Four Reasons Hanuman Is A Wonderful Sight To Behold

“At night, on the sun having set, Maruti [Hanuman] contracted his body. Becoming the size of a cat, he was a wonderful sight to behold.” (Valmiki Ramayana, Sundara Kand, 2.49)

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Certain things are just amazing to see. A glacier along the horizon while on a boat in Antarctica. The array of colors from the sunset along the ocean. The sun being eclipsed. The view of the clouds while travelling on an airplane. The birth of a child; that suddenly, seemingly out of nowhere, a brand new life enters this world.

Though difficult to see with conditioned eyes, with the help of shastra and the spiritual master it is possible to realize how one notable historical personality is one of the greatest sights to behold. The reason is always the same: the link to the Divine in a mood of love and devotion.

1. He is a monkey, after all

The person is Shri Hanuman, and he is in an interesting form. The Sanskrit words to describe him are many. Vanara. Kapi. Hari. These reference monkeys, and in particular dwellers of the forest from an ancient time period. In that form one is able to walk, talk, rationalize, reason, deliberate, along with feel excitement and enthusiasm.

These features help in describing, but what actually defines Hanuman is devotion to the Supreme Personality of Godhead in the incarnation of Rama. Hanuman is best known as Rama’s trusted servant, a pure devotee who takes any and all risks in service.

2. He can shrink to the size of a cat

Greatness goes in both directions. It is not that only increasing objects and stature is remarkable. In Hanuman’s case he was a sight to behold when he once shrunk his size to that of a cat. The shift was possible due to expert ability in what is known as mystic yoga. The various abilities are referred to as siddhis, which are perfections. A siddhi is something like getting the highest belt designation in martial arts. One distinction is that there can be many siddhis possessed simultaneously.

Hanuman reduced his form in order to better search through Lanka. This particular mission to please Rama involved searching for the Lord’s missing wife, Sita Devi. Hanuman could have torn through the entire city of Lanka with a giant stature, but a smaller size was better suited for this particular phase of the mission.

3. He can expand to the size of a mountain

Indeed, Hanuman had just used a large size to reach Lanka, which was far in the distance from the shore. Expanding his body to mountain-like proportions, Hanuman leaped over the ocean to reach the place where he had to search. Many years later he again showed this wonderful form to the brother Bhima, after repeatedly being requested to do so.

4. He sacrifices everything for Sita and Rama

Large, small, angry, sad, happy, battle-tested - Hanuman goes through so many different situations, all for the pleasure of the Supreme Lord and His wife. Love is an amazing thing to see. It is the reason people in attendance at a wedding shed tears during the ceremony.

Even a quick look at Hanuman’s deeds described in books like the Ramayana make him very endearing. The more one practices bhakti-yoga the more appreciation they have. In pictures where Shri Rama is worshiped alongside His closest family members, Hanuman is included. The great devotee is usually seen kneeling in front, in a smaller form. Again, Hanuman does this intentionally, for though he deserves the most honor he never seeks it, nor does he want any taken away from the people he loves the most.

In Closing:

As Ramayana events to unfold,

One particular sight to behold.

Hanuman to size of cat shrinking,

At thought of danger not blinking.

Can expand size too, in other direction,

For Rama, never on personal reflection.

Though worthy of honor best of them all,

With couple keeping stature small.

Three Practices Similar To Bhakti That Lack The Same Effect

“If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will accept it.” (Lord Krishna, Bhagavad-gita, 9.26)

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To the outsider something is off. Strange outfits. Non-traditional haircuts. Weird sounds. Sure, they are of Sanskrit origin, but who speaks that ancient language today? Waking up so early in the morning, a restrictive diet, and talking only of one topic. And all for what, pleasing someone that can’t be seen?

Perhaps the secret is in the activities themselves. Try similar things, without the God component, and maybe the same effect will be there.

As man has free will, the potential exists to try anything in a material existence. Proper bhakti-yoga practices are effective precisely because of authority. Guidelines and procedures passed down through the generations, making slight adjustments for time and circumstance, bring everything auspicious and favorable. Similar practices not based on authority don’t yield the same result.

1. Chanting any word, such as “water”

Heavy emphasis is there on the chanting of the holy names. It is said that the name of God the person is non-different from Him. Say the word “Krishna” and you will get Krishna. Say the word “Hare” and you will get the energy of Krishna.

It is seen that the devotees can chant the maha-mantra repeatedly: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare. There is repetition up to the thousandth factor on a daily basis through japa meditation, and then there is endless singing in kirtana.

The same attempt made with an ordinary word does not yield the same result. Saying “water” will not produce “water.” Nor is it likely that someone can repeat the word over and over, day after day, year after year. The transcendental taste is lacking. Moreover, there is no authority to support the activity.

2. Meditating on just any tree

Another practice in bhakti-yoga is worshiping the tulasi plant. This living being is considered a devi, or goddess. Though the plant can be in abundance, such as in the land of Vrindavana, the identity is singular. Worship of Tulasi is so powerful that the process alone can bring purification. Many celebrated saints of the past would chant the maha-mantra in front of a Tulasi plant; they did not necessarily engage in formal worship in a public dwelling designated for such a purpose.

3. Offering food to just any statue

The guidelines for this process come from the Bhagavad-gita. If there is going to be worship of God, then surely He must be a person. Worship of an abstract is not possible; the same result won’t be there. The Supreme Lord has spiritual attributes belonging to a spiritual form.

He says that if a person offers something simple like water, fruit or flowers, He will accept. There must be devotion, bhakti. The deity is there to help in the process, as in the conditioned state we have a difficult time finding God. Though He is everywhere, we don’t yet have the eyes to notice His presence.

The same process directed to any statue or object will not yield the same benefit. The comparison often made by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is to the mailbox. If you drop a letter in just any box, there is no guarantee that the intended destination will be reached. The mailbox is authorized by higher powers for picking up and delivering such letters and packages.

The deity is authorized to accept worship and grant the highest benedictions in life, to make it successful, saphala. In pure devotion the only desire is to continue in service, which is granted through placement in the ideal conditions going forward. Whether in heaven or hell, the devotee following authority always sees their beloved Lord, smiling and granting His endless mercy.

In Closing:

Watching bhakti with skeptical eye,

Maybe similar practices to try.

But the devotional component lacking,

Failure since not through authority tracking.

Like word “water” over and over repeat,

Or in front of any tree taking seat.

Food offered to just any statue resist,

To Krishna relationship must exist.

How Does The Robotic Revolution Affect Bhakti-Yoga Practice

“One should not give up anything which can be utilized in the service of the Lord. That is a secret of devotional service. Anything that can be utilized in advancing Krishna consciousness and devotional service should be accepted.” (The Nectar Of Devotion, Ch 14)

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Friend1: I know that you’re not worried about changing patterns in terms of economics.

Friend2: Where is this coming from?

Friend1: As far as jobs shifting overseas, industries being eliminated through technology and the advancements in productivity.

Friend2: Oh, are you referencing how I like to bring up the fact that over one hundred years ago primarily everyone was involved in farming?

Friend1: Yes. You like to mention the telephone switchboard operators, as well.

Friend2: Yeah, that was a heavily-serviced industry. Those jobs don’t really exist anymore. Machines have taken over. Yet people are still working. It’s stressful, for sure. It would be better if more people were engaged in farming, sustaining themselves through the land, but that is not the case.

Friend1: Rather than get sidetracked into a discussion on economics, let’s focus on the impact to bhakti-yoga.

Friend2: Good. The impact of what, though?

Friend1: The latest buzz is about robotics. Automation.

Friend2: Like the driverless car?

Friend1: Exactly. Things like that. I mean I just bought one of those robot vacuums.

Friend2: Oh? How is it?

Friend1: Not bad, I must say. It doesn’t replace a full vacuum by any means, but it’s great for keeping the place clean on a regular basis. They make ones that mop, too. We’re going to have robots everywhere.

Friend2: That seems to be the trend.

Friend1: What is the impact on bhakti-yoga? Let’s say that I had a machine that could perform arati every morning. This way I wouldn’t have to get up and offer the lamps myself. The machine could make the food to offer, another machine to clean the dishes, and one more for keeping the food fresh for a few days.

Friend2: You already mentioned so many machines. There are different angles of vision here. For starters, there are so many aspects of nature that function on their own. In other words, the Supreme Lord is already being worshiped automatically, without human effort.

Friend1: How so?

Friend2: The workings of the material world. Everyone is trapped in maya, which is illusion. That stuff comes from Krishna, after all. They are paying homage to Him, but indirectly.

Friend1: I’m talking about direct worship, though. Programming a robot to do it. Not that I am going down that path, but what if someone does? Is that considered bad?

Friend2: The guiding principle comes from Shrila Rupa Gosvami. If something is unfavorable for bhakti, reject it. If it is favorable, accept it. We use technology already to help us in devotion. There is automation in the printing press that produces books glorifying Bhagavan. There is a computer inside of the automobile that helps us travel to different places of worship. There is automation in the machine that cleans the dishes used for offering food. These things don’t need to be rejected.

Friend1: What is the negative side, though?

Friend2: If you use automation as a way to avoid service in bhakti-yoga. As you said in the example, have a machine offer arati; meanwhile, you sleep. Have another machine sing a devotional song, while you’re off doing something else. The worshiping process is for our benefit. Shri Krishna is atmarama, or self-satisfied. He doesn’t need to be worshiped in the temple. He doesn’t require anyone’s service. He accepts it because He knows that will make us the happiest; it is for our purification.

In Closing:

Coming quickly the revolution,

Machines everywhere, automation.

How bhakti-yoga to affect,

Machines always to reject?

Guiding principle Shrila Rupa giving,

That with the favorable living.

Helpful, but not as excuse to skip out,

For our benefit, devotion He can live without.

The Burning Fire Of Time

“Let me go to hell or have the child of the four rewards devoured by a witch. Let all other fruits be burned, but Tulsi will still have love for Shri Rama.” (Dohavali, 92)

parauṃ naraka phala cāri sisu mīca dākinī khāu |
tulasī rāma saneha ko jo phala so jari jāu ||

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Known as kala in Sanskrit, time can be compared to a raging fire that consumes everything. There is the saying that time heals all wounds. The idea is that whatever bad situation exists at present, with enough moments going by, things will change. That is the nature of a material existence. The winner today is the loser tomorrow. The memory of the heartbreaking defeat is erased through a thrilling victory in the future. Death follows birth, and after death there is another birth.

As time continues to move into the infinite future, results accrued through pious or impious deeds must be temporary. In Vedic culture there are four primary rewards for a human being. They are often referred to as the four fruits: dharma, artha, kama and moksha.

Dharma is religiosity, behaving piously and the like. The benefit here is not difficult to understand. If we do things in a proper way, we get the intended result. Dharma can be something as simple as adhering to stop signs and not going through an intersection when the light is red. It can be as complicated as performing prescribed rituals at the appropriate time and place.

Artha is profit from work. An extension of the translation is “economic development.” Basically, have enough to survive. If engaged in farming, make sure to get a sufficient yield, an amount to maintain the body. If running a business, make sure it is profitable.

Kama is sense gratification, i.e. what is done with the results of work. Artha produces fruits, and kama is the way to enjoy them. Every person wants to enjoy. This is the very essence of living. Nobody wants to suffer. If they accept hardships intentionally, there is always an end-goal in mind that involves pleasure.

Moksha is release from the cycle of birth and death. It is liberation, not having to again seek out the four rewards of life. Birth follows death, and with moksha there is no birth. Nevertheless, this reward is still considered material, as it is the negation of the condition in bondage of birth and death.

These four rewards can be burned away with time. It is possible that even after liberation a person has a desire to again enjoy with a personal identity. Punishments can also be burned by time. For adharma the slated consequence is birth on a hellish planet. There the only enjoyment is the hope of temporary relief from the suffering, which is acute.

Goswami Tulsidas compares these rewards to children, and they can be eaten by a witch. One famous witch is described in the Shrimad Bhagavatam. Known as Putana, she would go through the town of Gokula and kill newborn children. She was looking for one in particular, and when she found Him the effects of her tricks were reversed.

That child was Shri Krishna, who is worshiped by Tulsidas in the form of Shri Rama. The poet says that no matter what happens, whatever fruits come through pious or impious behavior, they can be burned up. It is of no concern to him, since there will always be saneha, or love, for the Supreme Lord.

The poet says this very confidently because he understands the truth. The couplet is a subtle warning to any person who still has their heart set on enjoying in a temporary way. From religious behavior so many good things result. There is compassion, kindness, steadiness of mind, and hopefully peace. Yet those rewards can be eaten by the witch that is time.

Devotion to the Supreme Lord can last forever. It never gets burned up, because Rama is Himself time. Kala is the way the non-devoted understand God. The atheists remain obstinate in their denial of the existence of the Divine, but at the time of death they are forced to submit. They see Rama in a very gruesome form, one that is undefeated.

Meanwhile, the devotees understand that wherever they end up, they will get to practice devotion. This is provided they have love for God, which is the highest form of living. That love is the ultimate objective of all varieties of religion, even if the respective leaders teaching them are unaware.

In Closing:

Goswamiji very well aware,

That more to life is there.

Than fruits commonly known four,

To think wisely asking before.

To witch that is time food to get,

But like Putana into defeat set.

When bhakti, so love seeking instead,

Constant peace, even death not to dread.

What To Ask For When Approaching The Most Important Person

“If Rama is Jagadisha, the Lord of the universe, or if He is the God of earth, giving everyone their share of fortune, then it is very good. But Tulsidas wants only devotion to Rama’s feet in birth after birth.” (Dohavali, 91)

jauṃ jagadīsa tau ati bhalo jauṃ mahīsa tau bhāga |
tulasī cāhata janama bhari rāma carana anurāga ||

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The situation is a large gathering. The patrons are seated in an auditorium, with the main person of interest seated on the stage. They are indeed patrons, as there was a fee charged for entry. For this meeting the people are willing to pay even more than they had to. One by one they step up to the microphone, asking their question.

“Dear sir, for the past few months I’ve been having a lot of trouble at home, with the family. What should I do?”

“Dear sir, my wife and I argue all the time. How to solve the problem?”

“Dear sir, I’ve been working at the same company and position for quite some time. I’d like to earn more money. Please help.”

“Dear sir, my daughter’s marriage has yet to take place. Please arrange everything properly for her.”

This hypothetical scene is not uncommon in the modern day, and in times past the questions were posed to the king. They had jurisdiction over a large area, so they were equipped to find solutions. They had the authority necessary to change behavior, at both the macro and micro levels.

In the above referenced verse from the Dohavali, Goswami Tulsidas references this kind of thinking, where He addresses the Supreme Lord as Jagadisha. This word means “Lord of the universe.” That vast expanse consists of all the planets. The Vedas describe that there are fourteen planetary systems in the material world, with three divisions.

“The fourteen worlds are enumerated in Shrimad-Bhagavatam, Second Canto, Fifth Chapter. The upper planetary systems are (1) Bhu, (2) Bhuvar, (3) Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower planetary systems are (1) Tala, (2) Atala, (3) Vitala, (4) Nitala, (5) Talatala, (6) Mahatala and (7) Sutala. The lower planets, as a whole, are called Patala. Among the upper planetary systems, Bhu, Bhuvar and Svar constitute Svargaloka, and the rest are called Martya. The entire universe is thus known as Triloka.” (Shrila Prabhupada, Chaitanya Charitamrita, Adi 5.98 Purport)

Jagadisha has control over the entire system. Tulsidas says that Shri Rama, the famous incarnation of God, whose exploits are described in works like the Ramayana and Puranas, may also be considered the lord of earth, Mahisha.

People have different desires. Some want to enjoy in the afterlife, where the exact destination is unknown. There may be elevation to the heavenly realm or demotion to a hellish planet. Obviously, one involves enjoyment and the other suffering.

Some people are concerned with the present lifetime, here on earth. Fix problems I’m seeing now. The afterlife isn’t that important, for the limited vision doesn’t allow seeing that far into the future. In either case Rama is there to do good, bhalo, and distribute rewards, bhaga.

As the wisest person, Tulsidas sees as far into the future as possible. He knows that the best thing for him is anuraga, strong attachment in devotion, to Rama. And not just to the person Rama, but to His lotus feet. This is the secret of life, in fact. Just be attached to the lotus feet of God, and you will be on the highest platform of living.

This applies not only to this life, but also to every successive birth, janma. This wonderful couplet also clears any doubts as to the poet’s philosophical conclusion. He is not an impersonalist or a mixed personalist/impersonalist. He is a devotee of Shri Rama, and the most pure one at that, for he has no concern for the material.

In Closing:

So many living entities there are,

On this planet and others far.

Like to a king hosted assembly going,

Ability to grant their wishes knowing.

Since focus on the material none,

For Tulsidas request just one.

Only anuraga to Shri Rama’s feet,

For same in every birth each.

Four Images From Rama’s Time In Kishkindha

“Abandoning his beggar form and reassuming his monkey form, the elephant among monkeys [Hanuman] placed those two heroes on his back and departed.” (Valmiki Ramayana, Kishkindha Kand, 4.34)

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The play of the Supreme Personality of Godhead performed on the stage of the earthly realm, the land of birth and death, is not limited by the properties of that place. That is to say the images remain through the passage of time. First, they are safeguarded in the pages of sacred works like the Ramayana and Puranas. They are additionally passed on in an aural tradition, where people discuss the pastimes of God the person and then share their memories with future generations. The process continues in a chain, or what is known as parampara.

The incarnation of Shri Rama, God in a human-looking form, spent some time in the forest of Kishkindha. You typically wouldn’t find warrior princes in that place, and so a Vanara-king watching from above took note. He sent his chief minister down from Mount Rishyamukha to see what was going on.

1. The brothers looking for Sita

Rama was accompanied by His younger brother Lakshmana. Together, they were like fire and wind. The fire was to set ablaze the sinful mark left by the Rakshasa class. For a long time they had been coming to the forests to harass the innocent sages, who had sought refuge there to better concentrate on their service to God. Rama’s arrows were the fire, and those amazing weapons were supported by the equally powerful Lakshmana, who always stayed by Rama’s side.

The brothers arrived in Kishkindha not by accident. They were looking for Rama’s wife Sita, who had gone missing. In this image Rama does not appear very happy. He is looking here and there, with the different objects in nature reminding Him of the time spent with the beloved wife, who was so devoted to Him. The image proves that God thinks as much about His devotees as they think about Him.

“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” (Lord Krishna, Bhagavad-gita, 6.30)

2. Hanuman carrying on shoulders

Sugriva was the king of the Vanaras, who were something like monkeys. The Sanskrit word itself refers to a forest-dweller. These were uncivilized human-like creatures that had features of monkeys. The Sanskrit words kapi and hari are also used to identify them, and these words mean “monkey.”

Hanuman was the chief minister asked to learn why these two princes were walking in the forest. Hanuman took on a false guise. His first interaction with the Divine incarnation of Rama involved deceit. That slowly dissipated, as he couldn’t help but praise Rama’s features.

The Supreme Lord had a sidebar discussion with Lakshmana, where it was discussed how well Hanuman spoke and how valuable such a minister must be. Trust formed immediately, to the point that Hanuman took the two brothers on his shoulders, leaping up to the mountain where Sugriva was.

3. Rama shooting Vali

Sugriva was in Rishyamukha because of a feud with his brother Vali. Unfortunately, cooler heads would not prevail; this was not a conflict that could be resolved peacefully. Rama and Sugriva shared a predicament - separation from the wife. Rama agreed to help Sugriva, and Sugriva would in turn help Rama.

In this image Rama is preparing to shoot Vali. The task is a little difficult since the brothers look identical. The plan arranged beforehand was for Sugriva to fight with Vali, and Rama would support from a hidden area. Such a tactic is considered against dharma; it is sinful for the ordinary person. For God, there is no influence of piety or sin. Whatever He does is auspicious. This image shows that He will do anything for those who are devoted to Him. The end result is beneficial to every person involved.

4. Rama giving the ring to Hanuman

Sugriva regained the kingdom, and soon it was time to hold up his end of the bargain. The massive Vanara army prepared to scour the earth in search of Sita. Before they departed, Rama entrusted something very special to Hanuman. It was Rama’s ring, bearing His name on it. It was understood that if anyone were to succeed, it would be Hanuman. This ring would show Sita that he was a genuine messenger sent from Rama.

In Closing:

Most trusted Vanara becoming,

Ring sign that from Rama coming.

In false garb at that first meeting,

But still with pleasant words greeting.

Hanuman on his shoulders taking,

Help for feud of brothers breaking.

Sugriva the kingdom to regain,

Repaying honor to Rama the same.

What About Attaining Good Qualities

“The wise who have wanted to know have understood that all regulative principles are meant to lead to one result - having Shri Rama standing in the temple of the mind, holding His bow and arrow.” (Dohavali, 90)

saba sādhana ko eka phala jehiṁ jān'yo so jāna |
jyoṁ tyoṁ mana mandira basahiṁ rāma dhareṁ dhanu bāna ||90||

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“Aren’t good qualities important? You know, not lying, not stealing, being straightforward, non-duplicitous. Why aren’t those the goal of spiritual life? Shouldn’t they be? Are we saying that cheating is okay as long as you are devoted to someone that you and others assume to be God? If the devotees are liars, then doesn’t that reflect poorly on the person they are supposedly serving?”

In the above referenced verse from the Dohavali, Goswami Tulsidas reveals the truth. This is something he has both been taught and learned through personal experience. The revered poet has a most significant name. It means the servant of Tulasi Devi, the sacred plant who is known to be a great devotee of Vishnu.

The Padma Purana includes a discussion between Lord Shiva and his wife Parvati Devi, where the husband explains that the highest achievement is to become a devotee of Vishnu, who is a personal God. But Mahadeva goes one step further. The statement is incomplete. Superior is a devotee of a devotee of Vishnu.

“In the Padma Purana, there is a nice statement praising the service of the Vaishnavas or devotees. In that scripture Lord Shiva tells Parvati, ‘My dear Parvati, there are different methods of worship, and out of all such methods the worship of the Supreme Person is considered to be the highest. But even higher than the worship of the Lord is the worship of the Lord's devotees.’”  (The Nectar Of Devotion, Ch 12)

The name Tulsidas means just that, a devotee of a devotee. From that service everything needed to be known is learned. The saint Tulsidas says that the real purpose of regulative principles, sadhana, is to have a particular image fixed within the mind.

The image is of a beautiful, youthful personality, with a bluish complexion. He is holding a bow and arrow set in His hands. This is no ordinary youth. This is the same Vishnu, but in the transcendental form of Shri Rama, the prince of Ayodhya.

Tulsidas knows that every good quality comes automatically through such an image. It is a truth that has to be accepted on faith in the beginning, to be confirmed afterwards. The material world is full of duality, after all. What is proper in one situation may not be so in another. I can strive to be an honest person, but sometimes honesty will lead to the death of an innocent person.

Being calm and quiet is appropriate in most situations, but when dealing with a madman yelling and screaming is the only way to effect change. A principle needs to be presented with emphasis to a young child for something important like not putting the hand in fire.

Devotional service accounts for the dualities. It is more important to always be thinking of God. Good qualities can lead to residence in the heavenly realm, but the time of residence there is not fixed. One day the pious credits will expire, thereby bringing vulnerability to returning to the land of birth and death.

The person who has the image of Rama fixed within the mind does not take birth again after quitting the body. The Supreme Lord is so merciful that He has many transcendental forms. Having Vishnu, with His four hands, in the mind is just as good. Shri Krishna, the all-attractive one, who holds a flute and wears a peacock feather, similarly brings liberation to the person who has perfected their sadhana.

In Closing:

Why not for good qualities to strive?

Since with piety justice to thrive.

That dishonesty okay saying,

That problems solved through praying?

Tulsidas from teaching and experience revealing,

That world of duality, sometimes pious is stealing.

Good qualities alone not to bhakti the same,

More potency in image of Rama the name.