"Hanuman Chalisa"

"Hanuman Chalisa" is a devotional hymn dedicated to Hanuman ji who is a devotee of Lord Ram. This hymn has forty verses, describing the qualities of Lord Hanuman, and is recited with belief that the same qualities are imbibed in our character. I have been reciting the hymn since childhood and is trying here to translate the "Hanuman Chalisa" in English.

1.  श्री गुरु चरण सरोज रज निज मन मुकुरु सुधारी, बरनौ रघुवर बिमल जसु जो दायकु फल चारी

By touching the lotus feet of the Guru (Lord Ram), I cleanse my mind, as glorying Lord Ram fetches me the four spiritual fruits: Dharma, Artha, Kama and Moksa.

2.  बुद्धिहीन तनु जानिके सुमिरो पवन कुमार, बल बुद्धि विद्या देहु मोहि हरहु कलेश विकार

 I acknowledge that i lack intelligence and so, humbly request you Lord Hanuman, the son of Vayu to give me strength, intelligence and knowledge and remove all ailments, impurities and sorrow from my life.

3.  जय हनुमान ज्ञान गुण सागर, जय कपीस तिहु लोक उजागर

 The ocean of knowledge and virtues, i hail to you Hanuman ji who is supreme and enlightens the three worlds with his qualities.

4.  राम धूत अतुलित बल धामा, अंजनी पुत्र पवन सुत नामा

The son of Anjana and Pavan, Hanuman ji,  you are the trusted messenger of Lord Ram and are the abode of unparalleled strength.

5.  महावीर विक्रम बजरंगी, कुमति निवार सुमति के संघी

Hanuman ji who's the epitome of valor and destroyer of darkness is a companion of those with pure thought.

6.  कंचन बरन बिराज सुबेसा , कानन कुंडल कुंचित केसा 

 Hanuman ji looks handsome with golden shiny skin and wear Kundalas (ear rings) .

7.  हाथ बज्र औ ध्वजा बिराजै ,काँधे मूँज जनेऊ साजै

Hanuman ji carries the Vajra and the flag in hands and the sacred thread 'Janehu' adorns his shoulder.

8.  शंकर सुवन केसरी नंदन, तेज प्रताप महा जग वंदन

Hanuman ji son(incarnation) of Lord Shiva, your aura illuminates across the whole world.

9.  विद्यावान गुनी अति चातुर, राम काज करिबे को आतुर

 Knowledgeable, virtuous and clever you are ever eager to perform tasks assigned by Lord Ram.

10.  प्रभु चरित्र सुनिबे को रसिया, राम लखन सीता मन बसिया

 You take delight in listening to the stories of Lord Ram, Ram, Lakshman and Sita thus reside in your mind.

11.   सूक्ष्म रूप धरी सियहिं दिखावा, बिकट रूप धरि लंक जरावा 

 While appearing before Sita ji  in the Ashok Vatika, you took a small form but then assumed a monstrous form when burning Lanka.

12.   भीम रूप धरी असुर संघारे, राम चन्द्र के काज सवारें

With your overwhelming power you decimated the demons, you carried out all tasks assigned by Lord Ram.

13.  लाय सँजीवनि लखन जियाए, श्रीरघुबीर हरषि उर लाए

You brought the Sanjivini and saved the life of Lakshman making Lord Ram immensely happy.

14.   रघुपति कीन्हीं बहुत बड़ाई, तुम मम प्रिय भरतहि सम भाई

 Praising your work in jubilation, Lord Ram said 'You are dear to me like my own brother Bharat' .

15.   सहस बदन तुम्हरो जस गावैं, अस कहि श्रीपति कंठ लगावैं

 Saying that thousands of people will sing your praises, Lord Ram embraced Hanuman ji again. 

16.  सनकादिक ब्रह्मादी मुनीसा, नारद सरद सहित अहीसा

Neither the great sages nor Devtas will find enough words to admire your glory.

17.  जम कुबेर दिगपाल जहाँ ते, कबी कोबिद कहि सकैं कहाँ ते 

When even Yama, Kuber and the deputies guarding four corners of the Universe are unable to do justice to your infinite glory, how does a mere poet with limitations like me can ?

18.  तुम उपकार सुग्रीवहिं कीन्हा, राम मिलाय राजपद दीन्हा

 You rendered a great service to Sugriva by making him meet with Lord Ram and thus conferred him the throne.

19.  तुम्हरो मंत्र विभीषण माना, लंकेश्वर भए सब जग जाना

Vibhisana followed your advice and succeeded in becoming the King of Lanka, the whole world knows this.

20.  जुग सहस्र जोजन पर भानू, लील्यो ताहि मधुर फल जानू

  As a child, Hanuman ji, you raced to the Sun (153,600,000 km from the Earth), assuming it to be a sweet fruit you swallowed it .

21.  प्रभु मुद्रिका मेली मुख माहि, जल्दी लाँघि गये अचरज नाहीं

Carrying  the ring given by Lord Ram in your mouth,  there is no wonder that you easily leapt across a huge sea.

22.  दुर्गम काज जगत के जेते, सुगम अनुग्रह तुम्हरे तेते

 All the unattainable tasks in the world becomes easily attainable with your grace.

23.  राम दुआरे तुम रखवारे, होत न आज्ञा बिनु पैसारे

You are the doorkeeper of Shri Ram's divine abode, and no one can enter there without your permission.

24.  सब सुख लहै तुम्हारी सरना, तुम रक्षक काहू को डरना

All the comforts of the world lie at your feet. When you are there, why should I be afraid of ?

25.  आपन तेज सम्हारो आपै, तीनौं लोक हाँक ते काँपे

 Once you remember your tremendous power,  the three worlds tremble with fear witnessing your strength.

26.  भूत पिशाश निकट नहीं आवे, महावीर जब नाम सुनावे

 Evil spirits and ghosts do not dare come near those who recite the name of Hanuman ji.

27.  नासै रोग हरै सब पीरा, जपत निरंतर हनुमत बीरा

Recitation of Hanuman ji's name cures all ailments and removes all sufferings.

28.  संकट तें हनुमान छुड़ावै, मन क्रम बचन ध्यान जो लावै

Hanuman ji is the savior of those who truly remembers him in his thoughts and through compassionate deeds.

29.  सब पर राम तपस्वी राजा, तिन के काज सकल तुम साजा

Lord Ram is the most benevolent and all those who worship him finds their difficult task executed easily.

30.  और मनोरथ जो कोई लावे, सोई अमित जीवन फल पावे

And whoever comes to you with any wish, that wish is fulfilled with your blessings.

31.  चारों जुग परताप तुम्हारा, है परसिद्ध जगत उजियारा

 In all the four great Yugas your glory hasn't diminished and has illuminated the whole world.

32.   साधु संत के तुम रखवारे, असुर निकंदन राम दुलारे

You are the protector of Sadhus and Sages, destroyer of demons and very dear to Lord Ram.

33.   अष्ट सिद्धि नव निधि के दाता, अस बर दीन्ह जानकी माता

  You are the bestower of eight Siddhis a boon gifted to you by Mother Janki

34.   राम रसायन तुम्हरे पासा, सदा रहो रघुपति के दासा

You possess devotional treasure of Lord Ram and will forever remain the most dedicated disciple of Lord Ram.

35.   तुम्हरे भजन राम को पांवे, जनम जनम के दुःख बिसरावे

 Reciting your name by individual gets Lord Ram's blessings thus obviating sufferings of ages.

36.  अंत काल रघुबर पुर जाई, जहाँ जन्म हरिभक्त कहाई

 If at the time of death one remembers Lord Ram, he takes birth as a disciple of Lord Ram .

37.  और देवता चित्त न धरई, हनुमत सेइ सर्व सुख करई

Anyone praying to Lord Hanuman get his blessings and wishes fulfilled.

38.   संकट कटे मिटे सब पीरा, जो सुमिरै हनुमत बलबीरा

 One is relieved from all the sufferings and misfortune when one remembers Lord Hanuman.

39.  जय जय जय हनुमान गोसाईं, कृपा करहु गुरुदेव की नाई

O Lord  Hanuman, bless me in your capacity as the supreme guru and accept me as your disciple.

40.  जो सत बार पाठ कर कोई, छूटहि बंधी महा सुख होयी

  One who recites the "Hanuman Chalisa" one hundred times, becomes free from the bondage of life and death and enjoys the eternal bliss.

41.   जो यह पढ़े हनुमान चालीसा, होय सिद्धि साखी गौरीसा

One who reads this "Hanuman Chalisa" attains spiritual glory.

42.  तुलसीदास सदा हरि चेरा, कीजै नाथ हृदय महँ डेरा

 Tulsidas considers himself as a disciple of Lord Hanuman wishes to enshrine Lord Ram permanently in his heart.

Image Courtesy: Google

The Indian Renaissance: India's Rise After a Thousand Years of Decline by Sanjeev Sanyal

                                        What fossilization of ideas and false pride, culminating in closed approach towards innovations and newer ideas can do to society and country as a whole, this book tries to explain in detail. From taking into consequence the thread interlinking decline of Indian civilization with the decline of Sanskrit language is truly superb. I only wish the author might have dwelled bit more and had outlined the slump in our society due to increasing grip of Caste system which became intense after Gupta era, but then author has the liberty. The closed door approach towards fresh ideas resulted in the defeat and plunder of wealth and subjugation to barbarians was thought provoking. It is equally interesting to note that the barbarians successfully ruled India when there religious fervor has long past its prime and their influence was in decline. English too succeeded in overpowering impediments, using better technology.  The Author has tried to prove the inevitable message that 'Change is constant' and society that embraces change flourishes .

                                      Author mentioned two important dates in Indian history. Year 1947 is when we became politically independent and equally important 1991, when our politicians shed their inhibitions and under immense pressure from aspirations of burgeoning middle class and economic upheavel, embraced economic independence.This book is about journey of India from DD transmission and landline telephony to present day IT , cable , mobile revolution. A major paradigm shift in the overall attitude of Indians that is visible on global scenario, where top notch MNC's are efficiently governed by Indians. The author cited many examples to further his point that readiness to adapt better technology , innovative themes transforms society and country for better, it enriches us.

                                   Fascinating book where the author has tried to interlink different domains of economy, technology, environment, culture and politics and its impact on country. He takes you on a journey through different phases of Indian struggle from pre-independence era to 2008 and tries to optimistically reason that we mustn't abandon to reform our system initiated in 1991 and hopes that new dawn will set in if the reform process is not stalled. A must read book for book lovers.

Secular lies

                                            Secularism in the West, stands for distancing of state from church while secularism in India is about annihilation of that distance . Constitution of India holds all religions at equal pedestal . Religion here also includes agnosticism and atheism too . Since the boundaries are finely demarcated, then have you ever wondered why is there so much of perceived acrimony among different religious groups in society? Are we being played at and by whom ? The answer lies in the twisted interpretation and appeasement politics disseminated since long. The history of appeasement politics started in the later half of nineteenth century to garner support for British rule while mischievous display of 'Divide and Rule' policy vitiated the environment thus leading to partition.

                                  The sullied game of 'Divide & Rule' has continued after partition too. Hobnobbing with section of media,left leaning self obsessed intellectuals and politicians continued there ill conceived campaigns denigrating Hindus while trying to garner empathy for Muslims and votes for themselves. There is mass hysteria created on frivolous issues by this incestuous club of Pseudo-Seculars (P-S). In there zeal to protect their interests and furthering their politics , they firstly and very shrewdly clubbed their brand of secularism to modernity. Trapping people by exerting influence through media, concocted stories and twisting history, they are brain washing young minds and gullible people in the garb of modernity, the malicious policy of denigration and sowing the seeds of disharmony is at times receive support from foreign funded NGO's with ulterior objectives . One qualifies as 'Secular'  if he /she has scoffed at Hindu festivals, pooh poohed Hindu deities,the more venomous outbursts against Hindus and Hindu festivities the better, while, being politically aware Hindu, is often derided and attains a stamp of  being communal , the moment one put forth his opinion, unacceptable to the self proclaimed flag bearers of Secularism, epithets like Sanghi, Bhakt are thrown without delay. He/she should be prepared to face smirking faces who treat them with contempt and curse his religion, all in the name of basking glory of secularism and exploiting the Constitutional article on FOE. There had been umpteen instances where politicians and political parties became 'Secular' or 'Communal' in an overnight. This is one of the biggest farce of democratic India being pulled off by P-S club fleecing people.

                                   Ruling the country for over seven decades, the network of these Pseudo-Seculars (P-S)  is vast , well entrenched and undiminished till last few years. They had virtual monopoly over media both print and electronic and had set agendas without facing any heat to their authority. With the advent of  social media, the sand castles of libtards are crumbling like never before. They are caught numerous times lying through their teeth and their credibility is at its nadir today . But as they say, old habits don't change,  they continuously try to return to relevance by initiating vicious campaigns on dubious issues. The recent few cases have exposed their duplicity once again where they are caught lying naked and exposed on social media.

                                           In the first case, a passenger was killed in a scuffle over a seat in local train, not an aberration considering our safety regulations, heavy passenger traffic and civic sense, the unfortunate victim happened to be a Muslim, the moment religious identity of the victim named Junaid was revealed, the cabal went in over drive and now, the scuffle was given communal overtone with dreaded story about Hindus hacking an innocent young Muslim boy to death over suspicion of beef eating. For days, this narrative was peddled without checking the veracity of the story. The harbingers of secularism like Asaduddin Owaisi to Brinda karat visited the house of the victim while their media friends continued their campaign on electronic and social media. The target of both was incumbent state and central govt. The usual conclusions about cow vigilantes, intolerance were juxtaposed. In there haste to admonish BJP , they even didn't wait for the investigations to complete and culprit to be arrested. Their acrimonious campaign bite the dust afterwards when the truth was revealed but by then, the damage was done and they were successful in campaign to blemish. These pseudo seculars(PS) didn't apologize for their venomous  campaigns when true facts are revealed, they rather divert attention to other issues.

                                       This group of PS becomes champion of human rights on Rohingya issue completely ignoring the warnings given by security agencies and even Bangladesh, but won't utter a word when Bengal HC lambaste Mamata govt for lopsided secularism. Not one PS came in defense of Hindus rights of immersion of Durga idol as right to freedom of religion. No campaigns are carried out in social media by the cohorts of PS club to question brazen policy of appeasement by Bengal govt. Neither do advocates of Rohingya heard the plight of Kashmiri Pandits or refugees from East Pakistan languishing since partition. The hypocrisy of PS club doesn't end here, a rape accused is exonerated by court as in its wisdom "No doesn't always means No", the famous verdict is mutely welcomed by this cabal, although the judgement is difficult to understand unless viewed through the secular glass as the accused belongs to minority community and important member of PS club. I infer the heinous crime of rape becomes consensual sex as another accused Tejpal is hogging limelight with PS club members celebrating his book release function. Another case is the murder of a journalist in Karnataka, before the investigations could commence P-S group lynched a particular group but not a word of condolence for another young journalist killed in Tripura.

                                                  As is evident there are many incentives attached to being a member of PS club and outspoken critic of Hinduism. The recent comments by former Chief Election Commissioner SY Quraishi gives hope ( http://economictimes.indiatimes.com/news/politics-and-nation/india-is-secular-because-most-hindus-are-secular-former-cec-sy-quraishi/articleshow/60899458.cms?utm_source=twitter.com&utm_medium=Social&utm_campaign=ETTWMain&from=mdr ) . 

Mahatma

                                     I was always intrigued by the policy of non violence preached by Mahatma Gandhi. As a short tempered man, i loathed the non violent means adopted by Gandhi ji to attain freedom, but with time, as i read more about Gandhi ji and tried to understand his approach towards life, i find myself humbled and couldn't stop to admire the virtues of non violence and truth propagated by Gandhi ji and its impact on life.

                                       It is thus sad to see such hate for Gandhi propagated by vested interests that engulfs the gullible people. While the man might have some flaws in his personal life (which no individual has right to judge), his achievements cannot be denied .To accuse him of delaying India's independence is as stupid as crediting him completely for it.Fall of British Empire had to do much with it.While it is great to respect our violent revolutionaries who laid their lives for the country, it shouldn't be done by disrespecting Gandhi.You will realize the importance of Non-Violence movement when you notice the violent struggles for freedom fail all around you.Accusing him as cause of Partition is even more unfounded as he had no control over spread of venomous propaganda of the time. I would suggest reading of more comprehensive texts about the partition.When riots happened after partition, whole army couldn't control them in Punjab but one man in Bengal was able to get things under control .A few wrong decisions and thus hatred cannot describe a person on whom several books have been written, both critical and adulatory, my advice is Try and read them

Sharing an interesting episode between Gandhi ji and Tagore ji  :--

The debate between Gandhi and Tagore, men of hugely different temperaments and world views, on nationalism still makes for absorbing reading.

                                  In the issue of his journal Young India dated April 27, 1921, Mahatma Gandhi published an article titled “Evil Wrought by the English Medium”. This argued that “Ram Mohun Roy would have been a greater reformer, and Lokmanya Tilak would have been a greater scholar, if they had not to start with the handicap of having to think in English and transmit their thoughts chiefly in English”. Gandhi claimed that “of all the superstitions that affect India, none is so great as that a knowledge of the English language is necessary for imbibing ideas of liberty, and developing accuracy of thought”.

                               When this article appeared, Rabindranath Tagore was travelling in the West. Posted a copy, he was dismayed by its general tenor, and by the chastisement of Ram Mohan Roy in particular. On May 10, 1921, he wrote to C.F. Andrews from Zurich saying, “I strongly protest against Mahatma Gandhi’s trying to cut down such great personalities of Modern India as Rammohan Roy in his blind zeal for crying down our modern education”. These criticisms, added Tagore tellingly, showed that Gandhi “is growing enamored of his own doctrines — a dangerous form of egotism, that even great people suffer from at times”.

                              The Mahatma believed Ram Mohan Roy was limited by his excessive familiarity with English. To the contrary, Tagore argued that through his engagement with other languages, the reformer “had the comprehensiveness of mind to be able to realize the fundamental unity of spirit in the Hindu, Muhammadan and Christian cultures. Therefore he represented India in the fullness of truth, and this truth is based, not upon rejection, but on perfect comprehension. Ram Mohan Roy could be perfectly natural in his acceptance of the West, not only because his education had been perfectly Eastern — he had the full inheritance of the Indian wisdom. He was never a school boy of the West, and therefore he had the dignity to be the friend of the West”.

Oft-quoted response

                               C.F. Andrews shared the letter with the press. The criticisms stung Gandhi, who immediately published a clarification in Young India. He pointed to his own friendship with white men (Andrews among them), and the hospitality granted to Englishmen by many non-co-operators. Neither he nor his flock were guilty of chauvinism or xenophobia. His defense was then summed up in these words: “I hope I am as great a believer in free air as the great Poet. I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely as possible. But I refuse to be blown off my feet by any”.

No modern man provided posterity as many quotable lines or phrases as Gandhi. Even so, the sentences cited above must be among the most regularly quoted of the millions of words the Mahatma wrote or spoke. They are to be found in classrooms, in museums, in auditoria, and on banners, as the most succinct statement of Gandhi’s rooted cosmopolitanism, his openness to other cultures while remaining loyal to his own. However, while I have quoted four sentences, these other invocations choose only to use the last three. Omitted always is the crucial opening caveat: “I hope I am as great a believer in free air as the great Poet”. In July 1921, Tagore returned home from Europe. He was alarmed to find that many members of the staff at Santiniketan had enthusiastically embraced the non-co-operation movement, thus giving themselves up to “narrow nationalist ideas that were already out of date”. In the first week of September, Gandhi met Tagore at his family home in Calcutta. They had a long and argumentative conversation about non-co-operation. C.F. Andrews, who was present, recalled that they had “a difference of temperament so wide that it was extremely difficult to arrive at a common intellectual standing, though the moral ties of friendship remained entirely unbroken…”

A different take

                                    Shortly afterwards, Tagore chose to write about these differences in the influential Calcutta journal, Modern Review. In his recent travels in the West, said the poet, he had met many people who sought “to achieve the unity of man, by destroying the bondage of nationalism”. He had “watched the faces of European students all aglow with the hope of a united mankind…” Then he returned home, to be confronted with a political movement suffused with negativity. Are “we alone to be content with telling the beads of negation”, asked Tagore, “harping on other’s faults and proceeding with the erection of Swaraj on a foundation of quarrelsomeness?”

Gandhi responded immediately, defending the non-co-operation movement as “a refusal to co-operate with the English administrators on their own terms. We say to them, ‘Come and co-operate with us on our terms, and it will be well for us, for you and the world’. … A drowning man cannot save others. In order to be fit to save others, we must try to save ourselves. Indian nationalism is not exclusive, nor aggressive, nor destructive. It is health-giving, religious and therefore humanitarian. India must learn to live before she can aspire to die for humanity. The mice which helplessly find themselves between the cat’s teeth acquire no merit from their enforced sacrifice”.

                               Eighty years on, the Tagore-Gandhi debate still makes for compelling reading. The Mahatma insisted that a colonised nation had first to discover itself before discovering the world. The poet answered that there was a thin line between nationalism and xenophobia —besides, hatred of the foreigner could later turn into a hatred of Indians different from oneself (he was particularly sceptical of the claim that non-co-operation had or would dissolve Hindu-Muslim differences). Both men come out well; Tagore slightly better perhaps. He stood his ground, whereas Gandhi shifted his, somewhat. Pressed and challenged by Tagore, he broadened his nationalism to allow in winds from all parts of the world.