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Hanuman

My teen age friend asked: “Why do you suggest students to worship Hanuman? Why not any other God?”

This is expected in 21st century urban Indian Hindu teen. But I am glad, he asked.

Toxic ignorance is the prominent symptom of Kaliyuga. And it is expected that Hindu born in India, consider Hanuman as just another God. In fact, monkey-God.

Break the ignorance and lift your idea about Hanuman.

I started the conversation to help my young friend to understand.

 

“How do you know him?”

“पवनपुत्र हनुमान”

“Do you know, what does it mean? Does it mean, पवन/वायु ‘s son? That is it?

पवन शब्द का अर्थ है पवित्र करने वाला। यथा पुनाति इति पवनः।

वायोरग्निः (तै.उ. २-१-१)

पवनपुत्र अग्नि.

हनुमान – अग्नि personified.

Unless you accumulate fire and save it, how will you be a good grihastha?

उपासना /साधना : अपने मन को किसी एकरूप में स्थिर करना या स्थिर करने का अभ्यास करना ।

Whether you accept or not, your mind has tendency to cling, to attach self to concept/ideal/values. If you do not put efforts in helping your mind to get associated with life-enriching archetypes, it will anyhow get attached with anything and everything, resulting in utter chaos.

Do Sadhana, help your minding process to calm down and get involved in process of self-realization.

Hanuman SAdhana helps here!

And mind you! Do we even realize the Hanuman’s mastery?

Come out of Ramananda Sagar’s visuals! Read Ramayana.

Quoting Valmiki Ramayana


 

न अन् ऋग्वेद विनीतस्य न अ\-\-यजुर्वेद धारिणः |
न अ\-\-साम वेद विदुषः शक्यम् एवम् विभाषितुम् || ४-३-२८

28. na = not; an R^igveda viniitasya = non, Rig Veda, knower of; na = not; a yajurveda dhaariNaH = non, Yajur Veda, remembering; na = not; a saamaveda viduSaH = non, Saama Veda, scholar; shakyam = possible; evam vi bhaaSitum = this way, truly, to speak.

“Nay…the non-knower of Rig Veda, or the non-rememberer of Yajur Veda, or the non-scholar of Saama Veda… can possibly, or truly speak this way… [4-3-28]

From hereon Rama’s analysis of Hanuma is depicted. In Rig Veda every letter has too many phonetically deflected variations, in many ways to mean many things. It is practically impossible to contain that knowledge, unless the recitalist has complete control over it. Hence the word, viniita , ‘well trained’ is used. In Yajurveda many anuvaaka-s or passages occur recursively, with different utilisation. Remembering not to mix one with the other is a difficult process. Hence the recitalist has to have enormous remembrance. In Saamaveda the pitch and duration of the rendering is of high importance, as such it requires a scholarly bent to control vocal notes. The three words, vinaya, schooling; dhaaraNa, remembrance and vedana knowledge are required to each of the above Veda-s. Atharva Veda, on the other hand, has no recital performance other than the above. Hence, it is said, is not quoted by Rama. Hanuma said ‘you two are eligible to rule the earth’ as at 4-3-15, which tantamount to the quote brhamaa vaa idam ekaeva agra aasiit… from Rigveda aitereya. Next he said that you are deities inhuman form at 4-3-13, which has its bearing on the Yajurveda quote ajaayamaano bahudhaa vijaayate… Then Rama is said having lotus-petal like eyes, at 4-3-11, taking clue from cChandogya of Saamaveda, myathaakapyaasam punDariikam evaakshiNii…. Hence these utterances of Hanuman are said to have direct base in the Veda-s.

नूनम् व्यकरणम् कृत्स्नम् अनेन बहुधा श्रुतम् |
बहु व्याहरता अनेन न किंचित् अप शब्दितम् || ४-३-२९

29. nuunam definitely; anena = by him; vyaakaraNam kR^istsnam = grammar, comprehensively; bahudhaa shrutam = severally, heard [learnt]; bahu vyaaharataa anena = much, said, by him; na kimchit = not, a single word; apa shabditam = amiss, verbiage.

“Definitely grammar is severally and comprehensively learnt by him… and though much is said by him not a single word has gone amiss of verbiage… [4-3-29]

Earlier Vedic knowledge of Hanuma is analysed. Now his knowledge of grammar, the essential part of Vedic learning is analysed. Without the knowledge of subsidiary scriptures of Veda-s, like, vyaakarana, nirukta, sikhsha,chandas , the study of Vedas and its ancillaries itself is futile. Reading and reciting the Vedic hymns is of no use in practical life, for the knowledge learnt thereon is to be implemented in society. A simple recitalist is known as chaa.ndasa orthodox fellow, while the user of that knowledge for the good of society is vyavahaarta practical fellow. Hence Hanuma is implementing the grammar and training received originally as a Vedic scholar, because he is a practical one.

न मुखे नेत्रयोः च अपि ललाटे च भ्रुवोः तथा |
अन्येषु अपि च सर्वेषु दोषः संविदितः क्वचित् || ४-३-३०

30. mukhe netrayaoH vaa api = on face, in eyes, or even; lalaaTe = on forehead; tathaa bhruvoH = like that, on eyebrows; anyeSu api ca = other parts [of face,] even, also; sarveSu kvachit doSaH na samviditaH = in all [faculties,] at the least, fault, is not, found.

“On his face or eyes, or on forehead or brows, or on other faculties of expression no fault is found…even at the least… [4-3-30]

Now the behavioural niceties of a Vedic scholar are being analysed. The siksha part of Veda-s imposes certain rules while reciting the hymns. There will be some paaTaka athama-s, Reciters, the worst. The following verse elucidates the skills of such worst reciters.

giitii shiighrii shiraH kampii tathaa likhita paaThakaH |
anarthaj~no’lpa kanNThaH ca ShaT ete paaThakaadhamaa ||

giitii= stretching; shiighrii= quickening the pace; shiraH kampii= head, one who nods; tathaa= thus; likhita paaThakaaH= written-text readers; anartha j~naH= unknowing the meaning; alpa kaNThaaH= weak-voiced; Sat ete= six, of these; paaThaka athamaaH= reciters, the worst.

1] Undue stretching, 2] quickening the pace, 3] nodding the head 4] reading by seeing written texts without memorising 5] unknowing the meaning, 6] weak-voiced, are thus the six sorts of worst reciters of Vedic hymns.

अविस्तरम् असंदिग्धम् अविलम्बितम् अव्यथम् |
उरःस्थम् कण्ठगम् वाक्यम् वर्तते मध्यमे स्वरम् || ४-३-३१

31. vaakyam = [his] sentence; a vistaram = un, expanded; a sandighdham = un, doubtful; a vilambitam = un, delaying; a vyatham = non, dissonant; urastham kanThagam = in chest, in throat; vartate madhyame svare = comports, [speech,] in medium, tone.

“Unexpanded, un-doubtful, un-delaying and non-dissonant is the tenor of his speech, and it comports in his chest or throat in a medium tone…[4-3-31]

After elucidating the reciters, the worst, now the recitation, the worst is being analysed.

shankitam bhiitam udghuShTam avyaktam anunaasikam |
kaaku svaram shiirShagatam tathaa sthaana varjitam |
visvaram virasam caiva vishliShTam viShamaanvitam |
vyaakulam taalu bhinnam ca paaTha doShaaH cartur dashaH ||

shankitam= doubting; bhiitam= fearing; udghuSTam = shouting; avyaktam= unclear; anunaasikam= nasal; kaaku svaram= shrieking; shiirsha gatam=high-pitched; tathaa= like that; sthaana varjitam= placed, improper; vi svaram=melody-less; virasam= rude; eva= also, like; vishlishtam= torn apart; vishama anvitam= negatively meaning; vyaakulam= chaotic; taalu bhinnam=labiovelar; paaTha doshaaH= all, reading, mistakes.

Reading scriptures with 1] doubting, 2] fearing, 3] shouting,4] unclear, 5] nasal, 6] shrieking, 7] high-pitched, and like with 8]improper sounds placement, 9] melody-less, 10] rudely, and also 11] letters torn apart, 12] rendering negative meaning, 13] chaotic, 14] labiovelar, are the fourteen reciting mistakes.

संस्कार क्रम संपन्नाम् अद्भुताम् अविलम्बिताम् |
उच्चारयति कल्याणीम् वाचम् हृदय हर्षिणीम् || ४-३-३२

 32. samskaara krama sampannaanaam = refinement, orderly, he has; adbhutam = remarkable; a vilambitam = un-delaying; uccaarayati kalyaaNiim vaacha = speaks, propitious, words; hrR^idaya harSiNiim = heart-pleasing ones.

“He has orderly refinement in speech that is remarkable and un-delaying, and he speaks propitious words that are heart-pleasing…[4-3-32]

Best reciters will render phonetics as below, as contained in siikhsha of Veda-s:

maadhuryam akSharavyaktiH pada cchedaH tadaa tvaraa
dhairyam laya samanvitam ca ShaT ete paaThakaaH guNaaH

maadhuryam= sweet-voiced; akshara vyaktiH= syllables, enunciated; pada cChedaH= parting of words; tathaa= likewise; tvaraa= quickness; dhairyam= confidently; laya samanvitam= rhythm included; SaT ete paaTHagaa gunNaH= are the six abilities of the reciters.

With sweet voice, enunciated syllables, properly parting the words, quick and confident, and rhythm included are the six best qualities of best reciters.


You emerge as micro version of Hanuman when you focus on him and his character by worshiping him as Student!

Isn’t it simple and must?

My friend is convinced. May Hanuman bless him!

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