Last Thursday was Hanuman Jayanti and I discovered, quite by chance, that one of his names is ‘Dhurandhar’. It is the last and 108th name in the ‘Hanuman Ashtothara Shata Namavali’ (The 108 Names of Hanuman), where it appears in the line, ‘Om Sita sameta Sri Rama padaseva dhurandharaya namah’. This means, ‘Salutations to the valiant one who serves Sri Rama, along with Sita’. The ‘Hanuman Namavali’ is chanted to invoke Hanuman’s strength, dedication and intelligence.
Dhurandhar itself means a master, leader or one who bears a heavy burden or responsibility. So, the original Dhurandhar is Hanuman himself, who went into enemy territory and burnt it down. A pleasing discovery, is it not? I don’t see the recent films as ‘propaganda’ or ‘anti-Muslim’. It is not even against the people of Pakistan in general, and shows their women in a respectful light. Based on actual historical events, it is specifically against the ideology of State-funded terrorists from Pakistan who have attacked and killed Indian people. Should there be a problem with that for loyal Indians?
Speaking of which, a memory comes back from 1977 of a spot of political culture that nobody questioned then but just swallowed whole as the natural order of things. In those days, every film screening in a theatre was preceded by a sarkari black-and-white films division documentary, followed by the national anthem. I remember one such documentary, which was all praise for Indira Gandhi and had a song with the line ‘Khichri sarkar nahi chalega’. This was a dig at the then-nascent Janata Party coalition, which eventually won the 1977 General Election. And, when the electorate was fed up with the Janata Party, it brought Indira Gandhi right back in 1980.
A cinematic instance of power-pleasing happened in 1980 with the blockbuster hit film Qurbani. Produced, directed by and starring Feroz Khan, it also starred Zeenat Aman and had a hit song by the young Pakistani singer Nazia Hassan, if anybody remembers. The screening of Qurbani began with a black-and-white documentary-style tribute by Feroz Khan to Sanjay Gandhi, condoling the death of Indira Gandhi’s ‘prince’ as Khan referred to him. Extraordinary that, then too, there was not one squeak of protest or even a stray comment that this was hardly democratic language, that too in praise of a blatantly extra-constitutional authority who had no legal basis. His power came entirely from being the prime minister’s son, whose putramoh or son-love reminded the silently seething public of Dhritrashtra’s disastrous putramoh for Duryodhana.
Be that as it may, as vignettes from history, let us return to the delightful topic of Hanuman. I would like to revisit some inspiring points about him, for both North and South India are deeply in love with Hanuman’s ‘action hero’ persona. He is also held up as an ideal of humility and devotion despite being a superstar in his own right.
These qualities are described in the Sanskrit verse ‘Yatra yatra’, Raghunatha kirtanam, tatra tatra krta-mastakanjalim/Vashpavari paripurna lochanam, Marutim namata rakshasa-antakam. It means, ‘Wherever the glory of Rama is sung, there, with his hands clasped over his bowed head and eyes overflowing with tears, is Hanuman; I salute Hanuman who vanquishes demons’.
Hanuman is considered a nityasuri, or one who is free of karma for eternity. He is also believed to still be on Earth, helping us in our struggles through life. This belief has gone so deep that wherever the Ramayana is recited or discoursed upon, the organisers quietly place a palaha or wooden board on the stage, a seat of honour reserved for Hanuman. He is thought to be in attendance, although no one can tell in which guise. He won’t actually sit there unless he comes invisibly, they say, but just in case he does, we shan’t be found wanting in respect and affection.
The belief in Hanuman’s protective presence is so cherished that you’ll find people muttering ‘Jai Bajrang Bali’ as their flight takes off or before they hit a rapid in the river or drive up a steep road in the hills. Many across the country know Tulsidas’s ‘Hanuman Chalisa’ and value its significance as a kavacham, or protective shield. There are several good versions available online to hear as a daily boost.
Another favourite is the verse, ‘Buddhir balam yasho dhairyam, Nirbhayatvam arogatam/Ajadyam vaak patutvam cha, Hanumat smaranat bhavet, meaning, ‘By remembering Hanuman, I gain intelligence, strength, a good reputation, courage, fearlessness and good health. I avoid dullness, and I become eloquent’. There’s nothing in there about winning lotteries or landing that dream job. Instead, it’s about ‘personality development’, about wanting to be strong, confident and bright, and achieve tejas or a lustrous character. It is clearly meant to inspire the reciter to become a positive person and an asset to society, not a demon of destruction.
Hanuman discovers the spiritual path in a striking way. There is an undiscovered longing in him that lights up when he sees Rama. He does not know who Rama is or what he’s all about. He does not know that Rishi Valmiki finds that Rama has integrity, courage, correct behaviour, gratitude, honesty, dedication to his principles, concern for all beings, self-control, a tight hold on temper and a lack of jealousy at all times. Hanuman himself evolves into such a person, a worthy bhakt. It is hard not to love a hero who helps us on the road to personal growth and personifies a true Dhurandhar.
Renuka Narayanan | FAITHLINE | Senior journalist
(Views are personal)
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