Shree Hanuman Keelakam’ – The Master Key of Life
In the fifth discourse of the Ramraksha Stotram Mantra series, Sadguru Aniruddha Bapu explains the meaning of the verse ‘Shreemad Hanuman Keelakam’. Just as we use a lock and its key (keelak) for a cupboard or a vault, in the same way, the master key of our life is held by none other than the Sadguru—though we remain unaware of this. What we truly need is the right keelak, the right master key.
Bapu elucidates that every action we perform at every moment is like a key—each key leads us to experience the consequences of our fate. Wrong actions open wrong locks, and once a wrong lock is opened, even the good keys we possess meaning our good actions may also open auspicious doors. The freedom of action granted to us is essentially a set of keys with which we can open the gateways of our destiny. However, while performing actions or deeds, we must place a full stop to “desire or expectation of fruits.” We must act without expecting a specific outcome and be prepared to accept whatever result the Parmeshwar chooses to give.
The true dharma of human life is “to attain joy.” But insisting on a specific form of joy amounts to desire or expectation of fruits, and this very expectation can lead to sorrow. Therefore, we must keep putting in sincere effort, but leave the planning of how much, when, and in what form the results will come, entirely to God.
The Difference Between Reaction and Response
Sadguru Aniruddha teaches that in life, we must avoid reacting and instead learn to respond. Reaction is impulsive and irresponsible, whereas response is thoughtful and responsible. How we choose to behave is always in our control, and whether we respond or react determines the right or wrong direction of our life.
Bapu gives an example: When a child fails an exam, parents often get angry immediately (a reaction). But responsible parents respond with love and positivity. We must learn how to fulfill our responsibilities by observing the life of Hanuman, for his character shows us what conduct, bhakti, and servitude truly mean.
Hanuman in the Mahabharata and His Devotion to the Name
Wherever Ramnaam is chanted, Hanuman is present there. For ages and ages, he has been chanting the Naam of Rama. Hanuman is the ideal devotee and the supreme Daas of the Bhagwan. His Shravanbhakti, his Naamsankirtan, and his inclination towards Seva are examples for all of us. Hanuman is content anywhere—whether in a grand temple, at the village entrance, or under a simple tree shrine.
During the Mahabharata war, on Krishna’s instruction, Hanuman takes his seat on Arjuna’s flag. At that moment, Hanuman wishes only to see his beloved Rama fighting again and to hear his voice once more. In Krishna, Hanuman perceives the very form of Rama. Krishna too, wishing that Hanuman constantly receives his vision, even removes the parasol over himself on the chariot.
During the war, when Hanuman chants “Krishna,” Arjuna hears “Rama,” and when Hanuman chants “Rama,” Arjuna hears “Krishna.” Through this story, Sadguru Aniruddha teaches that we must not get entangled in confusion about these names. The responsibility of taking the correct divine name rests with Hanuman, and he is doing that unfailingly. Our duty is simply to chant the very name that Hanuman is chanting. Across ages, Hanuman has been singing the Naam, and we must offer our small contribution to that unbroken stream of devotion for no one’s devotion to the chanting of the Naam is as profound as his.
The Ideal of the supreme Daas - Hanuman’s Ninefold Devotion
Sadguru Aniruddha says that in each of the nine forms of devotion, Hanuman stands supreme. Before Rama, his hands are always folded in reverence (Vandana bhakti). Hanuman constantly chants the Naam of Rama (Naamsmarana). He remains seated at the lotus feet of Rama (Archana bhakti). For Rama, he is the Daas who offers everything he has (Dasya bhakti). When Rama and Lakshmana were trapped in the Nagpasha, or when Lakshmana fell unconscious, it was Hanuman who ran to fetch the Sanjeevani.
In the Hanuman Chalisa too, we hear Rama say to him, “You are as dear to me as my brother Bharata. (तुम मम प्रिय भरतही सम भाई.)” This is the spirit of friendship (Sakhya bhakti) that Hanuman embodies. Rama’s word and Rama’s work are the very essence of Hanuman’s life (Atma-samarpan). His love and surrender are the highest, and that is why he is the ideal in every aspect of the ninefold devotion.
Hanuman teaches us the art of “responding rather than reacting” as well as the “nine steps of Navavidha Bhakti.” These nine steps—Shravan, Kirtan, Smaran, Vandan, Archan, Paadsanvahan, Dasya, Sakhya and Atmasamarpan are essential for success in any field, whether singing, learning, or spiritual practice.
After Paadsanvahan comes Dasya bhakti; after Dasya comes Sakhya; after Sakhya comes Atmanivedan. These four are the final steps one must climb to attain joy and success in any pursuit. Among them, Paadsanvahan must be learned properly.
Anything—singing, devotion, education—must be learned in the right sequence. Expecting God to shower grace first before we begin our devotion is a sign of ignorance. A building begins from the foundation, not from the ninth floor. Without a foundation, no structure can stand; the same principle applies to devotion.
Hanuman – The Keelak (Master Key) of the Ramraksha
Bapu further says that Hanuman himself is the keelak of the Ramraksha. The act of “Paadsanvahan” taught to us by Hanuman, becomes the master key of life.
Prabhu Rama represents courage and Purushartha, while Sita represents the fulfillment and contentment that arise from such effort. The secret of increasing effort through contentment and increasing contentment through effort is the Ramraksha. Why Hanuman is the keelak of the Ramraksha and how he becomes its master key is then explained by Sadguru through Hanuman’s own story.
Ramraksha – The Master Key That Gives Us the Strength to Fulfil Our Responsibilities
From birth onwards, through each of his stories, Hanuman keeps giving us impetus—showing us how to bring the relationship of Rama and Sita, meaning Purushartha and fulfillment, into our own lives.
When we chant “Shreemad Hanuman Keelakam” with devotion, Hanuman himself begins to act. He generates within our mind the feeling that Rama alone is the most beautiful fruit. It is Hanuman who creates this longing within us, to chant Naam of Ram, Krishna, or the Guru. This is why he is called the keelak.
There are many closed chambers within our mind and Hanuman sits ready with the keys to open them.
Through the story of the blazing down the Lanka, Hanuman teaches us how to respond instead of react, and how to act with responsibility. Through the story of the necklace given by Sita Mata, Bapu teaches us what we must truly learn to ask for.
Sadguru Aniruddha says that even through the story of Hanuman and Rama’s first meeting, Hanuman repeatedly teaches us how to understand and carry our responsibility well.
At the end of the discourse, Bapu says, “Ramraksha grants us both Purusharth and fulfillment. What does that mean? Ramraksha gives us the strength to fulfill our true responsibilities—and who is the master key to it? Hanuman. Because he alone is the one who understands his responsibility perfectly.”