Hanuman: The Messenger of God (Part -2 )

The following is extract from the book "Hanuman: The Messenger of God" by Sri Anantanand Rambachan. We are grateful to him for granting permission to publish this extract. You can find a link to the book and more books by Sri Anantanand Rambachan in Buy Spiritual Products Section. 

Chapter 1: The Meeting of Hanuman and Rama (Continued)

Valmiki tells us that after Hanuman had spoken, he fell silent. Rama then turned to Lakshmana and commented on Hanuman's speech. 

Only one versed in the Rig-Veda and who is conversant with Yajur and the Sama Vedas would speak thus. He has studied grammar thoroughly and though he has spoken at length, it has been void of error... His speech is neither lacking in fullness, depth, assurance and distinction; his voice issues from his breast in clear unmodulated tones... the king who employs messengers gifted with such talent is certain to succeed in all his undertakings, since they are enhanced, at the very outset, by such eloquences (kishkindakanda)

Rama's first impressions of Hanuman are all positive. He is struck by Hanuman's skill with words, his total devotion to duty and by his confidence in his capacity to perfom the most difficult tasks. Many ministers of government are eloquent speakers, but incapable of action. Hanuman is both eloquent and skillful. Rama, as a good judge of character, immediately sees his potential and strengths. 

Hanuman wanted the brothers to identify themselves and to explain their presence in the forest. Rama’s answers were brief and to the point.

We are the sons of Dasaratha, the lord of Kosala, and have come to the forest in obedience to our father’s commands. Our names are Rama and Lakshamana and we are brothers, and with me was my bride, young and beautiful. A demon here has stolen Janaki away and it is in quest of her, O holy Brahman, that we wander. We have told you our affairs; now, Brahman, tell us your own.                                                                                                                                               

After Rama spoke, Hanuman’s suspicions about His nature were confirmed. He had earlier expressed the thought that they may indeed be the first causes of the world incarnated for the purpose of bringing salvation to human beings (jagakarana tarana bhava bhanjana dharanibhara). Through the words of Rama, however, Hanuman immediately recognized Him as Lord and fell at His feet (prabhu pahicani pareu gahi carana).  

Hanuman’s recognition of Rama as Lord (iswara) was undoubtedlu the fruit of an entire life of spiritual discipline and orientation towards God. It was the culmination of his spiritual quest. There is no doubt that without a life of active seeking, he also, like many before and after him, would have missed the presence of God. The discovery was indeed the fulfillment of his heart’s desire.

It is also not true that Rama was being partial to Hanuman in facilitating this recognition. The Bhagavadgita wonderfully reminds us of God’s impartiality.

Samo  ham sarva bhutesu na me
Dvesyo sti na priyah
Ye bhajanti tu mam bhaktya mayi
Te tesu capy aham

The same I am to all beings; to Me there is none hateful and none to whom I am partial. Those, however, who worship Me with devotion, live in Me and I too stand revealed in them. (9:29)

The meaning of this verse can be explained by the analogy of sunlight. The sun shines equally upon different types of objects in the world. Not all objects, however, reflect the light of the sun with the same clarity and intensity. In a clean and spotless mirror, there is perhaps the best reflection, but hardly any in a stone covered with dust. 

Similarly, God assures us that He is equally present and available for all of us. He is recognized, however, in the mind that is purified through worship and by the one who sincerely seeks. Even God will not compel us to recognize Him, since a love which is forced ceases to be love, and God will be reduced to the status of a tyrant. If we are ready for His recognition, however, He gives of Himself freely.

Even as Hanuman found and recognized the Lord in his own time, so must we do in our lifetimes. We are impelled, however, by the force of our interests and desires and where these are directed, there our thoughts and efforts will be. Even on this night, we will all discover  different things according to our particular desires. If we are here to meet friends, our attention will be directed towards seeking them out, and we will surely find them. Many of us have not, perhaps, seen this beautiful icon (murti) of Hanuman, as visualized by an artist. The murti, however, is not partial to anyone or specially disposed in anyone's favour. It is available for seeing (darsana) by all, but our gazes have to be turned towards it. Hanuman found Rama because he was looking for Him, and Rama responded to that quest.

Hanuman’s seeking and longing for God was so intense that it simply took the voice of Rama to awaken him into a state of God-awareness. He was a spiritual aspirant of the highest order (uttam adhikari), for whom a single exposure to the scripture or a brief acquaintance with the teacher (guru) is sufficient. This is what is implied here by the suggestion that Hanuman’s recognition of Lord was immediate. We have all had the experience of encountering someone we have not met for a  long time. We look into the person’s eyes, knowing that we have met before, but unable to recollect her identity. The person speaks a few words and immediately her identity becomes apparent to us. This was the nature of Hanuman’s experience with Rama.

There is another wonderful way of interpreting the fact that Hanuman recognized Rama as God through His words. The spoken word here represents the word of the scripture or the guru, the revelation through which the nature and presence of God is recognized. The words of the scripture are a means, inspired by God, for enabling us to know Him.

While God was easily known to Hanuman because of his preparedness, we see an entirely different example in the case of Arjuna in the Bhagavadgita. Krishna spoke at length to Arjuna, indicating at many points His identity as isvara. Eventually, Krishna had to grant him the  terrifying vision of His cosmic form (visva rupa), before it really dawned on Arjuna that he was in the presence of God. Arjuna became apologetic, and sought Krishna’s forgiveness for treating Him as a mere mortal. He pleaded with Krishna to assume again His human form (manusamrupam). Hanuman, however, needed no such vision. The gentle words of Rama were enough to arouse in him the consciousness of Rama as God.