We have arrived at Hanuman Gaddi, where in Treta Yug, Hanuman carried Sri Rama and Lakshmana on his shoulders and came.
In Naimisharanyam a story is told about this. Poet Kamba wrote Ramayanam in Tamil. Tulasi Das wrote Ramayanam in Hindi and is known as Sri Ramacharita manas. For all these, the original is Valmiki's Srimad Ramayanam in Sanskrit. In each of the Ramayana in other languages, some additional incidents can be seen, based on the local legends. In this way the story of Ahi Ravana and Mahi Ravana is found. They were Ravana's children. Ahi Ravana, in the guise of Vibheeshana, came to the battle field, and took away Sri Rama and Lakshmana to Patal Lok, where Sri Rama and Lakshmana were to be offered as sacrifice [bali பலி கொடுப்பது]. If Sri Rama and Lakshmana were not there how the war could take place? Therefore, Hanuman went to Patal Lok in search of Sri Rama and Lakshmana. There, he caught Ahi Ravana and killed him. From there he lifted Sri Rama and Lakshmana on his shoulders and appeared at this place, Hanuman Gaddi. At a height of 21 Feet, in open space, we can worship Hanuman carrying Sri Rama. In one hand he is carrying a big hillock and in the left hand he is carrying Gada [mace]. Ahi Ravana is being pressed by Hanuman's feet. On both the shoulders, he is carrying Sri Rama and Lakshmana. Since he appeared here spontaneously, we find the face of a hill itself as Hanuman. Besides, Pancha Pandavas establshed the temple and got Hanuman installed. Temple for Pandavas also can be seen at the foot of the hills. It is called Pandava Kila. Pandavas lived in the Third Yug, Dwapara Yug. Hanuman was in Treta Yug. Naimisharanyam was formed in Krita Yug. And, we are all now in Kali Yug, worshiping. Thus, Naimisharanyam is the confluence of Four Yugs! Just as opposite the Lord's sannidhi, is Garuda, here also opposite Hanuman are gracing Sri Rama, Sri Sita and Lakshmana. From Hanuman we have to learn that excepting service to Sri Rama or excepting Sri Ramanubhavam or excepting chanting Divine name of Sri Rama, nothing else is worth enjoying. He was so determined in this enjoyment, that he even did not want to go to Moksham! That was Hanuman's Satvika Dhruti, induced by Satvika Buddhi and Satvika Gyana! Hanuman was Satvika Kartha! We can understand the essence of all the slokas, by seeing Hanuman and we can emulate him. We are now to see sloka 38 of Chapter 18. In slokas 36 and 37, we saw what was Satvika Sukham. Now, the Lord explains Rajasa Sukham:
viṣayendriyasañyogād yat tad agremṛtopamam
pariṇāme viṣam iva tat sukhaṃ rājasaṃ smṛtam 18.38
Tat sukham = that happiness is, rajasam sukham = Rajasa Sukham. Visaya indriya sanyogad = the union of object [of pleasure] and [corresponding] sense organ. How do we enjoy materialistic pleasure? Let us say, one feels hungry. He eats a fruit and hunger subsides or is satisfied. Similarly, by drinking water or juice, thirst is quenched; and, by using woolen blankets, we protect from cold. Thus, each of the desire or bodily requirement is satisfied by an object needed by that sense organ. There is an union or association of the object and the organ. Tongue desires taste, and fruit satisfies it. Skin desires warmth, and blanket gives it. Fruit and tongue association or skin and blanket association satisfies a desire. But the happiness arising out of satisfying this desire is Rajasa Sukham. Does it mean that the Lord is telling that eating or drinking, etc., are Rajasa Sukham? No. We think what we experience as Satvika Sukham and think that is our ultimate destination. All that the Lord tells is that while none is barred from eating to satisfy hunger or wrapping with blanket to avoid cold, we should not think those are our ultimate happiness. Experiencing the Lord through Bhakti alone can be Satvika Sukham. These materials of worldly happiness can not give the same happiness. Person feeling hungry, if he had diabetes, would not like fruit. Juice, if offered, tank full, will scare the person. Blanket in summer would be most uncomfortable. These objects give initial happiness, but with changed circumstances, are like poison. Whereas, Satvika Sukham is not liked initially, but becomes, like, Amrut gradually. We should understand that all these objects are needed to live; but they are not the life! In Margazhi, people go round the city singing His names. They use warm clothes to avoid cold. Here, the main purpose is not protecting from cold, but singing His names. The warm protection helps in performing the main goal. Rajasa Sukham is association of body organs with materials. While, Satvika Sukham is association of Lord with mind! In Rajasa Sukham, if the objects of pleasures are removed, happiness will not be felt. Without blanket, we can not feel warmth. Without food, we can not satisfy hunger. But in Satvika Sukham, since mind is involved, even if we dot see the Lord [as idol or picture], we can still perform Bhakti and get happiness. That is why Rajasa Sukham is inferior and Satvika Sukham is superior. Satvika Sukham is permanent. Tad = that [rajasa sukham] would be, agremrtopamam = initially like amrut or sweet, pariname = [but] transforms to, visam = poison [on continued use]. Sweets after some time become stale. But, any number of worshiping the Lord of Seven Hills or other Kshetram, are always enjoyable. Hanuman is chanting Divine name Sri Ram always and is not tired of them as they are like Amrut to him. We worship Hanuman to learn Satvika Sukham and move to next place of visit.