Hanuman in Tantras — A Tantric Reveals the Mystical Aspects of the Monkey God.
Anjaneya, Hanumān — I have been longing to talk about him for many days. Let’s understand one aspect of him from a tāntric perspective, which you might be unfamiliar with. When I started practicing tantra, I may have never mentioned this phase before, and I don’t want to now because tantra is a secret tradition, holding mystical sciences that can lead to destruction if it falls into the wrong hands. Therefore, maintaining secrecy is essential with certain tantric processes.
When I began tantric practices, I had to confront incidents that are enough to drive a person insane. Hence, tantric practitioners often start with “Vīr Sādhanā,” Vīras which are said to be made from Śiva’s own energy. You can think of them as fragments of Śiva’s energy, providing protection to the practitioners from such incidents. There are 52 vīras, such as Kandharva Vīr and Batuk Vīr, and Narasiṁha, Garuḍa, and Tuṅgabhadra Vīr, among others. Among them, the most powerful in my view is Lord Rudra himself — the Hanumat Vīr.
He was the one who stood by Lord Rāma’s side thousands of years ago and helped Tulsīdās meet his lord about 450 years ago. Indeed, Tulsīdās himself was a tāntric, but I will come to that further.
So, I also performed a certain practice related to him, a very potent one. I won’t reveal the exact procedure and mantra, but I will share a stotra that I continuously chanted during that time. It is similar to the Hanumān Chālisā but an expanded version and, in my understanding, much more effective. It is called the Hanumān Sāthikā, and Tulsīdās wrote it with the grace of Anjaneya for protection from adversities and liberation.
Tulsīdās himself was a Tāntric, something not known to many people. There is a story about him. After he finished cleansing his bowels, he would take the leftover water and pour it at the base of a Vachellia nilotica tree (Babool). It may have seemed unintentional, but it was a deliberate practice. While pouring the water, he would recite a certain mantra, as this was a real tantric ritual to please and communicate with a class of disembodied beings known as “pret.”
One day, after some time of performing this ritual, a disembodied being appeared before Tulsīdās, offering him a boon. Tulsīdās requested to be taken to Lord Rāma. Although the spirit couldn’t directly connect him with God, it guided Tulsidas to Hanumant vīr, who then helped Tulsidas meet Lord Rāma. Just like Tulsidas, Hanumān can also lead you towards divinity.
According to tantras, Śiva taught Hanumān all kinds of tantric knowledge, as well as various forms of yoga — of knowledge, of devotion, of action, and of kundalini. Once Hanumān’s training was complete, he manifested five faces. These faces have various meanings attributed to them. In tantra, Śiva has five faces. These faces of Śiva represent the supreme reality, complete with five energies: consciousness, bliss, will, knowledge, and action. Through these energies, he performs five actions: creation, preservation, destruction, veiling the truth through illusion, and revealing the truth to us through grace. Being a great adept and one with Śiva, Hanumān is also capable of performing these actions.
His five faces symbolize that he is the most powerful among all the vīras. In the Kṛttivāsī Rāmāyaṇ, it is described that his remaining four faces are those of the vīra Hayagriva, Narasimha, Garuda, and Varaha. This means that the powers of all the vīras reside within Hanumān. That is why he is known as Mahavīra. The most important thing is that he resides here, in this dimension, among us in his subtle body.
Hanumān embodies various levels of meaning within himself. Those five faces are five pranas (Prāṇa Apāna Udāna Vyāna and Samāna) as well… I wish I could openly reveal and describe the greatness of all his aspects. Perhaps I will do it in the future through these sessions.
Now, I will share a simple practice with you, through which the practitioner can feel the presence of Hanumān, and they will experience him, see him in one form or another. I use the word ‘simple’ because there are advanced practices that require much more intense efforts, achievable by only a few people. They target Hanumān’s warrior aspect, which is beyond the capability of most. You can imagine it like this: an elephant possesses so much power that it can uproot a tree with its trunk. Its tusk can lift nearly 8,000 kilogRāms. The power of about 10,000 elephants is present in the vehicle of Lord Indra, Airāvat, and even 10,000 Airāvats together cannot defeat Indra in physical combat. Indra possesses the strength of 10,000 Airāvats. But in the little finger of vīr Hanumān, the power surpasses that of nearly 10,000 Indras combined. And I am only talking about physical strength. So, you can’t even handle a fraction of his power. That’s why we often aim to connect with Hanumān’s simple, sweet, and devotee form. And this is one of them, the sadhana of Rām bhakt Hanumān. And this is a Shabar mantra, perhaps never before revealed on the Internet.
Now listen carefully. The practice for this mantra lasts for 60 days. You have to recite it every day for 60 days, and on the 60th day, it becomes accomplished. During this time, you must maintain celibacy in thought, action, and speech. If you cannot do this, then this mantra is not for you.
Every Tuesday, you should observe a fast and offer sweets and fruits to Hanumān Ji before reciting this mantra. Before starting the practice, worship His idol or photo with incense, a lamp, vermilion, coconut, and other offerings with full devotion, as much as possible. Then begin chanting with a Rudrāksha or Tulsi mala, reciting the mantra 216 times (108 x 2), which is equivalent to 2 malas. You can also do it without using a mala if you can keep track.
During these 60 days, Hanumān can appear before you in any form, even in His real form, if you are capable of handling it. He will fulfill whatever desires you have. Begin the practice on a Tuesday. The mantra is as follows…
…Only continue reading if you have decided to perform this sadhana; otherwise, stop reading here…
“हनुमान जाग। किलकारी मार।। तूं हुंकारे। राम काज संवारे।। औढ़ सिंदूर सीता मइया का। तूं प्रहरी राम द्वारे।। मैं बुलाऊँ, तूं अब आ। राम गीत तूं गाता आ।। नहीं आये हनुमान। तो राजा राम ।। सीता मइया की दुहाई । मन्त्र सांचा फुरै खुदाई ।।”
Hanumān jāg. Kilkarī mār. || Tū̃ hunkāre. Rām kāj sambhāre. || Aūṛ̥ sindūr Sītā Maiyā kā. Tū̃ praharī Rām dvāre. || Maiṁ bulāū̃, tū̃ ab ā. Rām gīt tū̃ gātā ā. || Nahī̃ āye Hanumān. To Rājā Rām. || Sītā Maiyā kī duhāī. Mantra sāṃchā phurai khudāī. ||
