Success often depends on our inherent ability to consistently make correct choices. Unfortunately, the moment we are entrapped by Maya or illusion, the lines between reality and fallacy become obscured. In this confused state, unaware of its true nature, the mind slowly becomes engulfed by the sea of materialism that is this physical world. For many experiencing this, the journey of life then seems to be a constant struggle to stay afloat and not sink into the depths of despair and discontent. How then can we safely traverse this ocean of mundane existence? By what means can the aspiring devotee successfully cross this Bhowsaagar?
A drowning man cannot survive by clutching on to the water that surrounds him, but rather by doggedly pushing against the very water that threatens to overwhelm him. Similarly, an individual seeking mental advancement must break free of the clutches of Maya by unfailingly pushing against or rejecting the objects of sense gratification. If we cannot faithfully do this, then, without realizing it, we value fleeting satisfaction over spiritual development. We will remain firmly embedded within the physical world, with little chance of achieving our true potential. What is required is that we gradually condition our minds to operate at higher levels where it becomes easier and easier to effectively operate within society while differentiating between the dichotomies of the chaotic physical environment.
Our very existence is well coordinated by an interrelationship of the tattvas or principles of nature. Among these are the Maanas (mind), Buddhi (intelligence), Chitt (consciousness), and Ahangkaar (ego), which constitute the antahakaran (“inner equipment”). We experience the physical world around us through the interplay of these and the five organs of perception (gyaan indriyas) and the five organs of action (karma indriyas). Our consciousness is thus constantly informed by the prevailing dispositions of the mind, intellect and ego. It is necessary to rise to an advanced state, where the buddhi must be sufficiently illuminated, such that it continually identifies with divinity and has become developed in terms of its decision-making and rational thinking abilities.
Hanumaan Baba provides a solution to any devotee who looks closely enough. He is the embodiment of a restrained, disciplined mind. He told Mainaak at the beginning of Sundarkaand – when offered a chance for rest and relaxation – that he could not rest until he had accomplished the work of Shree Raam (“Raam kaaj keenhe binu, mohi kahaan vishraam”). Who can claim to display such commitment and dedication to duty? This is only possible if we have elevated our consciousness through refinement of our thinking.
And, rising to this truly advanced state depends on the devotee’s ability to subdue the desires and attitudes that consistently identify with the limited physical world. The worship of Shree Hanumaan ji helps us to negotiate the five states of the mind, slowly climbing from the lower levels until we achieve the highest state of a restrained mind (nirudha). In this state, the devotee is unperturbed by the myriad distractions of the physical world and can slowly move towards lasting fulfillment.
Hanumaan ji can be our boatman to ferry us across Bhowsaagar, “Karogay naiyaa paar, Pawansut pyaare…tumhi ho khiwaiyaa…”
Jai Bajaranga Bali!
By Pt. Ishwar Madho Maharaj
