View allAll Photos Tagged Devotion
Busan | South Korea
Local elders celebrate Buddha's birthday at Samgwangsa Temple.
In Korea the birthday of Buddha is celebrated according to the Lunisolar calendar. This day is called 석가탄신일 (Seokga tansinil), meaning "the day of Buddha's birthday" or 부처님 오신 날 (Bucheonim osin nal) meaning "Welcome Buddha Day". Lotus lanterns cover the entire temple throughout the month which are often flooded down the street. ~ Wikipedia
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Devotion, 9 1/2 x 7 1/4 inches, 2010
All kinds of glass: stained, glitter, Van Gogh, tapestry, iridized, vitreous, dichroic, mirror, Millefiori, Italian Smalti, Paua shell and beads.
With so many different bits of beautiful materials to choose from, I am devoted to them all!
Phases of devotion, a collection of faces from Kodungalloor Bharani.
The series is here: on.fb.me/gpIkSe
(More than anything, this series an attempt to remind myself about many things I had to stop with my 3 month hibernation. I feel good & I am back to everything which I love to do - ofcourse with the help of lot of people who stood with me during the difficult times arised with bad health)
DSC_9773
Stations of the Cross (or Way of the Cross; in Latin, Via Crucis; also called the Via Dolorosa or Way of Sorrows, or simply, The Way) refers to the depiction of the final hours (or Passion) of Jesus, and the devotion commemorating the Passion. The tradition as chapel devotion began with St. Francis of Assisi and extended throughout the Roman Catholic Church in the medieval period. It may be done at any time, but is most commonly done during the Season of Lent, especially on Good Friday and on Friday evenings during Lent.
The Stations of the Cross originated in pilgrimages to Jerusalem. A desire to reproduce the holy places in other lands seems to have manifested itself at quite an early date. At the monastery of Santo Stefano at Bologna a group of connected chapels was constructed as early as the 5th century, by St. Petronius, Bishop of Bologna, which was intended to represent the more important shrines of Jerusalem. The devotion of the Via Dolorosa, for which there have been a number of variant routes in Jerusalem, was probably developed by the Franciscans after they were granted administration of the Christian holy places in Jerusalem in 1342.
The earliest use of the word “stations,” as applied to the accustomed halting-places in the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in the mid-15th century, and described pilgrims following the footsteps of Christ to the cross. In 1521 a book called Geystlich Strass was printed with illustrations of the stations in the Holy Land.
During the 15th and 16th centuries the Franciscans began to build a series of outdoor shrines in Europe to duplicate their counterparts in the Holy Land. The number of stations varied between eleven and thirty.
The object of the Stations is to help the faithful to make a spiritual pilgrimage of prayer, through meditating upon the chief scenes of Christ's sufferings and death. It has become one of the most popular devotions for Roman Catholics. In the Roman Catholic tradition, the meditation is often performed in a spirit of reparation for the sufferings and insults that Jesus endured during His Passion.
The Stations themselves are usually a series of 14 pictures or sculptures depicting the following scenes:
1. Jesus is condemned to death
2. Jesus is given His cross
3. Jesus falls the first time
4. Jesus meets His Mother
5. Simon of Cyrene carries the cross
6. Veronica wipes the face of Jesus
7. Jesus falls the second time
8. Jesus meets the daughters of Jerusalem
9. Jesus falls the third time
10. Jesus is stripped of His garments
11. Crucifixion: Jesus is nailed to the cross
12. Jesus dies on the cross
13. Jesus' body is removed from the cross (Deposition or Lamentation)
14. Jesus is laid in the tomb and covered in incense.
Our Lady of the Holy Spirit Center is located in the heart of Greater Cincinnati and sits on 13.1 acres of landscaped property in a residential area of Norwood, Ohio. This structure, originally built in 1920 under the direction of Archbishop Henry Moeller as a major seminary, has now become a Marian center.
Of all the things that drive men to the extremes the one that strikes a chord truly is devotion. Irrelevant of where or whom or what it is, devotion seems to devour anything and everything in the way. The crowd in the small village of about 2000 people on this particular festival day was about 10 - 12000. Hardly any space to move I struggled to keep my foot on the ground and I was helped by a kind gentleman to navigate around the crowd and take pictures.
I was too tired by the end of the 3rd hour of shooting. My arthritis was eating into my energy levels. The heavy backpack and with camera bodies to handle and the crutch in the uneven roadless surface ridden with rocks and thorn wore me down a lot. I sat by the huge aravaan utsavar and was resting, thinking if I should really continue shooting by walking into the crowd again. I watched her and she came slowly, she advanced near the huge pit of camphor fire and bowed down to pray. I was impressed much, i set out into the crowd again to shoot.
Canon EOS 400D with the Sigma EF 24 - 70 MM F/2.8, Aperture Priority, F/2.8 at 1/30th of a Second, ISO400.
some of us never try to find the meaning of devotion in their lives..... on the other hand, some of us spend their whole lives trying to find the meaning of it..... and to the rest, these two groups become the words in the definition of devotion......
Taken during Durga Puja Ashtami; Rajshahi, Bangladesh; 15 October 2010
Strobist info: 1 Nikon SB-900 shooting TTL, on camera right, shooting through a white shoot-through umbrella on voice-activated lightstand (my uncle); triggered by SU-800 on camera.
also visit the short blog post on the effort.....
desherchobi-ideasrbulletproof.blogspot.com/2010/10/calm-b...
Nelly recognizes that she managed to recover from tuberculosis thanks to Claudia’s single-minded efforts: supervising her daily to be sure she was taking her medication, while also helping her refocus her life to discover who she was.
© Luis Marco
All rights reserved
Todos los derechos reservados
Cualquiera de las imágenes publicadas en este Flickr, estan registradas. El uso sin consentimiento por mi parte de ellas, reportará la denuncia al registro de propiedad intelectual.
Any of the images published in this Flickr are registered. Use without consent on my part of it, will report the complaint to the registration of intellectual property.
ما شبی دست برآریم و دعایی بکنیم * غم هجران تو را چاره ز جایی بکنیم
دل بیمار شد از دست رفیقان مددی * تا طبیبش به سر آریم و دوایی بکنیم
آن که بی جرم برنجید و به تیغم زد و رفت * بازش آرید خدا را که صفایی بکنیم
خشک شد بیخ طرب راه خرابات کجاست * تا در آن آب و هوا نشو و نمایی بکنیم
مدد از خاطر رندان طلب ای دل ور نه * کار صعب است مبادا که خطایی بکنیم
سایه طایر کم حوصله کاری نکند * طلب از سایه میمون همایی بکنیم
دلم از پرده بشد حافظ خوشگوی کجاست * تا به قول و غزلش ساز نوایی بکنیم
Click On Note & DL Music from Kamkars Ensemble
خواننده : بیژن بیژنی
Italian postcard. Columba Dominguez and Roldano Lupi in the Italian film L'edera (Devotion, Augusto Genina 1950). Ed. Mondadori. Prod. Cines. Dist. ENIC. AGAR.
L'edera was an Italian rural drama shot in Barbagia, Sardinia. Vitaliano Brancati contributed to the script, based on a novel by Grazia Deledda. The film quite closely follows the novel, which takes place on the province of Nuoro, but offrs a less drastic finale. Annesa (Columba Dominguez) is adopted by a declining aristocratic family. She is devoted to the family Decherchi, in financial crisis and depending on the heritage of a distant uncle, hosted by the family. Despaired by the uncle's refusal to help the grandson don Paulu (Roldano Lupi), her secret lover, she kills him, Despite suspects Annesa is not unmasked, but her remorse pushes her to confess to a priest (Juan De Landa) and leave the family that hosted her.
Roldano Lupi (1909-1989) was an Italian actor of cinema, television and theatre.
Berlin - Alexanderplatz
At the subway station Alexanderplatz in the center of Berlin. - The bill is an advertisement for "The most beautiful 19th-century French masterpieces from the Metropolitan Museum of Art in New York". Exclusively from June 1st to October 7th in the Neue Nationalgalerie (New National Gallery), Kulturforum Potsdamer Platz. An exhibition by the Staatliche Museen zu Berlin (Berlin State Museums).
Wat Saket.
"We steal the pictures: a good pic is always a stolen pic" Raymond Depardon in "Voyages".
one in a series of prints influenced by a case involving a woman fleeing her family. she'd left her country and didn't want to return because she would be forced to undergo circumcision.
Sinasabi ng Bibliya, “Magsilapit kayo sa Dios, at siya’y lalapit sa inyo” (Santiago 4:8). Bilang mga Kristiyano, sa pamamagitan lamang ng paglapit sa Diyos at pagkakaroon ng isang tunay na pakikipag-ugnayan sa Kanya at saka natin mapananatili ang isang normal na relasyon sa Diyos at matamo ang gawain ng Banal na Espiritu. Katulad lang ito ng dalawang taong nakikipag-ugnayan sa bawat isa, na mapananatili lamang nila ang kanilang malapit na relasyon sa mahabang panahon sa pamamagitan ng pagiging bukas sa isa’t isa, madalas na pakikipag-usap kapag nahaharap sila sa mga isyu, at sa pamamagitan ng pag-unawa at paggalang sa isa’t isa. Nguni’t sa panahong ito na ang lahat ay napakabilis, ang sobrang daming trabaho, kumplikadong mga relasyon at masasamang kalakarang panlipunan ang humahatak sa atin at madalas na sumasakop sa ating panahon. Ang ating mga puso ay madaling mabagabag ng mga tao, mga pangyayari at mga bagay sa sanlibutan, at pinipigilan tayong mapanatili ang normal na relasyon sa Diyos. Ito ang nagdadala sa atin palayo nang palayo sa Diyos, at kapag nahaharap tayo sa mga isyu, nagiging mas mahirap para sa atin na mapanatag ang ating mga sarili sa harapan ng Diyos, na lumapit sa Diyos at hanapin ang kaliwanagan at gabay ng Banal na Espiritu. Kapag gumagawa tayo ng mga bagay, kadalasan ginagawa natin ang mga ito nang walang ano mang tamang direksyon o layunin, at ang ating mga espiritu ay patuloy na nasa kalagayan ng kahungkagan at pagkabalisa. Kaya’t paano natin tiyak na mapananatili ang isang malapit na relasyon sa Diyos? Kailangan lang nating maunawaan ang apat na puntos sa ibaba, at ang ating relasyon sa Diyos ay siguradong mas magiging malapit.
1. Manalangin sa Diyos nang may Katapatan sa Puso at Hayaang Makilusan ng Banal na Espiritu
Ang panalangin ay daan kung paano tayo nakikipag-usap sa Diyos. Sa pamamagitan ng panalangin, mas magiging panatag ang ating mga puso sa harapan ng Diyos, upang pagnilayan ang salita ng Diyos, upang hanapin ang kalooban ng Diyos at magtatag ng isang normal na relasyon sa Diyos. Nguni’t sa buhay, dahil sa abala tayo sa trabaho o mga gawaing-bahay, kadalasan nananalangin lang tayo para lang gawin ito, at tinatrato natin ang Diyos na tila wala tayong interes sa pamamagitan ng pag-usal ng ilang mga salitang hindi pinag-isipan. Kapag abala agad tayo sa umaga, halimbawa, pagpunta sa trabaho o pagiging abala sa ibang mga bagay, nananalangin tayo nang madalian: “O Diyos! Ipinagkakatiwala ko sa Inyong mga kamay ang gawain ko ngayong araw, at ipinagkakatiwala ko sa Inyo ang aking mga anak at magulang. Ipinagkakatiwala ko ang lahat ng bagay sa Inyong mga kamay, at hinihiling ko na pagpalain at protektahan Mo ako. Amen!” Tinatrato natin ang Diyos nang ganun lang sa pamamagitan ng pag-usal ng ilang mga salita na walang tiyak na layunin. Walang katahimikan ang ating mga puso, gayun din at wala tayong tunay na pakikipag-ugnayan sa Diyos. Minsan, umuusal tayo ng panalangin sa Diyos gamit ang mga salitang may tunog na nakalulugod, at ilang mga salitang hungkag, may pagmamataas, at hindi natin sinasabi sa Diyos kung ano ang nasa ating mga puso. O kung minsan, kapag tayo’y nananalangin, binibigkas natin ang ilang mga kabisadong salita, at inuusal natin iyong parehong lipas na at lumang mga salita, at ito ang nagiging isang ganap na relihiyosong ritwal na panalangin. Maraming mga ganitong panalangin ang naiusal natin sa ating mga buhay—mga panalanging nakakapit sa mga panuntunan, at mga panalangin kung saan hindi natin binubuksan ang ating mga puso o hinahanap ang kalooban ng Diyos. Namumuhi ang Diyos kapag nananalangin tayong wala naman talagang kahulugan sa atin, sapagka’t ang ganitong uri ng panalangin ay tumutukoy sa panlabas na anyo at relihiyosong ritwal, at walang tunay na pakikipag-ugnayan sa Diyos sa ating espiritu. Ang mga taong nananalangin nang ganito ay walang tunay na interes kung tratuhin ang Diyos at nililinlang ang Diyos. Kung kaya ang mga panalanging ito ay hindi dinidinig ng Diyos at napakahirap para sa mga taong ito na nananalangin sa ganitong paraan na makilusan ng Banal na Espiritu. Kapag nanalangin sila nang ganito, hindi nila nararamdaman ang presensiya ng Diyos, madilim at mahina ang kanilang mga espiritu, at palayo nang palayo ang kanilang relasyon sa Diyos.
Sinabi ng Panginoong Jesus: “Ang Dios ay Espiritu: at ang mga sa kaniya’y nagsisisamba ay kinakailangang magsisamba sa espiritu at sa katotohanan” (Juan 4:24). Ang Diyos ang Lumikha na nagpupuno sa langit at lupa. Nasa tabi natin Siya sa lahat ng sandali, binabantayan ang ating bawat salita at kilos, ang ating bawat isipan at ideya. Ang Diyos ang kataas-taasan, lubos na marangal, at kapag nanalangin tayo sa Diyos, sinasamba natin ang Diyos, at dapat tayong lumapit sa Diyos na may tapat na puso. Kaya’t kapag nanalangin tayo sa Diyos, dapat tayong magkaroon ng pusong may takot sa Diyos, nagsasalita sa Diyos ng taos sa puso at matapat, dinadala sa harapan ng Diyos ang ating tunay na kalagayan, ang ating mga kahirapan at mga tiisin at inilalahad sa Kaniya ang tungkol dito, at kinakailangan nating hanapin ang kalooban ng Diyos at hanapin ang daan upang maipamuhay, sapagka’t sa ganitong paraan lamang aayon sa kalooban ng Diyos ang ating mga panalangin. Halimbawa, mahaharap tayo sa mga kahirapan sa buhay, o matatagpuan natin ang ating mga sarili sa isang sitwasyon kung saan palagi tayong nagkakasala at nangungumpisal, at nahihirapan tayo. At sa gayon, binubuksan natin ang ating mga puso sa Diyos, inilalahad sa Diyos ang tungkol sa ating mga problema at hinahanap ang kalooban ng Diyos, at makikita ng Diyos ang ating katapatan at pakikilusin Niya tayo. Bibigyan Niya tayo ng pananampalataya, o paliliwanagan Niya tayo upang maunawaan ang Kanyang kalooban. Sa ganitong paraan, mauunawaan natin ang katotohanan at magpapatuloy tayo. Halimbawa, kapag totoong nakilala natin na ang ating mga panalangin ay nakakapit lang sa mga panuntunan at inuusal lang bilang isang seremonya, o nagsasalita tayo nang may pagmamataas o kahungkagan, at wala naman tayong tunay na pakikipag-ugnayan sa Diyos, magiging ganito ang paraan ng ating panalangin: “O Diyos! Nang manalangin ako noon, wala akong interes sa Iyo. Lahat ng sinabi ko ay nasabi ko upang dayain Ka at nagsasalita ako nang walang katapatan; May pagkakautang ako sa Iyo. Mula sa araw na ito, nais kong manalangin mula sa aking puso. Sasabihin ko sa Iyo ang ano mang nasa aking puso, at sasambahin Kita nang tapat sa aking puso at hihingi ng Iyong paggabay.” Kapag naging bukas tayo sa Diyos katulad nito mula sa kaibuturan ng ating puso, makakaramdam ang ating mga puso. Makikita natin kung gayon kung gaano tayo naghimagsik laban sa Diyos, at hahangarin nating mas higit pa na magsisi nang tunay sa harapan ng Diyos at makipag-usap sa kanyang nang taos sa puso. Sa panahong ito, mararamdaman natin na ang relasyon sa Diyos ay labis na malapit, na tila nakaharap sa Kanya. Ito ang bunga ng pagbubukas ng ating puso sa Diyos.
Ang pagbubukas ng ating puso sa Diyos ay hindi nakasalalay sa kung gaano karami ang nais nating sabihin sa Kanya, o dili kaya’y gumamit tayo ng mga mabulaklak na salita o magarbong wika. Hangga’t binubuksan natin ang ating mga puso sa Diyos at sinasabi sa Kanya ang tunay nating katayuan, hanapin ang Kanyang paggabay at kaliwanagan, pakikinggan tayo ng Diyos kahit na kaunti at simpleng mga salita lamang ang ating sasabihin. Kapag lumapit tayo sa Diyos nang madalas sa ganitong paraan, sa pagtitipon man o maging sa panahon ng espirituwal na debosyon, o kapag tayo ay naglalakad sa kalye o nakaupo sa bus o sa trabaho, ang ating mga puso ay tahimik na magbubukas sa Diyos sa panalangin. Hindi na natin mamamalayan, ang mga puso natin ay mas magiging panatag sa harapan ng Diyos, mas mauunawaan natin ang kalooban ng Diyos, at kapag nahaharap tayo sa mga isyu, malalaman natin kung paano isasabuhay ang katotohanan upang masiyahan ang Diyos. Sa ganitong paraan, ang relasyon natin sa Diyos ay higit na mas magiging normal.
2. Kapag Nagbabasa ng mga Salita ng Diyos, Pagnilayan Mo ang mga Ito sa Iyong Puso at Mauunawaan Mo ang Kanilang Tunay na Kahulugan
Ginagawa ng mga Kristiyano ang espirituwal na debosyon at araw-araw na pagbabasa ng mga salita ng Diyos. Paano tayo magbabasa ng salita ng Diyos sa paraang makakamit natin ang parehong magandang resulta at makatutulong upang maging mas malapit pa ang relasyon natin sa Diyos? Sinasabi ng salita ng Diyos: “Ang mga tao ay naniniwala sa Diyos, iniibig ang Diyos, at napalulugod ang Diyos sa pamamagitan ng pag-antig sa Espiritu ng Diyos gamit ang kanilang mga puso, sa gayon ay nakakamtan ang Kanyang kaluguran; kapag nakikibahagi sa mga salita ng Diyos sa kanilang puso, sila sa gayon ay kinikilusan ng Espiritu ng Diyos” . Sinasabi sa atin ng salita ng Diyos, kapag nagbasa tayo ng Kanyang salita, kailangan nating magnilay-nilay at maghanap kasama ang ating mga puso, kailangan nating makamtan ang kaliwanagan at pagpapaliwanag ng Banal na Espiritu, at kailangan nating maunawaan ang kalooban ng Diyos at kung ano ang kinakailangan Niya sa atin. Sa pamamagitan lamang ng pagbabasa sa salita ng Diyos sa ganitong paraan magkakaroon ng bunga ang ating mga pagsisikap at mapapalapit tayo sa Diyos. Kapag nagbabasa tayo ng mga salita ng Diyos, kapag binigyan lamang natin ang mga ito ng sulyap at hindi pinagtuunan ng pansin, kapag nakatuon lang tayo sa pag-unawa sa ilang mga letra at doktrina upang magpasikat lang at hindi natin binibigyan ng atensyon upang maunawaan ang tunay na kahulugan ng mga salita ng Diyos, kung gayon gaano man karami ang mababasa nating mga salita Niya, hindi tayo makakaayon sa Kanyang kalooban, lalo na ang pagkakaroon ng kakayahang magtatag ng isang normal na relasyon sa Diyos.
Kaya’t kapag nagbasa tayo ng mga salita ng Diyos, kailangang panatag at gamitin natin ang ating mga puso upang pag-isipan kung bakit sinabi ng Diyos ang gayong mga bagay, kung ano ang kalooban ng Diyos at ano ang mga bunga na nais ng Diyos na makamit kasama natin sa pagsasabi ng mga gayong bagay. Sa pamamagitan lamang ng malalim na pagninilay-nilay sa Kanyang mga salita at saka natin mauunawaan ang kalooban ng Diyos at magiging mas higit na umayon sa Kanyang puso, at ang ating relasyon sa Diyos ay mas magiging normal. Halimbawa, nakikita natin na sinasabi ng Panginoong Jesus: “Katotohanang sinasabi ko sa inyo, Malibang kayo’y magsipanumbalik, at maging tulad sa maliliit na bata, sa anomang paraan ay hindi kayo magsisipasok sa kaharian ng langit” (Mateo 18:3). Mauunawaan nating lahat ang mababaw na kahulugan ng pahayag na ito, na nais ng Diyos na tayo’y maging mga tapat na mga tao. Nguni’t ang mga isyu katulad ng kahalagahan ng pagiging tapat na mga tao, bakit mahal ng Diyos ang mga tapat na tao at paano ba talaga magiging tapat na mga tao, ay mga isyu na kailangan nating pagnilay-nilayan nang husto. Sa pamamagitan ng pabasang-panalangin at pagninilay-nilay sa mga salita ng Diyos, mauunawaan natin na ang likas na katangian ng Diyos ay pagiging matapat, at walang kasinungalingan o panlilinlang sa anomang bagay na sinasabi o ginagawa ng Diyos, at kung gayon mahal ng Diyos ang mga tapat na tao at kinamumuhian ang mga mapanlinlang na mga tao. Hinihingi ng Diyos na dapat tayong maging mga tapat na tao, dahil sa pamamagitan lamang ng pagiging matapat na tao ayon sa hinihingi ng Diyos maaari tayong pangunahan ng Diyos tungo sa Kanyang kaharian. Kaya’t paano ba talaga tayo magiging mga tapat na tao? Una, huwag tayong magsalita ng kasinungalingan, bagkus dapat tayong maging dalisay at bukas at sabihin kung ano ang nasa ating mga puso; ikalawa, huwag tayong kumilos nang may pandaraya, dapat nating talikuran ang ating mga sariling interes, at huwag maging mapanlinlang sa Diyos man o sa tao; ikatlo, dapat walang panlilinlang sa ating mga puso, dapat walang personal na motibo o pakay sa ating mga kilos, sa halip dapat kumilos lang tayo upang magsagawa ng katotohanan at masiyahan ang Diyos. Pagkatapos matanggap ang liwanag sa pamamagitan ng pagninilay-nilay, pagnilayan natin ang ating mga pagkilos at pag-uugali at makikita natin na nagtataglay pa rin tayo ng mga pagpapahayag na may panlilinlang: Kapag tayo’y nakikitungo sa ibang tao, kadalasan hindi natin napipigil ang ating mga sarili na magsinungaling at mandaya upang pangalagaan ang ating mga sariling interes, reputasyon at estado. Kapag ipinagamit natin ang ating mga sarili para sa Diyos, maaari nating sabihin sa panalangin na nais nating mahalin at pasayahin ang Diyos, nguni’t kapag dumating ang mga pagsubok, katulad ng pagkakasakit ng ating mga anak o pagkakasakit natin o kapag ang isang miyembro ng pamilya ay nawalan ng trabaho, mabilis tayong magreklamo sa Diyos, hanggang sa nais pa nating isuko ang ating gawain sa iglesya; sa ganito, makikita natin na ang pagpapagamit natin sa ating mga sarili para sa Diyos ay nadumihan, at parang nakikipagkasundo tayo sa Diyos. Ipinapagamit natin ang ating mga sarili sa Diyos upang makinabang tayo sa Diyos, at hindi lamang para magbigay kasiyahan sa Diyos. Ito ay ilan lamang sa mga halimbawa ng ating mga pagpapahayag ng panlilinlang. Mula sa mga pagpapahayag na ito, makikita natin na hindi talaga tayo mga tapat na tao. Kapag nakita na natin nang malinaw ang ating mga sariling kakulangan at kapintasan, magkakaroon tayo ng matibay na pagpapasya na mauhaw para sa katotohanan at maghahanap tayo upang maisagawa ang mga salita ng Diyos sa ating mga buhay. Ito ang bunga na makakamit natin mula sa pagninilay-nilay sa mga salita ng Diyos.
Siyempre, ang bungang ito ay hindi makakamit sa pamamagitan ng isang beses lang na pagninilay-nilay sa mga salita ng Diyos, at sa halip ay sa pamamagitan ng pagninilay-nilay sa Kanyang mga salita nang maraming beses. Dagdag dito, kailangang sadya nating isabuhay ang mga salita ng Diyos kapag nahaharap tayo sa mga isyu. Sa maikling salita, hangga’t hindi tayo tumitigil sa pagninilay-nilay sa mga salita ng Diyos sa ating mga puso sa ganitong paraan, sa gayon, matatamo natin ang kaliwanagan at paliwanag ng Banal na Espiritu. Isang araw, magkakamit tayo ng kaunting kaliwanagan, at sa susunod na araw mas madadagdagan ang kaliwanagan, at sa paglipas ng panahon, mas mauunawaan na natin ang katotohanan sa mga salita ng Diyos, ang daan sa pagsasabuhay ay mas magiging malinaw, unti-unting susulong ang ating mga buhay, at mas magiging malapit ang ating relasyon sa Diyos.
3. Hanapin ang Katotohanan at Isabuhay ang mga Salita ng Diyos sa Lahat ng Bagay
Ang pinakapangunahing mga bagay sa mga Kristiyano para mapanatili ang isang normal na relasyon sa Diyos ay ang hanapin ang katotohanan kapag nakaranas sila ng mga isyu at isabuhay ito ayon sa Kanyang salita. Nguni’t sa buhay, kapag nakararanas tayo ng mga isyu, kadalasan umaasa tayo sa ating sariling mga karanasan o gumagamit tayo ng mga sariling paraan para ayusin ang mga ito, o hinaharap natin ang mga ito ayon sa ating mga sariling kagustuhan. Madalang nating pinapatahimik ang ating mga sarili sa harapan ng Diyos at hinahanap ang katotohanan, o hinaharap ang isyu sang-ayon sa kalooban ng Diyos. Ito ang nagiging dahilan upang mawalan tayo ng maraming pagkakataon na maisabuhay ang katotohanan, at napapalayo nang napapalayo tayo sa Diyos. Sinasabi ng salita ng Diyos, “Ano man ang ’yong ginagawa, kahit gaano kalaking bagay man ’yon, at sa kabila ng kung ikaw man ay tumutupad sa ’yong tungkulin sa pamilya ng Diyos, o kung ito man ay pansarili mong kapakanan, dapat mong isaalang-alang kung ang bagay na ito ay sumasang-ayon sa kalooban ng Diyos, kung ang bagay na ito ba ay isang bagay na dapat gawin ng isang taong may pagkatao, at kung ang ginagawa mo ba ay makakapagpasaya sa Diyos o hindi. Dapat pag-isipan mo ang mga bagay na ito. Kapag ginawa mo ito, samakatuwid isa kang taong naghahanap sa katotohanan at isang taong tunay na sumasampalataya sa Diyos” . “Kung kayo’y magsisipanatili sa aking salita, kung magkagayo’y tunay nga kayong mga alagad ko” (Juan 8:31). Ipinapakita ng mga salita ng Diyos ang isang malinaw na daan. Gumagawa man tayo ng gawain ng iglesya o inaayos natin ang mga isyu na nararanasan natin sa ating mga buhay, dapat palagi nating hanapin ang katotohanan at unawain ang kalooban ng Diyos, tingnan kung paano hahawakan ang mga bagay sa paraang matutugunan ang mga pangangailangan ng Diyos, gamitin ang katotohanan upang malutas ang lahat ng mga problema na ating kahaharapin at mapanatili ang ating normal na relasyon sa Diyos.
Tingnan mo halimbawa kung paano tayo hahanap sa katotohanan kapag namimili tayo ng magiging asawa. Kapag naghahanap tayo ng makakapareha, palagi nating sinusunod ang ating sariling kagustuhan at nakatuon lang tayo sa panlabas na anyo at pag-uugali ng tao, at hinahanap natin ang isang matangkad, mayaman, at guwapong lalaki, o maputi, mayaman, magandang dalaga, sa paniniwalang magkakaroon lamang tayo ng masayang pag-aasawa kapag nagpakasal tayo sa ganoong tao, at tayo ay mamumuhay nang may kaalwan, kaginhawahan at kasiyahan, at kaiinggitan tayo ng iba. Subali’t naisip man lang ba natin na ang paghahanap ba sa ganoong kapareha ay magiging mabuti sa ating mga paniniwala sa Diyos at sa pagsulong ng ating mga buhay? Kung ang ating kapareha ay hindi naniniwala sa Diyos at tinatangka nila tayong pigilin sa ating paniniwala sa Diyos, ano na ang magiging kalalabasan nito? Sinasabi ng Bibliya, “Huwag kayong makipamatok ng kabilan sa mga di nagsisisampalataya” (2 Corinto 6:14). Mula dito, makikita natin na ang mga naisin ng mga mananampalataya at mga di mananampalataya ay hindi magkatugma at hindi pa angkop sa isa’t isa. Sa kanilang pagharap sa pananampalataya at mga panlipunang kalakaran, mayroon silang magkahiwalay na pananaw at naghahanap ng magkaibang mga bagay: Ang Kristiyano ay magnanais na sundin ang paraan na may takot sa Diyos at pag-iwas sa kasamaan, samantalang ang di mananampalataya ay magnanais na sumunod sa mga masasamang kalakaran ng sanlibutan. Kapag tayo’y nakipag-isa sa di mananampalataya, tiyak na maiimpluwensiyahan nila tayo, at mapipigil ang pag-sulong ng ating buhay. Kung kaya, kapag pumipili ng isang kapareha, kailangan nating isaalang-alang ang katauhan at katangian ng tao at isaalang-alang kung ang pakikipag-ugnayan o hindi sa kanila ay makabubuti sa ating paniniwala sa Diyos, kung pareho o hindi tayo ng pananaw, kung ang hangarin natin ay magkaayon o hindi. Kapag hindi natin isinaalang-alang ang mga bagay na ito, at nakatuon lamang tayo sa panlabas na anyo ng tao at sa kanilang sitwasyon sa pamilya, magkagayon, pagkatapos nating ikasal, darating ang kasakitan dahil hindi tayo magkapareho ng pananaw. Kapag pinilit tayo ng ating kapareha at pinigil tayo sa ating paniniwala sa Diyos, ito ang mas wawasak sa ating mga espirituwal na buhay. Kaya’t makikita ngayon na kahit ano mang isyu ang makakaharap natin sa buhay, tanging sa pamamagitan lamang ng paghahanap sa katotohanan, pag-unawa sa kalooban ng Diyos at pagkilos ayon sa kalooban ng Diyos tayo makakapamuhay sa ilalim ng pangangalaga at proteksyon ng Diyos, at tanging sa paraang iyon lang natin mapananatili ang ating normal na relasyon sa Diyos.
4. Lumapit sa Diyos at Araw-araw na Magmuni-muni sa Sarili, at Panatilihin ang Iyong Malapit na Relasyon sa Diyos
Sinabi ni Jehovah: “Gunitain ninyo ang inyong mga lakad” (Hagai 1:7). Mula sa salita ng Diyos, makikita natin na ang pagmumuni-muni ay mahalaga para sa pagpasok natin sa buhay! Sa pamamagitan ng pagmumuni-muni, makikita natin na marami tayong mga kakulangan at hindi natin naabot ang hinihinging pamantayan ng Diyos. Kung gayon nagkakaroon tayo ng motibasyon sa paghanap sa katotohanan, dumarating tayo sa pagpapasya na talikuran ang laman at ginagawa natin ang lahat ng ating makakaya upang maisabuhay ito ayon sa salita ng Diyos. Sa ganitong paraan, nag-iingat tayo sa pagkilos ayon sa kinakailangan ng Diyos sa ating praktikal na karanasan, isinasabuhay ang salita ng Diyos, at ang relasyon natin sa Diyos ay mas nagiging normal. Halimbawa, tayong mga nagsisilbing mga pinuno sa iglesya ay nakikita na sinasabi sa Bibliya: “Pangalagaan ninyo ang kawan ng Dios na nasa inyo, na magsigamit kayo ng pagpupuno, na hindi sapilitan, kundi may kasayahan, na ayon sa kalooban ng Dios; ni hindi dahil sa mahalay na kapakinabangan, kundi sa handang pagiisip; ni hindi din naman ang gaya ng kayo’y may pagkapanginoon sa pinangangasiwaang ipinagtagubilin sa inyo, kundi kayo’y maging mga uliran ng kawan” (1 Pedro 5:2–3). Kung kaya, dapat nating gawin ang pagmumuni-muni kapag tayo’y umaakay sa ating mga kapatiran, at tanungin natin ang ating mga sarili: Nag-iingat ba tayo upang magpatotoo sa mga salita ng Panginoon at sa Kanyang kalooban, at pinangungunahan ang ating mga kapatiran sa harapan ng Diyos, o nagpapahayag ba tayo ng mga bagay na tunog-mahalaga, walang kahulugang mga bagay kapag nagbabahagi tayo ng mga sermon upang magpakita, at nangangaral ng mga letra at doktrina upang tingalain at sambahin tayo ng ating mga kapatiran? Kapag ang mga kapatiran ay nagbibigay ng mga makatwirang mungkahi sa atin, pinag-iisipan ba natin ang ating sariling mga problema o tinatanggihan natin ang kanilang mga mungkahi, hanggang sa punto na gumagawa na tayo ng mga dahilan at pinipilit na bigyang-matwid ang ating mga sarili? Sa pamamagitan ng pagmumuni-muni, makikita natin na marami pang bahagi ng ating serbisyo sa Diyos kung saan tayo ay naghihimagsik, at tayo’y nagtataglay pa rin ng maraming tiwaling disposisyon na kinakailangang patuloy tayong maghanap sa katotohanan upang ang mga ito ay malutas. Sa ganitong paraan, makakakilos tayo ng may kababaang-loob, mas mahahanap natin ang kalooban ng Diyos sa ating trabaho, at mapapangunahan natin ang ating mga kapatiran ayon sa mga hinihingi ng Diyos. Kung hindi tayo madalas na lumalapit sa Diyos at magmuni-muni, mabibigo tayong kilalanin ang ating mga sariling katiwalian at mga kakulangan at aakalain pa rin nating patuloy tayo na naghahangad sa katotohanan. Magiging kuntento tayo kung gayon na tumayo na lang at tumangging kumilos tungo sa pag-unlad at mas magiging mapagmataas tayo at makasarili, paniniwalaan ang sariling tayo’y ayon sa puso ng Diyos. Subali’t ang totoo, ang ating mga kilos at pag-uugali ay hindi katanggap-tanggap sa Diyos, at kasusuklaman tayo ng Diyos. Makikita kung gayon na ang madalas na pagmumuni-muni ay napakahalaga at ang pagsasabuhay sa katotohanan ay nakatayo sa pundasyon ng pagkilala sa sarili. Tanging sa pamamagitan lamang ng tunay na kaalaman sa ating sariling katiwalian at kakulangan at saka tayo darating sa pagsisisi, at magiging handang hanapin ang katotohanan at isabuhay ang mga salita ng Diyos. Ang pagmumuni-muni ay napakahalaga para sa pagpapatuloy natin sa buhay, at ito ang susing kailangang-kailangan upang mas mapalapit tayo sa Diyos.
Maraming paraan upang magmuni-muni sa ating mga sarili: Maaari tayong magmuni-muni sa ilalim ng liwanag ng mga salita ng Diyos; maaari tayong magmuni-muni sa mga maling nagawa natin sa ating pang-araw-araw na buhay; ang paglahad ng ibang tao sa ating mga kakulangan at katiwalian ay higit na napakagandang pagkakataon upang tayo ay makapagmuni-muni sa ating mga sarili; dagdag pa, kapag nakita natin ang mga kamalian na nagawa ng mga nasa paligid natin, maaari din tayong magmuni-muni sa ating mga sarili, tingnan ang kanilang mga kamalian bilang isang babala, matuto ng mga aral at makinabang sa mga ito, at iba pa. Ang pagmumuni-muni ay hindi lamang ginagawa sa araw o sa gabi. Ano mang oras at saan mang lugar, maaari tayong manalangin sa Diyos mula sa ating mga puso, magmuni-muni at alamin ang ating mga sariling katiwalian, at maaari nating hanapin ang kalooban ng Diyos at mga kinakailangan na makikita sa Kanyang mga salita, at agad na magsisi. Gayunman, bago tayo matulog sa gabi, dapat tayong magmuni-muni at ibuod ang lahat ng ating ginawa sa buong araw, at doon tayo magkakaroon ng mas malinaw na pag-unawa sa ating kalagayan at malaman ang mga bagay na hindi pa natin nagagawa nang tama. Kapag nasimulan nating gawin ito, ang ating mga hangarin ay mas magkakaroon ng direksyon at mas kapaki-pakinabang sa pagtatatag ng isang normal na relasyon sa Diyos.
Mga kapatid, ang apat na puntos sa itaas ay ang mga daan sa pagsasabuhay upang mas maging malapit tayo sa Diyos. Hangga’t isinasabuhay natin ang mga gawaing ito, ang ating relasyon sa Diyos ay mas magiging malapit, magkakaroon tayo ng isang daan sa pagsasabuhay sa mga isyu na ating kahaharapin, at ipagkakaloob sa atin ng Diyos ang kapayapaan at kagalakan at makakapamuhay tayo sa ilalim ng Kanyang pagpapala. Kaya bakit hindi tayo magsimula ngayon?
The Daily Devotional Tagalog page provides rich devotional resources to help you get close to God every day and build a normal relationship with Him.
Rekomendasyon:
10 Mga Kanta ng Panalangin sa Umaga upang Mapalapit Ka sa Diyos
Paano Mapalapit sa Diyos: 3 Mga Paraan ng Pagsasagawa
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Hanuman is a Hindu god and an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth. Several sects including Arya Samaj believe that Hanuman was a human and not vanara.
ETYMOLOGY & OTHER NAMES
The Sanskrit texts mention several legends about how Sri Hanuman got his name. One legend is that Indra, the king of the deities, struck Sri Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". Some Jain texts mention that Sri Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.
According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao).
Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts, which were gaining popularity. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined take to the form of Hanuman.
Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period. The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.
BIRTH & CHILDHOOD
Hanuman was born to the vanaras. His mother Anjana was an apsara who was born on earth due to a curse. She was redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought. Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.
Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result. Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.
Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.
BIRTH PLACE
Multiple places in India are claimed as the birthplace of Hanuman.
According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka. This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot. Kishkinda itself is identified with the modern Anegundi taluk (near Hampi) in Bellary district of Karnataka.
Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman. The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.
The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.
According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.
CHILDHOOD
As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his mouth.[18] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with him. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.
Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.
On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.
Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and he was relieved from the curse by the end of Kishkindha Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita and in Sundara Kanda he used his supernatural powers at his best.
ADVANTURES IN RAMAYANA
The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.
MEETING WITH RAMA
Hanuman meets Rama during the Rama's 14-year exile. With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.
Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.
When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.
In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain, touches it briefly, and presses on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasi, he reaches Lanka.
FINDING SITA
Hanuman reaches Lanka through flight and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. In order to give Sita faith, Hanuman gives her a ring that Rama wanted Hanuman to give her. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.
Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.
SHAPESHIFTING
In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.
Also he enlarges & immediately afterwards contracts his body to out-wit Surasa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.
He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.
MOUNTAIN LIFTING
When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman. Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.
Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.
Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.
PATALA INCIDENT
In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana and Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) - the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.
The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings. Hanuman enters Patala.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.
To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.
HONOURS
Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.
When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
HANUMAN RAMAYANA
After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord Rama. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.
When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.
Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.
AFTER RAMAYANA WAR
After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.
MAHABHARATA
Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Bhima's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole (Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.
During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot. The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Krishna smiled and placed his divine discus beneath the bridge,and this time hanuman could no longer break it.Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.
According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.
OTHER TEXTS
Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life.
Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman as a Vidyadhara (a supernatural being), who is the son of Pavangati and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha, his great uncle's island kingdom, from which Hanuman gets his name. In this version, Hanuman is not celibate. He marries princess Anangakusuma, the daughter of Kharadushana and Ravana's sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of Sugriva, Hanuman acquires a hundred more wives. Hanuman is originally enraged at Rama for murdering his father-in-law Kharadushana. However, he becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to surrender. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. After the victory and subsequent celebrations, both Rama and Hanuman take Jaineshwari Diksha and become Jain Munis and achieve salvation. Later Jain texts such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE) tells the same story.
The Brahma Purana mentions that the vanaras built several Shiva lingams in Kishkindha. After his return to Ayodhya, Rama asks Hanuman to destroy these lingams, as they are no longer required. However, when Hanuman is unable to uproot these lingams, Rama orders them to worshipped permanently. The Skanda Purana mentions a variant of this story, which happens in Rameswaram. The Narada Purana describes Hanuman as a master of vocal music, and as an embodiment of the combined power of Shiva and Vishnu.
Apart from the Puranas, the Agama Saunaka Samhitha, and Agastya Sara Samhitha explains certain stories which are not mentioned in other Hindu texts along with the worship rituals of Hanuman. Recently a simple English Translation of some of stories are released as a book named Tales Of Hanuman: Tales from the eternal life of Hanuman
The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana. The Sankat Mochan Hanuman Temple (Varanasi) is said to be located on the spot where Tulsidas had these visions. The works of Tulsidas played an important role in increasing the popularity of Hanuman worship in North India.
Durga Chalisa mentions that Hanuman leads and welcomes the procession of the ferocious lion-riding Bhavani.
The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.
PROPHECY & LEGACY
A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century).
Swaminarayan, founder of the Hindu Swaminarayan sects, holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.
Others have also asserted his presence wherever the Ramayana is read.
“Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”
This can be found in other texts such as the Vinaya Patrika by Tulsidas and the Mahabharta, and in other texts with only slight variation in language. During the readings of the Ramayana (Ramayanpath), a special puja and space (asan) are reserved for Hanuman.
TEMPLES
Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a Yogi, and by wrestlers for his strength. There are numerous temples for Hanuman, and his images are usually installed at all temples where images of avatars of Vishnu are installed. Hanuman temples are believed to keep the area and surroundings free of rakshasas (demons) and other evil beings. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.
Jakhu temple is a famous temple at Shimla, the capital of Himachal Pradesh. The word "Jakhu" is derived from "Yaku"/"Yaksha". The hill is the legendary abode of Yaksha, Kinners Nagas and Asuras. The temple was founded on a plain where, according to legend, Hanuman's sudden landing flattened a hill. A 33-metre statue of Hanuman has been erected at the top of the 2,591-metre tall Jakhu Hill, the highest point in Shimla.
According to the Ramayana, during the battle between Lord Rama and Ravana at Lanka, Lakshmana, brother of Lord Rama, was mortally wounded by an arrow. To save his life, Hanuman journeyed to the Himalayas to retrieve the Sanjeevani herb. En route, he encountered a meditating sage on Jakhu mountain; as he paused to inquire about the herb, Hanuman's landing on the mountain compressed the earth, changing the shape of the mountain to its present state. In his haste to depart, Hanuman is said to have left his friends behind, and they are said to continue to roam the area even today. A temple honoring Lord Hanuman was constructed by the Jakhu sage.
The oldest known independent Hanuman statue is the one at Khajuraho, which has an inscription dated Sam. 940 (AD 883) mentioning that it was erected by Gahil's son Gollak.
Sankat Mochan Shri Hanuman Mandir, located in the Punjab town of Phillaur is one of the popular temples of Hanuman. Sankat Mochan Hanuman Temple, Varanasi, believed to be built by Tulsidas, is second most popular temple in the city.
Namakkal Anjaneyar temple is located in the town of Namakkal, Tamil Nadu. There is an 18-feet idol of Sri Hanuman in the temple facing east, worshipping Sri Lakshmi Narasimha Swami (one of the avatar of god Vishnu) in this temple. Anjenayar idol is Swayambu, believed to be growing in height; thus, temple has no roof enclosing.
Sholinghur Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in Sholinghur, a town which is about 30 km from Arakkonam of Vellore District.Sri yoga Anjaneyar temple located over small hill containing 480 steps from ground. Lord Anjaneyar with Sathurpujam (sathur=four, pujam=arms) Sri Sangu and Sri Chakaram 2 hands and Jabba Malai and Jaba Shankaram in other two respectively facing Sri yoga Narasimha swami and Yoga Amurthavalli Thayar present over hill (periya malai= big hill) with 1305 steps from ground. Sholinghur shetram one among 108 divya desams also one of most famous temple of our Lord Anjaneya.
Ragigudda Anjaneya temple is a Hanuman temple located in JP Nagar Bangalore. The temple is located on a hillock.
The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 10 m tall and is installed on a pedestal of height 4 m, bringing the total height to 14 m. In the picture shown, Hanuman has silver coverings (Silver Kavasam). The 33 feet Hanuman idol is carved out of single granite stone. This is the tallest single granite stone Hanuman idol in India as per the temple.
Similarly, a 10 m idol of Sri Anjaneyar was entrenched in 1989 at Nanganallur in Chennai, India. The distinguishing factor of the idol is that it was molded out of a single rock.
An 26-m Karya Siddhi Hanuman statue was installed at Carapichaima in Trinidad and Tobago, by Avadhoota Dattapeetham's Pontiff Ganapathy Sachchidananda. It is the tallest in the Western hemisphere and second tallest in the world. One has also built a Karya Siddhi Hanuman Temple in Frisco, Texas in the U.S.
The tallest Hanuman statue is the Veera Abhaya Anjaneya Hanuman Swami, standing 135 feet tall at Yerravaram, 46 km from Rajahmundry in Andhra Pradesh, installed in 2003.
The image of Hanuman is said to have come alive and moved when installed at the Shri Hanuman Mandir, Sarangpur. The temple is noted for getting rid of evil spirits.
Suchindram temple is a pious place lying about 14 km from Kanyakumari, Tamil Nadu. The temple is famous for it 18 feet tall Hanuman idol. This idol is decorated fully with butter (Vennai kappu in Tamil) and Sandalwood paste (Chandana kappu in Tamil).
In Rajasthan,Hanuman Temples at Mehendipur Balaji in Dausa district (80 km from Jaipur) and Salasar dhaam in Churu district (160 km from Jaipur) attract a large number of devotees from all over India. [{Chandraloak Devpuri Balaji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradesh
Bhaktha Anjaneyar is Temple is located in Vedasandur, Dindigul, Tamil Nadu.
Kaviyoor is a small village about 5–6 km from the town of Thiruvalla, Kerala The Kaviyoor Mahadevar Temple here is about 100 years old and the Hanuman temple inside the Shiva temple is considered as very auspicious by devotees. Hanuman idol consecrated here is made of Panchaloha and is depicting him telling the story of Ramayana to Sita in the Asoka Vana.
Yalagur, a small village about 30–35 km from the town of Bagalkot in Karnataka, also has a temple dedicated to Hanuman.
Sri Baktha Hanuman Temple, Ramboda.Sri Lanka. Ramboda is a place where Hanuman was searching for Sita Devi.
WORSHIP
Some of the prayers, songs, mantras, shlokas, devoted to Hanuman include Hanuman Chalisa, Bajranga Baan, Maruti Strotam, Anjaneya Dandakam, Vadvanal Strotam, Hanuman Sathhika, Hanuman Bahuk, Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda, Maruti Gayatri Mantra, Hanumansahasranam stotra (Stotra of thousand names of Hanuman), Ek-mukhi Hanuman Raksha Kavacham, Pancha-mukhi Hanuman Raksha Kavacham and Sapta-mukhi Hanuman Raksha Kavacham.
"Ram Raksha Strotam", the Sanskrit Strota, a Shield of Rama has lines devoted to Hanuman, saying, whoever, reads this, will be protected by Hanuman.
PANCHAMUKHA SRI HANUMAN
Sri Hanuman assumed Panchamukha or five-faced form to kill Ahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Sri Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.
This form of Sri Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Sri Hanuman). These faces show there is nothing in the world which does not come under any the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith.
There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Sri Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Rama. He also begged (yachanam) Sri Rama to bless him the undivided love.
The weapons are a parashu, a Khanda, a chakra, a dhaalam, a gada, a trishula, a kumbha, a Katar, a plate filled with blood and again a big Gada.
Chitrakoot in Central India is claimed to be the resting place of Sri Hanuman. The Hanuman Dhara Temple is situated on the peak of mountain where there is natural rock formation image of Shri Hanuman inside the cave and a natural stream of water falling on the tail. It is believed that after the coronation of Lord Rama, Sri Hanuman requested for a permanent place to settle in the Kingdom of Lord Rama, where his Injury of burns on his tails will be cured. Lord Rama, then with his arrow, spurred a stream of water on the tip of mountain and asked Sri Hanuman to rest there with water of the stream falling on his tail to cool down burning sensation in his tail. The access to the cave temple is through stairs starting from bottom of the mountain to its top. It takes roughly 30 to 40 minutes to reach the temple. Over time the temple has gained a new name, namely Hanuman Dhara.
Sri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of Sri Hanuman is now known as Panchamukhi, wherein a temple for him has been built. There is also a shrine for Panchamukha Anjaneya Swami at Kumbakonam in Tamil Nadu, India. A 12 m tall monolithic green granite murti of Sri Panchamukha Hanuman has been installed in Thiruvallur, also in Tamil Nadu. This place was known as Rudravanam in olden times when many saints and seers had blessed this place with their presence. The Panchamukha Hanuman Ashram itself was established by a saint called Venkatesa Battar. A four foot image of Panchmukha Hanuman has been consecrated West of Lusaka, Zambia in Oye Kapi farm.
RELATION WITH SHANI
In Hinduism, Hanuman is one of the few deities not afflicted by Shani. Hanuman is the one of the deities in Hindu religion, over whom Shani could not cast his spell. Shani could not overcome Hanuman and as such people worship Hanuman to get rid of malefic effects of Shani.
In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana.
In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn.
Another version of the encounter between Lord Hanuman and Shani Bhagavan is that the latter once climbed on to Lord Hanuman's shoulder, implying that he (Hanuman) was coming under the effects of the influence of Shani. At this, Hanuman assumed a large size, and Shani was caught painfully between Hanuman's shoulders and the ceiling of the room they were in. As the pain was unbearable, Shani requested Hanuman to release him, promising that he (Shani) would moderate the malefic effects of his influence on a person praying to Hanuman. Hanuman released Shani thereafter.
In the verse with a thousand Names of Hanuman the Hanumansahasranam stotra, Shani is one of the Names of Hanuman. In some regions of India, Hanuman is also seen sporting an iron whip akin to Shani.
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