vaata (carrying sacred air), Mangalya (the auspicious one), Tri-
shikha (having trifoliage), Mahaa-phala, Shalya, Shaila-patra,
Tri-patra (having trifoliage), Shree-phala (glorious fruit), Gandha-
patra (having fragrant leaves), Sadaa-phala (always fruiting),
and Shiva-druma (tree favoured by Shiva), and Satya-phala
(fruit of truth).
Choota =m., Its botanical name (IMM p.764) is Mangifera
Indica, Linn. (N.O.:-Anacardiaceae). It is also known in Sanskrit
as Aamra, mango tree. It blooms in spring and is well sung in
classic spring melodies “Koyaliaa bole amuaa kee daar” (The
cuckoo bird issinging on the mango tree).
Chamapaka= m., According to IMM (p.794) botanically
speaking it is Michelia Champaca, Linn. (N.O.:-Magnoliaceae),
which is known in English as Golden or Yellow Champa, and in
general vernacular it is called Champaa. MW (p.388) defines it
as a plant bearing yellow fragrant flower. It is a spring flower.
According to HSS (p.915) it is a tall tree in forests with a very
durable wood. Its yellow variety is called Son-Champaa, Peelo
Champaa with very strong smell. It also has a green variety called
Harit Champaa and is very fragrant. The same variety is also
called Kateri or Katahaliyaa Champaa, which is green in colour
and has a ripe jackfruit smell. It is also heard repeatedly in musical
melodies of spring “Tesuaa phoole Champaka vana kalaiyan
kee bahaar. Ritu aayee Basanta ajab bahaar” (Such is the
amazing season of spring that the Tesuaa and Champaa are
blooming in the forest). It blooms in spring season. It grows well
all over Himalayan foot hills, Nepal, Bengal, Assam, and south
India. In another book the English name of Champa is Plumerea.
Jaatee = f., According to IMM (p.701) Jasminum
Grandiflorum, Linn. (N.O.:-Oleaceae) is the botanical name of
this plant.. MW (p.418) defines it the same way but also refers it
to be a mace or nutmeg tree. The Hindi dictionary (HSS p.1146)
defines Jaatee as Chamelee, Aamalakee, Maalatee, and
nutmeg. According to IMM, this plant is known in Sanskrit and
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Hindi by the same name and is recognized in Maharashtra,
Gujarat, Bengal and Gwalior area as Chamelee. It is also referred
to in U.P.area as Jahee. In English it is called Spanish Jasmine.
It is a Jasmine flower in general with perhaps various variants
and as we shall see this may cause at times some confusion.
For Jaatee see Hindi dictionary (HSS p.1146), where it is accepted
that it has two variants Chamelee and Maalatee and besides
these two the Maadhavee is also treated as another variant
belonging to Chamelee family. But Maalatee is not Chamelee
and people by mistake think that Chamelee is Maalatee. For the
simple reason, because the Chamelee as commonly seen is a
bush and Maalatee is a creeper. I might also say here that in as
much as Maadhavee is a variant of Chamelee but it is a creeper
as opposed to Chamelee bush. I also have a feeling that in Shirdi
Sain Satcharitra where a reference is made to Baba planting
Jaai and Joohee, it is perhaps an indicator that those two plants
were the Chamelee and Joohee.
A. Chamelee is the main representative of this group. IMM calls
two plants as Chamelee – the Jasminum Arborescens,
Roxb.in (IMM p.700) and the Jasminum Grandiflorum (IMM
p.701). The other names for Jasminum Arborescens in
Sanskrit as given in IMM (p.700) are Madhu-Maadhavee
(Honey-Maadhavee; it could really be the honey-suckle) and
Nava-Mallikaa (New Mallikaa). The Sanskrit name for
Jasminum Grandiflorum (Oleaceae) on (IMM p.701) is Jaatee,
which is also called Chamelee in Maharashtra, Bengal,
Gujarat, and Gwalior area. The Chamelee as we know it to
be is perhaps this one and it is called the Spanish Jasmine in
English. It is a small creeper like bush and spreads as a
layering variety growth. It is called Maalatee in Malabar area.
The other native words are Jahee in Hindi, Malligai in Tamil,
Pichhakam in Malayalam, Jaji Mallai in Canarese. The other
book defines Chamelee as Jasminum Nitidum. From the point
of view of the colour of Chamelee flowers, it actually has two
varieties – the one with white flower and the other one with
yellow flower – Peelee Chamelee (see HSS p. 2140). The
English name for yellow Jasmine is Jasminum Humile
Revolutum according to another book. It is called in Sanskrit
as Champaka-veli. It is a bush with creeper like stems (HSS
p.945). Actually the plant has very thin long branches with a
row of small pointed leaves in a parallel manner on both sides
of the stem. There is another foreign import in India called
Vilaayatee Chamelee (IMM p.1046), which is our common
honey-suckle, botanically known as Quisqualis Indica; Linn.
Q. villosa, N.O. Combretaceae.
B. Chamelee’s other variety according to Hindi dictionary (HSS
p.2719) is called Maadhavee, which is a creeper and has a
white fragrant flower, called by Monier Williams (p.808)
Gaertnera Racemosa and this creeper can form a canopy or
a bower such as Maadhavee-mandapa. Monier Williams
calls it “spring Flower”. IMM (p.700) singles out one Jasminum
Arborescens, Roxb., as a pl ant known as Madhu-
Maadhavee (Honey-Maadhavee, which could be honey-
suckle)or Nava-Mallikaa (New Mallikaa) in Sanskrit, as
Chamelee in Hindi, as Barakunda (large Kunda) in Bengal
area, as Kundee (belonging to the family of Kunda) in
Bombay region. It is a plant of the North West Himalayas,
Oudh, Kumaon, and Deccan. It is difficult to say that this
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Madhu-Maadhavee is the classic Maadhavee, which we
are searching. The Hindi Dictionary (HSS p.2719) treats
Maadhavee creeper as a variant of Chamelee. It is difficult
to say as to what relationship this creeper has with Hiptage
Madablota (perhaps an anglicisation of the word Maadhava-
lataa) , Gaertnera (N.O.Malpighiaceae) given in IMM (p.634)
known as Maadhavee-lataa (Maadhavee creeper) in Hindi
and Bengali. That means it definitely is a creeper. According
to HSS (p.2719) Maadhavee-lataa is the very creeper bearing
the Maadhavee flowers and thus it may be quite close to the
regular Maadhavee.
C. Maalatee f. It is defined by Monier Williams (MW p.814) as
Jasminum Grandiflorum. It bears fragrant white flowers which
open towards the evening hour. He also calls it the Bignonia
Suaveolens. This is in conflict with IMM (p.700), which calls
it Jasminum Angustifolium, Vahl. (N.O.Oleaceae) and
describes it as a climbing shrub generally met with in the
forests in the sea-board districts of India. It is called in Sanskrit
as Priyaa (the loved one), Supoojaa (worthy for offerings),
Maalati, Vana-Maalati (belonging to the the forest area). It
belongs to the Jaatee group according to the Hindi Dictionary
(HSS p.1146) along with the other flower called Chamelee.
On page 2734, HSS declares that this is the most famous
creeper dear to the poets and at times it is confused with
Chamelee. It is a creeper or a climbing shrub in Himalayan
valleys and Vindhya foothills with white flowers, which open
up in the evening, and goes on to form a bower and a canopy.
Its leaves are conical and 5 finger long and 2 to 3 finger wide.
It sheds a lot and lays a white flowerbed on the ground below.
It blooms in the beginning of the rainy season. It is called
Pushpa-lataa in Sanskrit, which means it certainly is a
creeper, where as Chamelee is a bush. The bumble bee
and honey-bee hover around it. The other native words are
Bana-Mallikaa (Mallikaa belonging to the forest) in Bengali,
Kusara in Gujarati and Marathi, Kattu Mallige and its varient
in Tamil, Malayalam and Canarese.
Joohee or Yoothikaa f., as it is called in Sanskrit is
referred to by IMM (p.701)as Jasminum Auriculatum, Vahl and is
much cultivated and esteemed in Ajmer and Bengal. MW (p.856)
calls it by the same botanical name and also a kind of Jasmine.
Monier Williams also calls it as globe-amaranth. Although in
another book it is called Jasminum Volubile. According to Hindi
Dictionary (HSS p.1185) Joohee blooms in rainy season with
jasmine like sweet smelling and very small flowers. It is more
akin to Kunda flower. It grows in Himalayan foot hills on its own.
It is not a Chamelee but people call it Pahaaree Chamelee –
loosely speaking as Jasmine from hills. It smells like Chamelee,
but it is more akin to Kunda plant. The leaves of Chamelee plant
move parallel on both sides of the slender stem, but in the plant
of Joohee it is not so. As compared to the flowers of Jasmine,
the flowers are much smaller. It has a variety called Swarna-
yoothikaa (golden Joohee) Sona-Joohee, or Hema-pushpikaa
(golden flowered), which simply means that the flower is yellowish
(see Peelee Joohee on p.2140 of HSS). Botanically speaking it
is Jasminum Humile, Linn. Or J.Chrysanthemum, Roxb. (N.O.:-
Oleaceae) or Sona-Joohee (IMM p. 702). This is the same plant
which in another book is called Jasminum Tortuosum. It is also
called Peeta-Maalatee (IMM p.702) in Hindi but cannot be placed
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in Maalatee group, because flower of Maalatee belongs to a
creeper variety, whereas Joohee is not a creeper but a bush or
plant. This yellow variety grows in hills of India and Ceylon.
Kutaja = m., IMM (p.634) defines this plant as Holarrhena
Antidysenterica, Wall. (N.O.:-Apocynaceae). Monier Williams (MW
p.288) defines it as Wrightia Antidysenterica or Indra-yava. It is
known as Kaalinga (perhaps belonging to Kalinga), Vatsaka
(perhaps belonging to Vatsa), Giri-Mallikaa (a kind of double
Jasmine or Gardenia found in hills), Sakra-sakana, Indra-yava,
Varatikta, and Mahaa-gandha (one with strong fragrance) in
Sanskrit, as Kurchi, or Kuraiyyaa in Hindi (HSS p.585), and as
Kurchi, Conessi, or Tellicherry bark in common English. This tree
(HSS p.600), which blooms in rainy season, has long and sweet
fragrant white, red, yellow, black or blue flowers. The seeds of
the white flowers are sweet in taste. The seeds of dark blue or
blackish flowers are bitter in taste.
Karaveera= m., IMM (p.847) defines it as Nerium Odorum,
or (N.N. Apocynaceae), also known in Sanskrit as Shata-kumbha
(hundred vessels), Shata-kunda (hundred Kunda flower),
Shveta-pushpa (white flower) and Rakta-pushpa (red flower),
Sthala-kumuda (lotus of the land), Ashva-maaraka (killer of the
horse), Ashvaghna (horse destroyer), Turangaari (foe of
horses), and Pratilaasa. It is very poisonous. Monier Williams
(p.253) calls it Oleander also. It has a sweet smell.and in English
it is known (IMM p.847) as sweet-scented or fragrant oleander or
Roseberry Spurge. It is the famous Kanera (HSS p.447) in Hindi,
Marathi and Gujarati languages. It has red and white flowers. It
blooms in all seasons. It also has another variety having yellow
flowers. This perhaps is called Haa-pushpa in Sanskrit (IMM
p.1218), or Peelaa-Kanera in Hindi, Yellow Oleaner in English and
botanically addressed (IMM p.1218) as Thevetia Nerifolia, Juss.,
or Cerebera Thevetia & Nerium Odorum (N.O. Apocynaceae). It
has smaller leaves. See HSS p.475 for the word Karaveera.
Karnikaara= m., It is known in Hindi as Kaniyaar (HSS.
p.447) and Kanaka-Champaa (HSS p.443). It grows in marsh
lands, blooms in spring and summer months. The flower is white
with sweet smell, and has big petals with a hairy flowercup.
Botanically it is named as Petrospermum Acerifolium or (N.O.
Sterculiaceae) by IMM (p.1026) and by MW (p.257). It also has a
yellowish fragrant flower known in Bombay area as Kanaka-
Champaa, and in Bengali Muchu-kunda. Its wood is strong. The
bark of the tree is gray. See HSS p.484 for the word Karnikaara.
Kunda= m., IMM (p.703) calls it botanically Jaminum
Pubescens Willd. MW (p.291) calls it Jasminum multiflorum or
Jasminum Pubescens and a kind of Jasmine as well. The HSS
(p.576) spells out various Sanskrit names for this flower, such
as Maadhya, Makaranda, Muktaa-pushpa (pearl flower), Vana-
haasa (smile of the forest), Sadaa-pushpa (flower for all
seasons), Shveta pushpa (white flower), Mahaamoda (extreme
delight), Bhringa-bandhu (friend of the bumble bees),and
Attahaasa (laughter). In the same dictionary on the same page
same term is used for Kanera and Kamala flowers. According
to IMM it is called Kunda-phool in Hindi and Bengali areas and
Mogara in Gujarati and Marathi area, Kastoori Mallige in
Canarese, and Kastoori Mogare in Konkanese. These last two
words are a reminder that the flower has some relationship with
Gardenia or double Jasmine plant and in order to distinguish it
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from general gardenia the folks have qualified the words Mallikaa
and Mogaraa with the epithet Kastoori. Every Indian is familiar
with the maddeningly sweet smell of Kastoori. Perhaps in that
sense Kunda is sweeter than Gardenia or double Jasmine in
smell. Monier Williams (MW p.266) mentions a flower Kastoori
Mallikaa – Jasminum multiflorum and calls it a species of
Jasmine. It is common in most part of India, especially in Bengal,
and on the East and West coasts. One has to recognize that
Mogaraa is a word used for perhaps for Gardinia in English or
Mallikaa in Sanskrit and a variety of Belaa among the Hindi
speaking people. According to Hindi dictionary (HSS p.576)
Kunda flower is like Joohee and is white in colour, blooms from
the months of Ashvin to Chaitra. (September to March), and
has a very sweet smell. Perhaps Kunda and Joohee both belong
to the same family. The only difference is that Kunda blooms in
Autumn and Winter and perhaps the flower is a bit larger than
Joohee flower, which blossoms in rainy season, instead of winter.
Ketakee = f., MW (p.308) and IMM (p.894) define it as
Pandanus Odoratissimus, Willd. or Pandanus sativa or
Anthrodactylis spinosa of Pandanaceae family. In English it is
called the fragrant screw-pine, or caldera bush. According to HSS
(p.624) it is called in Sanskrit Shoochee-patra (pointed leaves),
Deergha-patraa (long leaves), Teekshna-pushpaa (one with
pointed flowers), Dhooli-pushpaa (perhaps looming in Evening),
Medhyaa, Indu-kalikaa (with a moon like bud), Kantaka-dalaa
(one having thorns), Dala-pushpaa (with a cluster of flowers),
and Sthira-gandhaa (one with lasting smell), Shivaddvishtaa
(despised and rejected by Shiva, because he told a lie to Shiva)..
It is well-known as Keoraa in Hindi. It blooms in rainy season.
Mostly it has white flower, but it has a yellow variety which is
called Suvarna-Ketakee. One often hears in musical renderings
“Ketakee Gulaab Champaka bana phoole” (the flowers of
Keoraa, rose and Champaa are blooming in the forest). It is
believed that bumble bee does not hang around this flower.
According to the Puranic tales Ketakee is not offered to Shiva
but remarkably here it is offered to Rudra Hanuman. Ketakee
flower story is very revealing, because in one of the Puranic tales,
once Shiva appeared as a pillar of light in a dispute between Vishnu
and Brahma about who was greater of the two. Shiva appeared
before them as a pillar of light with its top-half above the water
and the other half under the water. He told them that who-so-ever
would find out the top or the bottom would be the greater one.
Brahma flew on his swan to the top and Vishnu swam to the
bottom as a turtle. None of them could reach either the top or the
bottom and Brahma decided to cheat. He asked a Ketakee flower
which was falling from the top to tell Shiva that Brahma did reach
the top. Shiva found out the truth and cursed Ketakee that in his
worship Ketakee flower shall never be offered.But Hanuman
though being a Rudra is accepting Ketakee as an offering.
Mallikaa = f., It is botanically known as Jasminum
Officinale, Linn., according to IMM (p.702). and Jasminum Zambac
according to MW, (p.793). But according to Hindi dictionary (HSS
p.2677) it is the Motiyaa Belaa, with roundish white and charming
smelling flower and at times is confused with Chamelee. That it
is a flower commonly known as Motiyaa Belaa is upheld by IMM
(p.702) which states that it is called in Marathi Ran Mogaree, in
French Jasmin blanc (a white flowered plant). According to Hindi
dictionary Belaa (HSS.p.2502) has three varieties, one is called
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Motiyaa Belaa (HSS p.2822) which is a small pearl like roundish
variety, the second one is called Mogaraa (HSS p.2820) which
is a larger variety as big as Erica nut, and the third one is called
Madanbaan (p.2635) with one inch long bud and it blooms in
rainy season. The IMM (p.704) further refers to Jasminum
Sambac, Ait., which in Sanskrit is known as Vaarshiki, and
Mallika. According to IMM (p.704) the plant which yields a double-
flowered Mogaraa is called Butt-Mogaraa. The Jasminum
Sambac known as Arabian Jasmine in English language can also
be close to Gardenia. It is known in Hindi and Bengali speaking
areas as Mogaraa, and in Gujarati and Marathi area as Butt-
Mogaraa. In another book it is referred to as Grand Duke of
Tuscany and the common Mogaraa is referred to as Maid of
Orleans. It is a small plant. Perhaps it is also called Gandharaaja
(king of all smells), although it is defined by IMM (p.569) as
Gardenia Gummifera, Linn. (N.O.Rubiaceae) and is called in
English Dikamali.,which is found all over Central and Southern
India, East Bengal and Burma. According to Monier Williams (MW
p.345) Gandharaaja is a kind of Jasmine and even the word is
used for Sandal wood. V.S.Apte’s Sanskrit Hindi Kosha 1966
edition on p.334 defines Gandharaaja as a bush of Chamelee,
tree of Chandana, and creeper of Priyangu-lataa. His Sanskrit
English Dictionary 1958 edition p.647 defines it as a kind of
Jasmine or even a Sandal wood. According to Hindi dictionary
(HSS P.739) Gandharaaja is a word used for Mogaraa variety
of Belaa and also for the Sandal wood. I may be wrong but Indian
Gardenia may be a smaller variety as opposed to the American
Gardenia. Gardenia is linked with Jasmine family by The Oxford
English Dictionary 2
nd
Edition 1989 multi volume set on page 196.
Dealing with Jasmine it says that with qualifications, applied to
plants of various genera: Cape Jasmine, Gardenia florida.
While describing some of these flowers one has to
recognize that it is difficult to fully rely upon dictionaries and Materia
Medicas, because many of the editors are copying each other as
it seems. The pictures are not there, and one has to rely on
childhood memories or on the adult memories of friends, etc.
Hardev Bahri a modern scholar defines Gardenia in his
1969 edition of Comprehensive English-Hindi Dictionary on page
791 as Naadihingu, Chamelee, and Gardinia. On page 1003
he defines Jasmine as Nava-Mallikaa, Maalatee, Sumanaa
(good hearted one), Saptalaa (with seven petals etc.),
Maadhavee, Vaasantee (the spring season one), Mallikaa,
Yoothikaa, Champaka, Chamelee, and Joohee. It is interesting
that missing from both the definitions are the names of Belaa,
Mogaraa, and Motiyaa. Although in his Learner’s Hindi-English
Dictionary of 1989, he defines Belaa on page 468 as Jasmine,
and Chamelee on page 185 also as Jasmine, but here too he does
not mention Mogaraa and Motiyaa. Brihat Hindi Kosha published
by Gyanmandala in 1963 treats Chamelee on page 430 as a
bush with fragrant flowers, Belaa on page 990 as Mogaraa and
Motiyaa and Mogaraa on page 1105 and Motiyaa on page 1106
as a variety of Belaa and Gandharaaja on page 360 as a variety
of Belaa, Mogaraa, Chandana, and nutmeg, etc.
It may be interesting to note that Father Kamile Bulke an
English-Hindi dictionary of 1968 defines Jasmine on page 345 as
Chamelee, Peelee Chamelee , Sona-Joohee, Peelee Joohee,
Vana-Mallika, Kunda, Mogaraa, Nava-Mallikaa, Maalatee, and
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even Hara-singhaara, and we know very well that all these cannot
be Jasmine.
Mr. J.D. Bate’s dictionary called A Dictionary of the Hindee
Language published in 1875 defines Belaa as a certain shrub
(Jasminam Zambac) on page 526, Motiyaa on page 600 also as
Jasminam Zambac, b.Roxb, and Mogaraa on page 599 as
Jasminam Zambac y.Roxb., (or Mogoriam, Lamarc) or
commonly called Tuscan Jasmine, or double Moogrie, or great
double Arabian Jasmine. He defines Gandharaaja on p.163 as
sandal wood or gardenia florida.
Webster’s Third New International Dictionary 1966 edition
defines on page 936 Gardenia a plant developed by Scot naturalist
Alexander Garden (1730 - 1791). It actually is a large genus of
Old World tropical trees and shrubs (family Rubiaceae) having
showy fragrant white and yellow flowers and covers any plant of
Gardenia genus especially Cape Jasmine. The same dictionary
defines Jasmine on page 1211 as belonging to genus Jasminum
and family Oleaceae, and as a tall climbing semi-evergreen Asiatic
shrub (Jasminum Officinale) with slender shoots and fragrant
white flowers.
The Oxford Hindi-English Dictionary by R.C.McGregor
defines Belaa on p.747 as Jasminum Zambac; Mogaraa on page
835 as double Jasmine and Motiyaa on page 836 as a kind of
Jasmine. He also defines Gandharaaja on p.249 as Sandal wood,
Gardenia florida, and Jasminum Zambac.
Collins English Dictinary and Thesaurus, 2
nd
edition 2000,
on page 488 defines gardenia as an evergreen shrub or tree of
the Old World tropical genus Gardenia, cultivated their large
fragrant waxlike typically white flowers
When I asked Avinash Mude from Maharashtra, and
Adhiraj Parthasarathi a student from Kumaon and Santosh Katiyar
from Kanpur they all called Belaa Gardenia and attracted my
attention to the fact that America has two types of Gardenias,
one with large flower and another with the small flower that we
are faimiliar with In India. It is equally possible that it belongs to
Jasmine genus. The most important factor is that IMM (p.569)
calls Gandharaaja Gardenia and Dikmali and the HSS (p.739)
calls that plain and old Mogaraa. By that comparison our Belaa
is closer to Gardenia. In Downtown Philadelphia, a Chinese flower
shop keeper said there was a smaller variety of Gardenia as
well. And Shanti Shivahare from Allahabad tells me that the
Gandharaaja she has is a big flower almost like a small miniature
rose and larger than ordinary Mogaraa. The manager of All
Occasions Flower-remote, Jim, tells me that there is a creeper
having smaller Gardenia like flowers called Stephanotis, which
could be Maalatee. The mystery really deepens when I visited a
Chinese shop – CHINA ART Co., Inc. 128-130 North 10
th
Street,
Philadelphia, and the manager told me that she had single
Jasmine, double Jasmine and even triple Jasmine. You could
actually buy the plants at $13-$20 a pot. The idea being that the
flower had a lay out of petals as a single set, a double set or even
three times of the normal jasmine. And I saw the leaves. The
single Jasmine had the bushy growth and the conical two leaves
growing in a parallel row by the slender stem all the way up like
the ordinary Indian Chamelee and displayed six or seven petals
in the flower, but the double jasmine was like a small plant with
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big leaves and a tiny bit bigger flower with more petals like our
Belaa. I asked Ratnaprabha, an Indian girl from London and she
told me that Gardenia could be a bigger flower and a smaller
variety as well. The major difference between Chamelee and
Belaa flowers is that Chamelee has a single lay out of petals
and Belaa has a denser body of petals and almost a miniature
roselike shape, but not the hardness of the bud. Sunil Agrawal in
Bombay and Madhu Tewari in Gwalior also told me that Belaa
and Chamelee are two distinct flowers. Belaa is a plant and
Chamelee is a bush. Mrs. Nalini Hariprasad Bhatt, a great devotee
of Hanumanji told me also that one of theBelaa’s varieties is
Mogaraa (Maid of Orleans) and is tobe compared with another
larger variety called Butt Mogaraa (Grand Duke of Tuscany),
which is like a miniature rose and is our Gardenia.
I happened to visit Laxmi Khattri and she is a teacher in
New Jersey and a good mind for things and her husband Piyush
knows much about botanical plants. She went on internet and
provided me with this information which I am going to submit for
your preview as well.
1. Showey Jasmine=Jasminum Floridum Bunge., (Oleaceae
family) is actually an evergreen shrub of 4 feet and responds
to cuttings or layering, has 3 to 5 leaflets, has almost no
fragrance, is yellow in colour (perhaps the Peelee Chamelee),
blooms in Spring to late summer.
2. South African Jasmine = Jasminum Angular Vahl.
3. Italian Jasmine =Jasminum Humile, L.
4. Privet-leaved Jasmine = Jasminum Le-ratti, Schlechter. It is
a vine.
5. Primrose Jasmine, Japanese Jasmine = Jasminum Mesnyi
Hance or Jasminum Primulinum.This is found in South
Western China. It has an evergreen rambling vine 6-10 feet
tall, occasionally a shrub. Green stem has opposite leaves
with 3 glossy dark green leaflets a flower 1.6” to 2.8” long. It
also multiplies by layering and cutting. It blooms in early spring.
The lemon yellow trumpet shaped flower has sweet fragrance.
The flower may be semi double or double petalling.
6. Downy or Star Jasmine=Jasminum Multiflorum (Burm.f.)Andr.
Also called Jasmium Pubescens (Oleaceae family). Its origin
is in India It is evergreen, can be a shrub or a vine. Grows to
5 to 10 feet height and spreads out. Stems and leaves are
pubescent, opposite, with oveate leaves 2-3 inches long. The
flower is star shaped about seven petals, one inch wide,
without much fragrance. Blooms year around but more
abundant in summer and fall. It is maintained as a shrub only.
7. African jasmine = Jasminum multipartitum, hochst.
8. Anglewing or shining Jasmine. = Jasminum Nitidum Skan
also called Jasminum magnificum (family Oleaceae). It is
originally from India. It is planted as a cutting or with seeds,
or even as a layering. 2 inch long leaves. It has a strong scent
and the flower is one inch wide pinwheel shaped flower. It
blooms from April to Sept.
9. Winter Jasmine = Jasminum Nudiflorum Lindl. Its origin is in
China. The flower is yellow and a vine of 10 to 15 feet. (Could
it be Peeta-Maalatee).
10. Common White or Poet’s Jasmine = Jasminum Officinale L.
or Jasminum Grandiflorum. Its origin is in Middle-east to
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China. It has a big spread of 7 to 15 feet and is a 20-30 feet
vine. The flower is white or pink.
11. Pink Jasmine or Winter Jasmine = Jasminum Polyanthum,
Franch. or Jasminum Blini or Jasminum Delafieldii. It is a
hardy variety from Western China, is a 20 feet tall evergreen
vine with very fragrant pink bud with white flower which blooms
from Febryary to April.
12. Arabian Jasmine = Jasminum Sambac (L.) Aiton. It is native
to India. It is widely cultivated in South China. It is 10 foot
shrub and grows by cutting or layering. It blooms from June
to September. It is very scented and used for Jasmine tea.
Its other varieties worth mentioning are: the GrandDuke of
Tuscany (pehaps the wellknown Butt Mogaraa) with roundish
pointed petals and almost like a minitature rose with 2" flower
spread; the Maid of Orleans (perhaps the regular Mogaraa)
with a single five petalled flower with a big wide leaf; and the
Belle of India (perhaps the Motiyaa variety) with a 1" big double
flower.
Alice Pao, an undergraduate girl working in the nights at
Reference desk of VanPelt Library at Univ. of Pa, has helped me
understand Gardenia better with Link help and it comes in all kinds
of sizes and appears to be close to Indian Belaa and Mogaraa.
Mandaara = m., IMM (p.237) calls it Calotropis Gigantea,
R.Br. syn Asclepias gigantean. (N.O. – Asclepiadaceae). “Two
varieties of the plant are described by Sanskrit writers, viz; the
white-flowered or “alarka” (probably C.procera) and the purple
or red flowered or “arka” (C.gigantea).” It is known as Arka,
Alarka, Soorya-pattra in Sanskrit and Gigantic swallowwort in
English, and Aaka and Madaara in Hindi (HSS p.218). It is offered
to Shiva in the classic Shiva Panchaka Stotra “Mandaara pushpa
bahu pushpa supoojitaaya”. Monier Willimas (MW p.788)
defines Mandaara as Calotropis Gigantea or coral tree, one of
the five trees of paradise, a white variety of Calotropis Gigantea,
and also calls it as Erythrina Indica., a thorn apple tree and calls
Aaka (on.MW p.89) as Calotropis Gigantea only. It is a bit
confusing because he uses the term Erythrina Indica for
Paarijaata also (MW p.620). This confusion may be due to HSS
defining Mandaara on p.2614 as one of the five Deva-vrikshas
(trees for the gods) and it stands for another tree Pharahada,
and HSS (p.2094) defines Paarijaata also as the Deva-vriksha
and that stands for Pharahada tree also. That is the reason that
they both are considered one and the same botanically.
Naagakesara = f., IMM (p.792) defines it as Mesua
Ferrea, Linn. M. Roxburghii; M. coromandalina. (N.O. – Guttiferae),
which is known in English as Cobra’s Saffron. MW (p.533) calls
it Mesua Roxburghii, which is the same as Mesua Ferrea, and
defines Naaga-Champa as a kind of Sandal. For the flower
Naaga-pushpa, another name for the same flower in Sanskrit
Monier Williams gives the botanical names Rootleria Tinctoria or
Michelia Champaka. In Sanskrit is called Naaga-kesara, Naaga-
pushpa and Gaja-pushpam, Naaga-Champaa, and Vajra-
kaatha (very hard wood). In Hindi (HSS p.1781) it is called Naaga-
kesara. It is also called Naaga-Champaa, especially in Malyalam
and Canarese dialects. It has large four big petals and the flowers
are white with a sweet smell. It is an evergreen tree with very
hard wood, which at times even axe can’t cut. It blooms in summer.
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It grows more in Esatern Himalayan region, Assam, Burma, South
India and Ceylon.
Paatala = m., IMM (p.1168) defines this plant botanically
as Stereospermum Suaveolens DC.Heterophragma suaveolens;
H. chelonioides or Bignonia suaveolens or B. chelonioides (N. O.
– Bignoniaceae). It is remarkable that Monier Williams calls this
(MW p.615) as Bignonia Suaveolens, the tree bearing pale red
trumpet flower and also Rottleria Tinctoria the red Lodhra tree,
which he uses for Naaga-pushpa as well. In Hindi dictionary
HSS (p.2064) it is known in Sanskrit as Amoghaa(unstoppabale),
Ambu-vaasinee, Krishna-vrintaa (having dark cluster), Taamra-
pushpee(copper coloured),Toya-pushpee, Ambu-vaasee,
Kubera-akshee (like the very eye of Kuber), Kaama-dootee
(messenger of pleasurability) and Madhu-dootee (messenger
of spring honey), Vasanta-dootee (messenger of spring season),
Sthira-gandhaa (stable smell), Kokilaa etc. In native language
of the Northwest India it is called Paral among Hindi speaking
people or Parul among Bengali speaking peaople. It has two
varieties, the red flowered one and the white flowered one. The
leaves are like the Bilva tree.
Paarijaata= m., Shephaalikaa, Rajaneekaasaa in
Sanskrit, and Night Jasmine and Weeping Nyctanthes in English.
Botanically it is called in IMM (p.857) Nyctanthes Arbor-tristis,
Linn. (N.O. Oleaceae). Generally, it is known as Hara-singhaara
(HSS p.3782) among Hindi speaking folks. It is a small tree with
fragrant flowers and is found wild in forests of Central India and
sub-Himalayan regions. It blooms in autumn from Ashvini to
Agarahayana (September to November). It has a five petalled
white flower with hollow orange tinted stem and a sweet fragrance.
Monier Williams (MW p.620) calls it coral tree or Erythrina Indica
It sheds leaves in June and then blooms with crimson flowers. It
is confusing because he is calling Mandaara also Erythrina Indica.
According to the Hindi dictionary (HSS p.2094) it is also one of
the Deva-vriksha trees (trees for the paradise and divinities) and
it could be Hara-singhaara, Pharahada, Kovidaara and even
Kachanaara (IMM p.184 Bauhinia Variegata,Linn, also see
Bauhinia racemosa. (N.O. - Caesalpiniaceae). It is under this
tree that Hanuman rests and dwells,
“Aanjaneyam ati-Paatala aanananm;
kaanchanaadi kamaneeya vigraham
Paarijaata taru moola vaasinam;
bhaavayaami Pavamaanandanam.”
Punnaga = m., IMM (p.236) defines it botanically as
Calophylllum Inophyllum, Linn. (N.O. – Guttiferae. It is known in
English as Alexandrian Laurel, in Hindi as Sultaanaa-Champaa,
and in Marathi as Naaga-Champa has a cluster of red flowers.
In Sanskrit it is called Rakta-vriksha (red tree), Deva-vallabha
(king of gods) and Purushaakhya (known as the male). It is a
big evergreen tree with round oval shaped leaves and has bunch
of red flowers and grows in sandy beach areas of Madras region,
Orissa, Ceylon, and Burma. It resembles Sulataanaa-Champa.
It provides building timber for ships and sleepers for train tracks
(HSS p.2151). It is considered synonymous with white lotus and
nutmeg as well.
Suvarna-pushpa: This particular flower is offered
towards the very end of Hanuman Poojaa immediately after the
dakshinaa section.
“Vaayuputra! Namastubhyam pushpam Sauvarnakam priyam;
My Hanuman 119 120 Tales of Hanuman
Pidara ji \
Hanuman
69
Pujayishyaami te moordhni navaratna-samujvalam.”
[ O son of the Wind God, I offer my bows to you. I shall
now honour you by making an offering on your fore-head of this
nine jeweled and pleasing flower called Suvarna-pushpa (either
Champaa, or Kuravaka, or Raaja-tarunee).”]
It is defined by Pundit Ramanarayn Dattaji Shastri as
Suvarna-pushpa or Champaa flower. But Pundit Shivadatta
Mishra Shastri calls it the Katasaraiyaa flower. I decided to
investigate a bit further. One has to recognize the factor that the
word su-varna (good coloured) is not identical to swarna (Golden
or yellow coloured). Just for information’s sake I first investigated
Swarna-pushpa. According to HSS (p.3751-52) the word is used
for the Champaa flower and also Amalataasa. Or Aaragvadha.
IMM (p.285) defines Amalataasa as Cassia Fistula, Linn.
(N.O.Caesalpiniaceae) and provides Sanskrit names such as
Nripadruma (kingly tree), Raja-vriksha (king among trees) and
Suvarnaka (N.O.Caesalpiniaceae) or English names as Indian
Laburnum; Pudding Pipe Tree or Purging Cassia. In Indian cities
and country side during the early April onward you see these
golden yellow trees of Amalataasa dropping on ground and
creating a yellow lake as if. The other tree – which blooms like
that to some extant – is the Gulamohara in the month of May
and June. Hardly have I ever seen the Amalataasa flower being
offered to the deities in the temples. Monier Williams calls it (MW
p.1282) by both the names the same Cassi a Fi stul a
(Amalataasa) also or Michilia Champaka (Champaa) perhaps
following the common belief among the Sanskrit knowing people.
Now Let us look at the word Suvarna-pushpa [HSS old
edition p.3624 and the 1971 edition p.7023 ] this has been defined
by Monier Williams (MW p.1236) as globe amaranth. But HSS
(p.3624) calls it Badee Sevatee and Raaja-tarunee (Royal
youthful woman - HSS p..2926; according to IMMp.1073 known
as Kubjaka the Rosa Moschata which is used for producing
perfume). If you look at the word Sevatee in HSS (p.3668 or
p.7078 of the new 1971 edition) then it is simply the white rose or
Chaiti gulaab called Shata-patree (100 petalled one). According
to IMM (p.1071) Shata-patree is Rosa Centifolia or Rosa
Damascena], also known in Sanskrit as Semantee, Karnikaa,
Chaaru-keshaa (with beautiful saffron tendrils), Gandhaadhyaa
(the fragrant one), Laksha-pushpaa (having 100000 flowers),
Mahaa-kumaaree (The great Virgin), ati-manjulaa (very beautiful
one). You do not see the word Badee Sevatee in the dictionary
text separately but when you look up the word Raja-tarunee in
HSS (p.2926) then you discover that it is called a white rose
creeper and is defined as Badee Sevatee (perhaps a rose which
blooms in the month of Chaitra or late Spring), is also given
other epithets such as Mahaa-sahaa, Varna-pushpa (HSS
p.3092 defines the word Varna indicating gold, Kumkum
(vermillion powder or saffron coloured thing), Amlaana (not
smudged), Amlaataka, and Suvarna-pushpa (pleasing coloured
flower). The word Su-varna means good complexion. So from
the point of view the Dictionary usage, this must be some kind of
whitish rose. The IMM does not mention any Badee Sevatee, but
mentions the word Sevatee (IMM p.1071) and defines it botanically
as Rosa Alba, Linn., R.Indica (N.O. – Rosaceae). Sevatee which
in Sanskrit is also called Sevatee, and is called Gulcheenee
and Shveta Gulaab in Hindi, and Indian White Rose in English.
IMM says its “flowers are large, white, pale or bluish double.” If
we use the word Varna then it is also defined as pale, gold
My Hanuman 121 122 Tales of Hanuman
Pidara ji \
Hanuman
70
coloured or saffron coloured on p.3092 of HSS. I could not see
any word Sevatee in Monier William’s dictionary and not even
the word Katasaariyaa. It is difficult to accept the definition of
Suvarna-pushpa as Katasaraiyaa suggested by Pundit
Shivadatta Shastri, which is known according to IMM (p.175) in
Sanskrit as Vajradantee and Katasaarikaa, and in Hindi dictionary
(HSS p.429) it is defined as having four types of flowers with
white flower is called Saireyaka, with red flower is called
Kuravaka, with yellow flower is called Kurantaka and with blue
coloured flowers is called Aartagala. It blooms in the month of
Kaartika (late October and mid November), which actually ties
with Hanuman’s birthday. According to IMM (p.175) Katasaraiyaa
is Barleria Prionitis, Linn. (N.O. Acanthaceae) and “this small
spiny bush is met within tropical India, abundant in Bombay,
Madras, South India, Ceylon, Assam, and Sylhet.” According to
HSS (p.429), the Katasaraiyaa plant is close to the thorny Adoosa
plant (IMMp.40) Adhatoda Vasika, Nees. Or Adenanthra vasika
(N.O. Acvanthaceae) called Simhaparnee, Vaasaka, Vamsha,
Vrisha Simhamukhee,and Arujaka or the common Malabar
nut. I personally lean towards pale-white Indian rose. I asked the
wife of a South Indian priest and she said the word Suvarna-
pushpa is used for yellow Champa (Sona-Champaa) flower.
HSS p.3681 defines this Sona-Champaa as Peelaa Champaa,
or Suvarna-Champaka or Svarna-Champaka. I also looked at
the usage of the word Suvarna in Vishnu Sahastranama (where
i n verse 92 “Suvarna varno Hemaango varaangash
chandanaangadi” means having gold like yellow complexion
and body adorned with Sandal paste; but in verse 99 “Suvarna
binduh akshobhyah sarva-vaageeshvareshvarah” – He is the
beautiful letter of Omkara and He is one who does not get upset.
My Hanuman 123 124 Tales of Hanuman
And he is the Lord Brahma, the very Lord of all forms of speeches)
and there too it is leaning towards golden coloured thing i.e., in
our context the flower, which could be Champaa, also could be
Kurantaka variety of Katasariyaa (after all Hanuman’s birthday
comes in Kaartika as well), and also the pale-white summer
Indian rose, known as Raaja-tarunee – just about the time of
birthday of Hanuman in the month of Chaitra.
Tulasi-dala= f. It is of various varieties. Two kinds of
these Basil plants most commonly used are Raama Tulasi
(Vana-tulasi, Shrubby Basil, Ocimum Gratissimum, Linn. IMM
p.863) and Krishna Tulasi (Vishnu-priyaa, Divyaa, Bharatee,
Holy Basil, Ocimum Sanctum, Linn. (N.O.Labiatae) IMM p.865),
though there are other kinds such as Shukla Tulasi (Ocimum
Album – IMM p.861), Bisva Tulasi or Babui Tulasi (Sweet Basil,
Ocimum Basilicum IMM p.861), Graamya Tulasi (Rosary,
Oci mum Canum IMM p.863), Gola Tulasi (Oci mum
Caryophyllatum IMM p.863), Khara-Pushpaa (Green Basil,
Ocimum Pilosum IMM p.864).
There are other flowers such as Soorya-mukhee (sun-
flower),Javaakusum or gudahal (hibiscus, perhaps Saandhya
kusuma), Gendaa (calendula or marigold), Rajaneegandhaa
(in Sanskrit Sandhyaa-raaga, in Latin Polianthes Tuberosa)
flowers, and Shata-patree (rose) which can easily be offered.
According to IMM (p.1071-72) this rose is either the Rosa Centifolia
or Rosa Damascena, Mill. R. gallica (N.O.Rosaceae) or the
Persian rose.

(iii)

(iv) I speak to Hanuman Thus I speak to King Ram, the perfect, gentle one... I speak to Shiva Himself, the ocean of grace. Beware! And listen all! Of joy and sorrow, love and anger, of virtue and vice has the creator made all. Of time and nature and fate, Ram is the doer. So I have known this Truth having dwelt upon it in my heart. Ah Lord, only quench this moping and grieving. What is there that you can’t do?

Dedication
With love and respect to Shirdi Sain, Swami Paramananda, Baba Neem Karoli, Shri & Shrimati K.C.Tewariji and all my teachers and the devotees of Hanumanji
1

Let me grow silent having known that I reap what I have sown1
Tulsidas’ Last Poem Hanumaan Baahuka v.44 Taken from Krishnadas’ work.
The Text:

Kahon Hanumaanson sujaana Raamaraayason, Kripaanidhaana Sankarason saavadhaana suniye; Harasha vishaada raaga rosha guna doshamayee, Birachee Biranchi saba dekhiyata duniye. Maayaa jeeva kaalake karamake subhaayake, Karaiyaa Raama Beda kahen saanchee mana guniye; Tumhaten kahaa na hoya haahaa so bujhaiyai mohi, Haun hoon rahaon mauna hee bayo so jaani luniye.
My translation: “I say to Hanuman, to the sujaana (perfectly wise) Ram, and to Shiva– the one full of compassion. Please pay attention to what I am saying? It has been noticed that Brahma has made this world full of duality of cheer and grief, attachment and anger, virtues and vices. The Vedas tell us that Ram is the Creator of the maayaa (mesmerizing power which creates a sense of I, mine and thine), jeeva (individuated being with a personal ego), Time, and Karmas (the actions that bind the individual soul to the cycle of birth and rebirth), and our personal and individuated natures as well. I have accepted this to be the truth in my heart. I lament before you O Lord! Tell me what is it that you cannot do? All the same, I shall remain quiet conceding the fact that I am only reaping what I sowed.”

(v)

(vi)

Preface
This text is an introduction to all aspects of Shri Hanuman. Generally, all the gods and goddesses are pleased when their praises are sung. As far as Shri Hanuman is concerned, he is more delighted to hear the sacred name of Shri Ram sung than his own name being invoked. Even the most valuable article is rejected by him if it does not have the sacred stamp of ‘Ram’ on it. Hanuman is worshiped by Vaisnavites, Shaivites, Shaktas, Tantrikas and Vedantins, crossing all boundaries. He is Sankata-mochana, the destroyer of problems. His images are enshrined on the frontiers of human settlements (prati-graamasthita) to keep out malevolent spirits. Hanuman shrines, in keeping with his personality are rarely elaborate. They are humble structures built by commoners often without the intervention of priests. This text begins with Dr. Pidara’s rendition of some of the classic tales of Hanuman, including his birth, rescue of Sita Maa and later adventures. The major mantras of Hanuman are presented, along with a few prayers, description of the Poojaa, the Hanuman Chaaleesaa, and Aaratee. All translations are by Dr. Pidara and the text ends with an essay by him on the relationship of man with God. Many of these stories are told for the first time here in English by Dr. Pidara.

Introduction and Acknowledgements
I have memories of going back to the year in 1943 or so, shuttling between Raya, a small town seven miles to the north of Mathura and Jalesar a town about thirtyfive miles north of Mathura. The birthday of Shri Krishna and watching of Raama-leelaa (enactment of Ram’s life) were two major religious events and we the children did not question the historical existence of these personalities in the past and the divine presence of these religious personalities in daily life long after their departure from this world. The questions touching on the subject of the nature of divinity and soul were not a part of our enquiry. We only undersood one thing, since our parents and elders have told us about the presence of these divine characters then undoubtedly they are true and they can come to help us in hour of need. The stories of Karamaiti Bai and Jana Bai and many other devotees read in Kalyana magazine were a fresh breeze of hope in times of any kind of rejection, fear and fright. The idea that I loved God never entered in my head. The childhood faith was that God will always come running to save you if you will call him. The prayers were never for a return. We prayed because that is what humans do as a duty. I only liked to go to Gopalji temple on the main street and Mahadevaji shrine almost tangentially across Peelee Kothi. In hour of sickness or any other need there was no need to worry about, because the whole large household of three brothers took charge of things. All fears and worry are when you are alone and you have been abandoned. But it was in 1945 when we moved to a house in Kuawali Galee behind Dwarkadhish temple in Mathura that I became aware of the powerful impact of the verse “Bhoota pisaacha nikata nahin aavai Mahaaveera jaba naama sunaavai.”(No

HWB

That was terrible for me at the age of seven and these ladies told me to call Hanuman and recite the above quoted verse. In all situations my mother and other relatives would send me to that temple. Deenaa kee Maiyyaa was a Brahmin widow and mother of two brothers Vishmbhar and Deena. 5th day. Aligarh. That Hanuman can appear and help you when you most need was often talked about in the light of the experience of Tulasidas that how Hanuman made it possible for him to meet and recognize Lord Ram in Chitrakoot by reciting . My problem was that the ground floor was very dark and dingy even in day time and especially in nights and I was sent by my mother to open the doors late in night for my father or even to go and check the doors at the end of the day. After the death of Piyush. and we could sense the fragrance of rose and always wondered about it. Actually. I still recall getting the Hanuman picture with mirror at the back for two annas on way to the school in February 1948 when my younger brother Piyush was dying and my mother used that picture as long as I remember in the very center of her alcove shrine and wiped with wet cloth and lighted incense. Then there was our maid servant Madan kee Maa. These ladies talked about various poojas and narrated stories about gods and how they can help us. being sickly and with a habit of always hovering around her. a distant sister of my father living as a child widow in Rajghat. And for all my life I never memorized the complete Hanuman Chaaleesa till year 1998 or so. There was one Luteri Hanuman on road to Vrindavan also. She and another Chaturvedi widow were the greatest help to my mother. Brijmohan. for a very long time. pulses. 8th day. or the famous Gayatri mantra which I had unknowingly picked up from the wall of the red school in Dampier Nagar. by the river and the man pulled the bucket of water from the well inside and poured in our folded hands to drink. 4th day. and of bringing from the market two pound weight of any one particular item – such as vegetables.(vii) ghost and evil spirit can ever come near when you recite the name of Mahaaveera Hanuman). also visited us. Both those ladies treated us very gently and guided us in religious matters. 9th day. She called it sau-seraa (giving two pounds each of one hundred items) in the name of Ram. Shiva Shankar Upadhyaaya used to take us for early morning walks at 4 AM. There were Hanuman shrines all over and near our house was the famous Hanuman temple at Askundaa ghaata. we moved to Bari gali and there were two Chaturvedi ladies Parabo (with her four sons Raghunath. fruits. Tukki’s son helped us with Hanuman offerings at the corner of Hanuman galee. this one verse was the only prayer (viii) I could think about or the generic prayer of “Tvameva maataa cha pitaa tvameva”. and metal vessels etc. who was an aheer woman and lived at Peer Panch and talked about powers of Hanuman. I still remember going down the steps and with trembling heart reciting mentally the line that once you take the name of Mahaveera no ghost or an evil spirit will get near you. carried out all her tasks of arranging for the distribution of laddoos for Raama-Charchaa (talking about Lord Ram). who lived behind our house. Galli and Mathalli) and Tukki behind our house and we shared a common courtyard. grains. I know my mother used to recite Hanuman Chaaleesa and read Ram Charit Manasa regularly and I. My cousin Raj Kishori Agrawal married in Shikohabad and Ganga Vasini Bua. 11th day and on a full moon day. – and then taking that two pound thing to a poor Brahmin family fixed by her on a particular 1st day. 3rd day. For everything my mother sought their advice. Then there was the famous Vishram ghaata Hanumanji and and one near Bhooteshvara where Dr.

In the 1956 fall I saw the picture of Baba for the first time at his house.N. I had already lost my leg in 1958. One day in 1965 or so he came while I was living at Motimahal hostel and wrote down for me Hanumat-Stavana and asked me to read it every day while holding water in palm through out the whole duration and read the Hanuman Baahuka from verse 36 on to verse 44 and then turn the pages and recite from verse 1 to verse 35.Vermaji.D. Bursar Sahib G.D.” Baba simply said.L. “The boy is not going to die like that.K. It was not so much the fear of ghosts any more but a simple going to seek the favour getting through the examinations and for that I followed other students to visit . and one in Daliganj by the bridge on Gomati. The other teachers in that school. When in 1959 fall I started living in room #51 of the Narendra Deva Hostel. C. I sketched a picture of Hanumanji in the open shelf by the window and started feeding a tiny split of an almond nicked by my nail to him by reciting the same Hanuman Chaaleesaa verse and to the god sun by reciting Gayatri mantra three times at the sunrise and sunset every day.(ix) (x) Hanumanji at the old Monkey-bridge by the University. B.Pandeyji.Singhji left a very deep sense of very private. It was during June of 1961 that Shri Balmukundji – whose neice was to marry my brother. Headmaster Sahib A. I continued reading the book for many years and gave up “Chitrakoot ke ghaata para bhayee santan kee bheer.Seriah had another impact on my young mind.Pandeyji. Physical training instructor a Maharashtrian gentleman Shri M. Many a times the monkey came through the ventilator to eat any sweet or almond kept on the shelf to be offered to Hanumanji.Shukla.” It was at Birla Vidya Mandir Nainital when I went for my school education in 1950 that I met Shri K.B. such as N. Tewariji went running to Baba Neem Karoli and pleaded. Joshiji.” I followed his advice and that was the last time cancer ever surfaced in my body.” This fact was revealed to me by Tewariji in 1982.D.Mishraji. Parvati. After the formal installation of Hanuman icon. at Aliganj. I became more aware of keeping body fit and strong and everybody knew that Hanumanji was a great source of helping anybody in that direction. It was during this period that Shri K. He actually took me to his house and asked his father to give me some homeopathic remedies for my delicate health. I still recall that big crowd of people at Hanuman Garhi in 1953 on 16th June when Hanumanji was formally installed and all the sounds of bells and people’s shouts reached us at the school. and one part of the lung in 1960 and the other part of lung in 1961 due to cancer. on 25th June 1954 Shiva. first as a post graduate student and later as a lecturer in Anthroplogy. “Baba. Those who are interested in these facts may like to know that on 15 July 1952 a small image of Hanumanji was installed at 12 in the night by Haridatt Kandapal at the behest of Baba. and S. Tulasidas chandan ghisen tilaka deta Raghuveera. Nothing was impressed on you. and unalloyed religiocity. N. K.R. It was the most valuable advice and I continued it till 1977 when I started reading Ram Charit Manasa for public on a monthly basis. It was in 1962 I got to know Dr. By 1957 I moved to Lucknow University and my father asked me to read every day one page of Ram Charit Manasa and also a page of Gita. They believed in freedom of mind and they did not want to rob the freedom of anybody. came to our house and asked me to recite shorter form of Mrityunjaya mantra 125000 times and read Sundara Kaanda every Tuesday and Saturday with the samputa “mantra mahaamani vishya byaala ke. metata kathina kuanka bhaala ke. Lakshmana and Sita Maa were installed.Tewariji and heard about Baba Neem Karoli. Ganapati and Kartikeya were installed and on 30th May 1955 Ram. the boy will die.D.C.

Lanny and Randy were very helpful and the Sebastian Oghlidoz.C. In this decision making I was helped by a story recorded by Indu Prakash Pandey in his book ‘Avadhi vrata kathaaen’ (Varanasi.Tewariji and my childhood classmateYudhishthar Singh son of DIG Onkar Singhji always talked about Baba. Besides telling me all that he asked me to install her on 23rd March 1993. an Iranian Student carried the clay Hanumanji after offering some white flowers and perfume. My boss Leo Blake at the Dental School Computer Lab and a professor Vidnovik of the Sculpture Department of the University of Pennsylvania helped me organize and get the clay etc and for five nights in the first week of March I sat three hours every night and Hanumanji helped me with my pain and also in carving the relief image.8) that Hanumanji told Devi Maa in Sheetalaa Maataa story “jahaan tumhaaree jaapa. The image was finally installed at its present location facing east on Vijayadashami day in 1993. and Avinash Mude took me to examine the finished product and helped to bring it back to my room#335 at Chestnut Hall and Madan Puri carried the image to the temple grounds a day before the final inauguration in 1993. I saw Baba for the first time on Phalguni Shukla Ekadashi. Shri K. I am deeply indebted to Avinash and Malini Mude for taking me in car in 10 inches of snow and carrying out the whole ceremony for one and a half hours inside the car in sub zero temperature outside at 6. I continued to pray but I did not have to draw a sketch of Hanumanji as I started having pictures and images of Hanumanji and other gods and goddesses. (xii) because it was not right to leave the land for the Devi temple empty without her physical presence. I will tell the complete story some other day. Sang when I visited her in 2004. This fact was told to me by Mrs.C. when Shri K. later a Vice Chancellor of Lucknow University. 1967. and a friend of Kuldip Kaul. vaheen hamaaree thaapa” (that wherever your glory shall be sung.Tewariji. The making of the ink sketch of Hanumanji on the wall above the top shelf in all hostels wherever I resided in order to pray every morning and the feeding of almonds or any other sweets available in my room continued in India and all the while even in Philadelphia till I started reading the Ram Charit Manasa and doing various poojaas for people in 1977. Krishna Das. when he came to see Mr. a Saturday and 13th of March. At that time I decided to get other images. the son of MLC Surat Bahadur Shah living on Ashok Marg.Tewariji did not eat his night food till he had read the Sundara Kaanda on Tuesdays and Saturdays. Professor Vidnovik came to see the image and asked me to get it bronzecast at Laran Bronze in West Chester. Much later that very year in 1965 on the Christmas Eve.C. Sang.(xi) much later after coming to Philadelphia. I still recall my telling Swami Nisreyasananda in June of 1977 at King’s Apartments in New Jersey that I wanted to build a temple of Hanumanji. I also shall have my seat installed there). Since Hanumanji respects sun I decided to place him back to . I still recall his beaming face and throwing hands in air in finger snapping gesture to sing Ram Ram and telling us that he would prefer to die that way. but it was not that easy so I decided to make a clay image of Hanumanji. took me to meet Baba Neem Karoli in Dilkusha Gardens at the house of Mr.30PM. It was in March of 1965 while Principal Sang was on the deathbed. I became more aware that Hanuman was the 11th rudra and as such Shiva himself.C. The temple land had been signed for in June 1982 and bought in May1984 but It was in February 1993. p.Tewariji asked me to install the Devi on the temple grounds. Soni at the behest of Shri K. the famous Keertan singer and a devotee of Baba lent me $1500 for the payments. a fellow University student Somendra Bahadur Shah. I remember very well Shri K.

five families of Manorama and Dinesh Tewari. I cannot give enough thanks to Anu Vedantham. and Chen Yao and Houng Chea – who always protected me from any disturbance and compiled many bits of needed information deserve many many thanks from the core of my heart.. and Ranjana and Indresh Srivastava and few others sat in mud in rain or heat with their children and prayed to Hanumanji and Devi every first Saturday of the month. That is the faith of a devotee as Baba used to say that by his calling we go to him. Ananta Chaturdashi 2064. I shall not say what miracles or feats Hanumanji demonstrated but I feel very comfortable in doing his poojaas and I do these with the faith that he shall not abandon any of us whenever we go running to him in our troubles of life. Beck asked me to create a souvenir for the Hanuman temple and by April Bhandara day in 2005. Henry W. And they have done it with a winning smile. Vitale Digital Media Lab. Shri Vanshi Ballabh Sharmaji. and a long time friend at Vanpelt Library.. Director of David B. 25th Sept 2007 Swatantra Kumar Pidara 460 Wartman Road Collegeville. I am deeply indebted to Sarada Bhadra. his son Ashish Bhadra and his daughter in law Sweta. who have gone through line by line and made valuable contributions by pointing grammatical errors and inconsistencies in the text itself and tightening up the language. Dr. I retired on 31st December 2006 and decided to give it the present shape. Kaku and Lalu Katiyar fearlessly asking anything. Navina Khattri always giggling about my reciting the Hanuman Chaaleesaa in two minutes in sub zero temperature at the Hanuman temple at 12 in the night. such as. All those years. and he shall never abandon us and come running to help us in trouble. Kamna and Santosh Katiyar.Weigle Information Commons and David Toccafondi. the Proprietor of Radha Press has always encouraged me with whatever I write and always brings out in the most efficient manner. Nina Yun and Jeongeun Kim who helped me with scanning etc. PA 19426 . and his staff being willing at all times to scan and insert all the recitations and pictures etc.(xiii) back to the image of Devi. Giradhar and Rama Assar also sent a marble Hanuman image to be worshipped for the temple in that very year. In 2004. Bijan – who offered all the facilities and made the books and the computer terminals available. and Hanna Mude and Richa standing up to carry out the inauguration poojaa of the Devi Hanuman complex have reminded me of the beauty (xiv) of childlike faith and in this case the faith in Hanumanji and it has encouraged me to write more. he and his wife Sandra Snyder put all of what I had written in a presentable form and offered to eleven devotees. Nidhi Agrawal asking me to etch Hanumanji on copper plate. There are many little girls. Richa Mishra with her faith in (Hanu)Maanji. Julie Hwayoung Cho – who placed the foot notes. I am deeply indebted to this selfless couple. Suggu Tewari trusting me completely. Hanumanji stood at the back of Devi shrine facing east in the glass case all those years till he got his proper room built around him with the help of the architect Kalyan Som and builder Ron Rinker. the Coordinator. Lakshmi and Piyush Khattri. Alka and Arun Agrawal.

Pidara Other Tales STORY 1: Hanuman and the old woman STORY 2: Hanuman the musician STORY 3: Sita Maa teaching Hanuman STORY 4: Hanuman giving money to the Pundit The Nature of Hanuman The things Baba Neem Karoli said APPENDIX – 1 31 32 45 47 48 48 51 55 65 71 74 79 79 83 85 87 90 93 Tulsidas’ Last Poem Preface Introduction and Acknowledgements Tales of Hanuman Hanuman’s Origin The Date of Hanuman’s birth First exploit Hanuman’s Childhood Hanuman’s Education Hanuman in Kishkindhaa Arrival of Ram The journey to find Sita Maa Meeting with Vibheeshana and finding Sita Maa Destruction of Ashoka Vaatikaa and meeting with Raavana Burning the city of Lankaa Return of Hanuman Move towards Lankaa Building of the bridge.(xv) Table of Contents Dedication iii vi v vi 1 1 5 6 7 8 9 10 12 14 16 17 18 19 20 23 24 25 27 29 29 29 30 30 Pidara ji \ Hanuman 8 (xvi) The Twelve Distress Dispelling Names of Hanuman Some commonly asked questions Samputas Poojaa (worship) of Hanumanji A. the battle and the defeat and death of Raavana Recovery of Sita Maa and on way to Ayodhyaa Meeting with Hanuman’s mother Approaching Ayodhyaa and farewell Promise made to Lord Ram Worship of Hanuman Mantras Ham Hanumate Rudraatmkaaya Hum Phat Three other mantras of Hanuman: Hanuman Gaayatree 97 . Hanuman Poojaa: Shree Hanumat-Stavana Shree Hanuman Chaaleesaa: written by Tulasi Das Sankatamochana Hanumanaashtaka Hanuman Aaratee Aaratee of Hanumanji by S. Pampa River Poojaa: B. K.

who asked her to go to the hill called Vrishabhaachala. Shiva wanted to see the Mohineeroopa (the form of a charming woman of Vishnu) which he had acquired during the churning of the ocean episode. But Shiva was so carried away by the emotion of lust that his semen fell on the thigh of Vishnu. The semen was secured on a leaf by the seven sages and later deposited in the ear of Anjanaa. Here are several of them. take a dip 2. In another form of the above tale. For the purposes of transcribing and translating the Shree Hanumaana Chaaleesaa . in Aakaashagangaa (the milky-way). There is another tale in which Shiva and Vaayu (the Wind God) had actually possessed the body of Kesaree and granted the baby to his wife. whose works form the basis of this write-up. both Vishnu and Shiva decided to visit her and give her a mantra. for the procedure of Hanuman worship (Kalyana 1975 March p. The Wind God was pleased and promised her that he himself would become her son. Punjikasthalaa was a divine nymph in the court of Indra. but they did not beget a child so she decided to approach sage Matanga. who furiously cursed that she was behaving like a monkey and as a result she might as well become a she monkey. Anjanaa. for all the stories ( Kalyana 1975 Jan. In due course of time this girl named Anjanaa was married to a monkey king Kesaree. he deposited that semen of Shiva as well in her ear. Hanuman was actually born from the thigh of Vishnu. She was born to Kunjara. we have taken the help from the text published in 1992 as the 108th edition by the Gita Press. Pundit Shri Shivanathji Dube. At the same time. The Wind God looked at her and touched her. He had mentally touched her to impart a son. The Wind God calmed her by whispering in her ear that she had not been violated. published in 1971. and Pandeya Pundit Shri Ram Narain Dattaji Shastri ‘Ram’. Once she laughed at a Rishi. One day when she was enjoying the air outside her palace. and she would remain chaste as ever.245-372 “Shri Hanuman Charita”). Most of what you may see in these pages is information gleaned from two major books – Hanuman Anka of Kalyana January 1975 and of February 1975.59-66 “Shri Hanumat Vrata Poojaa Paddhati”). The other tale tells us that while Anjanaa prayed for a long time. and Hanumad-Rahasya written by Pundit Shivadatta Mishraji Shastri. It is important to give credit to where it rightfully belongs. p. In one tale Kunjara is named as Viraja and in another tale she is supposed to have been born at the house of sage Gautama. 3. who lived among golden mountains. There is a fourth tale with an oblique reference to Hanuman being a helper of Vishnu. He approached Vishnu to show him that form and Vishnu granted him his wish. She felt the touch of somebody and got furious and demanded the reason for this impropriety. Gorakhpur. the chieftain of the monkeys3. drink its water. Special mention must be made of two writers of Kalyana. the Shree Hanumat-stavana and the well known Shree Hanumaana Aaratee. She prayed and pleased the sage who told her that she would be able to change herself into a human form at will in given situations. When Vishnu whispered the mantra in the ear of Anjanaa. She was very happy with her husband. in which Narada was very happy with his spiritual victory over Kaamadeva (cupid) Pidara ji \ Hanuman 9 .My Hanuman 1 2 Tales of Hanuman Tales of Hanuman Hanuman’s Origin2 There are multiple stories regarding the origin of Hanuman. the air blew and lifted her saaree above her thighs. and then pray to the Wind God. Sankatamochana Hanumaanaashtaka recitation.

his third wife. Narada cursed him.” 4. Narada was very disappointed and the Shiva-ganas added further insult to injury by telling Narada to go and look at his face in a pond. She prayed to Brahma to be freed from the consequences of the curse. Gone was the face of monkey and Vishnu accepted the curse of his devotee very happily. when Ram was to be born. so shall you suffer one day when somebody will take your wife away. where Dasharatha decided to divide the pudding received from the god of fire called Agni among his three wives. Seeing the right moment. with Hanuman playing the role of a judge . There actually is a classic tale about the music competition between Narada and Tumburu. went to Vishnu and told him how he had conquered Kaamadeva. He told her that she would be freed only after picking the rice pudding from the palm of queen Kaikeyi and dropping it for Anjanaa. As soon as Narada looked at that girl he was stung by lust and wanted to have her for himself. At that time in the court of Brahma. in which the bride personally selects the groom. she made a dive. Narada discovered that the girl was no other than Lakshmi herself. As she flew away. a stormy condition appeared in the atmosphere and that the very portion fell into the praying hands of Anjanaa. It was not too difficult as he found Vishnu just around the corner with that very princess as his wife. Vishnu immediately removed the veil of maayaa . then ¼ to Kaikeyi. the nymph Suvarchalaa. Before Vishnu could say anything. present there also mocked Narada repeatedly. But he did not want to hurt Narada’s feelings so he merely forewarned him by saying that he should not go and proudly sing the tale of his victory over Kaamadeva to Vishnu. The princess ignored Narada completely and the two Shiva-ganas. took a beakful of pudding from Kaikeyi’s hand and flew away. But Narada did not pay any heed to his advice. ‘Raama’. “As I am suffering for this girl today. The king took Narada inside the palace and showed him his daughter. It was then that Narada discovered that Vishnu actually had given him a monkey face. One has to admire the similarity of devotion of Narada and Hanuman and as well the singing abilities of both of them. This deeply troubled Narada and he started apologizing and saying that “one day these monkeys will come to your rescue”.My Hanuman 3 4 Tales of Hanuman and went to boast of his success to Shiva. ‘Naaraayana’ and Hanuman uttering ‘Raama’. That infuriated Narada. he obtained the consent of his first two wives and then gave those two portions to Sumitra. After further dividing the left over pudding into two portions. Narada uttering ‘Naaraayana’. He first cursed those two Siva-ganas and they in turn became Ravana and Kumbhakarna. 5 This was the time of the age of Tretaa. It took place at the sacrifice. Vishnu would see to it that such an idea was forcibly destroyed. who took it to be the prasaada (gift) from Wind God and ate it. At that time that accursed kite was hovering above the sacrificial place. Narada immediately ran to Vishnu and asked him to change him into the most beautiful person and then raced back to the ceremony and stood among the suitors. Shiva knew that once the idea of pride and self-assurance had entered in the mind of devotee. and after that went running to Vishnu. Vishnu just smiled. Finally the princess chose somebody else. After all that was part of leelaa (the divine sport) of Vishnu. Pidara ji \ Hanuman 10 5. He gave ½ portion of the pudding to Kaushalya. Narada from there on proceeded further and after some journey arrived at a city where the king was organizing a svayamvara ceremony 4 . annoyed Lord Brahma and he cursed her to become a kite because she was looking at things very intently like a kite.

This cessation of wind put everything at a stand still throughout the universe.My Hanuman 5 6 Tales of Hanuman The Date of Hanuman’s birth There are many views about the day of birth of Shri Hanuman. “As the boy’s chin has been shattered because of my vajra (thunderbolt). Shri Rama Narayan Dattaji Shastri recommends Maargasheersha Shukla Trayodashi for Hanuman vrata (fast)6 . Aanjaneya. gave a garland of ever blossoming blue lotuses and said. page 59. The well-known options are either the Chaitra Poornimaa. the Chaitra continues for another 15 days. or Kaartika Poornimaa. It happened to be the time fixed for Raahu to swallow sun. 7 First exploit Still in the cradle. This is actually the same as Chaitra Poornima in the north. Kesaree-nandana was ready for this new play and made a leap to eat Raahu. He 6. month of Chaitra ends with poornima . Yama said. but for Maharashtra. Brahmaa appeased Wind God and revived the boy back to life. the elephant of Indra. But this was not that easy. Thus Deepaavali for North is on Kaartika Amaavasyaa but for the south India. so he raced to Indra and made complaint about this intrusion. But there are other beliefs also. “My danda (staff) . which is observed as KaalaBhairava Ashtami associated with the birth of Kesaree-nandana. because seeing this interference this child raced towards Airaavata.” That is how Hanuman became Bajaranga Balee [the body as strong as the very thunderbolt]. Pidara ji \ Hanuman 11 leapt towards the sun. Soorya (the Sun God) gave one percent of his glory and agreed to teach the child as well at the right moment. and declared that his own Brahma-paasha (noose) weapon won’t be able to rope and immobilize the child. and took him inside a cave. or even Agrahaayana Krishna Ashtami. or the Kaartika Krishna Chaturdashi (known as Naraka or Roopa Chaturdashi as well) and it is better if either of these dates falls on a Tuesday or a Saturday. For the North. The child fainted and this deeply pained and infuriated the Vaayu Devataa (Wind God). so in memory of this event from now on the boy will be called Hanuman and even my thunderbolt will never be able to hurt him. All the gods came running to that cave with Brahmaa in the front. the son of Anjanaa. On account of this there is a 15 day gap between the calibration of the month in the North and the South. the same day is called Ashvini Amaavsyaa. looked at the sun and taking it to be a bimbaa fruit decided to eat it. He ceased all his personal activities as the very lifesource of the universe. Varuna said that even his water and noose won’t hurt the child. It is believed that Sita Maa gave sindoora (the powder of mercury oxide) to Hanuman that day in the month of Kaartika and thus a new form of Hanuman was born. Indra stepped forward. since the calendar in the north is counted with Krishna Paksha ( the dark fortnight) as the first part of the month. There are some other dates connected with the worship of Hanuman. lifted the child. In Kalyana magazine of March 1975. In Pauraanika Kosha it is given that Maaruti birthday is celebrated all over Maharashtra on the Viashaakha Poornimaa (The full moon day of the month of Vaishaakha). Indra was shaken and in anger hurled the thunderbolt at the child which hit the chin of the child and cleaved a bit on the left side. Indra moved forward to nudge this unknown child away. The Sun God decided not to burn him with his firey rays and cooled his rays and allowed the child to have his play. where as in the Southern part of India Shukla Paksha (the bright fortnight) is considered as the beginning of the month. Raahu was frightened and seeing this unusual situation. Indra arrived with Raahu on the spot to take stock of the situation. such as Chaitra Shukla Ekaadashi. 7.

Brahma was furious and scolded the child. the Sun God.. “Maa.Next page Hanuman’s Childhood Hanuman was very playful and made the lives of the sages in the hermitage very miserable with his childish pranks. In one of the Puranas a story told about the birth of Rudra.”8 Hanuman gave his promise to Sooryadeva and returned to the hermitage. Hanuman agreed and said to him.. I would like to be like that Hanuman. and she sent the child to Sooryadeva for his formal education. so Mother Anjanaa recalled the promise of Sooryadeva. The child said. Hanuman’s Education Then after some time it was time for his proper education.” And Anjanaa would lovingly convince the boy that he would be achieving all that alright and since Ram had reincarnated again.” Mother Anjanaa would tell him tales from Puranas and Hanuman would be very much moved and stirred within. and at the same time keep moving backward at the same speed which you have. Hanuman started darting backward with his face towards Sooryadeva.. Vishvakarmaa granted the child a life for ever. While they were feeling helpless.” Kubera said. “I am your father and I am Rudra. to remain unhurt. Brahmaa further gave him capacity to change his body in any form. in the kingdom of Kishkindhaa. Once Brahma was praying and his forehead got very hot and a drop of sweat fell in his lap and it became a howling child. “Sir. to be able to accomplish amazing feats and live long. She told the boy that nothing would hurt him because even as a child he had gone to Sooryadeva. I would not interfere with your set course of movement. he would have ample opportunity to be of assistance to Ram.My Hanuman 7 8 Tales of Hanuman won’t hurt you and you will remain ever free from disease. Shankara said that the child won’t be hurt by any of his weapons. And you will not be defeated in battle”. 8. and now keep quiet. Hanuman meditated and continued to shed tears of love for his Bhagawaan Ram. A short tale on Rudra: In the Puranas we find all kinds of tales. “Who are you?’ Brahma said I am your father. but I could very well position myself in front of you. Anjanaa and Kesaree approached the sages to teach him. And Sooryadeva was pleased and imparted all knowledge.. face you. to become famous. Sun God told him that he could not stop from moving eternally on a trajectory set by gods just in order to teach Hanuman. And he would tell his mother. “My gadaa (mace) will help you even against the Yakshas and the Raakshasas. and would shed tears out of his admiration remembering the deeds of Hanuman and his relationship with Lord Ram... He mixed the blood of the skull of Brahma Cont. They said the boy was very arrogant about his powers so if he could forget about his strengths then he would become a good student. “Just promise me to help and protect the life of my son Sugreeva.” Now with that arrangement agreed upon.” The child said. Sugreeva is my son and Vaali is Indra’s son. At that time Bhrigu and Angiraa told Hanuman: “you will be able to recall your powers when somebody will remind you about them and their true nature. Brahma decided to punish this child but the child ran to Vishnu and cut open the arm of the sleeping Vishnu. the brother of Vaali. Pidara ji \ Hanuman 12 .” and tore off the fifth head of Brahma by his nails. Within few months Hanuman learned everything and then decided to give the dakshinaa (the payment to a teacher in return for his services) and Suryadeva said. When the boy showed up.

Maheshwara. and the subtle form in the body of sun is called sarvaanta Marutapraana. In the third battle. Bhairava (the terrible form of Shiva). For some time the things were satisfactory. Arrival of Ram Just about the same time. Indra got very furious and then Brahma told him. Elsewhere. Soon Ram embraced him and Hanuman told him. i. “Sir. he got furious and challenged him to fight with him and actually started beating him. Raavana had already abducted Sita Maa. Indra’s son Arjuna will kill Karna the son of Suryadeva. Thus all this is a drama of God played out in the three yugas. Shiva went to Ayodhyaa to enjoy the leelaa of Vishnu as Ram and took Hanuman as a monkey to give a playful company to Ram. Pinaki. which actually were 49 pieces of a fetus of Diti done by Indra by entering in her womb. The first battle is already over. Ahirbudhnya. Nandi (the bull vehicle of Shiva). and Ram was moving through the forest tract in search of his wife. who are Aja. “Two times the man of Soorya will win and at one time the man of Indra will win. In the course of this search he neared Rishyamooka Mountain. Mangala (planet Mars). Vrisha-kapi – Hanuman. Ekapaada. It was a long awaited meeting of Lord Ram and Hanuman. Shambhu. so in view of that curse Hanuman took Sugreeva to that very hermitage in order to avoid a fight between the brothers. Tryambaka. Ganesha. Even the winds are called 49 Maruts. Sugreeva needs a powerful friend like you and when you restore his wife then he will help you in searching for Sita Maa. you are not an ordinary person. my friend Sugreeva’s wife has also been taken away forcibly by Vaali. Hanuman had gone in the disguise of a Brahmin. the son of Indra killed by Ram. where Kesaree sent him to Sugreeva at the city of Pampaapuri. the Ganesha who is on earth. Aparajita. Indra supported the warrior of Rudra and Soorya supported the warrior of Brahama and the Brahma warrior won.e. The first of which is called sarvaadi Marutapraana. Are you the God Himself who has appeared amidst us to clean our lives and make us His very own?” Ram informed Hanuman about the loss of Sita Maa and how Raavana had taken her away forcibly. Sugreeva got frightened and deputed Hanuman to find out the real truth about the two brothers moving in the forest. and Hanuman have been called as Rudras.” Ram readily agreed and Hanuman carried both the brothers on his shoulders. Tretaa and Dvaapara. Ram had already been banished from his kingdom. He was aware of the curse of Vaali that Matanga rishi had attached to his palm and this new blood from the arm of Vishnu and produced a blue man.My Hanuman 9 10 Tales of Hanuman Hanuman in Kishkindhaa At the same time Ram had taken his birth and was growing as a child in the palace of Ayodhyaa. Hanuman remembered his promise given to his teacher Sooryadeva and decided to take Sugreeva away. The Eleven Rudras: In Puranas a list is given of the eleven Rudras. the Hanuman. “Do you take note of the fact that this Brahmin is very knowledgeable. The Rudras are called howling winds and actually represent a terrible form of God. Harana. given after the death of Dundubhi when the drops of blood of Dundubhi fell on the body of the sage that if Vaali ever entered in the Matanga Rishi’s hermitage his head would split in two. Ishvara. You should watch him. Vayu (the Wind God).” Hanuman said. Pidara ji \ Hanuman 13 . Agni (Lord of fire). his elder brother. But Brahma produced a red man and both fought. Ram kept Hanuman in the palace and then when Vishvaamitra took away Ram for his education to his own hermitage. Next time Soorya’s son Sugreeva will win by getting Vaali. but when Vaali came back after killing the demon Dundubhi after one month and discovered that his brother Sugreeva had abandoned him during his fight with Dundubhi and was ruling the kingdom in his place. Varuna (Lord of oceans). Yama (the God of death). the ages of Satya. “Sir. Hanuman was sent back to Kishkindhaa. but Ram knew right away and liked Hanuman and told his brother Lakshmana. Hanuman was very deeply stirred from within hearing the tale and seeing himself before his very ideal and he started sobbing for Ram had not recognized him.

Ram asked Hanuman to help Sugreeva in governing the kingdom.My Hanuman 11 12 Tales of Hanuman Lord Ram met Sugreeva. but accepted Taaraa the widowed wife of Vaali also. “I have gone around the earth 21 times in one jump in the times of Vaamana (the dwarf form) incarnation of Vishnu when I was in my youth but not now. the facts surrounding his own birth.” Hanuman was sitting quiet and at that time Jaambavanta alerted him to everybody’s predicament. “It seems that Sugreeva has forgotten his words. It is not nice when you give a promise to those people who have helped you in past and when later on you forget and do not keep your word.” Hanuman comforted Taaraa the wife of Vaali and with the help of Lakshmana coroneted Sugreeva and declared Angada the son of Vaali as the heir apparent. Lord Ram calmed his brother and sent him off. One day my son saw Raavana taking Sita Maa away. The journey to find Sita Maa Ram gave Hanuman his ring.” Suddenly Sampaati got wings and he flew away encouraging all the monkeys. I am old and am without wings. So. and told him: “Sita will recognize this insignia. it is not possible. One day Ram said to Lakshmana. Angada said he could go across the ocean but he was not sure if he would be able to make it back. and soon the battle between the two brothers Vaali and Sugreeva took place in which Ram hidden behind the trees killed Vaali by one single arrow.” Lakshmana was already getting very edgy that Sugreeva and the others had forgotten their promise to search for Sita Maa as a result of that lapse he got very furious as well. Here they met Jataayu’s brother Sampaati and he told these searchers that he could see Sita Maa in the palace garden of Raavana but couldn’t go there because his wings had been burnt in his flight to sun and also because he had grown old. his childhood exploits. but he did not pay much attention to that fact. A person who keeps his words is the best person. Don’t harm him.” In the course of searching for Sita Maa they met Svayamprabhaa the daughter of a gandharva who herself was waiting to see Ram. for it is called ingratitude. Angada greeted Lakshmana in the city and Hanuman took him inside to patch up the misunderstanding. “But one of you should be able to jump across the ocean to the city of Lankaa. When Vaali complained about this partiality Ram explained to Vaali. They all came to the shore and at first were discouraged and then they recounted their own personal prowess. Sugreeva was very happy with his own wife Rumaa. She asked them to close their eyes and they found themselves near the ocean. But Hanuman knew the truth of the matter. go and frighten Sugreeva a bit only for the neglect on his behalf. Six months went by and finally the rainy season arrived. Jaambavanta said. so he told Sugreeva about the delicacy of the situation. “I had to kill you like this because ingratitude is improper and taking younger brother’s wife is also not the right thing. As soon as Hanuman heard all that he felt a hidden surge of his own natural energy and he Pidara ji \ Hanuman 14 . and immediately a plan was worked out to send people in search for Sita Maa and to return within a month. She is like your sister and like your own daughter-in-law. Autumn was about to come and Sugreeva asked Nala and Nila to come in 15 days and they all went to the camp of Ram as he could not enter a city. Only my son has been helping me. and reminded him that to cross this tiny ocean was nothing for him.

We are only messengers and explorers of Ram. and ability to do a job expertly. kara puni keenhi pranaama. While Hanuman was flying across. then you should know that that monkey is none other than the messenger of Ram. As the two devotees of god cannot lie to each other.My Hanuman 13 14 Tales of Hanuman became like a giant mountain. intelligence. “Now I know the end of Raavana is near” as Brahmaa had told me “when you get into such a trouble on being hit by the fist of a monkey. went inside her mouth.” Hanuman commenced his journey telling them that he had the ring of Ram with him and that the ring could protect him in all situations during his flight. “I can’t rest till I have done the job for my Master. As she expanded her mouth to swallow him. but at that very moment Raavana arrived in the garden and solicited her attention but he did not succeed. She arrived with her open mouth and said that she was hungry and that he was her food. It had the word ‘Raama’ written on it and Tulasi (the holy basel) bushes planted nearby as well. Jaambavanta then calmed him down and said. the ocean decided to give him some rest so it sent Mountain Mainaaka. Raama-kaaju keenhe binu mohi kahaan vishraama. but Hanuman assured him. Hanuman gently hit her and she vomited blood and fell on the ground saying.” 9. the presiding city deity.”9 Then gods sent Surasaa to test his intelligence. Hanuman revealed his identity and the nature of his mission. “No you don’t have to do any of these things. such a man will always succeed in his goals. Immediately Hanuman turned himself into a Brahmin and said ‘Raama’ ‘Raama’ as well. Towards the morning he saw a house which was somewhat different. came out and said. Sundara Kanda doha 1 Hanuman arrived outside the city and examined all the ramparts etc. and decided to enter the city in the night secretively.” Ramayana. At that time the air creatures told him. because Sita Maa actually in turn even Pidara ji \ Hanuman 15 . He also heard Vibheeshana yawning after a night’s sleep and uttering ‘Raama’ ‘Raama’. understanding.” She blessed him and departed.” She was very pleased at his wisdom and blessed him as well. “Mother I have fulfilled your wish of swallowing me. Vibheeshana was very happy and guided Hanuman towards the location of Sita Maa. Hanuman declared that he could drown the Lankaa in ocean. Hanuman saw Sita Maa. talk to her and let her have the assurance that soon her own husband will come and secure her release. rope and fetch Raavana. “A person who has patience. Hanuman doubled the size of his body every time and finally he became a tiny bug. they openly talked about the goodness of love of Ram for his devotees. blocked his passage and challenged him. You just have to go to Sita Maa. who then proceeded to Ashoka Vaatikaa. Vibheeshana came out of the house running and asked him to introduce himself. bring Sita Maa right away. and especially of those who love him for his own sake instead of for their own personal sake. who used to catch all the birds and thus nothing could go past her into the city of Lanka. the shedemon. Then Hanuman encountered a Simhikaa. Hanuman killed her and freed himself of that destraction as well. Meeting with Vibheeshana and finding Sita Maa Once Hanuman entered into the fortress he went in search of Sita Maa and moved from palace to palace but he could not find her anywhere. “Hanumaan tehi parasaa. But Lankinee Devi.

but when she looked at it and saw that it was the very ring of Lord Ram she was taken aback. Sita Maa became more upset and requested the fellow to come down. Sita Maa was very shaken by this encounter with Raavana. and the Brahmins. Sita Maa was excited thinking that it was the fire dropped by the Ashoka tree. It is this very Ram who killed Taadakaa. persuaded him not to do so. Sita Maa was pleased and blessed him: “Go my son and have all the physical and moral strength. May the Lord Ram shower his graces upon you” Hanuman was very hungry so obtained her permission and went to eat some fruits and other things in the orchard. Akshaya Kumaar the son of Raavana came but he was killed. He went back to his quarters saying that he would kill her after one month if she did not accede to his advances and ordered the attending lady guards to frighten her. and recently even Vaali with just one arrow. The guardsmen of the orchard reported the matter in the court. At that time while Sita Maa was sitting in this terrible situation and the maid servants were frightening her. Mandodari. Those lady guards left Sita Maa alone with Trijataa. she was once more confused. Hanuman then revealed to her that he was the son of the Wind God and that he had been sent by Sugreeva and that it was he who had dropped the ring. when he would have to face the arrows of Lord Ram. he went and started eating and breaking the trees.” Sita Maa sobbed hearing all this. “Sita! W ithout you all things hurt me. Sita Maa was convinced and said to him. Raavana asked him the reason for all this destruction in the orchard and to reveal his true identity. Hanuman did not want to dishonour the noose of Brahmaa so he allowed himself to be roped and he was presented in the court of Raavana. Then the other son Meghanaada came and captured Hanuman with the help of Brahmaa’s noose. Hanuman noticed the arrogance of Raavana and decided to deflate his ego. who incarnates repeatedly to punish people like you and who protects dharma. This troubled her more because Lord Ram’s ring could not be duplicated. You encountered him in the court of Janaka where you could not even push the bow. Hanuman told her that he could take her to her husband but he had not been authorized to do so. To whom could I say all this? How I love you only my heart knows and that heart is with you. Upon hearing that Hanuman showed her his true mountain size form. it does not behoove you what you have done to yourself. You were born in the family of sage Pulatsya. This pained Hanuman who was watching this drama from the tree top so he dropped the ring of Shri Ram. She started lamenting her destiny and became suicidal. Then Sita Maa started wailing and asked the Ashoka trees to drop some fire. It infuriated Raavana so much so that he wanted to behead her right then and there but his wife. But when she saw that tiny golden monkey. but she reasoned against that and departed.” Hanuman told her the private message of Lord Ram. Khara and Trishiraa.My Hanuman 15 16 Tales of Hanuman insulted him and reminded him of what kind of fate awaited him. Trijataa came to her rescue and recounted a dream of an impending burning of the city and the destruction of Raavana. Destruction of Ashoka Vaatikaa and meeting with Raavana Once Hanuman got permission. I came here to see Sita Maa and with her permission I ate some fruits. Nobody can stand in front of such a Lord. She asked Trijataa to get fire. “I am the messenger of Shri Ram. He said. How had it come here? Hanuman then sang the glory of Lord Ram. Sita Maa questioned the powers of Hanuman seeing him so tiny. When your guards started to hurt me I only retaliated.” Raavana was furious and ordered Pidara ji \ Hanuman 16 . “Go and tell your Master that Raavana is going to kill me in one month so he must come and rescue me. the cows.

“Hanuman what you have achieved is difficult even for gods. and Vashitva=ability to subdue others to one’s will. ” (Lord it all took place due to the powers of your grace. and Varcha].My Hanuman 17 18 Tales of Hanuman his court guards to kill Hanuman. Makara. Hanuman 10. Ishitva= to acquire superiority over persons or entities.) Ram pulled Hanuman to his chest and said. Burning the city of Lankaa Hanuman was taken out on the street and his tail was wrapped in a cloth soaked in oil. In no time the city was on fire. Mukunda. Hanuman continued to race all over jumping from one palace to another and burnt all the residences except that of Vibheeshana. At that very moment Vibheeshana arrived in the court and counseled Raavana not to kill an ambassador. Shankha.” Ram was pleased to see the hair-pin and ecstatically said. Hanuman then asked for a insignia to show to Ram and Sita Maa gave him the jeweled hairpin. and the nava-nidhis or nine types of wealth are listed as Padma. Naath na kachhu mori prabhutaaee…. (Elsewhere) tava prataapa bala Naath. Return of Hanuman Hanuman was back among his co-explorers and Angada and Jaambavanta were very happy. Praakaamaya = a will power that cannot be resisted by any person or objects. The success made the monkeys very heady and unruly and that gave Sugreeva the clue of their success. While they did that. Neela. How were you able to handle all this? I shall remain for ever indebted to you. extinguished the fire went to the garden and stood before her.” Hanuman replied to Lord Ram: “So saba tava prataapa Raghuraaee. Garimaa= ability to make oneself very heavy. Suddenly he remembered Sita Maa and jumped into ocean. [“ashta siddhi nau nidhi ke daataa. These powers are Animaa=ability to become small and tiny. But you should have this honor and it symbolizes how dear and a great devotee of mine you Pidara ji \ Hanuman 17 . Sita Maa blessed him further for all successes and to have the ability to grant anything to anybody10 . She pressed again that Ram must come within a month otherwise he wouldn’t find her alive. Laghimaa=ability to become light. That Hanuman shall be able to grant eight kinds of siddhis and nine kinds of wealths to any seeker. Or having freedom at will. Sita Maa was informed of all this and she immediately prayed to the Fire God to lose its ability to burn. Hanuman made himself a tiny monkey and jumped up to the roofs and walls of the houses. Hanuman quickly jumped back to the other shore with a loud noise which terrified the residents of Lankaa and many ladies had miscarriages. Raavana immediately ordered that the tail of the monkey messenger be burnt. All those who were laughing and clapping earlier were now beating their chests and wailing. reminded her that the power of Ram would make everything work in his favor. He said. “Sir. Kunda. Praapti= ability to acquire things at will. as bar deenhi Jaanakaee Maataa” . They rushed back to where Ram and Lakshmana were waiting eagerly for the news of Sita Maa. Hanuman increased the size and length of his tail so much so that all the clothes and oil of the city were used up. but rather teach him a lesson for his arrogance by hurting his limbs. “This embrace is not easily possible for anyone. There is nothing in this any of my own greatness. that is why her life-breath is not escaping however she is really in great trouble and it is better that I don’t say much. She was still worried about Ram’s ability to cross the ocean. Hanuman fell at the feet of Ram and gave him the news of Sita Maa and her condition in enemy’s city. Mahaapadma. Sita Maa is locked mentally in your meditation and her eyes are fixed on your feet. Mahimaa=ability to increase size at will. Kacchapa. As soon as they lit fire to the cloth.

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are.” Hanuman only held his feet and sought in return a devotion which is not corrupted by any desire of self-gratification and is granted by the Master on his own accord. Hanuman revealed everything that he saw in Lankaa and impressed upon Ram the misery of Sita Maa in his absence. Ram then further said, “Look! O Hanuman nobody shall be able to match your exploits ever. You really fulfilled all the dimensions of service to one’s Master. Your actions saved me, Lakshmana, Sugreeva, and my dynasty.” In another place Ram says, “Samadarasee mohi kaha saba kou, sevaka priya ananya gati sou. (All declare that I am evenhanded and impartial but I love my servants and grant them love to have a selfless devotion to myself).”

the nature of enemy, once he seeks refuge, then good people never deny him that option. If a refuge-seeker dies without getting the refuge then he takes away all the merits of that person who has denied the request. Such a person who denies refuge loses his might, fame on this earth and heavens afterwards. If he seeks my refuge with pure heart, then I shall most certainly grant him that refuge.” Hanuman was waiting for this reply and went and brought Vibheeshana in the presence of Ram. Ram actually immediately consecrated him as the king of Lankaa.

Building of the bridge, the battle and the defeat and death of Raavana
Shri Ram then went to the beach and prayed to the Lord of Ocean to give him a way upon the advice of Vibheeshana. When this did not bring the desired result, Ram threatened to dry up the ocean and the Lord of Ocean appeared and suggested to Ram to ask Nala and Neela to place floating rocks and thereafter the bridge was soon built. Soon Ram and his army crossed over to the other side. Not much after that, the battle commenced. Hanuman fought everywhere in the battle field. Kumbhakarna was soon killed. Meghanaada, son of Raavana used the very powerful energy of Brahamaa and Lakshmana fell down lifeless. Hanuman soon lifted him and brought him to Ram. Ram was aghast to see the condition of his younger brother. Hanuman immediately said, “Sir, I can even wipe out the very element of time to revive him and can bring the nectar.” Vibheeshana then advised him to get the medicine man Sushena from inside the city. Hanuman foiled attempts of everybody from delaying his job of bringing the medicine man. Actually he brought the house itself.

Move towards Lankaa
Once when it became clear to Lord Ram that there was little time to be wasted, the march towards Lankaa was undertaken. Angada lifted Lakshmana and Hanuman carried Ram on their shoulders. Soon they were at the shore facing the city of Lankaa. When Raavana was told of the arrival of the army across the ocean, he convened a meeting. His courtiers only spoke only that which pleased Raavana, that the demons were capable of finishing them all. At that time, Vibheeshana arrived and tried to convince his brother that it was better for him to befriend Ram and return Sita Maa to her husband, but Raavana did not care to listen and kicked him out of the court and expelled him from the kingdom. Vibheeshana soon arrived across the ocean where Ram was camped with his army. When the spies brought the news of Vibheeshana’s arrival, Sugreeva advised Ram to get rid of the enemy. But Ram said, “Whatever may be

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Sushena told them that if the life-giving herb called sanjeevani is brought in from the north by the morning, then he could bring Lakshmana back to life. Hanuman immediately traveled to the Himalayas. There too he had to put up with the deceit of Kaalanemi, who was trying to mislead him, but the whole plan of Kaalanemi was revealed to Hanuman by a female crocodile in the pond 11 . Hanuman then killed him and picked the whole mountain Drona and flew back. While he was thus flying, Bharata shot him down with an arrow. Hanuman fell on the ground saying “Shree Raama Jaya Raama, Jaya Siyaa-Raama.” Bharata immediately revived him and Hanuman met everybody. Sumitraa told him, “Tell Ram that he must bring Sita back by any means. I don’t mind losing my son.” At that Kaushalyaa told him, “Look Sumitraa loves Ram very much that is why she is saying this. But you better tell Ram that if he returns without Lakshmana then he better not come back to Ayodhyaa.” While this was going on, Ram was wailing holding the lifeless body of his brother. He was saying that he would give up his life also. Bharata offered Hanuman to fly on his arrow but Hanuman flew back in no time, and helped Sushena revive Lakshmana. Afterwards he transported Sushena back to his place and returned the mountain Drona back in Himalayan hills before sunrise. It may be of interest that Kriittivasa Ramayana adds another dimension to this exploit of Hanuman. While Hanuman was busy doing all this the time was lapsing and sunrise was imminent and Hanuman knew that Lakshmana’s recovery depended upon the absence of sunrise, so he held the
11. Actually a nymph called Dhaanyamaali.

sun and pushed him under the armpit and did not release him till everything had been taken care of. After that Hanuman helped Lakshmana kill Meghanaada also. When Raavana started losing this way, he approached his friend Ahiraavana who lived in the lower regions. And he asked him to steal Ram and Lakshmana and sacrifice them before Devi. Hanuman was on guard, but Ahiravana came in the disguise of Vibheeshana and stole the sleeping brothers and went to his lower regions. When Hanuman told about this thing to Vibheeshana, he told him that it was the deed of Ahiraavana and told him also how to reach him and foil his plans. Hanuman entered the lower regions where he met Makaradhvaja, another monkey of his own size, guarding the gates. But the mystery was soon resolved when the boy revealed to Hanuman that he was his own son and that he had come into being after Hanuman took plunge in the ocean following the burning of the city of Lankaa. He said, “Hanuman’s sweat fell into the waters, which was swallowed by a fish. When that fish was cut open in the kitchen of Ahiraavana, I was born. I am the gatekeeper here.” He divulged the information of two princes being brought here, but when Hanuman wanted to go in, the boy refused stating that it was against his moral code being the gate-keeper of Ahiraavana to let anybody in. Hanuman then challenged him and soon floored him in the fight and roped him by the gate. Afterwards Hanuman went inside and took the place of Devi’s image, ate all the offerings. When Ram and Lakshmana were brought in, Ram said to Lakshmana to think of Hanuman and reminded him that Hanuman can go anywhere and is present at all times. Hanuman sent out a big roar, killed all the demons along with Ahiraavana and brought the brothers back

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to the camp. There was not much left in the battle and ultimately Ram killed Raavana.

Recovery of Sita Maa and on way to Ayodhyaa
After the victory, Ram sent Hanuman to inform Sita Maa of his victory. When Hanuman reached the Ashoka Vaatikaa and told her about the victory, she said: “My son, this is the best news. I shall remain indebted to you for ever. I can’t think of anything that I could not give you.” Hanuman said, “Mother I am your son, I shall always be indebted to you. 12 You don’t have to give me anything, but if you so insist then the only thing I seek is to stay among your and Ram’s feet to serve you.” She said, “Your speech is well poised, sweet and has all the eight qualities of wisdom. You are the son of Wind God. You are moral, strong, brave, well-versed in scriptures, disciplined, and you are full of skills, glory, forgiveness, stability, patience, and modesty. May you always have these virtues. May Ram and Lakshmana always favor you.” Then Hanuman said, “I am very angry at what these lady guards did to you and I feel like killing them and teaching them a lesson.” Sita Ma said to him, “Everybody commits error in life. So don’t think of punishing these ladies. The noble people use kindness and compassion in all actions.13 ‘ Later all people came across the ocean and Sita Maa underwent the fire ordeal in order to prove her purity. Ram asked the sages what would be the correct act of propitiation for the sin
12. It is worth noting that in Lalitaa-sahastranaama, Devi Lalita has been called the Rudra-grantha vibhedinee – Mother of Rudra, and also the Mother of Brahma and Vishnu in the same verse. 13. ‘kaaryam kaarunyam aaryena.’ stories. See the story given in the end among other
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of killing a Brahmin. They suggested an installation of Shiva lingam (the phallic icon representing Lord Shiva). Hanuman went north to the city of Kashi and prayed to Lord Vishvanatha and received a lingam icon from Shiva and rushed back to the south. But he got delayed and Ram meanwhile installed the lingam made by Sita Maa of the local sand, because the Pundits did not want the auspicious moment to pass away. When Hanuman returned he did not like that and expressed his resentment and decided to give up his life. Ram told him to pull the sand lingam out and install his own lingam instead. Hanuman tried his best but did not succeed. He wrapped his tail around the lingam and pulled it with all his might, but he suddenly fainted with blood gushing out his mouth. Ram became very sad and lamented recounting all the wonderful exploits of Hanuman. As Ram sobbed, his tears fell on the face of Hanuman and his life returned. Ram pulled him to his chest, comforted him and told the shy Hanuman, that “your lingam shall be installed to the north of this one and any devotee coming here shall have to first pray to Hanumadeeshvara – the lingam brought in and installed by you, and then only the devotee would be able to pray to the real Raameshvaram and it is only after that the prayer will be effective and complete.” 14

Meeting with Hanuman’s mother
Ram wanted to meet the mother of Hanuman so they all went to see her while in Kishkindha on their way to Ayodhyaa. Anjanaa was very pleased to see that her son had finally found company of Lord Ram. When Hanuman told her all about the
14 Skanda Purana, Brahma .1. 46. Verses 1-23 taken from Kalyana v.14, 1967, pp.162-64

she said.My Hanuman 25 26 Tales of Hanuman battle and how Ram had to fight and Sita Maa had been abducted by Ravana and how she suffered. “Maa! Jaambavanta told me not to use my powers and instead allow the Master Ram to run the course of events. and Vibheeshana took leave and Hanuman was retained by Ram.” She also told Hanuman. The time for departure came and Angada. Anjanaa Maa got very furious and pushed him away saying. A real helper does not arrogate things to himself. You milk has immense powers but we wanted the fame of our Master spread far and wide. but so far I did not find him in any one of these pearls. Do you think that in this rocky body of yours anybody can see Lord Ram?” Hanuman boldly declared.” Approaching Ayodhyaa and farewell They moved by air quickly to Ayodhyaa. but he started breaking the pearls. embraced Hanuman and rubbed his back saying. Hanuman with his devotion and loving care endeared himself to everybody in the palace. “Look Maa! That is true. I shall never be able to pay back this debt. I gave you birth and nursed you with my milk and you had all the power to demolish Raavana and his kingdom and all his supporters in no time.” She squeezed her breast and a gush of milk spurted forth and fell on a rock-hill nearby. “Brother Hanuman! You removed all my anguish. so much so that everybody made him the vehicle to speak to Lord Ram. People were watching it but none dared say anything. Ram’s love for Hanuman was . Vibheeshana and Angada and the others had to go back to their kingdom. Then why did you not do that? Now go away from here. Sita Maa. Bharata was thinking of committing suicide in case of the non-return of Ram. Let me show you what my milk can do or what it cannot do. “You are good for nothing.” Everybody met Ram. “You are being silly. It was the last day of the period of banishment. Hanuman said. examining them and throwing the broken pearls away. “For sure. go and serve Lord Ram and Mother Sita Maa. Hanuman graciously accepted that. don’t ever show me your face. She amazed everybody. and Lakshmana and the good days of Ayodhyaa returned again. Only Vibheeshana asked him the reason for this damage of the necklace. “I am trying to catch the glimpse of my Lord Ram in these pearls. keep this son of mine under your umbrella and let him serve you. “Son. All praised Hanuman and loved him for his unique sincerity. When Ram sought her permission to proceed. “My son.” Everybody was listening to this sweet altercation between the mother and the son and was wondering about the real reason for it. Please tell me all about Ram.” Vibheeshana ended up saying. In you I see my brother Ram. If it is not so then I will myself destroy this body.” Saying that. Sugreeva. There is nothing more joyous than this news. You have put my milk’s powers to shame. Sita Maa took out her own necklace and gave it to Hanuman. he dug his nails into his chest tore it open and there was the wonder of wonders – the very image of Ram and Sita Maa in the chamber of his heart. But Ram knew that Sugreeva.” Jaambavanta told her too. Bharata was deeply touched. Suddenly there was a big noise and the hill shattered into pieces. Finally it came to giving something to Hanuman. He asked Sita Maa to give them gifts.” Then Hanuman reasoned with his mother saying. Suddenly Anjanaa Maa looked at Lakshmana and said. “O son of Sumitraa! You must be thinking this old woman has gone crazy and is talking about the ordinary milk of mother’s breast. Hanuman Pidara ji \ Hanuman 21 announced the return of Ram to Bharata and thus he gave him hope for life.

for a week or a month. “Yes when you chant the Argalaa Mantra “ Jaya tvam Devi Chaamunde jaya bhootaartihaarini. He said at one place. In the battlefield after Raavana lost everybody he decided to pray to Devi to get some special power to win in the battle against me. as long as in this world my stories continue. sit and enjoy the tales of Ram and it is the belief of the people that he does appear in some form. Hanuman reached there and started serving the Brahmins. “Sir. “Tain mama priya Lachhman te doonaa” (You are doubly dearer to me than Lakshmana is. “This Hanuman is the wisest of all. as long as this sacred tale will continue to be heard and recited on this earth till then I will stay on the earth Pidara ji \ Hanuman 22 . one has to see the Hindu belief.” They agreed without fully realizing the real intent of Hanuman and that is how Raavana lost in the battle because it created an adverse impact upon Raavana.” Hanuman said. which is also supported by anecdotal testimony. before departing from the earth Ram took a promise from Hanuman: “O the best among the monkeys. “Tum mam priya Bharatahi sam bhaaee. In Chaaleesa.” Ram said to Sita Maa. he can change his physical form and he enjoys the tale of his Lord Ram…………………………………………………………. They were so pleased that they asked him if he had any wish. It is in the light of the above conversation. then you should change the word ‘bhoot-aarti-haarini’ [Devi.). that wherever Ram’s tale is recited in the alleys of the villages. jaya sarvgate Devi Kaalraatri namostu te. who removes all the difficulties and pains of living beings] to ‘bhoot-aarti-kaarini’ [Devi who causes all the pains to living beings]. Hanuman said. a seat is placed for Hanuman to come. A team of Brahmins sat down to conduct Devi poojaa (a worship full of offerings to the image of a deity) and Chandi yajna (the fire sacrifice) for Raavana. you also move about freely here on this earth alone as per my order.”.” Hanuman loved Ram with a feeling of ananya prema (the singleness of devotion). Only in this way it makes sense that Hanuman is alive. by a pundit in evening hours.” (You are as dear to me as my brother Bharata is). towns and the cities. He never took the position that he served Ram but that he was able to serve Lord Ram because of the grace conferred upon him by Ram.” to keep my word given to you. e Promise made to Lord Ram In Valmiki Ramayana. Hanuman in this way does arrive after the reading of the sacred tale has commenced and then leaves quietly every evening. Ram declares.My Hanuman 27 28 Tales of Hanuman in no way less..

‘Hum’ is its power. Actually Shiva revealed this mantra to Parvati as a method of praying to Hanuman. He gave this mantra to her and told her that anybody doing the japa (repeated recitation) of this mantra can conquer the three worlds. we should follow all what is in the scriptures but if one sincerely does this for 500 times certain results can be achieved”. yogurt. tanno Hanumaan prachodayaat. and rice with the same mantra. For that sacrifice Hanuman must be conceived on Vaishnavee peetha [Vaishnavite seat] with vimala shaktis [with Pidara ji \ Hanuman 23 15.000 times.” “salutations to the Lord. and reflect upon this Lord of the monkeys. I asked him how many dry days did he need.000 offerings of a mixture of milk. pure and peaceful powers]. Shri K. The qualifying utterance prior to reciting the mantra is given below. Poorva khanda. Its presiding deity is Lord Hanuman. the rain was pouring ceaselessly and that week he wanted to do the job and it had already rained on Saturday. Sunday. which means a verse having 12 letters and it is supposed to grant you 8 types of siddhis. So that Monday evening I started reciting the mantra while going from my apartment to my job place in the dental school and looked at the sky.Tewariji had told me.000). but 500 on the seat and other 500 in bed in the evening. It is in Jagatee meter. “yes. He also told me that one should do 1000 japas every day in order to finish the number of 1 lakh (100. the very son of Mother Anjanaa” is of 11 letters This is Dvadashaaskshara Mantra. One should do a japa of this mantra 100.C. So when Tom Scheetz wanted to conduct the perk test. So that very Hanuman may guide and stimulate us. I recall a use of this mantra when we were buying this temple property. Afterwards a fire sacrifice should be conducted with 10. “We are aware of the messenger of Ram. ghee. and Monday. . Kapiraajaaya dheemahi. Next day after noon was dry and every day till Thursday. and the rain then came down only after Tom had accomplished his goal of conducting the perk test for the present land where we have the shrines for Devi and Hanumanji today. 15 Three other mantras of Hanuman: Om Hanumate Namah “salutations to Hanuman” is of 6 letters Ham Pavana-nandanaaya “a good offering to the son of Svaahaa Wind God” is of 10 letters Om Namo Bhagawate Aanjaneyaaya Hanuman Gaayatree Om Raama-dootaaya vidmahe. ‘Ham’ is the chief source of energy of this mantra. Raama Rishi Jagatee Chhanda Hanuman Devataa ‘Ham’ Beeja ‘Hum’ shakti ‘Phat’ astra The seer is Lord Ram.My Hanuman 29 30 Worship of Hanuman Worship of Hanuman Mantras Ham Hanumate Rudraatmkaaya Hum Phat This mantra is given in Mantra Mahaarnava. ‘Phat’ is the weapon to ward off evil. He said he needed three days. It is better to consult a pundit in these matters.

seven faced and eleven faced Hanuman images as well. the Garuda (eagle.8-11. or before commencing a journey to ward off fear.13. In hands he is holding spear. pestle. Raameshta — the one who is dear to Ram 6. But there are two faced. Padmaakshee sphuta panchavaktra ruchiram Baalaarkakoti-dyutim. Anjaneesoonu — the very son of Anjana 3. Dashagreeva-darpahaa — the one who destroyed the pride of Ravana These names can be uttered before sleep. skull. Dhyaayed Vaanara-Naarsimha-Khagraat-Kroda-Ashvavaktram sphutam. One should meditate on Hanuman with five faces such as of the monkey. five faced. One has to recognize that Hanuman is a combination of the powers of Vishnu and Shiva and that is why in all these images one sees an admixture of various forms of Vishnu and Shiva at the same time. Meanings: 1. the Nrisimha (half lion half man). He has lotus eyes and shines like ten million suns. Two faced Hanuman: There is a Dvi-mukhee (the two-faced) Hanuman image in the city of Nasik. Hanumaan — the one with the cleft chin 2. after getting up in the morning. Amita-vikrama — the one having immense strength 9. to get victory in battle. to find favor in royal courts and to insure safety from falling into pits. Vaayuputra — the very son of Wind God 4.My Hanuman 31 32 Tales of Hanuman The Twelve Distress Dispelling Names of Hanuman Hanumaan Anjanee-soonuh Vaayu-putro Mahaa-balah Raameshtah Phaalguna-sakhah Pingaaksho Amita-vikramah Udadhi-kramanaschaiva Seetaa-shoka-vinaashanah Lakshmana-praanadaataa cha Dashagreevasya darpahaa… Some commonly asked questions What kinds of images of Hanuman are there? Ordinarily one sees Hanuman on move with the Dronaachala Mountain or seated in the royal court of Lord Ram. Udadhi-kramana — the one who crossed the ocean 10. Mahaabala — the one having lot of strength 5. the vehicle of Lord Vishnu). the Vaaraaha (the Boar incarnation of Vishnu). Haste shoola-kapaala-mudgaravaram kaumodakeebhooruham Khatvaanga-ankusha pasha-parvatadharam peetaambaram vaanaram [Trans. and the Ashva (the Hayagreeva incarnation of Vishnu). Lakshmana-praanadaataa — the one who gave life to Lakshmana 12. Seetaa-shoka-vinaashana — the one who destroyed the grief of Sita 11. Phaalguna-sakhaa — the friend of Arjuna 7. Pingaaksha — the one with brown eyes 8. Pidara ji \ Hanuman 24 . Ananda Ramayana VIII. Five faced Hanuman: Two meditative verses tell us about the Pancha-mukhee (the five-faced) Hanuman. a.

Ati-ugra-tejo-vapusham bheeshanam bhaya-naashanam. and one in Rameshwaram also. of the eagle represents Garuda. Annual Number 1975. of the boar represents Vaaraaha incarnation of Vishnu. is self-effulgent. Vande Vaanara-Naarasimha-Khagaraat-Kroda-Ashvavaktraanvitam Divyaalankaranam tripancha-nayanam dedeepyamaanam ruchaa Hastaabjaih-asi-kheta-pustaka-sudhaa-kumbhaankusha-adrim halam Khatvaangam phani-bhooruham dashabhujam sarvaariveera-apaham [Trans. khet (shield). of the Vaaraaha. I bow to Hanuman Ji with five faces such as of the monkey./215.2-13. And even Brahmaa used to have a horse face rising above the four faces. khatvaanga (the club with skull on top). noose. of the Garuda. vessel of life-giving ambrosia. book. One can see the five faced Hanuman Ji in Ujjain. He has various celestial ornaments. given in Kalyana. hala (plough-share). of the monkey represents Hanuman himself. khatvaanga (a club with skull on top).49. Uttaram Saukaram vaktram krishnam deeptam nabhopamam. There is a description from Shri Vidyaarnava-tantra. and the tree. 16. another on Nabab lane in Calcutta.] b. Danshtraa-karaala-vadanam bhrikuti-kutilekshanam. the horse-faced fire in the pit of the ocean. goad (the elephant hook). Yena-vaktrena Viprendra! Taarakaakhyam mahaasuram. Sarva-naaga-prashamanam visha-bhootaadi-krintanam. and who is capable of destroying all brave foes. tree. . 16 c.] The face of the lion represents Nrisimhaavatara of Vishnu. Poorvam tu Vaanaram vaktram koti-Surya-samaprabham. Oordhvam Hayaananam ghoram daanavaantakaram param. Hanumat Prakarana 33. of the Nrisimha. killed the two demons and recovered the Vedic knowledge. which was produced by Shiva in order to destroy Kaamadeva. Paataala-simha-vetaala-jvara-rogaadi-krintanam. Pidara ji \ Hanuman 25 Pancha-vaktram mahaabheemam tripancha-nayanairyutam Baahubhir-dashabhir-yuktam sarva-kaamaarthasiddhidam. v. Pashchimam Gaarudam-vaktram vakratundam mahaabalam. in Raja Kataraa by Howrah Bridge.My Hanuman 33 34 Tales of Hanuman Kaumodakee mace. Drona hill. p. This Hayagreeva incarnation of Vishnu took place when he was sleeping and the two demons Madhu and Kaitabha stole the Vedas from Brahmaa. and he is wearing yellow dress. and on top the horse represents perhaps the Hayagreeva incarnation of Vishnu. One must make a mental note that Shiva is also known as Badavaanala. the vehicle of Vishnu. has fifteen eyes. and of the horse. goad. Vishnu then took the form of a horse necked god. Asyaiva dakshinam vaktram Naarasimham mahaaadbhutam. serpent. Drona mountain. and who holds in his ten hands sword.

My Hanuman 35 36 Tales of Hanuman Jaghaan sharanam tat-syaat sarva-shatru-haram param. has a crown and a yellow dress and has reddish-brown eyes. O Hanuman you are the king of monkeys. destroy all ghosts. lions. and fever etc. are capable of destroying all enemies with full vigour. slanted eye-brows displaying anger. He is stable. Divya-maalyambara-dharam divya-gandha-anulepanam. Sarva-aascharyamayam devam Hanumadvishvatomukham. Pingaaksham-aadyam-anisham manasaa smaraami. This five faced Hanuman is capable of fulfilling all the desires of devotees. Vande Vaanara-Simha-Sarpa-ripu-Vaaraaha-Ashva-GoMaanushaih Pidara ji \ Hanuman 26 Yuktam saptamukhai karair-drumagirim. fifteen eyes. Etaani-aayudha-jaalaani dhaaryantam bhajaami-aham. The fifth face moving skyward is that of a horse and destroys all demons. and is shining like 10 million suns. and rescue me in all difficulties. and has celestial garlands and perfumes about him. This wondrous divinity Hanuman has faces in all directions. is terrible in spirit and can remove all fear. who has bright luster to his body.] Seven faced Hanuman: There are references of Saptamukhee (the seven-faced) Hanuman also. who meditates on this Hanuman and seeks his refuge. Pretaasanopavishtam tam sarva-aabharana-bhooshitam. a mace. Any devotee. Please protect me. is the wise one. and ten arms. Markatesham mahotsaaham sarva-shatru-haram param. Vaktram shashanka-shikharam Kapiraajavaryam. He holds in his hands. Shatrum samhara maam raksha Shreeman-aapadamuddhara. a sword. Dhyaatvaa panchamukham Rudram Hanumantam dayaanidhim. The face in the West is that of Garuda and it can quell all the powerful serpents. The face in the South is that of Narsimha. a noose. Panchaasyam achyutam-aneka-vichitra-varnam. [Trans. and even poison. and I meditate on such Hanuman – well embellished with all the weapons. is wondorous. gadaam khetakam . Peetaambaraadi-mukutair-abhi-shobhitaangam. I meditate upon on this primordial being with five faces constantly. The face in the East is that of a monkey who has terrible teeth. Hanuman will destroy all his enemies. a trident. and shows ten jnaana mudras [finger-postures of knowledge] to the sages. The face in the North is that of a boar and is like the shining blue sky in complexion and removes all the spirits of nether world. has amazingly colourful complexion. He has fear-causing five faces. He has all kinds of ornaments. a goad. destroy all the enemies. has moon on his forehead. He also holds a short javelin. and it is with that face he destroyed mighty Taaraakasura. a closed fist. Mushtim kaumodakeem vriksham dhaaryantam kamandalum. vampires. Bhindipaalam jnaanmudraam dashabhir-munipungavam. a khatvaanga. and sits on a dead body. a mountain. Khadgam trishoolam khatvaangam paasham-ankushaparvatam. chakram. a tree. and a begging bowl.

Who is capable of fulfilling all wishes. Bhairava. that Ram is an incarnation of Vishnu and Hanuman is a Rudra and in fact Shiva himself. sapta-shikham (seven headed fire). The last two perhaps are reminder of Vishnu as Rama. of Garuda.] The seven faces are that of a monkey. [In another picture we see the following in left to right order Vaaraaha. the Bhairava. Shri Ram. lion. i. the Naaga (serpent). lotus. We must understand the Hindu philosophy of love. If you closely observe the dialogues and relationship of Hanuman and Ram. Gaja-mukha. and finally Saayujya (finally the total erasing of the self). and the man. hill.e. and man. spear. arrow. the Hayagreeva incarnation of Vishnu. you discover that Hanuman is all the time thinking only of the ways of bringing satisfaction to Ram and on the other hand Ram looks for approval of Hanuman in all the situations and Ram knows that he can leave himself totally in the hands of Hanuman and he will be safe. the cow. The idea of love undergoes a transformation by four stages. Saaroopya (moulding one’s habits and dress as that of the beloved). the vehicle of Vishnu. vessel of life-giving ambrosia or nectar. Saameepya (acquiring close proximity).. Saalokya (living in the same location). Hanuman is right there by his side and how truly Ram Shoolam sapta-shikham dadhaanam amarah sevyam Kapim kaamadam [Trans. One has to erase his or her persona in order to enjoy the totality of relationship. cow. In actual love there is no room for two (prem galee ati saankaree. of Nrisimha incarnation of Vishnu. and man. plough-share. the Agni.] It is important to note an aspect of Ram and Hanuman. All these images demonstrate that Hanuman is basically sporting all the faces of Vishnu or Vishnu’s incarnations. Nandi . serpent. and a fear-removing posture of hand. horse. and Krishna. of Vaaraaha – the incarnation of Vishnu. But there is another aspect of Shiva and Vishnu relationship. Even if you look at all the major events of life of Ram. At the same time it seems Hanuman does not project any separate entity of his own. jaa mein do na smaayen). goad. Hanuman. Chakra (he was actually a king). It may not be a bad idea to look up a book of Hindu iconography to establish the reason for these faces. It talks about a fluidity of rasa (mood) in which the lover finds joy in losing his or her entity and identity completely by series of steps. the Rudra.. Eleven faced Hanuman: The Ekaadasha-mukhee (the eleven-faced) Hanuman is the one in which eleven Rudras are combined as one. disc. Parashurama. and Hayagreeva. khatavanga (club with skull on top). Garuda. and is attended by gods. the Vaaraaha incarnation of Vishnu.My Hanuman 37 38 Tales of Hanuman Khatvaangam halam ankusham phani sudhaa-kumbhau shara-abja-abhayaan Nrisimha. the Gaja (elephant). Vaaraaha. It is actually a relationship of love. khetaka (shield). If the love is taking stock of two then it is called vyavasaaya (business) and not love. I bow to the seven-faced Hanuman. Garuda. The eleven faces over there consist of the faces of a monkey. the Nrisimha incarnation of Vishnu. the Garuda. Pidara ji \ Hanuman 27 . and who is holding in his lotus hands tree. mace. One finds an image of such a Hanuman in Porbandar Gujarat. of the horse representing the Hayagreeva incarnation of Vishnu. having the faces of monkey.

Smarana 21 Pidara ji \ Hanuman 28 19. Actually the real instrument of the life of Lakshmana and through him the protection of Lord Ram is only Hanuman and nobody else. 49. 21. “Raama ko dulaaro daasa”– Hanuman Baahuka 9. then how come you are so attached to Hanuman?” Jaambavanta replied. p. .299.” In another place then Ram leans forward and pulls Hanuman to his bosom and says. Annual Number1975.” Vibheeshana raised the issue. v. Vibheeshana approached him and the conversation between the two is very revealing. 310. I am your portion and part of you. Feb. Shravana (listening to the name and tale of Ram). page. If one looks at the reaction of Ram after the return of Hanuman from the search for Sita Maa campaign.” 19 His presence simply means that nothing has happened to Ram or Lakshmana.. “O king of the Rakshasas. “Raama-gulaama” – Hanuman Baahuka 36. and if we look at the point of view of truth and essence of elements then for sure Who-so-ever you are that I am.49 Annual Number 1975.] It is remarkable that Hanuman says he is a servant of Ram . That is what Jaambavanta says in one place that there is nothing impossible for Hanuman to grant. Hanuman functions as the very shadow of Ram.4. “Hanuman! The job that you have accomplished is difficult even for the gods. If that Hanuman who is fiercely speedy like wind and valorous like Fire is around then only we can hope for everybody’s life. Jaambavanta asked. from the point of view of having a particular soul.1. and the second self of Ram. That is my unshakable belief and understanding. Annual Number 1975. Kalyana. even life to a dying person. “In this world it is impossible to get an embrace by anybody from my Godly self. but I want to know if Hanuman is alive or not. He says. from the point of view having a body I am your servant.4. but if we look at the character and personality of Hanuman. Annual Number 1975 p.49. Kalyana v. when Jaambavanta very much lay with arrow riddled body after Meghanaada released Brahmaastra and even Ram and Lakshmana had fainted.310. 20 . 18.e.1975. in the battlefield 18 .” 17 Further. So you are my greatest devotee and most dear to me. 20. you should know that if Hanuman is alive then the 17. Keertana (chanting praises of the persona of Ram). one is deeply touched by the total immersion of his Godly self that Ram offers to Hanuman. My son. And If he is dead then we are dead too despite having life. but O The best of the Monkeys! You alone are the recipient of this fortune.My Hanuman 39 40 Tales of Hanuman expresses that Hanuman is his brother. “O Jaambavanta! You did not ask about Sugreeva. pp. Angada.130. what I should offer you to express my true gratitude. Kalyana v. p. 49. Ram and Lakshmana. we discover that he compliments all aspects of nine types of devotion i. It is said Ram once asked Hanuman: “Who are you (Kastvam)?” Hanuman replied: “ Deha-drishtyaa tu daaso-asmi jeevadrishtyaa tvadanshakah Vastutastu tvameva-aham-iti me nishchitaa matih” [Lord. actually the other half. dead army of monkeys is also alive. I do not know. Kalyana v. “O Vibheeshana! I can recognize you by your voice. They both are complementary of each other. I have examined myself clearly that I can never be free from this debt.149).

In Taarasaaropanishad 23 Yaajnavalkya declares to Bharadvaaja that This Paramaatmaa Naaraayana is Rudraavatara Hanuman Thus Vishnu and Shiva are synonymous of each other. Prasoona. Jan. the bull and the Rudra. Daasya (serving the causes of Ram as a servant). Even otherwise according to the Taittiriya Aranyaka principle of “Tam yatha yatha upasate tadeva bhavati” (What you meditate upon so you become). Joohee . Vandana (making supplication to Ram). Pidara ji \ Hanuman 29 as a part of leelaa (divine sport and drama).My Hanuman 41 42 Tales of Hanuman (remembering the deeds of Ram).49 Jan. but in essence and inherently they are one and the same. Bharata.115 “Om yo ha vai ShriParamaatmaa Naaraayanah sa bhagavaan makaara vaachyah Shivasvaroopo Hanumaan bhurbhuvah suvastasmai vai namo namah”.1975. from which other four brothers.3. The term Belaa actually is a masculine gender in Hindi. Ram. Annual vol. who has praiseworthy excellent virtues and who is eager 24. But few of the variety of flowers as they are called in Hindi are in feminine gender. Hanuman was born of the same substance as well. 23. There are four words Kusuma. Karnikaar-suvarnaabham varnaneeyam gunottamam. 1975.. and Sumana commonly used in Hindi to describe a flower and all of them are Sanskrit based and are in masculine gender. there is no tale of Ram. Without the exploits of Hanuman.49.121. p. By all standards Shiva. What flowers should be offered to Hanuman? There is a recommendation in the books that use only those flowers which reflect masculine gender in names because Hanuman was a celibate person. Shri Deva Shrama 24 says that the feminine gendered flowers should not be offered to Hanuman because Hanumanji is a Brahmachari (a celibate person). if Hanuman is reflecting on Ram all the time then he must be identical to him. They are three entities 22. Archana (making offerings to Ram). Arnavollanghano-dyuktam toornam dhyaayaami Maarutim [Whose body luster like that of a yellow oleander flower and gold. Kalyana. see Kalyana Annual v. Lakshmana and Shatrughna were born. 2. Vishnu and Ram and Hanuman are one. 22 .3. I think that is only a matter of priestly rigidity because Sanskrit verse does not exclude flowers like Chamelee . Ram and Ram’s tale and Hanuman are also not three. as given below. 3. Paadasevana (serving the feet of Ram). But most endearing aspect is that he loves the kingly Ram and has a loving relationship with Ram. Champaa eventhough theses are considered the feminine gendered flowers in Hindi language. 1. thus essentially one and the same with Shiva. I have decided to define all these flowers for the reason of helping a devotee and also as an exercise of appreciating the cultural framework where it took place. It is our own misperception that they are three different and separate entities. “Bhoopa Raama ke sanehee” – Hanuman Baahuka 14. Their intimacy can best be described as “Eka praana do jeeva” – two bodies with the same inseparable state of being. Sakhya (becoming a constant companion of Ram).e. Pushpa. i. He was the Nandi.2. and Aatma-nivedana (offering the totality of self at the disposal of Ram and merging into Ram). In the text of the method of worship the nature of flowers appears in three places. p. .

and the leaves of Bilva and Tulasi to honour you. Vaayuputram namastubhyam pushpam sauvarnakam priyam Poojayishyaami te moordhni navaratna-samujvalam. Jaatee. Kutaja. I bow to you. saturated big flat bread called rota. Bakula . Karveera. 25. We can also offer kheera (rice-pudding). puaa (sweet dumplings). and maal -puaas (sugar saturated or candied puaas). This pattern must be continued for 40 weeks to appease Hanumanji when one is in a diseased condition. sugar and ghee (clarified butter).My Hanuman 43 44 Tales of Hanuman to leap over the ocean.” You may also recite Hanuman Chaaleesa 21 times. Neelotpalaih kokanadaih kahlaaraih kamalair-api Kumudaih pundareekais-tvaam poojayaami Kapeeshvara. See appendix pages. Ketakee . and Pundareeka. Kamala. or 101 times. 26 Pidara ji \ Hanuman 30 One can read the Sundara Kaanda of the Ram Charit Manas of Tulasi Das with few of the chosen samputas (a part of the verse to be repeated before and after the four or five verses 26. It is also said that Shiva himself told “I could not kill Raavana because he offered 10 heads. The full discussion on the nature and forms of these flowers is given in the appendix to save the general reader from a distraction from the main subject. .] 3. studded with nine types of dazzling jewels. Kokanada. What should we do to seek his grace? A normal recommendation is to read Hanuman Chaaleesaa either 11 times in consideration of the fact that Hanuman was the eleventh Rudra. mango. as told by Shri K. Naaga-kesara . [O the son of Wind God Vaayu.] These flowers mostly may be red and yellow in colour and deep and big in size. the son of Wind god Marut. I also offer the charming flowers of Mallikaa. Kumuda. This 11th Rudra form will bring the end of Raavana. I offer to honour you the flowers of blue lotus. so I will take birth using the Wind God and the womb of Anjanaa.C. and amrooda (guava). Kahlaara. The Kalyana magazine reports that even a British Collector in pre-independence India used to do so. coconut. 25 What food should be offered? We offer chanaa (roasted black gram). the one time in fifth Saturday and giving jalebis to children and others. Paatala. kelaa (banana). gura (jagery). and boiled chanaa (black gram) and halwaa as well. [O the Lord of monkeys and the best among the monkey. Shatapatra. That would be my 11th Rudra form. I shall honour you by placing upon your head this golden leaf of Katasaraiyaa (Suvarna Pushpa). or 11 times on a Saturday for four weeks. It is expected that we should offer prasaada made in pure ghee (clarified butter). Champaka. I meditate upon such a speedily moving Hanuman. laddoo (sweet ball). aama (mango).Tewariji. Punnaga . Mallikaa-jaati-pushpaishcha paatalaih kutajair-api Ketakee-bakulaish-chootaih punnaagair-naagakesaraih Champakaih shatapatraishcha karaveerair-manoharaih Poojaye tvaam Kapishreshtha sa-bilvais-Tulaseedalaih.] 2.

“You are well known for your compassion towards the miserable persons. the foe of the demon Trishira. B. a principal in Shikohabad.Tewariji. metata kathina kuanka bhaala ke. Dr. an astrologer of Barabanki.] 27. 31. Ram Charit Manasa.] In a state of trauma to the body and mind.Tewariji asked me to read it for a Jewish girl who did not have a child after ten years of wedding and presently she has five children.C. 30A [This dohaa appears at the very end of this chapter where Jaambavanta tells Hanuman that he should be crossing the ocean and carrying out the job for Shri Ram. Shri Onkar Nath Agrawal. Shri Onkar Nath Trivediji. Bhagata bachhala Prabhu kripaa-nidhaanaa. my mathematics teacher at Birla Vidya Mandir. offer only one sweet rota (sugar saturated large bread) for seven Saturdays. Tinha kara sakala manoratha. This can wipe out all the difficult and bad marks of destiny appearing on the fore head of a human being.4 [When Manu and his wife Shataroopa prayed to Lord Vishnu. Tulasidas commenting upon this statement expresses his own willingness to join in this singing of the fame of Ram and reminds the devotees that “Whosoever shall hear this fame of Shri Raghunaatha should know that this singing is the infallible medicine to destroy the grip of endless repeated births. Sometimes people use ghee (clarified butter) to mix with sindoora in place of chameli oil. Deena-dayaala biridu sambhaaree. 28. 145. Baala Kaanda. siddha karahin Trisiraari. bisva-baasa pragate Bhagavaanaa.Shukla. Pidara ji \ Hanuman 31 3.5 [The legend of Ram is the mantra and the wish fulfilling jewel to check the serpent of material desries. 27 Samputas 1. He is the very ocean of compassion and He is present everywhere.R.K. and that Shri Ram. Ram Charit Manasa. He appeared because He is fatherly towards His devotees. one should read Sundara Kaanda as recommended by a lady who channelizes the energy of Devi in 1996. Kishkindhaa kaanda. harahu Naatha mama sankata bhaaree. and eat only that sweetened bread with milk to end the fast at the end of the day.My Hanuman 45 46 Tales of Hanuman appearing between two dohaas) given below every Tuesday and Saturday or for 40 days. 28 Ram Charit Manasa. and Shri Balmukunda Ji.”] 2. O! Lord!! Remove this great difficulty I am in.C. the owner of Asli Dawakhana in Mathura in 1961 while I was suffering from metastisis in lungs.26. Mantra mahaamani bishaya byaala ke. Nainital. Baala Kaanda. Afterwards the accomplishments of Ram shall be sung everywhere by the sages and gods. a professor in Anthropology at Lucknow University. This verse is from Manu and Shatroopa section when they ask Lord Vishnu to become their child and is given in Balkanda. . Bhava bheshaja Raghunaatha jasu. Her recommendation was: To actually apply sindoora in chameli (jasmine) oil to an image of Hanuman – it does not matter whether small or big – every Saturday.”] 4. Ram Charit Manasa. shall fulfill all their desires. Once K. as told by Shri K. sunahin je nara aur naari.2 [Sita Maa tells Hanuman before he leaves her to go back to Ram that he should tell Ram. Sundara Kaanda. You should reflect upon the nature of your glory.

and other articles such as dress. honey. calf. Most of the formal poojaa rituals subscribe to the second mode of treating the desired deity. anga-poojaa (puja of various limbs such as feet. kumkum. hands. thigh. The panchaamrita mixture of milk. head. 2. Sprinkle water on your body Offer water to the earth Sprinkle water on all other deities Offer rice to various directions East. time and date are and what the nature of poojaa is. one has to rely upon the upachaara (treatment of a guest visiting your house) system. So the treatment must be a royal one within one’s limits of affordability. or a drop of water in the name of the deity). or a fruit. incense. and lower layers of the ground. Pampa River Poojaa: Start the poojaa of Pampa River after the basic sandhyaa and pitri. For the latter one. yogurt. north. The basic treatment requires offerings of flowers. braided hair. face. middle torso. sandal paste. 4. upper layers. flowers. south. circle of water to express circumambulation. 1.tarpana.My Hanuman 47 48 Tales of Hanuman Poojaa (worship) of Hanumanji When it comes to doing any kind of a worship or ceremonial prayerful relationship with gods or goddesses one should always think about two ideas: the unstructured relationship with the deity and the structured relationship with the deity. etc. rice. ghee. B. one should rely upon a verse from Bhagwad Gita “Patram pushpam phalam toyam” (offering of either the leaf. bosoms. mascara. and depending upon the luxury of time and affordability one can offer either 16 items or 32 or 64. The seat of flowers. lamp. waist. neck. A guest who shows up at the door without any prior information is considered to be the god Narayana Himself. belly. plain water for bath. The protocol of treating this atithi is to offer the very best beyond all accepted protocols in a society. 3. Lastly a prayer honouring the river Pampa. 5. In the former one. or a flower. and salutations. betel leaf. and sugar. In the poojaa for Hanumat-vrata (a fast observed to please Hanuman). arms. The water for washing feet. hips. The belief is that the deity must be treated as an atithi (unannounced guest visitor). In this system one has to at least offer five items to the deity. Hanuman Poojaa: Sipping the water three times in the name of Ram or Hanuman. sweets. and rinsing the mouth. sacred thread. and the whole body). west. Light the lamp Pidara ji \ Hanuman 32 . and seeking forgiveness for things missing. In any worship they recommend a samkalpa (resolution) in the very beginning stating who you are and what the place. A. it has been recommended to make offerings to river Pampa first and afterwards conduct the full ritual of worship to Hanuman. I invite the Pampa River to receive my following offerings.

wears two golden rings in his ears. Kokanada. sweetened yogurt. Then the following offerings are made by saying. Offering a sacred thread Offering the sandal-paste. Offering the water Offering the last gulp of water to rinse mouth Offering the water for hands Offering the water for wiping mouth Offering dakshinaa Pidara ji \ Hanuman 33 . Kutaja. who wears a small piece of cloth around his waist and is the fulfiller of all desires. a kind of baatee (a whole wheat thick-crusted bread cooked in fire buried in sand). Offering the whole rice laced with turmeric powder and also kumkum. Karveera. sugar. Offer Karnikaara flower symbolic of meditation on Hanuman. “I offer…” Offering the seat to Hanuman with rice Offering the water for the feet. yogurt. Offering the flowers – whatever one can obtain beginning with Neelotpala. honey and ghee. Bakula. wheat-flour dumplings candied in sugar with ghee. Champaka. the son of Wind. and Tulasi. Bilva-patra. Kumuda. Ketakee. Mallikaa. choota. Kamala. a concoction of milk. Paatala. both the yellow and the red one mixed with Kastoori and camphor. Offering the water for bathing Offer sindoor by placing of the forehead Offering the rope or a braided thread for Hanuman’s waist Offering the loin-cloth Offering the lower garment and a shawl or dvipata of yellow colour. Offering the 12 knots with 12 names Offering the incense Offering the lamp Offering the sweets consisting of kheera (rice pudding). hands and rinsing the mouth Offering the panchaamrita . Jaatee. leafy vegetable. dal and pudding. who has an indestructible body. Kahlaara. who wears a sacred thread woven by lightening. Punnaaga. Pundareeka. Naaga-kesara.My Hanuman 49 50 Tales of Hanuman Kalash poojana Shaanti mantra Samklapa (the resolution stating the purpose) Ganesh poojana Offer flowers to nine planets Offer flowers to 16 mother goddesses Offer a flower to Shiva Offer a flower to Sarsavati Offer a flower to Lakshmi Offer a flower to Durga Offer a flower to Vishnu Offer a flower to Krishna Offer a flower to Ram . Shata-patra.” Offer a flower to the image of Hanuman symbolic of inviting him to attend and to receive the offerings in this poojaa. “I bow to this chief among the monkeys.

khala bana paavaka jnaana ghana. Offering the circumambulation to end all the sins of all lifetime and committed in this life as we seek refuge at Hanuman’s feet Offering the namaste – a recitation of Hanumat-Stavana and Hanuman Chaaleesaa. and in whose inner sanctum of heart resides Lord Ram holding the bow and arrow. -Ram Charit Manasa. Raama sara chaapa-dhara. dohaa 17. Offering the gift for completing the poojaa if anything has not been done properly Offering the gift for the fulfillment of this prayer session ‚∑§‹ªÈáÊÁŸœÊŸ¢ flÊŸ⁄UÊáÊÊ◊œË‡Ê¢ ⁄UÉÊȬÁÃÁ¬˝ÿ÷Q¢§ flÊáÊâ Ÿ◊ÊÁ◊H ªÊc¬ŒË∑ΧÃflÊ⁄Uˇʢ ◊‡Ê∑§Ë∑ΧÃ⁄UÊˇÊ‚◊˜Ô– ⁄UÊ◊ÊÿáÊ◊„UÊ◊Ê‹Ê⁄UàãÊ¢ flãŒ˘ÁŸ‹Êà◊¡◊˜ÔH •TŸÊŸãŒŸ¢ flË⁄¢U ¡ÊŸ∑§Ë‡ÊÊ∑§ŸÊ‡ÊŸ◊˜Ô– ∑§¬Ë‡Ê◊ˇÊ„UãÃÊ⁄¢U fl㌠‹VÔUÊ÷ÿVÔU⁄U◊˜ÔH ©UÑUYÔUÿ Á‚ãœÊ— ‚Á‹‹¢ ‚‹Ë‹¢ ÿ— ‡ÊÊ∑§flÁqÔ¢U ¡Ÿ∑§Êà◊¡ÊÿÊ—– •ÊŒÊÿ ßÒfl ŒŒÊ„U ‹VÔUÊ¢ Ÿ◊ÊÁ◊ â ¬˝ÊTÁ‹⁄UÊTŸÿ◊˜ÔH ◊ŸÊ¡fl¢ ◊ÊL§ÃÃÈÀÿflª¢ Á¡ÃÁãº˝ÿ¢ ’ÈÁh◊ÃÊ¢ flÁ⁄UDÔU◊˜Ô– flÊÃÊà◊¡¢ flÊŸ⁄U ÿ Í Õ ◊È Å ÿ¢ üÊË⁄U Ê ◊ŒÍ à ¢ ‡Ê⁄U á Ê¢ ¬˝ ¬ lH •ÊTŸÿ◊ÁìÊ≈U ‹ ÊŸŸ¢ ∑§Ê@ŸÊÁº˝ ∑ §◊ŸËÿÁflª˝ „ U ◊ ˜ Ô– ¬ÊÁ⁄U ¡ ÊÃÃL§◊Í ‹ flÊÁ‚Ÿ¢ ÷ÊflÿÊÁ◊ ¬fl◊ÊŸŸãŒŸ◊˜ Ô H ÿòÊ ÿòÊ ⁄UÉÊÈŸÊÕ∑§ËøŸ¢ ÃòÊ ÃòÊ ∑ΧÃ◊SÃ∑§ÊTÁ‹◊˜Ô– flÊc¬flÊÁ⁄U¬Á⁄U¬Íáʸ‹ÊøŸ¢ ◊ÊL§Áâ Ÿ◊à ⁄UÊˇÊ‚ÊãÃ∑§◊˜ÔH Pranavaun Pavana-kumaara. Offering the thread with 13 knots for personal fortunes Offering the thread for yearly protection Offering the personal prayer – Hanuman Ji may be pleased and dwell in my heart. and who is like the rain cloud of wisdom.] Shree Hanumat-Stavana üÊË„UŸÈ◊ÃÔÔ˜-SÃflŸ ‚Ê0ó¬˝Ÿfl©°U ¬flŸ∑ȧ◊Ê⁄U π‹ ’Ÿ ¬Êfl∑§ ÇÿÊŸÉÊŸ– ¡Ê‚È NUŒÿ •ÊªÊ⁄U ’‚Á„¢U ⁄UÊ◊ ‚⁄U øʬ œ⁄UH •ÃÈÁ‹Ã’‹œÊ◊¢ „U◊‡ÊÒ‹Ê÷Œ„¢U ŒŸÈ¡fl¡∑Χ‡ÊÊŸÈ¢ ôÊÊÁŸŸÊ◊ª˝ªáÿ◊˜– Ô Pidara ji \ Hanuman 34 . or Raaja-tarunee (Rosa alba. [I offer my bow to the son of the Wind God. the local countryside pale rose)) Offering the betel leaf and Erica nut Offering the lamp with camphor – a recitation of Aaratee Offering the flowers with the recitation of the mantra-pushpa section.. Jaasu hridaya aagaara basahin. Baala Kaanda. or Kuravaka (the pale Barleria Prionitis).My Hanuman 51 52 Tales of Hanuman Offering the golden flower (either Son-Champaa (the regular yellow Champaa). who is like a fire to the forest of bad people.

jitendriyam buddhimataam varishtham. Jaanakee-shoka-naashanam. who is the son of Wind God.Raamarakshaa Stotram. Paarijaata-taru-moola-vaasinam. 3 [Who is house of unparalleled strength. [I meditate feeling-fully on this son of Wind God. who is treated by Ram as the most dear devotee and who is the very son of Wind God. namaami tam praanjalirAaanjaneyam. Aadaaya tenaiva dadaaha Lankaam. Kapeesham Aksha-hantaaram. and also took the fire of grief of Janaka’s daughter and burnt the city of Lankaa by that fire. who is the son of Anjanaa Mai. To such a Hanuman I offer my bow. [Who crossed over the ocean’s water in a mere play. You were capable of crushing all the demons as if they were mere house flies. vande Anilaatmajam.] Anjanaa-nandanam veeram. who has a face like that of a very red hue of Trumpet flower [known as Kaama-dootee. Raghupati-priya-bhaktam. . I bow my head. Shri Raamadootam sharanam prapadye.] Pidara ji \ Hanuman 35 Aanjaneyam ati-paatala-aananam. bhaavayaami Pavamaananandanam. Raamaayana-mahaa-maalaa-ratnam. hema-shailaabha-deham.Ram Charit Manasa. and who is the best among the wise people. Vaata-jaatam namaami. and who caused much fear among the residents of the city of Lankaa. and . mashakee-krita-raakshasam. who destroyed the grief of Sita Maa. and the leader of the monkeys.] Ullanghya sindhoh salilam saleelam. I offer my bow with folded hands. jnaaninaam-agraganyam. killer of Aksha. and who is the foremost among the knowledgeable and the wise. yah shoka-vahnim Janaka-aatmajaayaah. Sundara Kaanda.28 [You crossed the ocean as if it was only a puddle made by the paws of a cow. the son of Raavana. to this messenger of Shri Ram. To him.] Goshpadee-krita-vaareesham. Vaataatmajam vaanara-yootha-mukhyam.] Manojavam Maaruta-tulya-vegam. vande Lankaa-bhayam-karam. Danuja-vana-krishaanum. Wind God. or Madhu-dootee in Sanskrit. kaanchanaadrikamaneeya vigraham. I offer my bow to such a son of Anil. 33 [Who is as quick as the very mind and is as forceful as the Wind God Maruta. the very son of Anjanaa Mai. who has conquered his senses.My Hanuman 53 54 Tales of Hanuman Atulita bala-dhaamam. Actually a pale red hue of Bignonia Suaveolens. Sakal-guna-nidhaanam. Valmiki 4. who was the Lord of monkeys. . dohaa. You are the very jewel of the garland of the tale of Ram’s journey.3. [I offer my bow to the brave son of Anjanaa Mai. vanaraanaam-adheesham. or like that of the red Lodhra tree known as Rottleria Tinctoria]. Who is the very wealth of all virtues. whose body glows like a golden mountain (called Sumeru). Who is like the fire which can burn the forest like cluster of demons. and who is the chief among all the monkeys.

tatra tatra kritamastaka-aanjalim.ku tks ykoSAA„ˆAA lc ij jke riLoh jktkA fru ds dkt ldy rqe lktkAA„‰AA vkS j euks j Fk tks dks b Z ykoS A lksb vfer thou Qy ikoSAA„ŠAA pkjksa tqx ijrki rqEgkjkA gS ijfl) txr mft. lc tx tkukAAƒ‰AA AAƒŠ A AƒŠAA tq x lgL=k tks t u ij Hkkuw A yhY.dq Qy pkfjAA cqf)ghu ruq tkfuds] lqfejkSa iou&dqekjA cy cqf/k fc|k nsgq eksfga] gjgq dysl fcdkjAA pkS i kbZ t.kA jke y"ku lhrk eu cfl. lthou y[ku ft.s A Jhj?kqchj gjf"k mj yk. jkt in nhUgkAAƒˆAA tkukAAƒ‰AA AAƒ‰ rq E gjks eU=k fcHkh"ku ekukA yadsLoj Hk. also allegorically under the tree of Hara-singhara or Night Jasmine).s vpjt ukghaAAƒ‹AA A„‚AA nqxZe dkt txr ds tsrsA lqxe vuqxzg rqEgjs rsrsAA„‚AA AA„ƒ A A„ƒAA jke nq v kjs rq e j[kokjs A gks r u vkKk fcuq iS l kjsAA„ƒAA ukAA„„AA AA„„ lc lq [ k ygS rq E gkjh ljukA rq e jPNd dkgw dks Mj ukAA„„AA vkiu rst lEgkjks vkiSA rhuksa yksd gk¡d rsa dk¡iSAA„…AA Hkwr filkp fudV ufga vkoSA egkchj tc uke lqukoSAA„†AA u k l S j k s x g j S l c i h j k A tir fuja r j guq e r chjkAA„‡AA ladV rsa guqeku NqM+koSA eu Øe cpu /. Maarutim namata Rakshasaantakam. Hkjrfg le HkkbZAAƒ„AA Aƒ…AA lgl cnu rq E gjks tl xkoSaA vl dfg Jhifr daB yxkoSaA Aƒ…AA ludkfnd czãkfn euqhlkA ukjn lkjn lfgr vghlkAAƒ†AA te dq c s j fnxiky tgk¡ rs A dfc dksfcn dfg lds dgk¡ rsAAƒ‡AA nhUgkAAƒˆAA rq e midkj lq x z h ofga dhUgkA jke feyk.kjkAA„‹AA lk/kq la r ds rq e j[kokjs A vlqj fudanu jke nqykjsAA…‚AA v"V flf) ukS fuf/k ds nkrkA vl cj nhu tkudh ekrkAA…ƒAA jke jlk. and who sits under the tree of Paarijaata (the wish fulfilling tree. guq e ku Kku xq u lkxjA t. the destroyer of demons. I offer my bows.My Hanuman 55 56 Tales of Hanuman whose body is like that of a charming mountain of gold. dihl frgq¡ yksd mtkxjAA ƒ AA ioulqr ukekAA „ AA jke nwr vrqfyr cy /kkekA vatfu&iq=k egkchj fcØe ctjaxhA dq e fr fuokj lq e fr ds la x hAA … AA da p u cju fcjkt lq c s l kA dkuu dqaMy dqafpr dslkAA † AA gkFk ctz vkS j /otk fcjktS A dk¡/ks ew¡t tusÅ lktSAA ‡ AA ladj lqou dsljhuanuA rst izrki egk tx canuAA ˆ AA Pidara ji \ Hanuman 36 fc|koku xquh vfr pkrqjA jke dkt dfjcs dks vkrq j AA ‰AA izHkq pfj=k lqfucs dks jfl.u rqEgjs iklkA lnk jgks j?kq i fr ds nklkAA…„AA .ks rkfg e/kq j Qy tkuwAAƒŠAA Aƒ‹AA iz H kq eq f nz d k es f y eq [ k ekgha A tyf/k yk¡f?k x. [Where ever the tale of Ram is recited there Hanuman sits with his hands folded to forehead and eyes full of tears.kAA ŠAA lw{e :i /kfj fl. Vashpa-vaari-pari-poorna-lochanam.k.] Shree Hanuman Chaaleesaa: written by Tulasi Das Jh guqeku pkyhlk nks g k Jhxq# pju ljkst jt fut euq eqdq# lq/kkfjA cjum¡ j?kqcj fcey tlq tks nk.fga fn[kkokA fcdV :i /kfj ya d tjkokAA ‹AA AAƒ‚ AAƒ‚AA Hkhe :i /kfj vlq j l¡ g kjs A jkepUnz ds dkt l¡ o kjsAAƒ‚AA AƒƒAA yk.sAAƒƒAA j?kqifr dhUgh cgqr cM+kbZA rqe ee fiz. and to such a Maaruti.] Yatra yatra Raghu-naatha keertanam.

You are the ocean of knowledge and virtues. Sankara-suvana Kesaree-nandana. You get rid of the foul minded people and give company to the fair minded people. fulfillment of desires.. For you brought light to the three worlds. Bala budhi bidyaa dehu mohin. ladV gju] eaxy ewjfr :iA jke y"ku lhrk lfgr] ân. and you have good clothes. Pidara ji \ Hanuman 37 . [After recognizing that I don’t have much wisdom. Baranaun Raghuvara bimala jasu. eg¡ Ms j kAA†‚AA Raama-doota atulita bala dhaamaa. Your body has a golden complexion. harahu kalesa bikaara. Dharma. and finally the liberation (moksha) from this cycle of birth and death.] Vidyaa-vaana gunee ati chaatura. O Lord of monkeys. and a sacred thread made of rope going over your shoulder. You are famous as the son of Anjanaa Mai and also the son of the Wind God. teja prataapa mahaa jaga-bandana. and you have curly hair and golden ear-rings. flf)] lk[kh xkS j hlkAA…‹AA rqylhnkl lnk gfj psjkA dhtS ukFk ân. nija mana mukura sudhaari.g i<+ S guq e ku pyhlkA gks . [After taking the dust of the lotus feet of Guru and cleaning the mirror of mind. kaanana kundala kunchita kesaa. wisdom. I call on the son of the Wind God to give me strength. Kanchana baran biraaja subesaa. You have great glory and fame and you are prayed to in the whole living world.e. clgq lqj HkwiAA Shree guru charana saroja raja. You have immense strength.] Haatha bajra au dhvajaa biraajai. sumiraun Pavana Kumaara. You are the messenger of Ram. You move swiftly. [You are the great warrior. jaya kapeesa tihun loka ujaagara. wealth. You are the very son of Shankara and also the son of the monkey chief Kesaree.My Hanuman 57 58 Tales of Hanuman rqEgjs Hktu jke dks ikoSA tue tue ds nq [ k fcljkoS A A……AA var dky j?kqcj iqj tkbZA tgk¡ tUe gfj&Hkä dgkbZ A A…†AA vkSj nsork fpÙk u /kjbZA guq e r ls b lcZ lq [ k djbZ A A…‡AA la d V dVS feVS lc ihjkA tks lq f ejS guq e r cychjkAA…ˆAA tS tS tS guq e ku xks l kb± A Ñik djgq xq# nso dh ukb±AA…‰AA tks lr ckj ikB dj dks b Z A Nw V fg ca f n egk lq [ k gks b Z A A…ŠAA tks . I describe the shining fame of Raghuvara which is capable of granting all the four goals of life. [You have in your hands the mace and the flag.] Mahaabeera bikrama bajarangee. Raama kaaja karibe ko aatura. kumati nivaara sumati ke sangee.] Buddhi-heena tanu jaanike. and your body is as strong as the thunderbolt itself. and knowledge. victory to thee. Anjani-putra Pavana-suta naamaa. i. nks g k iouru.] Jaya Hanumaan jnaana guna saagara. and also to remove all difficulties and ignorance. jo daayaku phala chaari. [O Hanuman! Victory to thee. kaandhe mooja janeoo saajai.

You are always eager to carry out the tasks for Ram. Raghupati praised you like anything and declared that “You are very dear to me and a brother to me like Bharata. very virtuous. Lord Raghuveera held you close to his bossom. [You appeared before Sita Maa in a very small figure.] Sahasa-badana tumharau jasa gaavain. Durgam kaaja jagata ke jete.] Laaya sajeevana Lakhana jiyaaye. [You are knowledgeable. leelyo taahi madhura phala jaanoo. [“Shesha.] Tumharau mantra Bibheeshana maanaa. [Yama. but you swallowed him taking him to be a sweet fruit. kabi kobida kahi sake kahaan te. and smart. Raama milaaya raja-pada deenhaa. but acquired a terrible form to burn the city of Lankaa. . gods such as Brahma etc. Raama Chandra ke kaaja sanwaare. jaladhi laanghi gaye acharaja naahin. the eternal serpent sings your glory with one thousand mouths”.] Jama Kubera Digpaala jahaan te. Kubera and the Lords of quarters. The Sun is almost 1000 yugas away. bikata roopa dhari Lanka jaraavaa. All these entities. Shree Raghubeera harakhi ura laaye. You like to hear the tale of the exploits of your Master Ram. Tuma upakaara Sugreevahin keenhaa. At that time. recluses such as Naarada. asa kahi Shreepati kantha lagaavain. [Even Vibheeshana listened to your good advice and everybody knows that he became the king of Lankaa. have failed in singing your glory then how could these small poets ever do justice to all your exploits. called Sanaka Sanandana group of sages. Raghupati keenhee bahuta badaaee. Sanakaadika Brhamaadi muneesaa. Sita Maa and Lakshmana hold you dearly in their hearts. sugama anugraha tumhare tete. You killed demons by acquiring a giant form and carried out all the tasks of Lord Ram Chandra and brought them to a completion. none of these can describe your glory. and saying that Shripati Ram pulls you to himself and gives a tight embrace.My Hanuman 59 60 Tales of Hanuman Prabhu charitra sunibe ko rasiyaa. and the goddess Shaaradaa along with Shesha-naaga Ji. Naarada Saarada sahita Aheesaa. You rendered great help to Sugreeva and made him meet Ram. Lankesvara bhaye saba jaga jaanaa. and became instrumental in getting him the kingship. and Lord Ram.] Sookshma roopa dhari Siyahin dikhaawaa. Juga sahastra jojana para Bhaanoo. [You brought the life-giving herb and revived Lakshmana..] Pidara ji \ Hanuman 38 Prabhu-mudrikaa meli mukha maahin. tuma mama priya Bharatahin sama bhaaee. Bheema roopa dhari asura sanhaare. Raama Lakhana Seetaa mana basiyaa.

[In all four yugas. and speech. You are the destroyer of demons and are dear to Ram. Sab sukha lahai tumhaaree saranaa. then it is certain that Hanuman will free that person from the grip of difficulties. And when you are the protector then what one should be afraid of?] Aapana teja samhaaro aapai. such as Satya. actions. japata nirantara Hanumata beeraa. Aura manoratha jo koi laavai. nobody can enter there without your permission. Saadhu santa ke tuma rakhavaare.] Saba para Raama tapasvee raajaa. your fame and glory is well known and it brightens all the living worlds. cannot stir near that person. [You should really remember your own strengths and glory. they can be easily accomplished by your favors. Sankata tain Hanumaan chhudaavai. teenahu loka haaanka tain kaanpai. One can find all comforts and happiness by seeking your refuge. All the three worlds tremble when you give out a roar. Mahaabeera jaba naama sunaavai. hai parasiddha jagata ujiyaaraa.] Raama duaare tuma rakhavaare. When somebody takes the name of Mahaaveera. in all ampleness. [If a constant japa of the name of Hanuman is resorted to then You destroy all the sickness and take away all the pains. [The forest dwelling King Ram is above all. Tretaa.] Naasai roga harai saba peeraa. sadaa raho Raghupati ke daasaa. Dvaapara. but you brought a fitting resolution to all his tasks. Bhhota pisaacha nikata nahin aavai.] Chaaron juga parataapa tumhaaraa. asura-nikandana Raama dulaare. So anybody expressing any desire in front of you shall most certainly receive. soi amita jeevana phala paavai. [Mother Jaanakee granted you the boon that “May you be the grantor of all the eight siddhis (powers) and nine types of Pidara ji \ Hanuman 39 . tum rachchhaka kaahoo ko dara naa. the reward of living. tinake kaaja sakala tuma saajaa. asa bara deena Jaanakee Maataa. mana krama bachana dhyaana jo laavai. It is well known that whatever be the difficult tasks in this world.My Hanuman 61 62 Tales of Hanuman [It is not surprising that you placed the ring of Lord Ram in your mouth and leapt across the ocean.] Ashta siddhi nau nidhi ke daataa. and Kali. then all these ghosts and vampires etc. hota na ajnaa binu paisaare. You are the protector of all holy men (saadhus) and saints. [You are the gate keeper at the palace of Ram. Raama rasaayana tumhare paasaa. When somebody brings your personality in his or her meditation.

Sankata katai mitai saba peeraa. Or having freedom at will. please come and dwell in my heart along with Ram. Victory to thee. the remover of all difficulties. When somebody reads this Chaaleesaa. the very son of the Wind God. Mukunda. Garimaa= ability to make oneself very heavy. This is confirmed and testified to by Lord Shiva. that person goes to the city of Raghuvara and once born there is known as the devotee of Hari. jahaan janma Hari-bhakta kahaaee. By merely serving Hanuman. Neela. kripaa karahu gurudeva kee naain. one can find all the happiness and joys. please O Lord.] Pidara ji \ Hanuman 40 . Tumhare bhajana Raama ko paavai.] Jai jai jai Hanumaan Gosaain. Raama Lakhana Seetaa sahita. the one with an auspicious body form. one hundred times. Sita Maa. Hanumat sei sarva sukha karaee. the very king of all gods. Anta-kaala Raghuvara-pura jaaee. jo sumirai Hanumata bala-beeraa. when one remembers the mighty and brave Hanuman. keejai Naatha hridaya mahan deraa.] Aura devataa chitta na dharaee. and Vashitva=ability to subdue others to one’s will. [Whosoever shall read this Hanuman Chaaleesaa. will get the desired rewards. Mahapadma. [One does not have to meditate on any other god. [When somebody meditates (bhajana) upon you then he or she is able to reach out to Ram and is freed of the misery of many life-times. Ishitva= to acquire superiority over persons or entities. All the difficulty comes to end and all the pain goes away. chhotahi bandi mahaa sukha hoee. Shankha. Ram’ with you and because of that you are in constant service of Lord Raghupati. the husband of Gauri. Praakaamya= a will power that cannot be resisted by any person or objects. Kacchapa. Victory to thee. and Varcha] You have the most potent medicine ‘Ram. then he or she shall be freed of bondage of this life and will receive great happiness. Tulasi Daasa sadaa Hari cheraa.” Pavana-tanaya Sankata-harana. At the end of life then. Mangala-moorati roopa. Praapti= ability to acquire things at will. Laghimaa=ability to become light. and Lakshmana. Mahimaa=ability to increase size at will. come and reside in my heart.” 29 You have the very elixir of the personality of Ram and the name of Ram with you.] 29. [*These powers are Animaa=ability to become small and tiny.“I have remained the servant of Hari all my life. You are forever the servant of Raghupati. janama janama ke dukha bisraavai. so. [O Lord. hridaya basahu sura bhoopa. and the nava-nidhis or nine types of wealth are listed as Padma. Kunda.] Jo yah padhai Hanumaan Chaleessaa. Jo sata baara paatha kara koee. Tulasidas postulates . Please shower your grace like a Gurudeva. hoi siddhi saakhee Gaureesaa.My Hanuman 63 64 Tales of Hanuman wealth. Makara. [O Hanuman Goswaamee! Victory to thee.

Ko nahin jaanata hai jaga main Kapi. [1] [O Hanuman. dks lc] jk{kfl lksa dfg lksd fuokjks A rkfg le. then at that time gods approached you and pleaded to you.] [kkst dihl . lesr l¡gkjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA7AA dkt fd. lgk. Taahi saun traasa bhayo jaga ko.ks rc gh] vfgjkou lSU.ks tx dks] . t.ks v¡f/. bgk¡ ixq /kjks AA gsfj Fkds rV fla/q lcS rc] yk. Sankatamochana naama tihaaro.ks rc] ukx fd i¡Qkl lcS flj Mkjks A Jhj?kq u kFk les r lcS ny] eks g Hk. fl. gekjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA8AA AA nksgkAA yky nsg ykyh yls] v# /fj yky y¡xwj A ctz nsg nkuo nyu] t. dfi lwj AA Baala samaya Rabi bhakshi liyo taba. vlksd lksa vkfx lq] nS izHkq eqfædk lksd fuokjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA4AA cku yX.ks rc] rhugq¡ yksd Hk. when as a child you put sun into your mouth and all the three worlds were engulfed in darkness. egkizHkq] lks rqe nkl ds lksd fuokjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA2AA vaxn ds l¡x ysu x. guq e ku egkiz H kq ] tk.k&lqf/ izku mckjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA3AA jkou =kkl nbZ fl.ks jfc d"V fuokjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA1AA ckfy dh =kkl dihl clS fxfj] tkr egkizHkq iaFk fugkjks A pkSafd egk eqfu lki fn. dkSu fcpkj fcpkjks AA dS f}t :i fyok.g cSu mpkjks A thor uk cfpgkS ge lks tq] fcuk lqf/ yk. t. You then released the Pidara ji \ Hanuman 41 .ks .s cM+ nsou ds rqe] chj egkizHkq nsf[k fcpkjks A dkSu lks ladV eksj xjhc dks] tks rqelksa ufga tkr gS Vkjks AA cs f x gjks guq e ku egkçHkq ] tks dNq la d V gks . yaha sankata kaahu saun jaata na taro. chhandi diyo Rabi kashta nivaaro. Hk. and thus when the world was gripped by fear and terror and nobody could do anything to remove this terrorizing situation.s fl.ks mj yfNeu ds rc] çku rts lqr jkou ekjks A yS x`g cS| lq"ksu lesr] rcS fxfj æksu lq chj mikjks AA vkfu lthou gkFk nbZ rc] yfNeu ds rqe izku mckjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA5AA jkou tq¼ vtku fd.kjks A rkfg lksa =kkl Hk. jfc Hkf{k fy. egk jtuhpj ekjks AA pkgr lh.ks rc] pkfg.g ladV dkgq lksa tkr u Vkjks AA nsou vkfu djh fcurh rc] Nk¡fM+ fn. Devana aani karee binatee taba.g la d V Hkkjks AA vkfu [kxsl rcS guqeku tq] ca/u dkfV lq=kkl fuokjks A dks ufga tkur gS tx eSa dfi] ladVekspu uke frgkjks AA6AA ca/q lesr tcS vfgjkou] yS j?kqukFk irky fl/kjks A nsfcfga iwft Hkyh fcf/ lksa cfy] nsm lcS fefy ea=k fcpkjks AA tk. teenahun loka bhayo andhiyaaro.My Hanuman 65 66 Tales of Hanuman Sankatamochana Hanumanaashtaka ‚¢∑§≈U◊ÊøŸ „UŸÈ◊ÊŸÊCÔU∑§ cky le.

jaaya mahaa-rajaneechara maaro. Taahi samaya Hanumaana Mahaaprabhu. [3] [You went with Angada to search for Sita Maa and at that time Sugreeva warned..] Baana lagyo ura Lachhimana ke taba. Sankatamochana naama tihaaro. That is why in this world who is it who does not know you as the very rescuer from the difficulty. raakshasi saun kahi soka nivaaro. Kai dvija roopa livaaya Mahaaprabhu. You then went in the disguise of a Brahmin and became instrumental in freeing Sugreeva of his concern. Chaunki mahaa muni saapa diyo taba. Ko nahin jaanata hai jaga main Kapi. [2] [Sugreeva was living out of fear of Vaali in the hermitage of sage Mattanga and that place was free from approaching strangers as a result of the curse of that sage after the blood drops fell on him during Vaali’s fight with Dundubhi. And while Sita Maa was seeking fire from the Ashoka tree. But when Sugreeva noticed that two brothers. Lord Ram and his brother were approaching that hill. Jeevata naa bachihau hama saun ju.” So when the tired monkeys sat by the shore at that time you alone went and brought the news of Sita Maa’s whereabouts and saved their lives.My Hanuman 67 68 Tales of Hanuman sun and ended the misery. he was troubled and thought about it and dispatched you to investigate the matter.] Baali kee traasa Kapeesa basai giri. Chaahata Seeya Asoka saun aagi su. you dropped the signet ring of Lord Ram and freed her from her worry. jaata Mahaaprabhu pantha nihaaro. Ko nahin jaanata hai jaga main Kapi.] Raavana traasa dayee Siya ko saba. binaa sudhi laaye ihaan pagu dhaaro. Lachhimana ke tum praana ubaaro. [4] [When Raavana threatened Sita Maa and when she turned to Trijitaa to put an end to her misery by arranging for fire. went and killed mighty demon. laaya Siyaa sudhi praana ubaaro. That is why in this world who is it who does not know you as the very rescuer from the difficulty. That is why in this world who is it who does not know you as the very rescuer from the difficulty. Aani Sajeevana haatha daee taba. Heri thake tata sindhu sabai taba. Sankatamochana naama tihaaro.e. Ko nahin jaanata hai jaga main Kapi.] Angada ke sanga lena gaye Siya. Lai griha baidya Sushena sameta. at that time You O! Great Lord Hanuman. Pidara ji \ Hanuman 42 . Sankatamochana naama tihaaro. chaahiya kauna bichhara bichaaro. tabai giri Drona su beera upaaro. dai Prabhu-mudrikaa soka nivaaro. That is why in this world who is it who does not know you as the very rescuer from the difficulty. khoja Kapeesa yaha baina uchaaro. praana taje suta-Raavana maaro. i. so tuma daasa ke soka nivaaro. “If any of you come back without the news of Sita Maa’s whereabouts then I shall myself kill that person.

Sankatamochana naama tihaaro.] Raavana juddha ajaana kiyo taba. jaya jaya jaya Kapi soora. Aani Khagesa tabai Hanumaana ju. jo tumasaun nahin jaata hai taro.] Kaaja kiye bada Devana ke tuma. Sankatamochana naama tihaaro. Ahi-Raavana sainya sameta sanhaaro. [8] [O! Brave Great Lord Hanuman. [7] [When Ahiraavana took Raghunatha along with his brother to the nether world and decided to do a good poojaa of Devi offering them as the sacrifice. which you cannot handle and remove. lai Raghunaatha pataala sidhaaro. O! Hanumanji. And when everybody was stupified seeing this turn of events and thought it to be of great danger. Sankatamochana naama tihaaro. [6] [Raavana made everybody along with Shri Raghunatha lifeless in the battle by casting the grip of serpent at everybody’s head. Jaaya sahaaya bhayo taba hee. Pidara ji \ Hanuman 43 . naaga kee phaansa sabai sira daaro. Now look at this and think. jo kachhu sankata hoya hamaaro. aru dhari Laala langoora. Ko nahin jaanata hai jaga main Kapi. O! Great Lord Hanuman come.] Laala deha laalee lase. Ko nahin jaanata hai jaga main Kapi. Bajra deha daanava dalana.the son of Raavana shot an arrow aimed at Lakshmana and when it hit his chest and he dropped dead. what is the nature of the misery of this poor me. then you went there.] Bandhu sameta jabai Ahi-Raavana. Begi haro Hanumaana Mahaaprabhu. That is why in this world who is it who does not know you as the very rescuer from the difficulty. That is why in this world who is it who does not know you as the very rescuer from the difficulty. Debihin pooji bhalee bidhi saun bali. you have done great jobs for gods. That is why in this world who is it who does not know you as the very rescuer from the difficulty. moha bhayo yaha sankata bhaaro.My Hanuman 69 70 Tales of Hanuman Ko nahin jaanata hai jaga main Kapi. deu sabai mili mantra bichaaro. Thereafter you went. That is why in this world who is it who does not know you as the very rescuer from the difficulty. killed Ahiraavana along with his army and helped Rama’s cause. Kauna so sankata mora gareeba ko. [5] [When Meghanaada. bandhana kaati sutraasa nivaaro. You then by bringing in this way the sanjeevani herb and placing that in the hands of the physician saved the life of Lakshmana. Then you alone brought physician Sushena with his whole house. Sankatamochana naama tihaaro. Shree Raghunaatha sameta sabai dala. you then brought the Lord of birds Shri Garudaji who cut all grips of serpents and thus rescued everybody from that great danger. Ko nahin jaanata hai jaga main Kapi. and quickly remove all the difficulty I find myself in. Beera Mahaaprabhu dekhi bichaaro. pulled out and brought back the whole Drona mountain.

Kalyana.] Anjani-putra mahaa bala-daaee.] Lankaa jaari asura sanhaare. v. Santana ke prabhu sadaa sahaaee [This son of Mother Anjanaa is capable of giving great strength.k ewfNZr iM+s ldkjs A iSfB irky rksfj tedkjs A ck. Lankaa jaari Seeya sudhi laaye [Raghunath sent you on mission to search for Sita Maa by giving his own blessings. the father of Hanuman. Your body is as strong as the thunderbolt and you are capable of crushing the demons.] Jaake bala se girivara kaanpai. the father of Hanuman was the Aananda Brahman himself and by that token Hanuman represents the very divine glory of Raghunaatha’s life and personality. and even your tail is red. lqf/ yk.kjke ds dkt l¡ o kjs A A 5 AA vkfu lthou izku mckjsAA 6 AA vfgjkou dh Hkqtk m[kkjsAA 7 AA nkfgus Hkq t k la r tu rkjs A A 8 AA tS tS tS guq e ku mpkjs A A 9 AA vkjrh djr va t uk ekbZ A A10AA cfl cS d q a B ijein ikoS A A11AA Aaratee keejai Hanumaan Lalaa kee. Brahmaananda aspect (ecstacy of soul) of Lord Raghunatha. which gods drink and the 10th kalaa is drunk by Vaayu ( The Wind god). Jaata Pavana-suta baara na laaee [The fortress of Lankaa was not ordinary and nor was the ocean-like rampart. Roga-dosha jaake nikata na jhaankai [Even the Himalaya mountain trembles on account of his might. Who is the destroyer of demons and evil persons. Raghunaatha had ten kalaas of Brahman in him. and who also mirrors the glorious grace of Lord Raghunaatha.sa Hkqtk vlqj ny ekjs A lqj uj eqfu tu vkjrh mrkjs A dapu Fkkj diwj ykS NkbZ A tks guqekuth dh vkjfr xkoS A nq"Vnyu j?kqukFk dyk dhAAVsdAA jksx&nks"k tkds fudV u >k¡dAA 1 AA s laru ds izHkq lnk lgkbZAA 2 AA yadk tkfj fl.Next Page these kalaas (aspects of moon). Siyaa-Raamajee ke kaaja sanvaare [He went into the city.134-135 defines that all monkeys in service of Ram were divine beings. and killed many demons. Pidara ji \ Hanuman 44 Hanuman Aaratee üÊË„UŸÈ◊ÊŸ˜Ô¡Ë∑§Ë •Ê⁄UÃË vkjrh dhtS guqeku yyk dh A tkds cy ls fxjoj dk¡ i S A vatfu iq=k egk cynkbZ A ns chM+k j?kqukFk iBk.. The Lord is always helpful to the saints.] De beeraa Raghunaatha pathaaye.s A yadk lks dksV leqæ lh [kkbZ A yadk tkfj vlqj lagkjs A y{e..sAA 3 AA tkr ioulq ckj u ykbZAA 4 AA fl. a part of Ram’s divinity {Kalaa= represents nectar of moon. You burnt the city of Lankaa and came back with the news of Maa Sita.. Ram is the qualified Brahman and all associates are part of his blessed self and in line with that Hanuman can easily be labeled as Raghunaathakalaa. The moon has 16 of Conti. Sickness and sins cannot surface in his presence.} . victory to thee...] Lankaa so kota samudra see khaaee. pp.My Hanuman 71 72 Tales of Hanuman [You have put red smear to your body.49 Annual Number 1975. Dushtadalana Raghunaatha-kalaa kee [We should offer our lamp of adoration to the princely Hanuman. burnt it. but the son of the Wind God did not take much time in accomplishing the task. I say victory to thee. Kesaree. O mighty Monkey. victory to thee. 30 30.

Dahine bhujaa santa-jana taare [You killed the demon troops by your left hand very easily. ¬˝ ÷ Í ∑§ ø⁄U Ÿ ¬⁄U – ‚fl∑§ œ◊¸ ÁŸ÷Êÿ ¬Í ⁄ U . Victory to thee. Tulsidaasa prabhu keerati gaaee. and used the mighty right arm to liberate saints. ⁄UÊ◊ŒÍà ‚È’‹ËH2H ≈U∑§H ⁄UÊ◊◊ÈÁº˝∑§Ê œÁ⁄U∑Ò§ ◊Èπ ◊¥. Aani Sajeevana praana ubaare [Lo and behold while Lakshmana lay fainted.] Paithi pataala tori jama-kaare. ‚ʪ⁄U ¬Ê⁄U ∑§⁄˜UÔÿÊÒ– ÷Ò¥≈ U ¡Êÿ Áfl÷Ë·Ÿ ÃÒ¥ Á»§⁄U. ¬Íà ¬flŸ ∑§. Á‚ÿÁ„U ‚°Œ ‚ ÁŒÿÊÒH 3H ≈U∑§H ◊ÿʸ Œ Ê ∑§Ë ⁄U ˇ ÊÊ ∑§Ê⁄U Ÿ . broke theYama’s den-like prison palace where Rama and Lakshmana lay waiting for sacrifice to Devi.] Baayen bhujaa asura dala maare. ◊„UÊflË⁄U ÃÈ◊ ŒŸÈ¡ Œ‹Ë– ÃÈ◊ ‚Ȫ˝Ëfl ‚„UÊÿ∑§ ÃÈ◊ „UË.] 31 Aaratee of Hanumanji Aaratee written by S. The aarati was composed by S. Aarati karata Anjanaa Maaee [Mother Anjana also offers the aarati by burning camphor in a golden dish. SflÊ◊Ë ∑§ ∑§Ê¡ ∑§⁄U H 5H ≈U ∑ §H 31. his wife on phone and they were very happy about it.” This last line seems to be an interpolation or added by the singers 32. and and you tore the arm of Ahi-Raavana. Victory to thee. K.C.Tewariji and Didi.] Jo Hanumaan (Jee) kee aarati gaavai. Jai Jai Jai Hanumaana uchaare [Gods.” Pidara ji \ Hanuman 45 “Raghunath destroyed the city of Lanka. and sages take the lamp around your figure and send out a call. Victory to thee. Pidara32 H „UŸÈ◊ÊŸ¡Ë ∑§Ë •Ê⁄UÃËH ˙ ¡ÿ „UŸÈ◊ÊŸ˜Ô ’‹Ë. SflÊ◊Ë ¡ÿ „UŸÈ◊ÊŸ˜Ô ’‹Ë– ‚¢∑§≈U◊ÊøŸ ŸÊ◊ ÁÄUÊ⁄UÊÒ. Even Dada and Didi and Ashoka di in Allahabad enjoyed it] . ¡ÿ ’¡⁄¢Uª ’‹ËH1H ≈U∑§H •¢¡ÁŸ ∑§ ‚ÈÃ. ’˝ r ÊÔ ¬ Ê‡Ê ’° Á œ •Êÿ– ⁄UÊflŸ ◊ÊŸ „U⁄˜UÔÿÊÒ Ã’ ‹¢∑§Ê. [Whosoever sings the aarati of Hanuman Ji gets to dwell in the city of Lord Vishnu and achieves the highest spiritual development. ¡Ê⁄UŸ ¬Í°¿U ’…∏UÊÿH 4H ≈U∑§H ‹Ò øÍ « ∏ U Ê ◊ÁŸ ‚ËÃÊ ◊Ê° ∑§Ë. and Tulasi Das got to sing the glory of Ram.”] Kanchana thaara kapoora lau chhaaee. There is a last line in some published versions: “Lankaa vidhvansa kiye Raghuraaee.] Sura nara muni aaratee utaare. K. “O! Hanuman. men. Basi Baikuntha parama-pada paavai. Pidara at 5AM on 31st October 1996 and read to Shri K.My Hanuman 73 74 Tales of Hanuman He brought all the jobs of Sita Maa and Ram to a perfect completion. you returned long before the sunrise with the Sanjeevanee herb and revived Lakshmana back to life.] Lakshmana moorchhita pare sakaare. Ahiraavana kee bhujaa ukhaare [You went to the lower or nether world.

Mahaaveera tuma danuja dalee. Sankata-mochana naama tihaarau. Swaamee ke kaaja kare. [2] [You are the son of Mother Anjanaa. Swaamee Brahma-paasha bandhi aaye. Om jaya Hanumaana balee. Bhainte jaaya Bibheeshana tain phira.My Hanuman 75 76 Tales of Hanuman ⁄UÊ◊ ∑§„Ò ¥ U ©U¬∑§Ê⁄UË ◊ÊL§Ã. Raavana maana haryau taba Lankaa.] Pidara ji \ Hanuman 46 Raama mudrikaa dhari kai mukha men. ⁄UÉÊȬÁà ∑Χ¬Ê ∑§⁄Ò¥UH 6H ≈U∑§H ’Ê° Á œ ‚ÃÈ ¬˝ ÷ È ∑ §Ê⁄U ¡ ∑§Ê⁄U Ÿ . Raavana maana haryau taba Lankaa. Om jaya Hanumaana balee. fl ’‚ ø⁄UŸ ª„Ò ¥ U – ◊Ê°ªÒ¥ ÷ÁQ§ •Ÿ¬ÊÿŸË. Raama kahain upakaaree Maaruta. Then you humiliated Raavana in the court and increased the tail in order to burn the city of Lankaa. Swaamee prabhu ke charana pare. ÃÈ◊ „UË ∞∑§ ’‹Ë– ÁflcÊ◊ ⁄UÊ ª ÃÒ¥ ¬Ê⁄U ¬«∏ÒU ŸÊ. [5] [You brought the choodamani [the head jewel or hair-pin of Sita Maa and fell at the feet of Lord Ram. Á’ª«∏ U ∑§Ê◊ ’ŸÊÿH 8H ≈U∑§H ÃÈ◊ ªÈL§ ÃÈ◊ ⁄UÊ◊◊¢òÊ ŒÊÃÊ. jaya Bajaranga-balee. ⁄UÊ◊◊¢ ò Ê äÿÊÿ – ◊Ÿ∑§Ê◊‡√Ê⁄U ŸÊ◊ ‚ÈŸÃ „UË. •Ê⁄UÁà ÁŸÃ ¡Ÿ ªÊflÒ– ’Ê’Ê ŸË◊ ∑§⁄UÊÒ‹Ë ∑§Á„UÿÃ. Swaamee saagara paara karyau. Tuma Sugreeva sahaayaka tuma hee. prabhu ke charana pare.] Anjani ke suta. ve basa charana gahain. Swaamee Mahaaveera tuma danuja dalee. You are the strong one with the body equal to thunderbolt. You are the very helper of Sugreeva and the strong messenger of Lord Ram. ‹¢ ∑ § ¡Êÿ ÉÊ⁄U Ë – ‹Á¿U◊Ÿ „UÃÈ ‚¢¡ËflÁŸ ‹Êÿ. sevaka dharma nibhaaye poore. Ã’ ÃÈ◊ flÒl ’‹ËH 9H ≈U∑§H ‚’ ÁflÁœ ‹Êÿ∑§ SflÊ◊Ë ∑§Ë ¡Ê. You really fulfilled all the dimensions of the person serving a Master and succeeded in accomplishing the tasks of your Master Ram.] Lai choodaamani Seetaa Maa kee. Swaamee jaya Hanumaana balee. jaarana poonchha badhaaye. [4] [You got yourself tied by the noose of Brahma just in order to uphold its sacred status. Over there you had a meeting with Vibheeshana and then went and saw Sita Maa. Bhainte jaaya Bibheeshana tain phira. [1] [May the victory be to Hanuman the strong one. [3] [You kept the ring given by Ram in your mouth and crossed the big ocean. poota Pavana ke. Tuma Sugreeva sahaayaka tuma hee. You are capable of crushing the demons and ungodly people. ◊Ÿ flÊ¢Á¿Uà »§‹ ¬ÊflÒH10H ≈U∑§H Om jaya Hanumaana balee. Swaamee ve basa charana gahain. Sankata-mochana naama tihaarau. saagara paara karyau. ÷⁄Uà •Ê‚ ŒËã„UËH 7H ≈U∑§H ‹ÊÒ Á ≈U •ÿÊ äÿÊ ‚ flÊ ¬Êÿ . Siyahi sandesa diyau. You are known as the rescuer from the difficulties. sevaka dharma nibhaaye poore. .] Maryaadaa kee rakshaa kaarana. Brahma-paasha bandhi aaye. Om jaya Hanumaana balee. Raama-doota subalee. Om jaya Hanumaana balee. Om jaya Hanumaana balee. and the very son of the Wind God.

tuma hee eka balee. You came to be known as the ‘Fulfiller-of-all-wishes’ and when somebody calls you by that name then you take care of all the situations. Om jaya Hanumaana balee. aarati nita jana gaavai.] Tuma guru tuma Raama-mantra daataa. Swaamee tuma hee eka balee. mana vaanchhita phala paavai. Bharata aasa deenhee. Om jaya Hanumaana balee. which is called a kind of spirit of devotion to God Ram which is not achievable by one’s own effort but which is granted by God Ram himself and of course Ram granted you that kind of devotion. Om jaya Hanumaana balee. vishama roga tain paara parai naa. Vishama roga tain paara parai naa.] Baandhi setu Prabhu-kaaraja kaarana. taba tuma vaidya balee. Mana-kaameshvara naama sunata hee. [8] [After the return from Lanka you got the job of remaining in service of Ram. Baabaa Neema Karaulee kahiyata.] h Pidara ji \ Hanuman 47 .] Lauti Ayodhyaa sevaa paaye. you just held on to the feet of the Lord Ram and then you asked only one thing. Lacchimana hetu sanjeevani laaye. bigare kaama banaaye.] Saba bidhi laayaka Swaamee kee jo. [7] [You went and built a bridge to cross the ocean for the purposes of Ram and you went and surrounded Lanka. Lacchimana hetu sanjeevani laaye.My Hanuman 77 78 Tales of Hanuman Maangain bhakti anapaayanee. When one is suffering from an incurable disease then you are known to be the ultimate healer. [9] [You are the Guru and you are the grantor of the Ram Mantra and you are the only powerful one. [6] While Ram praised you as the person that you favored him with this feat. Mana-kaameshvara naama sunata hee. Maangain bhakti anapaayanee. You also meditated all the time on Ram. Lanka jaaya gheree. Om jaya Hanumaana balee. You also assured Bharata about the return of Ram. You also brought the life-giving root for Lakshmana when he lay injured in the battlefield. Raghupati kripaa karain. Swaamee Lanka jaaya gheree. Baabaa Neema Karaulee kahiyata. Swaamee Raama-mantra dhyaaye. When anybody sings the aaratee of such a Divinity everyday then Baba Neem Karauli says that that person shall get all his desires fulfilled. Om jaya Hanumaana balee. Swaamee aarati nita jana gaavai. [10] [You are capable in all different ways. Raama-mantra dhyaaye.

Hanuman goes to these places where the tales about the life of Ram are recited in many diverse forms. and the frightened king of Kashi. his jumping on the bridge of arrows shot by Arjuna in order to curb his ego. he was very perturbed because he knew the real truth about his own flight and he felt that such glossing over the hard fact was unworthy of a true Pundit. On one such occasion. the prince of Ayodhya. I know fully well that I had only pierced the layer of clouds. he heard the Pundit extolling the flights of Hanuman over the ocean in a very charged manner. He gave a ring to Hanuman and asked him to fly beyond the fourteen layers of the universe. then the people shall soon lose interest in this supposedly eternal tale. The Pundit was so carried away that he ended up saying that Hanuman leaped at that time so high into the void that he even penetrated the solar region. God guides him to Pidara ji \ Hanuman 48 . his teaching a lesson to Shani devataa. STORY 1: Hanuman and the old woman Time is calibrated among the Hindus in repeated occurrences of fourYugas. Such is the infinitude of God and His creation that even a devotee like Hanuman is caught in the web of Maya. i. In the evening that day when he arrived at the court of Lord Ram.. Who plays out this drama at two levels. Hanuman is always busy in listening to the wonderful tales of the exploits of God as Ram. it was apparent to Ram that Hanuman was upset.My Hanuman 79 80 Tales of Hanuman Other Tales There are endless tales about the life and character of Hanuman. And when a devotee has doubts because of limitations. his curbing the vanity of Shri Garuda. knows the truth. if Pundits tell such made-up stories about the events of your life. It is in that sense that life is a wellrehearsed drama and even the best of minds find it very gripping and unsettling. So he asked Hanuman to reveal the true cause of this perturbed state of his mind. When Hanuman heard the Pundit say that. his lying on the path of Bheema to curb his ego as well when he was going to obtain one thousand-petalled lotus for Draupadi. This Pundit was saying that I had leaped so high as to penetrate the solar region. Only God. his sitting on the flagpole of the chariot of Arjuna in the battle of Mahabharata. I know this to be untrue. It has been a straight forward narrative. There are stories regarding his smearing the sindoora (vermilion powder) on his body in competition with Sita Maa. In order not to miss out any of such recitations of Ram’s life. his even battling with Shiva in connection with battle with king Veeramani of Devapura.e. I have decided to bring this appreciation of Hanuman to a close by including stories which tell about the lessons he himself had to learn and teach others in his own unique manner. We have already recounted tales about his birth and his association with Ram.” Ram looked at his dear devotee and decided to enlighten him. his standing between the arrows of Ram. arrogance about one’s own knowledge of real facts. “O Lord. Hanuman could not contain himself and shared his grief and personal dissatisfaction with Ram. free him from the cobweb of ignorance. his snapping the fingers at all times in anticipation of when Ram might yawn. the divine plane and the mortal plane. Shri Chakra and even Satyabhama.

He was at peace and his face beamed. he got a bit puffed up about his exploits of crossing the vast ocean. The story goes on that when Hanuman was returning after burning the city of Lankaa. so many incarnations of Ram have taken place. It is likely that out of so many Hanumans belonging to various incarnations of Ram. He went up to him and asked for some water to quench his thirst. I just staged a drama for freeing you from the clutches of pride. He kept on looking at those rings amazed and stupefied. Ram smiled and put him at ease by showing the ring in his hand and telling. p. “Hanuman!.” Hanuman heaved a sigh of relief and was quite relaxed. Hanuman is that you? Does it mean that Lord Ram has incarnated once again on the earth?” After a short time. The sage told Hanuman. He told him. hairpin jewel of Sita Maa and the letter from Brahma in the care of the sage and headed for the pond near by. “Sir!. The woman asked him to take a dip in the pond and get freshened up before taking up his enquiries. Hanuman deposited the ring of Ram. He bowed to her and gave her the ring given by Ram. The old woman looked at him and said. with folded hands and eyes full of tears of gratitude. his perturbations. When he opened the fist. “This ring would help you reach an old woman who shall remove your doubts. I wrote this story after July 1991 and the above quoted book was given to me as a gift by the mother of Vineeta. When he arrived there after crossing all the layers. “Aha. and Sun. the spirit is lifted. one of those Hanumans must have penetrated the solar region while crossing over to Lanka. and his arrogance.” Hanuman felt the melting away of his pride and humbly asked once again. This story has a parallel with a twist which appears in Kalyana v. He asked the sage to explain and give him the right ring. Doubts are poisons to our sense of contentment. 1989. success in locating Sita Maa. Hanuman went to the court and admitted his failing to retrieve the true ring of his Master. he saw that old woman. He had no clue to this phenomenon. What is so amazing about it? It tells you that all seemingly conflicting tales about the divine incarnations can be reconciled in the light of the fact that the same divinity might have incarnated many times with various twists to his or her saga in different time periods. Lord Ram got aware of it and decided to knock his pride out. “As many rings are there. Suddenly another monkey appeared there and picked those three things and dropped them in the bowl of the sage. he discovered that he had thousands of similar rings with Ram etched on them. his doubts. When Hanuman returned after quenching his thirst. The rings showed no difference. He could not understand the mystery and could not figure out his personal ring. Only a Divine Master like Ram can remove the doubts of his devotees out of his grace and compassion for them. And Hanuman must have been born also all those times. Hanuman took leave of her. Hanuman was perplexed and kept on looking at the woman.My Hanuman 81 82 Tales of Hanuman far beyond the accessibility of Wind. crushing the pride of demons and the burning of the city. raced back to the court of Ram and stood in front of his Divine Master. “Why don’t you count the number of rings. When Hanuman pulled the rings and other things out of the bowl. Suddenly Hanuman Ji felt very thirsty and looked down towards Mahendraachala mountain and spotted a sage sitting quietly. he grabbed the soil below and closed his fist and came up to the surface of the water. Gone were his anger. Hanuman followed her instructions and went to take a dip into the holy waters of the pond. a holy man of Benares. The old woman said. As soon as he entered the water. the woman dropped the ring into the pond. the sage pointed towards the bowl. Please tell me.464. He fell at the feet of the old woman who explained so wonderfully the real truth and a powerful lesson in humility.” Pidara ji \ Hanuman 49 . I read this story in a book called Hanumat Tattva Prakaasha by Suhaglata.” Hanuman bowed to Ram and went on for this mission. 33 . and asked for the precious objects. And not only that. “Hanuman! Whenever Ram reincarnates Hanuman comes here and drops a ring and all these rings are reminders of those visits. Once the doubt is gone. all of the rings were identical as well. full of glory. wife of Dr. he saw that there were many rings in his palm. meditating on Ram and uttering the name of Lord Ram. how many times Ram has incarnated?” The sage said. 33.63.” Hanuman looking at the innumerability of the rings came to his senses and gone was his pride.Surendra Singh.

When we make it for the competition it lacks that true divine spirit. “Look. They both acknowledged Hanuman as the supreme musician and went to their abode. . Hanuman snatched the lutes of Narada and Tumburu and cast those into that stream of lava and stopped singing. 1991. to which they both agreed. Narada realized that as a devotee of Hari he had no business of getting into any competition with anybody. This south Indian tale appeared in Chandaamaamaa in 1953 or so. He must be above all kinds of judgementation and such temptations. Then somebody suggested that they should go to Hanuman for the final and impartial judgement. They could not resolve the dispute between themselves and since they were the leading musicians of their respective groups. who sings the glory of God out of love. The idea of a competition among the devotees is antithetical to this special matrix of relationship between them. The music must come effortlessly. first you must listen to my singing and if I am better than you then only I can truly be your judge. Hanuman then asked both the candidates. which was completely unknown to both the musicians. Hanuman then sang again and pulled the lutes out and gave them with a wonderful expose on the purpose of life and music. I at one time agreed to write short and abridged stories on Ramanavami day in 1990 for a little girl Preeti. there was no one left to judge their skills. Narada and Tumburu rushed to Hanuman and asked him to adjudge their skills. Manorama and Dinesh Tewari and This story I wrote on April 16. They hung their head in shame. Once they decided to have a competition and test the excellence of each other’s lute playing. Rajendra Seth. Aneeta Ranjani Seth the daughter of Meena and Dr. 34 Pidara ji \ Hanuman 50 34. “Whosoever can reclaim the lutes from this frozen lava would be declared the better musician. the daughter of Leela and I decided to put names of five or six other girls. Narada is the lute player of the gods and Tumburu the other ilute player belongs to the Gandharvas. Narada and Tumburu stood transfixed and dumbfounded. Hanuman started chanting the name of Ram in a wonderful raaga (melody). He told them that the duty of a devotee is to live for God and not look for a personal agrandisement. The other stories belong to the same collection.My Hanuman 83 84 Tales of Hanuman STORY 2: Hanuman the musician God and his devotees are inseparable. Sapna Shah the daughter of Bharati and Late Anant Shah. Om Prakash Mishra and Tripti Tewari the daughter of Drs. in practice it is the most difficult one. In as much as it is a simple fact. There is no room for any competition in the life of a devotee. Suddenly. Lakshmi the sister of Preeti. The function of music was to express the divine spirit and not to produce a sensual excitement. the daughter of Ira Rani and Dr. Hanuman received them well and said that the only way he would be able to decide is to put them through a test. They knew that it was a task beyond their skills. Richa Mishra.” Challanged in this manner. Tumburu also realized that he was in error in trying to compete with Narada. The impact of this singing of Hanuman was such that even the rocks were so deeply moved that they turned into stream of molten lava. The flow of molten lava also froze. He said.” Saying that. Neha Chawala the daughter of Anju Chawala. Perhaps this sense of competition must go on if the leelaa (inscrutable drama or play) of God run by the power of maayaa (the sense of myness – I mine and thine) has to go on eternally. Music is the song of soul and it cannot be at the mercy and the command of a patron.

I forgive them now out of my compassion for them. “Once upon a time. Looking up. The bear answered that the hunter had already sought refuge and pushing him down would be an immoral act. Ram deputed Hanuman to bring Sita Maa from the Ashoka-vatika. the bear fell asleep. They remain firm on their promises and protect their virtues. Hanuman said. The bear remained unmoved and told the tiger that the good people are those who do not copy the sinful actions of their adversaries in retaliation. sinful and felons. but a bear was already occupying a branch towards the top of the tree. She said to Hanuman. throwing them on the ground.My Hanuman 85 86 Tales of Hanuman STORY 3: Sita Maa teaching Hanuman Finally the battle between Ram and Raavana was over. thought deeply and then decided to speak her mind. He told the bear in his own language that it would be profitable to push the hunter down. I myself must have done something in my previous life to deserve this fruit in this life. fit to be killed. the tiger incited the bear that the hunter was the common enemy of both the forest animals. Seeing this situation. Let me tell you a story which will be helpful to you in understanding my position. This was willed by the Creator. where she had spent all the time in captivity awaiting the reunion with her husband. The hunter was welcomed and granted refuge by the bear. otherwise the bear might eat him up later. Hanuman arrived at the orchard and conveyed the news of Ram’s victory to Sita Maa. the tiger noticed the bear and the man comfortably positioned. I heard all that myself. After saying that. who frightened and threatened you during your stay. I want to really teach them a lesson. Sita Maa was deeply stirred from within and expressed her indebtedness by telling Hanuman that she did not see anything worthy in three universes to give as a gift to Hanuman which could equal the measure of greatness to the wonderful news of the victory which he had brought to her. they have not done anything to hurt me. he would be safe from both the animals. While you were in such a stressful situation and were suffering. They were employed by Ravana to do so. He tried to push the bear down but as luck would have it. the bear caught hold of another branch and pulled himself up to safety. A good man must be compassionate towards good. kicking them and killing them.” Hanuman was very angry at the very thought of all that memory. Since the hunter was too self-centered and fearridden. Pidara ji \ Hanuman 51 . a hunter was chased by a tiger. a tiger came over there and took a position right under the very tree. “Maa Sita! These words of yours are a greater gift than any material object. Sita Maa became serious. Tiger then tempted the man by saying to him that if he would drop this sleeping bear. The tiger seeing all this then repeatedly pleaded to the bear that the hunter deserved punishment for his ingratitude and needed to be pushed down. the hunter climbed a tree. these ladies treated you harshly and unkindly especially at the order of Raavana. At the same time I want your permission to kill all these demonesses. Since the death of Ravana. plucking their hair. “These ladies did not do anything on their own accord. he gave in to the suggestions of the tiger below. A little later. After the death of Raavana. Chased thus. Our anger should be towards Raavana and not towards his servants. Their superior character and good conduct are their ornaments. by cutting their noses and ears.

The Pundit did not break his routine of reading the scriptures either on account of the absence of listeners or due to the lack of money. This story I wrote on May 16. None can claim sacro-sanctity. that a Pundit was reading a tale of Hanumanji to some devotees. He calculated and planned to spend about one thousand ruppees. Man’s will is no match to the will of God. But where was he going to get this amount of money from? He had no job. and Hanumanji was pleased by the faith and feelings of this Pundit.My Hanuman 87 88 Tales of Hanuman because all creatures are prone to sins at one time or the other. A month went by in this manner.” “Hearing this tale. God has only one task. He was very furious at this loss and at his own Pidara ji \ Hanuman 52 . a divine voice was heard in the temple that the Pundit was going to get one thousand rupees the next day. He was worried about the money he would need to give her away in marriage to a worthy person. The Pundit was rather pleased because he was about to get some money instead of no money in sight so far and the sum of five hundred rupees could prove to be useful in his daughter’s wedding. Next day. but also the tales of his ways and means of dealing with situations. so he at first discouraged the merchant. all things are possible”. and in view of that no man should ever try to preempt his methods. Hanumanji in a temple. This day was not much different from the previous day. Pundit took it to be a joke in view of the little attendance of the devotees in the temple. He only read the tales of 35. Though the task seems very much repetitious. 35 STORY 4: Hanuman giving money to the Pundit Not only are the forms of God beyond a human count. But a local merchant heard it and decided to profit from this opportunity. but the merchant obtained the contract from the Pundiy to acquire all the offerings received at the temple at the cost of five hundred ruppees. His ways are ingenious. you have spoken worthy of your status. Once it so happened. Surrender to the will of God is the first and the last word in the area of man’s relationship with God. the merchant looked around for the money but he could see nothing. he went to the Pundit’s house and negotiated to buy off the offerings of the next day. All of a sudden. 1991. The Pundit was too busy in his reading to pay much attention. cruel and violent person. but the novel means employed by God makes every tale unique and justifies the belief: “With God. recited the scripture. and his daughter was of marriageable age. God and his devotees are constantly meditating on each other’s lives. He had heard that God always likes to hear from his devotees. “Mother. Please give a message for Rama. But Pundit knew in his heart that reading scriptures was a way to have a link with the wonderous personality of God. The Pundit had couple of children. This episode occurs in Raamaayana of Valmiki. After the departure of the Pundit. and that is the removal of difficulties of his devotees. Hanuman bowed before Sita Maa and said to her. and many a days nobody visited the temple. as Ram’s wife. and left for home at the end. In the evening. The merchant gave five hundred ruppees in advance to the Pundit and had a happy sleep at the prospect of this gain of one thousand rupees for doing nothing.” Receiving her message he returned to Ram. A man must not hurt even the most sinful. the Pundit came on time as usual.

Instead of that you have been examining and looking t ame all over from this side and that side. 36 . whats. They are not normal feet.My Hanuman 89 90 Tales of Hanuman foolishness. I promised to give one thousand ruppees to that Pundit. Tadaka. Finally he said. that we should not pose a question of why in religious and spiritual matters. bridge making across the ocean. God protects all things in his own way. 1991. we are very illequipped. God thus creates his own channels to effect his will.” Hanumanji relented and told the merchant. whens. Baba tolerated that for a tiny bit of time and then remarked. At least. . or 10 headed Raavana. Look at the red color of those feet. I read this tale in writings of Swami Akhandanandaji. “Lord Hanumanji! You have already taken my five hundred rupees. but so far he has got only five hundred. It was a profound lesson for the merchant so as not to outsmart innocent people. It is in the same vein that we have difficulty in addressing the question. When we raise a why question we are indirectly saying we have the right and the tools to investigate the nature and personality of God. But by all standards.” The merchant did not want any more humiliation in public. Don’t punish me any more. hows and wheres? I recall once Swami Nisreyasananda telling us. The Nature of Hanuman Once it so happened that Baba Neem Karaoli Maharaj came to Dada Sudhir Mukejee’s house at 4 Church Lane in Allahabad and a bit of rumour got spread. and wrote it on May 10. As soon as he hit the icon. I shall release your foot in its place. “Look at the feet of Baba. whether it is the she-demon. In that fit of outrage. let me go home. Hanumanji let him go. so he promised to carry out the wish of Hanumanji. he kicked the icon of Hanumanji. With that promise out of him.” How true it is in our day to day life we don’t see what is so palpable and so real? Instead of that we are driven by our sense of curiosity. with long tail and dark face?” We have no way of grasping the reality of those characters of Raamaayana. and above all the magical feats of the character Hanuman. You won’t let me sit down and relax and have some food. We 2 Pidara ji \ Hanuman 53 36. but just surrender to him. “You people have nothing else to do.” People went on and on. Man must not try to decipher his ways. “Look. the foot got stuck to the idol of Hanumanji. “Is the epic tale of Ram a historical fact? Was there a real person like a Hanuman. Now he was terrified and started crying and offered to carry out any order dictated by Hanumanji. and we go about investigating all kinds of things and ask many questions full of whys. or 6 month sleeping Kumbhakarna. So why don’t you give him another five hundred rupees. I am not seeking any return for the loss. a kind of Langoora monkey. or the ability of air travel.

Shirdi Sain used to go and talk to Hanumanji and tell those who were present that Hanumanji is his brother. what is the nature of his divinity but that his birth and his deeds were not ordinary and they hold a promise of his grace and many wonderful lessons in living. or our personal deity. “Ashvatthaamaa Balir Vyaaso.My Hanuman 91 92 Tales of Hanuman should really enjoy the mood these tales create and allow that mood to change us in a subtle manner. Ashvatthaamaa. and appeared before Arjuna and Bhima in various contexts to enlighten them. That womb avails itself when we are stirred from within while reading the religious books. watching the enactments called leelaas and singing the tales of these divinities by way of keertana. the possibility of change exists when we are able to go back to the womb of The Divine (prati-praasava heyaah) where we have all come from. there are eight who are still with us as chiranjeevees (always present) –37 i. You must have the heart to love him ‘bhaavagraahee Janaardana’. that we are granted a heart to find rasa (enjoyable essence). Vibheeshana. That is why a saadhu from Bengal told us. or nine days or a month.. Shri Baba Neem Karoli Maharaj used to appear before people in the form of Hanumanji. 37. It is useless to decipher the facts whether Hanuman was a monkey or not.” Hearing the tales of the exploits and magical feats of these divine personalities stirs us within and a gentle transformation and a reconfiguring of our personality begins. All we can do is to pray to God. We become aware of the fact that we are not born by our volition and all our volition is of very little value. Bali. Hanumaanshcha Vibheeshanah. by way of the narratives of his exploits. Kripah Parashuraamashcha spataite chirajeevanah…Maarkandeyam tathaa ashtamam” Veda-Vyaasa. Whereas all other incarnations and personalities have left this mortal world. and he sat on the flagpost of the chariot of Arjuna.whether for seven days. “You don’t find Janaardana just like that. He was in the age of Ram. or the joy giving oneness with that mood of divinity.e. Kripaachaarya. but Hanuman comes at all times and in all the yugas (ages). Hanuman. Y Pidara ji \ Hanuman 54 . listening to the recitations and talks of saints. We become aware of the lifelong lasting magical property of the tales of the divinities and also a possibility presents itself of a change within our own personality. In this modern age the Hindus believe that Hanumanji is present whenever we utter the name of Ram or organize a Raamaayana reading . It is startling to learn that since we have not created ourselves we can’t change anything about ourselves. Moments of our lives are magical with valuable lessons for our daily life. and Parashuraama and Maarkandeya as the eighth one and can show up at the will of God.

Because all people have come from their mother’s womb well atuned into thinking and doing things in their particular manner. He used to say. In this matter. Go to some Pundit and ask him. and feed anybody and everybody. Who are you to find fault with his creation?” He demonstrated by his actions “You can condemn the sin but not the sinner because the sinner thus repeatedly condemned in the society was not going to give up his sinful activity”.” He would at times further qualify this statement saying “it did not matter whether you remembered me with great devotional love and stated the urgent matter in any polished manner. His creed was to love. Once I give my word I keep it and wait for ever for the other party to fulfil his or her part of the deal made with . because only by emptying the heart and minds of worldly clutter can one make room for God.” Baba used to even say “it did not matter whether someone remembered me willingly or unwillingly. it eats up any person it can get to”. he would say: “I don’t know all that.My Hanuman 93 94 Tales of Hanuman The things Baba Neem Karoli said I shall try to write few things that pop up in my mind many a times when the situations arise. One time he said. “If you would come to know everything then who would run after me and care for me.” He knew people came to him for their personal problems and his task was to put them at ease. If people wanted to know the mystery behind all his powers and strengths. at times I have to be reminded of the jobs to be taken care of. Unless you empty. “This world is very demonic. he was always there for the poor and the suffering. If anybody pressed him for those religious and spiritual frontiers.” He would say. the idea of right attitude or devtion cloud my mind and then I recall that at times people accused him for his neglect in their personal situations and Baba was found saying: “Bhaaee. “I may be accused of many wrong-doings but I don’t commit treachery.” He expressed dissatisfaction at the way human gangsterism acted in monstrous manner towards simple and innocent folks by saying. how will you be able to fill your already full vessels.” He would always recommend a very simpler kind of living by suggesting that “one should just eat simple food and engage in chanting the name of Ram and talk about the praiseworthy exploits of Ram. “Empty these possessions. He would say casually what needed to be done but he never forced anybody. “Don’t ask for things from a human being ask from God who can give you everything. His general pattern was to talk to them. He had his inimmitable way of touching and transforming the lives of people. What new thing could anyone really teach anybody?” Changing the personality was not his creed. He was well aware of the treacherous way human beings act towards each other and encourage each other to be the same way.” He would often say that he was with every person who was busy with his or her own task.” Of course it had a physical aspect in dayto-day life and a spiritual aspect to it as well. What mattered was that you remembered me. He would say. caress. He rarely talked about higher philosophy or religious mysteries. If I have to pray for something or situation. He would often say to people when they would be complaining about their children or some other relative: “Don’t make any corrections in anybody. “Everybody is Pidara ji \ Hanuman 55 a creation of God. feed them. and have some joke and laughter. he would say. This he demonstrated in the classic case of his encounter with Jeevan daa Baba.

“People unecssarily lavish praises upon me.My Hanuman 95 96 Tales of Hanuman me. I have very many situations from my personal life and other people’s lives where our needs were taken care of in an uncanny manner. it is the Prakriti (nature) who gives shape to whatever I am thinking. except I treat every god the way. She uses these two weapons to get the things done her way. His main mantra was “Raama Raama karanese saba ho jaataa hai [every thing can be accomplished by simply uttering the name of Ram repeatedly].” { { { Pidara ji \ Hanuman 56 .” This was the best lesson he gave to Dada. He would say. the confluence of three sacred rivers.” He was fond of saying: “I really do not do any thing. But Baba wanted to wait for the Engineer Maaee as she had promised him to give more money towards that goal. Sudhir Kumar Mukerjee of Allahabad at the Sangam area. the very Hanuman himself.” It simply meant that he fulfilled the desires of everybody. Baba reacted with a remark. which is best for that god. and he at one time reacted to an invitation of food by a rich man. Controlling one’s tongue was very important for him. “If you can tolerate the tears and smile of a woman then you could be a true yogi. And at times when people lavished praises on Baba for his capacities to effect impossible to take place. He knew very well how people try to throw crumbs of food towards each other and just say things because caught in a social situation. He was well aware of the restless and unstable character of human beings and he would often tell them. “Hold on to one person and a set of belief and it will carry you through in all situations. “Always observe the control upon tongue and your lust (on your langota) then only you could be a Yogi. “Yes the dog will come and eat. I don’t do anything. He also believed in reaffirming the faith of every believer whatever be his or her creed. which was most fulfilling and accorded them the relationship anybody sought.” He also said.” It takes away the restlessness of searching for somebody to depend upon.” This is the way he reacted when an accountant told him to accept money from his Seth for Sanskrit Pathshala. It was a jewel piece for everybody coming directly from the mouth of Baba. Dr.” And that is what precisely transpired.

and Vishvanath Tripathi). Jaganmohan Verma. It is classed with Shveta-kamala. Willd. Monier William’s Sanskrit English Dictionary [abbreviated as MW] printed in 1899 and Indian Materia Medica [abbreviated as IMM]published in 1908 with its revised and enlarged version in 1954.O. I am taking up lotus as the first variety of flowers because it epitomizes Indian culture. Nymphaeaceae). Padma. Pankaja.380) defines Jaatee as Jasminum Grandiflorum but the same word is being used also for mace. Balkrishna Bhatt. It is important to know that the first edition of HSS was produced under the editorship of Shyam Sunder Das and his colleagues in 1916 to 1928 but the problem you run into the volumes at the University of Pennsylvania. which is called in English as the Egyptian or Sacred Lotus. I have followed a pattern to Romanize the names of various epithets of the flowers in order to make it easier when reading the text.My Hanuman 97 98 Tales of Hanuman APPENDIX – 1 We have relied mainly for the information on flowers contained in Hindi Shabda Sagar [abbreviated as HSS] published in 1916-28. Bhagawan Din. Sudhakar pandey.252 calls it Nelumbium and defines it as lotus. According to HSS (p.844) describes this lotus as Nelumbium Speciosum. Kokanada (pink in colour). MW (p. There is another problem of the names of flowers as they are known to general public and not to the scholars. Induvara (blue in colour) by Nadkarni in IMM. Paarijaata. Karunapati Tripathi. nutmeg as well and in case of Gandharaaja. So I have tried to look up the 1965 onward edition of the same dictionary under the editorship of Sampoornananda and others (Kamalapati Tripathi. Amir Singh. Trilochan Shastri. and some standard English dictionaries – primarlily Oxford English Dictionary and Webster Dictionary. (N. specially when trying to distinguish common Chamelee (a genus of Jasmine bush or a creeper) from common Belaa or Mogaraa (perhaps belonging to the genus of Gardinia plant. I have decided to follow what the editors of Hindi Shabda Sagar (Shyamsunder Das. which is also a Jasmanoid). Ram Dhan sharma. lotus. the red lotus is known as . Bhola Shankar Vyas. he goes along with the tradition that it could be Jasmine and Sandal wood or Naagakesara could either be Naaga-Champaa or Sandal wood. Krishnadeva Prasad Gaur. Harvamsha Lal.. I also decided to look up HindiEnglish dictionaries and English-Hindi dictionaries. Mangaldeva Shastri. Shata-patra. Monier Williams in his Sanskrit-English Dictionary on p. Vanpelt Library is that upto page 3360 they are ok but then they begin again from page 3553 to 3592 and then page numbering picks up from3401 on. Pidara ji \ Hanuman 57 Kamala =m. I leave it to readers to make sense of all this by themselves. Shiva Prasad Mishra.461). and Ramchandra Verma) are saying and which is verified and supported by the facts gleaned from Indian Materia Medica. Shiva Nandan Lal. The problem one runs into is that the same name is being used for various substances and while reading Monier Williams dictionary I became aware of various botanical names of Mandaara. Dhirendra Verma. I then basically have gone along with IMM except in case of Jasmanoid Gardenia. Ramchandra Shukla. there are two classic varieties lotuses. IMM (p. After all of its variants the other flowers have been taken up in alphabatical order. Naagakesara and even the same word being used for Champaa flower. Sampoornananda.

– Nymphaeceae) There is an East Indian blue water-lily found in shallow ponds in Bengal.859). whereas IMM is using this botanical name for blue lotus. Bakula = m.Vrsicolor.. According to IMM (p.2350). It is the white lotus. which is the red lotus... in Tibbet. which is called water Lily in English and Krishna-kamala or Neelofara in Hindi.. whereas Saraswati is addressed as “Yaa Shveta Padmaasanaa” (the one who sits on a white lotus).My Hanuman 99 100 Tales of Hanuman Kokanada and Raktotpala. Linn.266) as the white esculent water-lily (Nymphaea Lotus). Vishnu is called Pundareekaaksha (the lotus eyed God). Indra offered the blue lotuses to Hanuman after the chin incident.. Pankaja=m. In Hindi (HSS p. See also HSS (p.584) calls it Nelumbium Speciosum and says that this is a flower of the lotus plant.844). Kahlaara = m.. and Sitaambuja.844) places it in variety of lotuses.3882) it is called white lotus. (N. 858) defines it as Nymphaea Alba.O.567) calls it Nymphaea Cyanea and defines it as blue lotus.312) defines it as flower of red water lily. It simply means having one hundred petals. See also IMM (p. IMM (p.. Siberia and North Germany. and grows mostly in mud. (N. and China. this is botanically classified as Nymphaea Lotus. He also names another variety of this lotus as Nymphaea rubra. It is defined by MW (p. It blooms from the month of Chaitra to Bhaadrapada (March to August).574) calls it Nelumbium Speciosum.800) provides one Sanskrit Pidara ji \ Hanuman 58 . The Peeta or yellow variety happens to grow in America. Padma= m. This is a generic name and it blooms in red. IMM(p. MW (p. But MW (p. But the Hindi dictionary HSS (p. Castalia alba. Nala. IMM (p. MW (p.844) defines it among the other lotuses and names it Nelumbium Speciosum. HSS (p. It is described in MW (p. It is known as Nymphaea Lotus.462).292) as white water lilies (Nymphaea esculenta). MW (p. it is found more easily to the north of Kashmir valley.1049) does not define the colour of this lotus plant. It is the white lotus. Pundareeka = m.844) defines it the same way. Willd). Shata-patra=m.719) calls it a kind of tree which is said to put forth blossoms when sprinkled with nectar from the mouth of a lovely woman. Linn. Vishnu’s feet are compared to the red lotus and described as “paada-pankaja”.596) defines it as red lotus. Kokanada = m. . According to HSS (p. IMM (p. odoratta. MW (p. Neelotpala =m.Rubra as red lotus. or N.:-Sapotaceae). In there it is known asIMM (p. and Hallaka and the white lotus is known as Shata-patra.Stellata.O.Rubra. N. Kumuda = m.. white. blue and even in yellow colour.631) calls it a white lotus. It is interesting to note that MW (p. MW (p. Mahaa-padma.. IMM (p. In a prayer Saraswati is addressed as “Yaa Shevta-padmaasanaa” (seated on a white lotus). Linn. which closes towards evening.800) defines it botanically as Mimusops Elengi.292) defines N.. It says it is often confounded with the water lily or Nympaea Alba.3273).Lakshmi is known as Kamalaalayaa (one seated on a red lotus). (N. MW (p. . It is the reddish lotus.636) defines this lotus as the red variety lotus (Laala Kamala or Laala Kumuda). See also HSS (p. It is known as reddish lotus.

MW (p.:-Anacardiaceae). Surabhi (having sweet fragrance). It is found all over India. Bengal. Maalatee. Linn. and Shiva-druma (tree favoured by Shiva). The flower is white in colour with fragrance and in later Sanskrit it is called Vilva-patra (see HSS. Mukula.2836) offers other Sanskrit words. MW (p. and Satya-phala (fruit of truth). It blooms in rainy season and fruits in autumn. The same is called Maulisiri in Hindi (see HSS p. In Sanskrit it is known by various names (HSS p. (N. and in Burma. and almost star like sweet smelling flowers. i. According to IMM (p. Nepal. It also has a green variety called Harit Champaa and is very fragrant...) It is a tall evergreen tree.:-Oleaceae) is the botanical name of this plant. mango tree. from sub-Himalayan forests. Shree-phala (glorious fruit). whitish. or Bengal quince. and in general vernacular it is called Champaa. Aamalakee.701) Jasminum Grandiflorum. It blooms in spring season.. Sadaa-phala (always fruiting).3184). According to IMM. It is found wild in Deccan and forests of South India and Burma. which is green in colour and has a ripe jackfruit smell.732) calls it the wood apple tree.45) it is known as Aegle Marmelos.:. Mahaa-phala.764) is Mangifera Indica.. 2836. It grows well all over Himalayan foot hills. Assam.My Hanuman 101 102 Tales of Hanuman name Simhakeshara. Shalya. which is known in English as Golden or Yellow Champa. Shaila-patra. Pootivaata (carrying sacred air). (N. Trishikha (having trifoliage). According to HSS (p. Madhu-pushpa (honeyed flower) and Maulishree (the crowning glory). one straight and the two moving side ways on both sides. Pidara ji \ Hanuman 59 .Rutaceae) and commonly known in English as Bel tree. Central and South India. It is also heard repeatedly in musical melodies of spring “Tesuaa phoole Champaka vana kalaiyan kee bahaar. Tri-patra (having trifoliage). Bengal.O. In another book the English name of Champa is Plumerea. Peelo Champaa with very strong smell.e. Ritu aayee Basanta ajab bahaar” (Such is the amazing season of spring that the Tesuaa and Champaa are blooming in the forest). this plant is known in Sanskrit and Bilva patra = m. Linn.2500) such as Mahaa-kapittha. It is also known in Sanskrit as Aamra.2350) and (p. (N. It is a thorny tree with a very heavy and strong timber used for building purposes and for making agricultural tools. Corr. Choota =m. and south India. and nutmeg.:-Magnoliaceae). According to IMM (p. Mangalya (the auspicious one).794) botanically speaking it is Michelia Champaca.O. Its botanical name (IMM p.418) defines it the same way but also refers it to be a mace or nutmeg tree.. Chira-pushpa (ever flowering) and Shaaradika (the autumn fruiting tree) to define the character. It has a fragrant white flower.O.O. The fresh wood has a unique smell and is considered very sacred. The Hindi dictionary (HSS p. The leaves are in a cluster of three. with a crown-shaped.915) it is a tall tree in forests with a very durable wood. Monier Williams (MW p. (N.1146) defines Jaatee as Chamelee. Botanically speaking (IMM p. Its yellow variety is called Son-Champaa. Jaatee = f. but the HSS (p.. Chamapaka= m. p. Linn. Gandhapatra (having fragrant leaves). It is a spring flower.388) defines it as a plant bearing yellow fragrant flower. It blooms in spring and is well sung in classic spring melodies “Koyaliaa bole amuaa kee daar” (The cuckoo bird issinging on the mango tree). The same variety is also called Kateri or Katahaliyaa Champaa.

Actually the plant has very thin long branches with a row of small pointed leaves in a parallel manner on both sides of the stem. Bengal and Gwalior area as Chamelee. From the point of view of the colour of Chamelee flowers.area as Jahee. It is difficult to say that this .in (IMM p. which is our common honey-suckle. But Maalatee is not Chamelee and people by mistake think that Chamelee is Maalatee.700) singles out one Jasminum Arborescens.P. Oudh. Pichhakam in Malayalam. which is a creeper and has a white fragrant flower.808) Gaertnera Racemosa and this creeper can form a canopy or a bower such as Maadhavee-mandapa. It is also referred to in U. layering variety growth. It is a plant of the North West Himalayas. The other book defines Chamelee as Jasminum Nitidum. I also have a feeling that in Shirdi Sain Satcharitra where a reference is made to Baba planting Jaai and Joohee. it is perhaps an indicator that those two plants were the Chamelee and Joohee. A. Gujarat. 2140). Bengal. Malligai in Tamil.700) and the Jasminum Grandiflorum (IMM p. as Barakunda (large Kunda) in Bengal area. Chamelee’s other variety according to Hindi dictionary (HSS p. Jaji Mallai in Canarese. as a plant known as MadhuMaadhavee (Honey-Maadhavee. villosa. The Chamelee as we know it to be is perhaps this one and it is called the Spanish Jasmine in English.945). The other names for Jasminum Arborescens in Sanskrit as given in IMM (p.O. where it is accepted that it has two variants Chamelee and Maalatee and besides these two the Maadhavee is also treated as another variant belonging to Chamelee family. The other native words are Jahee in Hindi. N. Q.701) is Jaatee. called by Monier Williams (p. Kumaon. For Jaatee see Hindi dictionary (HSS p. Roxb. In English it is called Spanish Jasmine. as Chamelee in Hindi.2719) is called Maadhavee. it actually has two varieties – the one with white flower and the other one with yellow flower – Peelee Chamelee (see HSS p. IMM calls two plants as Chamelee – the Jasminum Arborescens. It is called Maalatee in Malabar area. The English name for yellow Jasmine is Jasminum Humile Revolutum according to another book. Chamelee is the main representative of this group.700) are Madhu-Maadhavee (Honey-Maadhavee. It is a Jasmine flower in general with perhaps various variants and as we shall see this may cause at times some confusion.My Hanuman 103 104 Tales of Hanuman Hindi by the same name and is recognized in Maharashtra. which is also called Chamelee in Maharashtra.701). Linn. because the Chamelee as commonly seen is a bush and Maalatee is a creeper. It is called in Sanskrit as Champaka-veli. It is a bush with creeper like stems (HSS p. I might also say here that in as much as Maadhavee is a variant of Chamelee but it is a creeper as opposed to Chamelee bush. There is another foreign import in India called Vilaayatee Chamelee (IMM p. which could be honeysuckle)or Nava-Mallikaa (New Mallikaa) in Sanskrit. and Deccan. The Sanskrit name for Jasminum Grandiflorum (Oleaceae) on (IMM p. IMM (p. Monier Williams calls it “spring Flower”. Combretaceae.1146). and Gwalior area.1046).. For the simple reason. it could really be the honey-suckle) and Nava-Mallikaa (New Mallikaa ). It is a small creeper like bush and spreads as a Pidara ji \ Hanuman 60 B. as Kundee (belonging to the family of Kunda) in Bombay region. Gujarat. Roxb. botanically known as Quisqualis Indica.

Maalati.1185) Joohee blooms in rainy season with jasmine like sweet smelling and very small flowers.Oleaceae) and describes it as a climbing shrub generally met with in the forests in the sea-board districts of India. where as Chamelee is a bush. 702).2719) Maadhavee-lataa is the very creeper bearing the Maadhavee flowers and thus it may be quite close to the regular Maadhavee. It bears fragrant white flowers which open towards the evening hour. (N. It blooms in the beginning of the rainy season.O. The leaves of Chamelee plant move parallel on both sides of the slender stem.O. which simply means that the flower is yellowish (see Peelee Joohee on p. It is not a Chamelee but people call it Pahaaree Chamelee – loosely speaking as Jasmine from hills. (N. It is a creeper or a climbing shrub in Himalayan valleys and Vindhya foothills with white flowers. It grows in Himalayan foot hills on its own.My Hanuman 105 106 Tales of Hanuman Madhu-Maadhavee is the classic Maadhavee. but it is more akin to Kunda plant. It is defined by Monier Williams (MW p. Vahl. He also calls it the Bignonia Suaveolens.634) known as Maadhavee-lataa (Maadhavee creeper) in Hindi and Bengali. which open up in the evening. Botanically speaking it is Jasminum Humile. but in the plant of Joohee it is not so. Monier Williams also calls it as globe-amaranth. This is the same plant which in another book is called Jasminum Tortuosum. Kattu Mallige and its varient in Tamil.2140 of HSS). Gaertnera (N. According to Hindi Dictionary (HSS p. It belongs to the Jaatee group according to the Hindi Dictionary (HSS p. which we are searching. It is called in Sanskrit as Priyaa (the loved one).701)as Jasminum Auriculatum. It is called Pushpa-lataa in Sanskrit. The other native words are Bana-Mallikaa (Mallikaa belonging to the forest) in Bengali.700). This is in conflict with IMM (p. It has a variety called Swarnayoothikaa (golden Joohee) Sona-Joohee.702) in Hindi but cannot be placed . Kusara in Gujarati and Marathi.. MW (p. Or J. It is difficult to say as to what relationship this creeper has with Hiptage Madablota (perhaps an anglicisation of the word Maadhavalataa) . On page 2734. Although in another book it is called Jasminum Volubile. HSS declares that this is the most famous creeper dear to the poets and at times it is confused with Chamelee. Linn.1146) along with the other flower called Chamelee. Supoojaa (worthy for offerings). The Hindi Dictionary (HSS p.Chrysanthemum. or Hema-pushpikaa (golden flowered). Vahl and is much cultivated and esteemed in Ajmer and Bengal. as it is called in Sanskrit is referred to by IMM (p.O. According to HSS (p.Malpighiaceae) given in IMM (p. That means it definitely is a creeper.2719) treats Maadhavee creeper as a variant of Chamelee. Pidara ji \ Hanuman 61 Joohee or Yoothikaa f. and goes on to form a bower and a canopy. C.856) calls it by the same botanical name and also a kind of Jasmine. Its leaves are conical and 5 finger long and 2 to 3 finger wide.814) as Jasminum Grandiflorum. It is also called Peeta-Maalatee (IMM p. Vana-Maalati (belonging to the the forest area). which means it certainly is a creeper. Roxb. Maalatee f. It is more akin to Kunda flower. The bumble bee and honey-bee hover around it. It smells like Chamelee.:Oleaceae) or Sona-Joohee (IMM p. Malayalam and Canarese. As compared to the flowers of Jasmine. the flowers are much smaller. It sheds a lot and lays a white flowerbed on the ground below. which calls it Jasminum Angustifolium.

. whereas Joohee is not a creeper but a bush or plant. It has a sweet smell. The flower is white with sweet smell..291) calls it Jasminum multiflorum or Jasminum Pubescens and a kind of Jasmine as well.634) defines this plant as Holarrhena Antidysenterica.1218) as Thevetia Nerifolia. Indra-yava. It is very poisonous. MW (p. Karnikaara= m. Apocynaceae).484 for the word Karnikaara. Mahaamoda (extreme delight). Wall.N. IMM (p. and has big petals with a hairy flowercup. yellow. or Tellicherry bark in common English. It blooms in all seasons. Vatsaka (perhaps belonging to Vatsa). Vanahaasa (smile of the forest). Botanically it is named as Petrospermum Acerifolium or (N. which blooms in rainy season. Kunda= m. or (N. Bhringa-bandhu (friend of the bumble bees). This tree (HSS p. According to IMM it is called Kunda-phool in Hindi and Bengali areas and Mogara in Gujarati and Marathi area. and as Kurchi. The seeds of dark blue or blackish flowers are bitter in taste.O. has long and sweet fragrant white.475 for the word Karaveera. Monier Williams (MW p. Sakra-sakana. It has smaller leaves. Conessi.585). The bark of the tree is gray. red.447) in Hindi. or Kuraiyyaa in Hindi (HSS p. Kutaja = m.and in English it is known (IMM p. This yellow variety grows in hills of India and Ceylon.and Attahaasa (laughter).. See HSS p.My Hanuman 107 108 Tales of Hanuman in Maalatee group. Varatikta. Shata-kunda (hundred Kunda flower). Sthala-kumuda (lotus of the land). and in Bengali Muchu-kunda. Shveta pushpa (white flower). Karaveera= m. Kastoori Mallige in Canarese.O. It also has another variety having yellow flowers. blooms in spring and summer months. (N. Makaranda. This perhaps is called Haa-pushpa in Sanskrit (IMM p. p.O. or Peelaa-Kanera in Hindi.847) defines it as Nerium Odorum.600).253) calls it Oleander also.:-Apocynaceae). IMM (p.257).1026) and by MW (p. and Pratilaasa.288) defines it as Wrightia Antidysenterica or Indra-yava..443). Monier Williams (p. It has red and white flowers. Ashva-maaraka (killer of the horse). Sadaa-pushpa (flower for all seasons).576) spells out various Sanskrit names for this flower. such as Maadhya. and Mahaa-gandha (one with strong fragrance) in Sanskrit. also known in Sanskrit as Shata-kumbha (hundred vessels). See HSS p. The seeds of the white flowers are sweet in taste. Marathi and Gujarati languages. Muktaa-pushpa (pearl flower). Turangaari (foe of horses). Giri-Mallikaa (a kind of double Jasmine or Gardenia found in hills). Shveta-pushpa (white flower) and Rakta-pushpa (red flower). and Kastoori Mogare in Konkanese. These last two words are a reminder that the flower has some relationship with Gardenia or double Jasmine plant and in order to distinguish it Pidara ji \ Hanuman 62 . It is known in Hindi as Kaniyaar (HSS. It is the famous Kanera (HSS p. It grows in marsh lands. black or blue flowers. Sterculiaceae) by IMM (p.703) calls it botanically Jaminum Pubescens Willd. because flower of Maalatee belongs to a creeper variety.447) and Kanaka-Champaa (HSS p. or Cerebera Thevetia & Nerium Odorum (N.1218). In the same dictionary on the same page same term is used for Kanera and Kamala flowers. It also has a yellowish fragrant flower known in Bombay area as KanakaChampaa. Yellow Oleaner in English and botanically addressed (IMM p.. The HSS (p. as Kurchi. Juss. Apocynaceae).847) as sweet-scented or fragrant oleander or Roseberry Spurge. Its wood is strong. It is known as Kaalinga (perhaps belonging to Kalinga). IMM (p. Ashvaghna (horse destroyer).

793). or Pandanus sativa or Anthrodactylis spinosa of Pandanaceae family. Indu-kalikaa (with a moon like bud).p.266) mentions a flower Kastoori Mallikaa – Jasminum multiflorum and calls it a species of Jasmine. Willd. Linn. according to IMM (p. Mostly it has white flower. One often hears in musical renderings “Ketakee Gulaab Champaka bana phoole” (the flowers of Keoraa. because he told a lie to Shiva). blooms from the months of Ashvin to Chaitra.894) define it as Pandanus Odoratissimus. Dhooli-pushpaa (perhaps looming in Evening). In English it is called the fragrant screw-pine.. According to Hindi dictionary Belaa (HSS. It is well-known as Keoraa in Hindi. Dala-pushpaa (with a cluster of flowers). He told them that who-so-ever would find out the top or the bottom would be the greater one. especially in Bengal. Shiva found out the truth and cursed Ketakee that in his worship Ketakee flower shall never be offered.. According to HSS (p. Ketakee flower story is very revealing. Perhaps in that sense Kunda is sweeter than Gardenia or double Jasmine in smell.. and Sthira-gandhaa (one with lasting smell). but it has a yellow variety which is called Suvarna-Ketakee. and on the East and West coasts. or caldera bush. That it is a flower commonly known as Motiyaa Belaa is upheld by IMM (p. once Shiva appeared as a pillar of light in a dispute between Vishnu and Brahma about who was greater of the two. None of them could reach either the top or the bottom and Brahma decided to cheat. Deergha-patraa (long leaves). MW (p.My Hanuman 109 110 Tales of Hanuman from general gardenia the folks have qualified the words Mallikaa and Mogaraa with the epithet Kastoori.2677) it is the Motiyaa Belaa. instead of winter. one is called . Teekshna-pushpaa (one with pointed flowers). It is botanically known as Jasminum Officinale.But Hanuman though being a Rudra is accepting Ketakee as an offering. Brahma flew on his swan to the top and Vishnu swam to the bottom as a turtle. Every Indian is familiar with the maddeningly sweet smell of Kastoori.2502) has three varieties.624) it is called in Sanskrit Shoochee-patra (pointed leaves). Kantaka-dalaa (one having thorns). because in one of the Puranic tales. Pidara ji \ Hanuman 63 Mallikaa = f. and has a very sweet smell.702). in French Jasmin blanc (a white flowered plant). (September to March). It is common in most part of India. It is believed that bumble bee does not hang around this flower. According to the Puranic tales Ketakee is not offered to Shiva but remarkably here it is offered to Rudra Hanuman. which blossoms in rainy season. Monier Williams (MW p. He asked a Ketakee flower which was falling from the top to tell Shiva that Brahma did reach the top.576) Kunda flower is like Joohee and is white in colour.308) and IMM (p. But according to Hindi dictionary (HSS p. Shivaddvishtaa (despised and rejected by Shiva. It blooms in rainy season.702) which states that it is called in Marathi Ran Mogaree. with roundish white and charming smelling flower and at times is confused with Chamelee. Perhaps Kunda and Joohee both belong to the same family. (p. The only difference is that Kunda blooms in Autumn and Winter and perhaps the flower is a bit larger than Joohee flower. Shiva appeared before them as a pillar of light with its top-half above the water and the other half under the water. According to Hindi dictionary (HSS p. and Jasminum Zambac according to MW. rose and Champaa are blooming in the forest). One has to recognize that Mogaraa is a word used for perhaps for Gardinia in English or Mallikaa in Sanskrit and a variety of Belaa among the Hindi speaking people. Medhyaa. Ketakee = f..

and nutmeg.2820) which is a larger variety as big as Erica nut. Mogaraa. Saptalaa (with seven petals etc. Brihat Hindi Kosha published by Gyanmandala in 1963 treats Chamelee on page 430 as a bush with fragrant flowers.which is found all over Central and Southern India. Kunda. Peelee Joohee.704) further refers to Jasminum Sambac. Pidara ji \ Hanuman 64 It may be interesting to note that Father Kamile Bulke an English-Hindi dictionary of 1968 defines Jasmine on page 345 as Chamelee. Sona-Joohee. Mallikaa. Although in his Learner’s Hindi-English Dictionary of 1989. applied to plants of various genera: Cape Jasmine. According to Monier Williams (MW p.345) Gandharaaja is a kind of Jasmine and even the word is used for Sandal wood. Sumanaa (good hearted one). Yoothikaa. although it is defined by IMM (p. the second one is called Mogaraa (HSS p. In another book it is referred to as Grand Duke of Tuscany and the common Mogaraa is referred to as Maid of Orleans. Chandana. Linn. The IMM (p. It is known in Hindi and Bengali speaking areas as Mogaraa. (N. but here too he does not mention Mogaraa and Motiyaa.Rubiaceae) and is called in English Dikamali. I may be wrong but Indian Gardenia may be a smaller variety as opposed to the American Gardenia.S. It is interesting that missing from both the definitions are the names of Belaa. East Bengal and Burma. According to Hindi dictionary (HSS P. His Sanskrit English Dictionary 1958 edition p. and Motiyaa.O. Vaasantee (the spring season one). V. Peelee Chamelee . and Mallika.2822) which is a small pearl like roundish variety. Champaka. and in Gujarati and Marathi area as ButtMogaraa. Vana-Mallika.569) as Gardenia Gummifera.647 defines it as a kind of Jasmine or even a Sandal wood. tree of Chandana.334 defines Gandharaaja as a bush of Chamelee. Perhaps it is also called Gandharaaja (king of all smells).. Nava-Mallikaa. Maalatee. and one has to rely on childhood memories or on the adult memories of friends. and . Hardev Bahri a modern scholar defines Gardenia in his 1969 edition of Comprehensive English-Hindi Dictionary on page 791 as Naadihingu. Maadhavee.704) the plant which yields a doubleflowered Mogaraa is called Butt-Mogaraa. On page 1003 he defines Jasmine as Nava-Mallikaa. According to IMM (p. Maalatee.. Belaa on page 990 as Mogaraa and Motiyaa and Mogaraa on page 1105 and Motiyaa on page 1106 as a variety of Belaa and Gandharaaja on page 360 as a variety of Belaa. Dealing with Jasmine it says that with qualifications.2635) with one inch long bud and it blooms in rainy season.My Hanuman 111 112 Tales of Hanuman Motiyaa Belaa (HSS p. and creeper of Priyangu-lataa.Apte’s Sanskrit Hindi Kosha 1966 edition on p. The pictures are not there. Gardenia florida. Ait. etc. While describing some of these flowers one has to recognize that it is difficult to fully rely upon dictionaries and Materia Medicas. he defines Belaa on page 468 as Jasmine. The Jasminum Sambac known as Arabian Jasmine in English language can also be close to Gardenia. Gardenia is linked with Jasmine family by The Oxford English Dictionary 2nd Edition 1989 multi volume set on page 196. and Joohee. etc.). which in Sanskrit is known as Vaarshiki. and Gardinia. Mogaraa. and Chamelee on page 185 also as Jasmine. Mogaraa. Chamelee. It is a small plant.739) Gandharaaja is a word used for Mogaraa variety of Belaa and also for the Sandal wood. Chamelee. because many of the editors are copying each other as it seems. and the third one is called Madanbaan (p.

And I saw the leaves. The single Jasmine had the bushy growth and the conical two leaves growing in a parallel row by the slender stem all the way up like the ordinary Indian Chamelee and displayed six or seven petals in the flower. one with large flower and another with the small flower that we are faimiliar with In India. Collins English Dictinary and Thesaurus.163 as sandal wood or gardenia florida.McGregor defines Belaa on p. Inc. He also defines Gandharaaja on p.D. Philadelphia. Motiyaa on page 600 also as Jasminam Zambac. b. a double set or even three times of the normal jasmine. Gardenia florida. 2nd edition 2000. The same dictionary defines Jasmine on page 1211 as belonging to genus Jasminum and family Oleaceae. double Jasmine and even triple Jasmine. and the manager told me that she had single Jasmine..Roxb. or great double Arabian Jasmine. and we know very well that all these cannot be Jasmine.C. which could be Maalatee. The most important factor is that IMM (p. The manager of All Occasions Flower-remote. The Oxford Hindi-English Dictionary by R. And Shanti Shivahare from Allahabad tells me that the Gandharaaja she has is a big flower almost like a small miniature rose and larger than ordinary Mogaraa. (or Mogoriam . He defines Gandharaaja on p..My Hanuman 113 114 Tales of Hanuman even Hara-singhaara.1791). and Jasminum Zambac. Jim. Lamarc) or commonly called Tuscan Jasmine. and Mogaraa on page 599 as Jasminam Zambac y. cultivated their large fragrant waxlike typically white flowers When I asked Avinash Mude from Maharashtra. Bate’s dictionary called A Dictionary of the Hindee Language published in 1875 defines Belaa as a certain shrub (Jasminam Zambac) on page 526. It is equally possible that it belongs to Jasmine genus. You could actually buy the plants at $13-$20 a pot. a Chinese flower shop keeper said there was a smaller variety of Gardenia as well. In Downtown Philadelphia. but the double jasmine was like a small plant with Pidara ji \ Hanuman 65 . and Adhiraj Parthasarathi a student from Kumaon and Santosh Katiyar from Kanpur they all called Belaa Gardenia and attracted my attention to the fact that America has two types of Gardenias.249 as Sandal wood. 128-130 North 10th Street.747 as Jasminum Zambac. on page 488 defines gardenia as an evergreen shrub or tree of the Old World tropical genus Gardenia.569) calls Gandharaaja Gardenia and Dikmali and the HSS (p. and as a tall climbing semi-evergreen Asiatic shrub (Jasminum Officinale) with slender shoots and fragrant white flowers. J. or double Moogrie. Webster’s Third New International Dictionary 1966 edition defines on page 936 Gardenia a plant developed by Scot naturalist Alexander Garden (1730 . Mogaraa on page 835 as double Jasmine and Motiyaa on page 836 as a kind of Jasmine. The mystery really deepens when I visited a Chinese shop – CHINA ART Co. By that comparison our Belaa is closer to Gardenia. It actually is a large genus of Old World tropical trees and shrubs (family Rubiaceae) having showy fragrant white and yellow flowers and covers any plant of Gardenia genus especially Cape Jasmine.739) calls that plain and old Mogaraa. tells me that there is a creeper having smaller Gardenia like flowers called Stephanotis. Mr.Roxb. The idea being that the flower had a lay out of petals as a single set.

I asked Ratnaprabha. It has a strong scent and the flower is one inch wide pinwheel shaped flower. It blooms from April to Sept. Winter Jasmine = Jasminum Nudiflorum Lindl. Mrs. Nalini Hariprasad Bhatt. Its origin is in Middle-east to . or Jasminum Grandiflorum. Primrose Jasmine. Green stem has opposite leaves with 3 glossy dark green leaflets a flower 1. Blooms year around but more abundant in summer and fall. Sunil Agrawal in Bombay and Madhu Tewari in Gwalior also told me that Belaa and Chamelee are two distinct flowers.. Pidara ji \ Hanuman 66 5. but not the hardness of the bud. blooms in Spring to late summer. 9. I happened to visit Laxmi Khattri and she is a teacher in New Jersey and a good mind for things and her husband Piyush knows much about botanical plants. Stems and leaves are pubescent.6” to 2. an Indian girl from London and she told me that Gardenia could be a bigger flower and a smaller variety as well. Schlechter. Also called Jasmium Pubescens (Oleaceae family). or even as a layering. The flower may be semi double or double petalling. 2 inch long leaves. one inch wide. without much fragrance. Common White or Poet’s Jasmine = Jasminum Officinale L. (Oleaceae family) is actually an evergreen shrub of 4 feet and responds to cuttings or layering. She went on internet and provided me with this information which I am going to submit for your preview as well. The major difference between Chamelee and Belaa flowers is that Chamelee has a single lay out of petals and Belaa has a denser body of petals and almost a miniature roselike shape. (Could it be Peeta-Maalatee). The flower is yellow and a vine of 10 to 15 feet. 1. It has an evergreen rambling vine 6-10 feet tall. 4. 7. Anglewing or shining Jasmine.This is found in South Western China. 3. South African Jasmine = Jasminum Angular Vahl. with oveate leaves 2-3 inches long. occasionally a shrub.)Andr. hochst. opposite. Showey Jasmine=Jasminum Floridum Bunge. can be a shrub or a vine. Its origin is in China. Downy or Star Jasmine=Jasminum Multiflorum (Burm. has 3 to 5 leaflets. has almost no fragrance. It blooms in early spring. 2. 10. Its origin is in India It is evergreen. Grows to 5 to 10 feet height and spreads out. a great devotee of Hanumanji told me also that one of the Belaa’s varieties is Mogaraa (Maid of Orleans) and is to be compared with another larger variety called Butt Mogaraa (Grand Duke of Tuscany). 6. African jasmine = Jasminum multipartitum.8” long. It is a vine.My Hanuman 115 116 Tales of Hanuman big leaves and a tiny bit bigger flower with more petals like our Belaa. The flower is star shaped about seven petals. which is like a miniature rose and is our Gardenia. It is maintained as a shrub only. The lemon yellow trumpet shaped flower has sweet fragrance. Privet-leaved Jasmine = Jasminum Le-ratti. Italian Jasmine =Jasminum Humile. L. is yellow in colour (perhaps the Peelee Chamelee). It is planted as a cutting or with seeds.f. 8. It also multiplies by layering and cutting. Japanese Jasmine = Jasminum Mesnyi Hance or Jasminum Primulinum. Belaa is a plant and Chamelee is a bush. It is originally from India. = Jasminum Nitidum Skan also called Jasminum magnificum (family Oleaceae).

or Jasminum Blini or Jasminum Delafieldii. Soorya-pattra in Sanskrit and Gigantic swallowwort in Pidara ji \ Hanuman 67 Naagakesara = f. In Sanskrit is called Naaga-kesara. which is the same as Mesua Ferrea. – Asclepiadaceae). and HSS (p. a white variety of Calotropis Gigantea. (N. It is very scented and used for Jasmine tea. is a 20 feet tall evergreen vine with very fragrant pink bud with white flower which blooms from Febryary to April. of Pa. one of the five trees of paradise. . It is a bit confusing because he uses the term Erythrina Indica for Paarijaata also (MW p. – Guttiferae).procera) and the purple or red flowered or “arka” (C. coromandalina.2094) defines Paarijaata also as the Deva-vriksha and that stands for Pharahada tree also. Its other varieties worth mentioning are: the Grand Duke of Tuscany (pehaps the wellknown Butt Mogaraa) with roundish pointed petals and almost like a minitature rose with 2" flower spread.2614 as one of the five Deva-vrikshas (trees for the gods) and it stands for another tree Pharahada. an undergraduate girl working in the nights at Reference desk of VanPelt Library at Univ. viz. Arabian Jasmine = Jasminum Sambac (L. It has a big spread of 7 to 15 feet and is a 20-30 feet vine. which is known in English as Cobra’s Saffron. Roxburghii. and the Belle of India (perhaps the Motiyaa variety) with a 1" big double flower. It is native to India. MW (p. R. Naaga-Champaa. It blooms from June to September.O. For the flower Naaga-pushpa. another name for the same flower in Sanskrit Monier Williams gives the botanical names Rootleria Tinctoria or Michelia Champaka. (N. Alarka. which at times even axe can’t cut. It is widely cultivated in South China. IMM (p. 12.218). a thorn apple tree and calls Aaka (on. and Vajrakaatha (very hard wood).792) defines it as Mesua Ferrea. and Aaka and Madaara in Hindi (HSS p.MW p.620). The flower is white or pink. and defines Naaga-Champa as a kind of Sandal. and also calls it as Erythrina Indica. IMM (p..” It is known as Arka.788) defines Mandaara as Calotropis Gigantea or coral tree.533) calls it Mesua Roxburghii. Alice Pao.Br. It blooms in summer. 11. It is an evergreen tree with very hard wood. “Two varieties of the plant are described by Sanskrit writers. Linn. has helped me understand Gardenia better with Link help and it comes in all kinds of sizes and appears to be close to Indian Belaa and Mogaraa. especially in Malyalam and Canarese dialects. Pink Jasmine or Winter Jasmine = Jasminum Polyanthum. Mandaara = m.) Aiton.. the Maid of Orleans (perhaps the regular Mogaraa) with a single five petalled flower with a big wide leaf. In Hindi (HSS p. M. This confusion may be due to HSS defining Mandaara on p. It is 10 foot shrub and grows by cutting or layering. M. the white-flowered or “alarka” (probably C. It is a hardy variety from Western China. That is the reason that they both are considered one and the same botanically. It is also called Naaga-Champaa.1781) it is called Naagakesara. It is offered to Shiva in the classic Shiva Panchaka Stotra “Mandaara pushpa bahu pushpa supoojitaaya”. Monier Willimas (MW p.gigantea).My Hanuman 117 118 Tales of Hanuman China. Franch..89) as Calotropis Gigantea only. syn Asclepias gigantean.237) calls it Calotropis Gigantea. Naagapushpa and Gaja-pushpam.O. It has large four big petals and the flowers are white with a sweet smell. English.

Botanically it is called in IMM (p. kaanchanaadi kamaneeya vigraham Paarijaata taru moola vaasinam. It is remarkable that Monier Williams calls this (MW p.1168) defines this plant botanically as Stereospermum Suaveolens DC. “Vaayuputra! Namastubhyam pushpam Sauvarnakam priyam.Caesalpiniaceae). In Sanskrit it is called Rakta-vriksha (red tree). South India and Ceylon. Monier Williams (MW p.. chelonioides (N.2094) it is also one of the Deva-vriksha trees (trees for the paradise and divinities) and it could be Hara-singhaara.2151).. It is a small tree with fragrant flowers and is found wild in forests of Central India and sub-Himalayan regions. In Hindi dictionary HSS (p. Ceylon.3782) among Hindi speaking folks.Heterophragma suaveolens.Toya-pushpee. Paatala = m. IMM (p. Linn. IMM (p.2064) it is known in Sanskrit as Amoghaa(unstoppabale). . It is considered synonymous with white lotus and nutmeg as well. chelonioides or Bignonia suaveolens or B. It provides building timber for ships and sleepers for train tracks (HSS p. O.620) calls it coral tree or Erythrina Indica It sheds leaves in June and then blooms with crimson flowers. bhaavayaami Pavamaanandanam. Sthira-gandhaa (stable smell). H. “Aanjaneyam ati-Paatala aanananm. It has two varieties. – Guttiferae. Kaama-dootee (messenger of pleasurability) and Madhu-dootee (messenger of spring honey). Pharahada. According to the Hindi dictionary (HSS p. Ambu-vaasinee. also see Bauhinia racemosa. and Night Jasmine and Weeping Nyctanthes in English. Linn. The leaves are like the Bilva tree. Rajaneekaasaa in Sanskrit.O. It has a five petalled white flower with hollow orange tinted stem and a sweet fragrance.236) defines it botanically as Calophylllum Inophyllum. and in Marathi as Naaga-Champa has a cluster of red flowers.O. Assam. the red flowered one and the white flowered one. Vasanta-dootee (messenger of spring season). Orissa. Paarijaata = m. It is confusing because he is calling Mandaara also Erythrina Indica. Krishna-vrintaa (having dark cluster). Deva-vallabha (king of gods) and Purushaakhya (known as the male). Ambu-vaasee . Generally. It is under this tree that Hanuman rests and dwells. Shephaalikaa.857) Nyctanthes Arbor-tristis. Burma. It blooms in autumn from Ashvini to Agarahayana (September to November). it is known as Hara-singhaara (HSS p. the tree bearing pale red trumpet flower and also Rottleria Tinctoria the red Lodhra tree. (N.” Punnaga = m. Kovidaara and even Kachanaara (IMM p. – Bignoniaceae).. It is a big evergreen tree with round oval shaped leaves and has bunch of red flowers and grows in sandy beach areas of Madras region. Taamrapushpee(copper coloured). Oleaceae).My Hanuman 119 120 Tales of Hanuman It grows more in Esatern Himalayan region. It resembles Sulataanaa-Champa.184 Bauhinia Variegata. (N. Kokilaa etc. It is known in English as Alexandrian Laurel. Kubera-akshee (like the very eye of Kuber). . and Burma.O. Pidara ji \ Hanuman 68 Suvarna-pushpa: This particular flower is offered towards the very end of Hanuman Poojaa immediately after the dakshinaa section. which he uses for Naaga-pushpa as well. in Hindi as Sultaanaa-Champaa.615) as Bignonia Suaveolens. (N. In native language of the Northwest India it is called Paral among Hindi speaking people or Parul among Bengali speaking peaople.Linn.

1071) and defines it botanically as Rosa Alba.2926) then you discover that it is called a white rose creeper and is defined as Badee Sevatee (perhaps a rose which blooms in the month of Chaitra or late Spring). Karnikaa. Now Let us look at the word Suvarna-pushpa [HSS old edition p.3751-52) the word is used for the Champaa flower and also Amalataasa.3668 or p. Sevatee which in Sanskrit is also called Sevatee. You do not see the word Badee Sevatee in the dictionary text separately but when you look up the word Raja-tarunee in HSS (p. One has to recognize the factor that the word su-varna (good coloured) is not identical to swarna (Golden or yellow coloured). Raja-vriksha (king among trees) and Suvarnaka (N..” [ O son of the Wind God. I shall now honour you by making an offering on your fore-head of this nine jeweled and pleasing flower called Suvarna-pushpa (either Champaa.O. According to HSS (p.7078 of the new 1971 edition) then it is simply the white rose or Chaiti gulaab called Shata-patree (100 petalled one). Linn. also known in Sanskrit as Semantee.285) defines Amalataasa as Cassia Fistula. I decided to investigate a bit further. but mentions the word Sevatee (IMM p.Caesalpiniaceae) or English names as Indian Laburnum.O. pale or bluish double.3624) calls it Badee Sevatee and Raaja-tarunee (Royal youthful woman .”] It is defined by Pundit Ramanarayn Dattaji Shastri as Suvarna-pushpa or Champaa flower.HSS p. and is called Gulcheenee and Shveta Gulaab in Hindi. Monier Williams calls it (MW p. – Rosaceae). Mahaa-kumaaree (The great Virgin). IMM (p. In Indian cities and country side during the early April onward you see these golden yellow trees of Amalataasa dropping on ground and creating a yellow lake as if.3092 defines the word Varna indicating gold. R. Pudding Pipe Tree or Purging Cassia. according to IMM p. But Pundit Shivadatta Mishra Shastri calls it the Katasaraiyaa flower. gold . Just for information’s sake I first investigated Swarna-pushpa. The word Su-varna means good complexion.” If we use the word Varna then it is also defined as pale. Laksha-pushpaa (having 100000 flowers). is also given other epithets such as Mahaa-sahaa. Linn. or Kuravaka.3624 and the 1971 edition p.My Hanuman 121 122 Tales of Hanuman Pujayishyaami te moordhni navaratna-samujvalam . and Indian White Rose in English.1282) by both the names the same Cassia Fistula (Amalataasa) also or Michilia Champaka (Champaa) perhaps following the common belief among the Sanskrit knowing people.1071) Shata-patree is Rosa Centifolia or Rosa Damascena]. But HSS (p. If you look at the word Sevatee in HSS (p. this must be some kind of whitish rose. Gandhaadhyaa (the fragrant one). So from the point of view the Dictionary usage. Varna-pushpa (HSS p. According to IMM (p. white. Hardly have I ever seen the Amalataasa flower being offered to the deities in the temples.1236) as globe amaranth. Amlaana (not smudged).2926. (N. ati-manjulaa (very beautiful one). The IMM does not mention any Badee Sevatee.Indica (N.7023 ] this has been defined Pidara ji \ Hanuman 69 by Monier Williams (MW p. and Suvarna-pushpa (pleasing coloured flower).O. The other tree – which blooms like that to some extant – is the Gulamohara in the month of May and June. or Raaja-tarunee). Amlaataka.. Or Aaragvadha. IMM says its “flowers are large. I offer my bows to you. Chaaru-keshaa (with beautiful saffron tendrils).1073 known as Kubjaka the Rosa Moschata which is used for producing perfume). Kumkum (vermillion powder or saffron coloured thing).Caesalpiniaceae) and provides Sanskrit names such as Nripadruma (kingly tree).

I asked the wife of a South Indian priest and she said the word Suvarnapushpa is used for yellow Champa (Sona-Champaa) flower. which could be Champaa. South India. (N.175) Katasaraiyaa is Barleria Prionitis. Linn. Graamya Tulasi (Rosary. known as Raaja-tarunee – just about the time of birthday of Hanuman in the month of Chaitra.O.. which actually ties with Hanuman’s birthday.865). with red flower is called Kuravaka. and also the pale-white summer Indian rose. the very Lord of all forms of speeches) and there too it is leaning towards golden coloured thing i. Gola Tulasi (Ocimum Caryophyllatum IMM p. .861). And he is the Lord Brahma. Holy Basil. in our context the flower. Two kinds of these Basil plants most commonly used are Raama Tulasi (Vana-tulasi.O. Ocimum Pilosum IMM p. (N. I also looked at the usage of the word Suvarna in Vishnu Sahastranama (where in verse 92 “ Suvarna varno Hemaango varaangash chandanaangadi” means having gold like yellow complexion and body adorned with Sandal paste.Javaakusum or gudahal (hibiscus. It blooms in the month of Kaartika (late October and mid November).863). perhaps Saandhya kusuma).861).863) and Krishna Tulasi (Vishnu-priyaa.429). in Latin Polianthes Tuberosa) flowers. Khara-Pushpaa (Green Basil. Ocimum Gratissimum. Tulasi-dala= f. the Katasaraiyaa plant is close to the thorny Adoosa plant (IMMp. Assam. though there are other kinds such as Shukla Tulasi (Ocimum Album – IMM p.429) it is defined as having four types of flowers with white flower is called Saireyaka . Madras. Ocimum Sanctum.My Hanuman 123 124 Tales of Hanuman coloured or saffron coloured on p.863).3092 of HSS. Bharatee. but in verse 99 “Suvarna binduh akshobhyah sarva-vaageeshvareshvarah” – He is the beautiful letter of Omkara and He is one who does not get upset. Linn. I personally lean towards pale-white Indian rose.O. There are other flowers such as Soorya-mukhee (sunflower).e. Ocimum Basilicum IMM p. Vrisha Simhamukhee. and in Hindi dictionary (HSS p. Shrubby Basil.3681 defines this Sona-Champaa as Peelaa Champaa. Divyaa.pushpa as Katasaraiyaa suggested by Pundit Shivadatta Shastri.O. with yellow flower is called Kurantaka and with blue coloured flowers is called Aartagala.Rosaceae) or the Pidara ji \ Hanuman 70 Persian rose. According to IMM (p. Linn.864). HSS p. Mill. R. Acvanthaceae) called Simhaparnee. Ceylon.1071-72) this rose is either the Rosa Centifolia or Rosa Damascena.” According to HSS (p. IMM p. Rajaneegandhaa (in Sanskrit Sandhyaa-raaga. Vamsha. Ocimum Canum IMM p. and Sylhet. It is difficult to accept the definition of Suvarna .Labiatae) IMM p. abundant in Bombay. Gendaa (calendula or marigold). It is of various varieties.40) Adhatoda Vasika. Vaasaka.175) in Sanskrit as Vajradantee and Katasaarikaa. and Arujaka or the common Malabar nut. and Shata-patree (rose) which can easily be offered. Acanthaceae) and “this small spiny bush is met within tropical India. Bisva Tulasi or Babui Tulasi (Sweet Basil. or Suvarna-Champaka or Svarna-Champaka. Or Adenanthra vasika (N. which is known according to IMM (p. Nees. According to IMM (p. gallica (N. I could not see any word Sevatee in Monier William’s dictionary and not even the word Katasaariyaa. also could be Kurantaka variety of Katasariyaa (after all Hanuman’s birthday comes in Kaartika as well).