Even a man of mighty valour like Sri Raama felt depressed becausehis Wife Sri Seetha Devi was snatched away by some unknown entity. Sugreeva’s plight also was similar on account of his cruel brother, Vaali. It was Hanumaan who brought about friendship between these two sorrowful princess for mutual sympathy and help. That was his deed of prudence.
Finding out Sri Seetha Devi in the Asoka grove, Hanumaan gave her life and hope of reunion with her lord, when she was about to put an end to herself, Thinking that Sri Raama had given her up for dead. It was indeed a rare privilege for Sri Hanumaan to come to the rescue of the distressed in time. A minute late, it would have been too late and it would have been an irreparable loss. When the war between Raama and Raavana was going on, at critical juncture, Hanumaan came to the rescue of the divine brothers, Sri Raama And Lakshmana. It was again left Hanumaan to bring about a holy contact between Vibhishana and Sri Raama in the form of the form’s self-surrender. Finally, lwhen Bharatha was about to put an end to himself by jumping into the fire, since his divine brother had not turned up according to his promise, it was once again the rare privilege of Sri Hanumaan to rescue his life by carrying the message of hope. ‘Raama, I will kill you if Seetha perishes in the fire’ was the challenge throw by Hanumaan to Sri Raama in Llanka when he found the other about to wreck observation made by Sri Raamakrishna Parmahamsa of this marvellous Mahaveera. No ordinary being can do such deeds, which are indeed verging on divinity. Mahaveer Sri Hanumaan could do all these things as a matter of course, because he was a sterling brahmachaarin and a matchless devotee of his master. The role of mahaveer Sri Hanumaan in Srimath Ramaayana is very graphically and elborately dealt with in the following pages by the author. The treatise is very inspiring.
Srimath Raamaayana is an epic of eternal verity. It is a story of rich imaginative excellence, moving sentimental sweetness, and lasting philosophical profundity. And to an aspirant its theme is of ethical excellence, ascetic purity, steadfast devotion and psychic evolution leading to moral triumph, secular success and spiritual conquest in the blissful union with the Lord of infinite divinity. The epic is an outcome of Sage Vaalmeeki’s intuitive insight into the very core of human heart-its aspiration and Endeavour, its love and languishment, frustration and fulfillment. It is the very epitome of everlasting psychic significance embalmed and treasured up by the sage with purpose to a blissful now and beyond.
Evolution is an incessant and inevitable process it is often spiral and purely psychological after a particular stage. While the physical evolution stops at one point, mind ceaselessly evolves emotionally, intellectually and spiritually, till it merges in the blissful oneness of the infinite eternity.
According to their attainment in the mental evolution people are broadly categorised into Vaanaras and Naras, Daanavas and Devas, Sages and Seers, and so on. Since the evolution is neither horizontal no rvertical, but spiral and cyclic, a thorough and fool proof classification is neither possible, nor correct. As such there is now and then a possibility of more highly evolved person being found among the under-developed, or ill developed or perversely developed categories.
The human psyche evolves and through its triple traits of Thamas, Rajas and Sathva. And the culmination of all endeavor and advancement in this process of evolution is to transcend them and be united with the all pervading divinity. While Sri Raama is that blissful eternity, Sri Seetha Devi is the individual aspirant striving to come out of the land of the triple traits, Raajasic Raavana, Thaamasic Kumbhakarna and Saathvic Vibhishana. She, in her endeavour to reach Sri Raama is aided by Hanuman , the eternal Aachaarya.
The One person that guides every rightous aspirant in his attemptto attain spiritual enlightenment is Aachaarya Hanumaan. He is the source of solace to all and saves everyone. Absolutely independent, hi dispels everybody’s fears and distress. And even Sri Raama, the married person is dependent on him, the bachelor.
Hanumaan is anevolved being. He is a person of perfection. He is a celibate and is of sterling character. His matchless valour and invincible strength, devotion and sense sublimation and sagacity, wisdom and infallible insight, self dedication and universal awareness speak of his harmonious advncement in action, emotion, intellect and spirituality. As conscience he is present in all, witnessing both the fair and foul workings of human mind. And as its voice he is heard by every ardent aspirant on the path towards perfection. He is discrimination to lead the righteous to the divine destination. He is perseverance to infuse hope. He is strength to dispel fear. An able Aachaarya, he instils fath, fosters devotion and unfolds perfection in the aspirants. Driving away despair, he brings delight to those distressed at heart.
A true Karma Yogin, he discharges his duties with utmost sincerity and without the least attachment. An ardent Bhakhti Yogin, he is absorbed in the love and devotion of Sri Raama relying entirely on Him and His Tharaka Manthra for everything, from the most trivial to the ecstatic illumination in a blissful union with the Lord. And he is a Jnaana Yogin of very high order shining with the radiance of cosmic consciousness in spiritual enlightenment.
Sri Raama once in a private conversation asks Hanumaan, How he views him (Sri Raam), and Hanumaan replies “When I have the body consciousness, I am but your servant. When I have the feeling of Jivahood, I am but a part of you, the Paramaathman. And at the height of awareness, you and I merge in the infinite bliss of eternity.” He is thus an exponent, in his own ife, of the three schools of philosophy Dvaitha, Vishishtadvaitha and Advaitha.
Interpolations in epics are admissible, provided they are in tune with the underlying truth of the story, for epics are but a classic mansion of fact and fiction blended beautifully and built firmly on the lasting foundation of truth. A touch here and a repaint there, without marring the intrinsic worth of the characters and charm of the theme, are permissible. Therefore in the hands of later poets, the original Vaalmeeki Raamaayana has undergone a few changes. While the Raamaayana of Vaalmeeki is the pure gold of eternal verity, the later versions of the epic are its diverse ornaments of sentiment and philosophy.
Among the many significant interpolation, the episode of Hanumaan checking Sri Raama at the time of Seetha’s fire ordeal is a rich contribution of Sri Ramaksrishna Paramahamsa . It is in keeping with the character of Hanumaan and the theme. It adds to the glory of the epicits truth, ethics and spirituality.
The role of Hanumaan is the lift the distressed to a realm of delight and divinity. The part played by him in the epic may be divided into four phases. With the self-preparation complete, he is established in a perfect state ready to be of use for a cosmic cause. And there is the ‘Discovery of the Deity.’ From the second phase onward , he applies himself ardently to the assigned task. And his ‘Devotion to Duty’ is splendid. And evolved being, he is able to perceive the psychic beauty of the cosmos in the third. And he is a ‘Beholder of Beauty.’ Finally, he is a ‘restorer of Divinity’ to the aspirants.
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