Hanuman & Jambhavan

The Awakening by Jambavan

Hiscurse acted as a safety shield, keeping his ego and supreme power in check throughout his youth.

Years later, on the shores of the southern ocean, the Vanara army stood disheartened by the impossible task of crossing 100 yojanas of sea to Lanka. It was then that the wise elder, Jambavan, stepped forward. He narrated the tale of Hanumanji’s birth, Vayu's blessings, and the glorious boons of his childhood. As Jambavan spoke, the veil of the sages' curse dissolved, instantly restoring Hanumanji’s colossal powers and setting the stage for his leap to Lanka.

Jambavan reminded Hanuman that he was the son of Vayu (the wind god), possessing boundless speed, courage, and intelligence

He compared Hanuman’s might and vigor to that of Garuda (the king of birds), assuring Hanuman that no one else had the capability to achieve this feat.

Because of a childhood curse, Hanuman had temporarily forgotten his own abilities. Jambavan’s mentorship acted as a catalyst, restoring Hanuman's self-belief and prompting him to grow to his colossal size to cross the sea.

Hanuman symbolises the soul (jiva) ,that haa forgottenn his divine strength due to ginoracne or ego.Jambhavan represents spiritual wisdome & faith the reminder that awakens our inner divinity. The soul realises that “ I am capable because I am guided by the Divine”

Hanuman & Lord Shiva

Ananad Ramayana and Shiva Purana that he was An Avatar/ Ansha of Lord Shiva.

When Vishnu agreed to be born as a human to defeat Ravana, Brahma felt that he would need help, so he asked Shiva to incarnate as well. Shiva decided to be born as Hanuman, son of the wind god Vayu and the nymph Anjana, who was born on earth as a monkey princess due to the curse of sage Durvasa.

Lord Hanuman was born on Tuesday on the full moon day of Chaitra month. Tuesday is considered a very auspicious day for the worship of Lord Hanuman.

In the Ramcharitmanas Lord Shiva, knowing Hanuman would serve the Lord, actually orchestrated their first encounter during Shri Ram’s childhood in Ayodhya.

Lord Shiva disguised himself as a wandering monkey trainer (Madari) and took child Hanuman—who was also disguised as an ordinary monkey—to King Dasharatha's palace.

They performed amazing tricks and entertained the young princes.

Shri Ram realized the monkey was no ordinary animal and happily played with him. When the Lord set Hanuman free, He smiled and promised they would meet again in the future.

Mentions of Hanuman as RUDRA AVATAR-

Shiva Purana – Incarnation of Lord Shiva

Agastya Samhita – Lord Shiva placed him in the womb of Anjana (Hanuman's mother)

Sri Vaishnav Matabaja Bhaskar - Lord Shiva chose to become Anjana's child

Tulsidas's couplet - After Shiva left his Rudra form, he incarnated as Lord Hanuman

Vadvalan Stotra - Vibhishana called Lord Hanuman 'Rudravatar'

Anushishna Parva, Mahabharata - Incarnation of Lord Shiva

Hanuman Chalisa - Shankar Suvan (Incarnation of Lord Shiva

Narada Purana – Hanuman form of Lord Shiva

Skanda Purana – Indirect incarnation of Lord Shiva

Esoteric Meaning Of Sunderakand

The Ocean (Samsara): The vast sea Hanuman crosses represents the ocean of worldly illusions, attachments, and material desires that separate the individual soul from the Divine.

Hanuman (The Mind/Prana): Hanuman symbolizes the purified mind, unwavering willpower, and the prana (life force). He is the spiritual seeker’s inner potential.

Lanka (The Ego): The golden city of Lanka represents the ego-driven mind. It is built of gold (representing worldly wealth and desires) and ruled by Ravana and his demons (symbolizing greed, anger, and delusion).

Sita (Bhakti/Devotion): Sita represents Divine Grace and pure devotion. She is trapped in the Ashoka Vatika (a state of sorrow and separation from God) inside the ego's fortress.

To reach Sita, Hanuman must awaken to his true, dormant power (symbolized by Jambavan reminding him of his strength). On his journey, he overcomes various inner obstacles:

Surasa (The Ego Test): Surasa, the sea monster who widens her mouth to swallow Hanuman, represents arrogance and pride. Hanuman defeats her not by brute force, but by becoming tiny— symbolizing humility.

Simhika (The Shadow Self): Simhika, the demoness who catches shadows, symbolizes hidden, subconscious negativities. Hanuman destroys her by recognizing the root cause of the obstacle.

The Burning of Lanka: Hanuman's burning of Lanka represents the concept of Vairagya (detachment). It signifies using a focused, purified mind to burn away worldly illusions and egoistic attachments.

Why is it called "Sunder"?

"Sunder" translates to beautiful. This section is considered the most beautiful because it highlights how a seeker, armed entirely with devotion, faith, and humility (rather than fighting like a traditional warrior), transforms sorrow into joy and reunites with the ultimate consciousness, Lord Rama.

Sita As Maha Tripura Sundari

The rarest method of this is to read the Sundarakandam with the objective of obtaining Sita's blessings.That is Asya Sri Sundarakanda Stotra Mantrasya Sri Sita Mahatripura Sundari Devata. That Sita becomes the Devata over here.Now if you view this aspect of the Sundarakandam, you will see from the first shlokam of the Sundarakandam onwards, Valmiki suggests that Hanuman and Sita no longer are characters. It is about a Sadhaka that is about to have Darshanam of Mahatripura Sundari.And here is where we can see some beautiful correlations. After her Aparaharanam, she has gone to Lanka.Lanka is a Dweepam. It is an island in the middle of an ocean. And when Valmiki describes that island, he describes each of the enclosures in Lanka with all the trees, all of the jewels, the entire,the island is one of the most, it is a spectacle in itself to see. And as Hanuman goes enclosure by enclosure inside, he comes closer and closer to Sita.

This exact idea, Adi Shankaracharya depicted and I will represent this with a shlokam.This is one of the gems in the Soundara Lahari. Now look at the corelation that this is Manidweepam, where Lalitha Mahatripura Sundari resides, is a place of absolute joy. She, over there, there is absolutely no sorrow. And what is the vanam in which Sita is placed? Ashoka vanam. She herself has no shoka.That is why she is in the center of that vanam and when Hanuman goes there to look for Sita, that searching is not an easy process. Because that searching is what we call as anveshana in sadhana.The process of finding your Ishta Devata, that is not an easy process. And Valmiki's chamatkaram lies in how he also numbers the episodes.

In the Sundarkanda of 68 sargas, there are two very important sargas.The first one is, of course, there are many many gems in Sundarkanda. This is not to reduce from that. But look at the chapter in which Hanuman is about to give up. In that chapter, Hanuman's mental disposition drops in absolutely no time. He says, I have not found her. And if I don't find her, then Rama is going to be disappointed. If Rama is disappointed, Rama will die. If Rama dies, then something will happen to Lakshmana. If Lakshmana goes, Bharata and Shatrughna will go. If Bharata and Shatrughna go, Kausalya, Sumitra, all of them will go. Ikshvaku Vamsham will go. The Vanara Kulam will go. Everything will be gone, all because of me. In a few steps, that's it. And that's very relatable for all of us. This is a normal process in sadhana. But when Hanuman slips over there, internally, he finds some resilience. And internally, this happens in the 13th chapter, where he says, I will stay alive.

That finding life and staying alive is a blessing. When he conquers his sorrow like this, which happens in the 13th chapter, because 13 is the exact digits in the Rama Taraka Mantram.Shriram Jayaram Jay Jayaram. When Hanuman attains that Rama Mantra Siddhi, then in that chapter, he says, oh, there is an Ashoka Vanam. When does he find the Ashoka Vanam? When he goes beyond his own shokam with Rama Mantra Siddhi.So from here, when Hanuman says, I will go in the Ashoka Vanam and I will find her, we then see how as he goes closer, he finds her in the 15th chapter.In the Srividya Upasana, the Panchadashi Mantram is the ultimate Mantram of the Mother Goddess.That Mantram, which cannot be disclosed in Sabhas, has 15 syllables.15 syllables over there, 15th chapter is the first time Hanuman has darshanam of Ma Sita.So when Hanuman has that beautiful darshanam of Ma Sita, before he does, now we see Hanuman as a sadhaka, establishing who is this Goddess.When he sees her for the first time, he makes a series of comparisons.He tries, he looks at her and Hanuman'sown poetry comes forth and Valmiki's poetry as well, where Hanuman says, she looks like Agni that is covered by smoke.She looks like a smriti text that is filled with doubt.She looks like buddhi that has been started on the first day after Poornima.Because if anybody starts learning anything on the first day after Poornima or Amavasya, that is on Padyami, that buddhi, sheenam, it becomes lesser.So he sees all of her brightness, but he also sees that she has waned.

Hanuman's own understanding of Ma Sita also changes by this time.This Devi who is now in the form of Janaka's daughter, I am bowing down to her. When he has this, she doesn't deny him the darshanam anymore and as he goes forward, when he eventually sees her, this is the beauty. Hanuman, if he was just a vanara or if he was just a human, he would have used some quick logic to conclude who she is because his first establishment is through her physical attributes. So he says, look at all the ornaments that she is wearing. Ramachandra described to me in Kishkindha Kandam, Ramachandra describes to him what all she is wearing on which angam of hers. So he says, as per Swami's description, identical she is matching. So when he does that, he makes the first thing, saying whatever Rama has said, I can see this. Second aspect, whatever she dropped when she was going with Ravana, whatever she dropped from the Pushpak Vimanam, those abharanas are missing on her body. Third, she tied them quickly into a cloth.

So I can understand therefore that this is the same cloth and he does the match the following like many people do in blouse shops. So he is established. But if he were a vanara, he would stop here. If he were a human mind, he would stop here. A sadhaka is not looking only for the physical attributes. A sadhaka is looking for the divine lakshanas within her. And Valmiki gives us two beautiful slokas that talk about two very important principles in Shakti Sampradaya, in Shakta Sampradaya.The first slokam is Asya devya yatha roopam. This Devi's form yatha roopam. Anga pratyanga saushthavam.Her every anga, her every limb. How is it? Ramasyacha yatha roopam. How Rama is in his every limb.Asyayam asitekshana. That's exactly how she is. Now this is samayacharam.This is the concept of samayacharam that they match each other. This is exactly Adhanarishwara tattva.That when you see them both together, they match so perfectly.If you have ever seen an image of Adhanarishwara, they are not disproportionate.In the same body, there is so much of duality happening, but they are so beautifully put together because Shiva and Shakti are inseparable.That idea which comes as the last word of the Lalita Sahasranamam. Shri Shiva shiva shaktyaikya Roopini Lalitambika.

She who is the merging of Shiva and Shakti.Here Valmiki depicts saying she who looks exactly like Rama.This is his one slokam that suggests that Hanuman sees Rama and Sita.I.Next shlokam begins with the same words. Asya devya manastasmin asyachasyam pratishthitam.

This Devi who is seated here, she has Raghava firmly in her mind and Raghava has her firmly in her mind. That is exactly why denayam such a dharmatma muhurtam api jivati. Why is she alive? She is alive only because she has Raghava in her mind and Raghava has her in his mind. This aspect is about Purusha and Prakriti. Only as long as Purusha wishes will Prakriti exist outside. If Purusha doesn't want it, all of it will go back into him and only as long as Prakriti wishes will Purusha remain engaged. Without both of them wanting each other like that there will not be any samsara. So then Sita gives him darshanam after these beautiful shlokams .When we look for Sita as Tripura Sundari, there are points in the Sundarakandam, it comes out where you cannot hide it anymore. Because even when Hanuman is conversing with her, you can hide it because she is sad. She herself is in Ashoka Vanam, but she is in Shokam. So you can see the human elements of the story that come out here and the heart goes out to that Sita as well. So let him come and do his work and further as the katha goes on, Hanuman meets her and he tells her, I will leave now, I will take your leave. Hanuman says that not me, I am still here for a few minutes and when Hanuman says this to her, he says I have a small thing to do. I will finish that small thing. That small thing is Lankadhanam. Here is something to pause and see. When Jaganmata is angered, Jaganmata's anger as we said equates to sarvam, everything is destroyed. This is not the only form of Jaganmata who destroyed. Look at the context of Sita and Ravana. Ravana wants Sita for himself, which means that he does not see her as Rama's ardhangini. He thinks Rama is separate, Sita is separate. The second you separate Purusha and Prakriti and you want Prakriti alone, that you believe you can manipulate Prakriti and have her as your own, your destruction is very near. The minute you do not want to see Purusha along with Prakriti, you have limited Prakriti to just what you are seeing in front of you.To remind you that she is eternally his, she will bring you down to bhasmam and that is why Hanuman goes to do Lankadahanam.But when Hanuman does Lankadahanam, Sita with all her tapas emerges for us.

Valmiki says. He says that she is seeing, she is in the middle of Ashoka Vanam, there are Rakshasis all around her. All of this is happening. But for her, she sees Rama and Rama alone. If you go into Manidweepam, which is not that easy to go into, but there when you see Lalita Mahatripurasundari, Lalita Mahatripurasundari's eyes are not open, contradicting the pictorial depictions that we have. Lalita Mahatripurasundari's eyes are almost open. They are slightly open as a matter of fact. Because as the Ashtottram says, her eyes are closed and she is constantly contemplating on her husband and that is what is making Lalita smile. Sita has the same smile in her because she is thinking of Rama. So this beautiful aspect comes out and when she is thinking of Rama, who is a Dharmatma, Sita's own dharma is not anything less. So what happens is Hanuman goes out for Lanka Dahanam and one of the Rakshasis comes and tells Sita that, you know, are you aware that monkey that came and spoke to you, that monkey's tail is being burnt. So he is being taught a lesson for what he did. At this point, Sita panics because she says he has come just for my sake. Now he has come for my sake and his tail is going to be burnt. Is it fair? This is where you distinguish that this is not a human being. If it is a human being, you will pray. You will just say, I hope Hanuman is okay. Sita does not say that. Sita presents the dharma that she followed and uses that dharma to negotiate what should come for Hanuman. Because when we look at this, we understand why she is a Dharmaswarupini herself.

She makes four shlokams, all ending with the same four lines, Shito bhava hanumataha, may Hanuman be cool. If this dharma has value, Shito bhava hanumataha, Hanuman will, Hanuman's tail will be cool. What is that dharma?

She says, Yadimam vrittasampannam, if I have been true to my vratam, my vratam of what? My pativratam.

Yadimam vrittasampannam, if I am waiting to be with him, with what? Manasa, vacha, karmana.

If my mind, my speech and my actions want to be with him and him alone, look at the layers.

Yadimam vrittasampannam, if I have been true to my vratas and if I have want to be with him and him alone and a third clause, Savijanati dharmatma, if that dharmatma, Ramachandra knows this, then let Hanuman's tail be cool.

So when does she say, what is the layering of our dharma?

That if all these things are true, Hanuman's tail will be cool.

And sure enough, Hanuman's tail is very much cool and when Hanuman looks at his tail, he has burnt all of Lanka, he looks at his own tail and he said, how is it that my tail is not burning?

How is it that I am not feeling anything at all? And he says three beautiful things. One of them is Ramaprabhavadashcharyam. I am amazed at the prabhava of Rama that can protect anybody anywhere. And the second thing is, this is because of the tapas of Sita that I am protected.

At various points, Hanuman uses Agni references to talk about Sita, because Hanuman understands that this Mahatripurasundari is the same one that is spoken about in the Durga Suktam, where he says, Tam agnivarnam tapasajjvalantim vairochanim karmaphaleshu justam durgam devigum saranamaham prapadyesu tarasitarase namaha.- I am bowing down to that goddess who is Agnivarnam and who is Karmaphalapradayini.

In the Lalita Sahasranamam, This comes exactly in the Dharadharasuta Dhanya Dharmini Dharmavardhini. The one who is in Dharma herself and is an epitome of Dharma as we just showed you.

Meaning / Translation of Hanuman Chalisa

The Hanuman Chalisa was written in the 16th century CE.It is attributed to the renowned poet-saint, Tulsidas.

With the dust of Guru's Lotus feet, I clean the mirror of my mind. I narrate the pure glory of Sri Raghuvara (Rama), which bestows the four fruits of life (Dharma, Artha, Kama, and Moksha).

Knowing my body to be devoid of intellect, I remember the Son of the Wind (Hanuman). Grant me strength, wisdom, and knowledge, and remove my miseries and impurities.

• Hail Hanuman, the ocean of knowledge and virtues. Hail, the chief of the monkeys, who is renowned in all three worlds.
• Messenger of Rama, abode of immeasurable strength, known as Anjani's son and also as the son of the Wind God.
• Great hero, mighty as thunderbolt, dispeller of wickedness, and companion of good sense and wisdom.
• Golden-hued, splendidly adorned, wearing earrings, and with curly hair.
• Holding a thunderbolt and a banner, wearing the sacred thread made of munja grass on the shoulder.
• Son of Lord Shiva and Kesari, whose glory is revered by the entire world.
• Endowed with wisdom, virtue, and sharp intellect, always eager to perform tasks for Rama.
• Delights in listening to the deeds of the Lord, resides in the hearts of Rama, Lakshmana, and Sita.
• Assumed a diminutive form to appear before Sita, then assumed a fearsome form to burn down Lanka.
• Assumed a gigantic form to slay demons, thereby completing the tasks of Lord Rama.
• Brought the Sanjeevani herb to revive Lakshmana, bringing immense joy to Lord Rama.
• Rama praised you greatly, saying, "You are as dear to me as my brother Bharata."
• "Thousands of mouths sing your glory," says Lord Rama, embracing you
• Sanaka and other sages, along with Brahma, the great hermits, Narada, Saraswati, and the serpent king.
• Yama, Kubera, and the guardians of the directions; even poets and scholars cannot describe your glory.
• You rendered a great service to Sugriva by introducing him to Rama, who then crowned him king.
• Vibhishana accepted your counsel, and became the king of Lanka, known throughout the world.

Vadvanal Stotra

The Hanuman Vadvanal Stotra is a powerful Sanskrit hymn dedicated to Lord Hanuman. Attributed to Vibhishana (Ravana's brother), it is traditionally recited to invoke Hanuman's fierce, protective energy to burn away fears, neutralize negative planetary influences, and dissolve life's impossibilities.

Together, the "Vadvanal Stotra" invokes Lord Hanuman as this all-consuming divine fire—not to destroy, but to purify and eliminate inner negativity, karmic blockages, black magic, and diseases.

Vadvanal refers to the mythical, ferocious, and unquenchable fire that exists deep beneath the ocean. It is highly transformative, possessing the power to dry up the entire ocean and burn anything in its path.

Shri Ganeshaaya Namaahaa

II Om asya Shri Hanumaan Vadvaanal Stotra Mantrasya II

II Shri Ramachandra Rushiihi II

II Shri Vadvaanal Hanumaan Devataa II

II Mama Samasta Roga prashamanaartham SitaRamachandra priithyartham II

II HanumanVadvanal Stotra japam Aham karishye II 1 II

II Om Rhaam Rhim Om Namo Bhagvate Shri MahaHanumate Pragatparaakram II

II Sakaldig Mandal Yashotavitaana DhavaliikrutJagatritaya VajraDeha II

II Rudraavataara Lankaapurii Dahana UmaaAmala Mantra Udadhi Bandhana II

II DashaShiraha Krutaantaka SitaSwasana Vaayuputra AnjaniGarbhaSambhuta II

II ShriRaama LaxmaNaananadkara KapiSainyapraakaara Sugriivasahaahya II

II RaNapartotpaaTana kumaarBrahmachaarin Gabiirnaada II

II SarvaPaapaGarhaVaaraNa Sarvajvarochhaatana DaakiniiVidhanvasana II 2 II

II Om Rhaam Rhim Om Namo Bhagvate Mahaaviiraviiraaya Sarvadhu:kha Nivaaranaaya II

II Graha Mandala SarvaBhoota Mandal SarvapishaachaMandalochchatana II

II Boota Jwara Ekaahika Jwara Dwayaahika Jwara Tryaahika Jwara II

II Chaaturthika Jwara Santaapa Jwara Vishama Jwara Taapa Jwara II

II MaaheSvara VaiSnavaJwarana Chhindhi Chhindhi YakshabrahmaRakshasa II

II Bhoota Preta Pishaachaan Uchchaataya Uchchaataya II 3 II

II Om Rhaam Rhim Om Namo Bhagvate Shri MahaHanumate II 4 II

II Om Rhaam Rhim Rhum Rhaim Rhaha Aam Haam Haam Haam Oum Soum Ehi Ehi II

II Om Ham Om Ham Om Ham Om Ham II 5 II

II Om Namo Bhagvate Shri MahaHanumate ShrvanChakshu Bhutaanaam II

II ShaakiniiDaakiniinaama VishamaDushTaanaama Sarvavisham Hara Hara II 6 II

II Aakaasha Bhuvanam Bhedaya Bhedaya Chedaya Chedaya Maaraya Maaraya II

II Shoshaya Shoshaya Mohaya Mohaya Jwaalaya Jwaalaya II

II Prahaaraya Prahaaraya SakalMaayaam Bhedaya Bhedaya II 7 II

II Om Rhaam Rhim Om Namo Bhagvate Shri MahaHanumate II

II Sarva GrahochchaaTana Parabalam Kshobhaya Kshobhaya II

II Sakal Bandhana MokshaNam kuru kuru II 8 II

II ShiraShula GulamaShula SarvaShulaana Nirmulaya Nirmulaya II

II Naagapaashaanata Vaasuki Takshaka Karkotaka Kaaliyaan II

II Yakshakula Jalagata Bilagat Raatrinchara Divaachara Sarvaan Nirvishan Kuru kuru Swaha II 9 II

II RaajaBhaya ChoraBhaya ParaMantra ParaYantra ParaTrantra ParaVidyaan Chedaya Chedaya II 10 II

II SwaMantra SwaYantra SwaTantra SwaVidyaaha PrakaTaya PrakaTaya II 11 II

II SarvaarishTaan Naashaya Naashaya II 12 II

II SarvaShatrun Naashaya Naashaya II 13 II

II asaadhyam Saadhaya Saadhaya II 14 II

II Hum Fat Swaahaa II 15 II

II Iti BibhiishaNa Krutam HanumatVadavaanala Stotram SampooraNam II

Hanuman and Ma Kali

Hanuman and Ma Kali share a deep spiritual connection symbolizing the union of ultimate devotion (Bhakti) and supreme cosmic energy (Shakti). Their most famous interaction occurs in the Krittivasi Ramayana during the rescue of Lord Rama from the demon Mahiravana, where Hanuman encounters the goddess and subdues Mahiravana's sacrificial rites.

When the demon Mahiravana kidnaps Rama and Lakshmana to sacrifice them to Ma Kali in the netherworld, Hanuman shrinks to the size of a bee to rescue them. Hanuman eventually defeats Mahiravana and rescues his lords, earning deep blessings from the goddess.

Hanuman as the Vahana (Mount): In Bengali traditions, Hanuman is sometimes depicted as the vahana (vehicle or guardian) of Ma Kali. Legends state that impressed by his immense dedication to Rama, Goddess Kali requested Hanuman to serve as her guardian and protector in the Kali Yuga.

Lord Hanuman’s devotion toward Maa Kali reflects the meeting of fearless strength and supreme Shakti in sacred reverence. Though known as the embodiment of unwavering devotion to Lord Rama, Hanuman also recognizes the boundless power of the Divine Mother in her fierce form. In Kali he beholds the cosmic force that destroys evil and protects righteousness, and his humility before her reveals that true strength bows before higher truth. His devotion is not born of fear but of recognition—warrior energy honoring the source of all power. Through this reverence, Hanuman demonstrates that courage and surrender are not opposites but companions on the spiritual path. In this union of bhakti and Shakti, devotion becomes strength and strength becomes divine service.

As Hanuman is a Chiranjeevi (immortal), he continues to live on earth guarding Goddess Kali temples.

Thus in Kali Yuga, Hanuman is the Vahana of Goddess Kali and protector of her devotees on earth.

Extarct from Sripaada Srivallabha Charitamritham, Chapter 45

Sripada Shri Vallabha granted darshan to Hanuma who was in deep meditation of Rama-naama on a mountain, as Sita RamaLakshmana Bharata Satrughna.

He said to Hanuma, “My dear Hanumaa! It cannot becounted as to how many crores of times you chanted the agni beeja (seed word of fire) ‘Ram’. You are reciting ‘Ram beeja’ even during shortspells of time. Chitragupta is finding itdifficult to keep your account. He is non pulsed. Even during the grand infinite maha soonyakaala You are chanting crores and crores o fRama-naama .Therefore, you transcended time. You became kaalaatmaka. Chitragupta is at a loss to reckon your age as so many lakhs of years. You have to incarnate once in this kali yuga. As you are capable of pacifying thetendencies of senses may you become famous with the name of Sai.

The efficacy of ‘Ram’ Seed - Then Hanuma said like this, “My Lord! ‘Ram’ seed is no doubt fiery seed! It is also a fact that I won the favour of Fire God! It is also a fact that I became perfect by union withfire! From the view of body I am your servant. From the view of life force I am your part.From the view point of aatma I am you. Kindly tell in which form I should incarnate.” Sri Sreepada smiled and said, “Even though you were born out of the divine origin of Shiva, you became a devotee of Rama. In Arabic language ‘Aal’ means Shakti , ‘Aaha’ means Shaaktha i.e., one who holds Shakti. Therefore, ‘Allah’ means the combined form of Shiva and Shakti. All along the time you worshipped Me in theform of Janaki Vallabha. Hence forth you adore Me as Shiva-Shakti by uttering the name of ‘Allah’ which is acceptable to ‘Mlechhas’ (people of foreign origin).”

Then Hanuma said like this, “Lord! I know that Sage Bharadwaja conducted ‘Savitrakaathaka Chayanam’ in Pithikapura during treta yuga. I also know that you are born in the lineage of Bharadwaja Sage in compliance with the boon granted on that day. I donot want to be separated from you under any circumstances. Your lineage should be Mylineage also. Am I not your child!”

The dialogue between Sri Sreepada and Sri Hanuman

Then Sri Sreepada said, “My dear Hanumaa! May the body which you assume beborn in the Bharadwaja lineage!” Hanuma again said, “‘Allah Malik’ which means Allah is the master!” Sri Sreepada embraced Hanuma and said, “Hanumaa! Abandon your bodily idea. You are My part and particle.” Again Hanuma expressed, “Lord! I agree that I am a part andportion of you. Nevertheless, amsaavataaras merge with their original nature after completing their mission on earth. Then those amsaavataaras lose all their value and importance. Therefore, the amsaavataara , which I am going to take must be constantly connected with the moola tattwa and should possess all the wealth of strength and power of your ancient moola tattwa.”

Then Sri Sreepada declared, “My dear Hanumaa! You are very intelligent.May all the strength and supremacy of Mine flourish in you also. I will remainincognito in the body of Narasimha Saraswati in the Kadali Vana for 300 years inyoga Samadhi. Then I will become famous as Swami Samardha in Pragnapura.When the time comes for leaving My mortal body, I will incarnate into you who arein the form of Sai. I will announce unequivocally that My incarnation is within you. You will become famous as My Sarva Samardha Sadguru incarnation.”

Then Hanuma submitted, “Lord! I am your servant from the stand point ofphysical body. So I will move chanting the words “Allah Malik”. From the view as a jeevaatma. I conduct myself in the form of a Guru with a spark of your divinity but, is not ‘Sree Charana’ Lord Datta Him-self! Is it proper that there should be difference between You and me? Non-duality will be accomplished only if I change as You, and You change as me. So kindly grant me absorption into the essential nature of Lord Datta.” Sreepada Sreevallabha commanded kaala purusha to attend before Him. Then that great prosperous Lord ordered, “Kaala purushaa! This Hanumasurpassed you and became a kaalatheetha (one who transcended time). I wish togrant Him a state of union with Me. I am conferring Him the title ‘Naadha’ also.From henceforth let Him be called ‘Sai Naadha!’ I am deciding this day as Datta Jayanti. The consciousness in Hanuma may be suitably changed and transformed as Datta swaroopa.