Hanuman

Anjaneya and Bajrangbali redirect here. For the2003 lm, see Anjaneya (lm). For the 1976 lm,see Bajrangbali (lm). For other uses, see Hanuman(disambiguation).

Hanuman (/hnmn, hn-, hnmn, hn-/;Hanumn in IAST)[1] is a Hindu god and an ardent devo-tee of Rama. He is a central character in the Hindu epicRamayana and its various versions. He is also mentionedin several other texts, includingMahabharata, the variousPuranas and some Jain texts. A vanara, Hanuman par-ticipated in Ramas war against the demon king Ravana.Several texts also present him as an incarnation of LordShiva. He is the son of Anjana and Kesari, and is alsodescribed as the son of Vayu, who according to severalstories, played a role in his birth.

1 Etymology and other namesThe Sanskrit texts mention several legends about howHanuman got his name. One legend is that Indra, the kingof the deities, struck Hanumans jaw during his childhood(see below). The child received his name from the San-skrit words Hanu (jaw) and -man (or -mant, promi-nent or disgured). The name thus means one withprominent or disgured jaw.[2] Another theory says thename derives from the Sanskrit words Han (killed ordestroyed) and maana (pride); the name implies onewhose pride was destroyed.[2] Some Jain texts mentionthat Hanuman spent his childhood on an island calledHa-nuruha, which is the origin of his name.[3]

According to one theory, the name Hanuman derivesfrom the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to Hanuman(see historical development below). Linguistic varia-tions of Hanuman include Hanumat, Anuman (Tamil),Anoman (Indonesian), Andoman (Malay) and Hunlaman(Lao). Other names of Hanuman include:

Anjaneya,Hanumanta,

Anjaneya,[4] Anjaniputra or Anjaneyudu or Hanu-manthudu (Telugu), all meaning the son ofAnjana".

Anjaneyar, used widely by rural Tamilians. Kesari Nandan (son of Kesari")

Indonesian Balinese wooden statue of Hanuman

Marutinandan (son ofMarut) or Pavanputra (sonof wind); these names derive from the variousnames of Vayu, the deity who carried Hanuman toAnjanas womb

Bajrang Bali, the strong one (bali), who had limbs(anga) as hard as a vajra (bajra)"; this name is widelyused in rural North India.[2]

Sang Kera Pemuja Dewa Rama, Hanuman, theIndonesian for The mighty devotee ape of Rama,Hanuman

1

2 2 HISTORICAL DEVELOPMENT

1.1 Epithets and attributes

In addition, Hanuman has received several epithets, in-cluding:

Manojavam, the one who is swift as mind (appearsin Ram Raksha Stotra)

Maarutatulyavegam, the one who has a speed equalto the wind God (appears in Ram Raksha Stotra)

Jitendriyam, the one who has complete control of hissenses (appears in Ram Raksha Stotra)

Buddhimataamvarishtham, the one who is most se-nior among intellectuals (appears in Ram RakshaStotra)

Vaataatmajam, the one who is the son of wind God(appears in Ram Raksha Stotra)

Vaanarayoothamukhyam, the one who is the chiefof vanara army (appears in Ram Raksha Stotra).Similar in meaning to - Vaanaraanaamadheesham.

Shreeraamadootam, the one who is the messengerof Rama (appears in Ram Raksha Stotra).

Atulita Bala Dhaamam, the one who is the reposi-tory of incomparable strength.

Hemshailaabha Deham, the one whose body resem-bles a golden mountain.

Danujvana Krushanum, the one who is the destroyerof forces of demons.

Gyaaninaam Agraganyam, the one who is consid-ered foremost among knowledgeable beings.

Sakala Guna Nidhaanam, the one who is the repos-itory of all the virtues and good qualities.

Raghupati Priya Bhaktam, the one who is the dearestof all devotees to Lord Rama.

Sankata Mochana, the one who liberates (moca)from dangers (sankata)[2]

In the 3rd chapter of Kishkindha Kaanda of Valmiki Ra-mayana,[5] Rama describesmany attributes of Hanumanspersonality. Summarized as follows:

Ablest sentence maker.

Know-er of all Vedas and Scriptures.

Scholar in nine schools of grammars.

Possessing faultless speech and facial features

Standing Hanuman, Chola Dynasty, 11th Century, TamilNadu,India

2 Historical developmentThe word Vrsakapi or Vrishakapi, later used as anepithet for Hanuman,[6] is mentioned in Rigveda (X:96).Some writers, such as Nilakantha (author of Mantra Ra-mayana) believe that the Vrishakapi of Rigveda alludesto Hanuman. However, other scholars believe that Hanu-man is not mentioned in the Vedic mythology: the Vr-sakapi of Rigveda refers to another deity[7] or is a com-mon name for the monkeys.[8]

The orientalist F.E. Pargiter (1852-1927) theorized thatHanuman was a proto-Dravidian deity, and the nameHanuman was a Sanskritization of the Old Tamil wordAan-mandhi (male monkey). A Hindi writer RayGovindchandra (1976) inuenced by Pargiters opinion,suggested that the proto-Indo-Aryans may have inventeda Sanskrit etymology for the deitys name, after theyaccepted Hanuman in their pantheon.[6] However, thetwentieth-century linguist Murray Emeneau, specializingin Dravidian languages, debunked this old theory, point-ing out that the word mandi, as attested in Sangam lit-erature, can refer only to a female monkey, and there-fore, the word ana-mandi makes no semantic sense.[6]A twentieth-century Jesuit missionary Camille Bulcke, inhis Ramkatha: Utpatti Aur Vikas (The tale of Rama:its origin and development), expresses the belief thatHanuman worship had its basis in the cults of aboriginal

3.1 Birthplace 3

tribes of Central India.[7] According to him, ValmikisRamayana may have been inuence by older tribal bal-lads.Hanuman came to be regarded as an avatar (incarnation)of Shiva by the 10th century CE (this development possi-bly started as early as in the 8th century CE).[7] Hanumanismentioned as an avatar of Shiva or Rudra in the Sanskrittexts likeMahabhagvata Purana, Skanda Purana, Brhad-dharma Purana and Mahanataka among others. Thisdevelopment might have been a result of the Shavite at-tempts to insert their ishta devata (cherished deity) in theVaishnavite texts, which were gaining popularity.[7] The17th century Oriya work Rasavinoda by Divakrsnadasagoes on to mention that the three gods Brahma, Vishnuand Shiva combined take to the form of Hanuman.[9]

Hanuman became more important in the medieval pe-riod, and came to be portrayed as the ideal devotee(bhakta) of Rama. His characterization as a lifelongbrahmachari (celibate) was another important develop-ment during this period.[7] The belief that Hanumanscelibacy is the source of his strength became popularamong the wrestlers in India.[10] The celibacy or brah-macharya aspect of Hanuman is not mentioned in theoriginal Ramayana.[11]

3 Birth and childhood

Murti of Hanuman and his mother Anjana, at the Anjani Matatemple, Chomu.

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 giving birth to ason. The Valmiki Ramayana states that his father Kesariwas the son of Brihaspati and that Kesari also fought onRamas side in the war against Ravana.[12] Anjana andKesari performed intense prayers to Shiva to get a child.Pleased with their devotion, Shiva granted them the boonthey sought.[13] Hanuman, in another interpretation, is theincarnation or reection of Shiva himself.Hanuman is often called the son of the deity Vayu; severaldierent traditions account for the Vayus role in Hanu-mans birth. One story mentioned in Eknath's BhavarthaRamayana (16th century CE) states that when Anjanawas worshiping Shiva, the King Dasharatha of Ayodhyawas also performing the ritual of Putrakama yagna in or-der to have children. As a result, he received some sa-cred pudding (payasam) to be shared by his three wives,leading to the births of Rama, Lakshmana, Bharata, andShatrughna. By divine ordinance, a kite snatched a frag-ment of that pudding and dropped it while ying over theforest where Anjana was engaged in worship. Vayu, theHindu deity of the wind, delivered the falling puddingto the outstretched hands of Anjana, who consumed it.Hanuman was born to her as a result.[12][14] Another tra-dition says that Anjana and her husband Kesari prayedShiva for a child. By Shivas direction, Vayu transferredhis male energy to Anjanas womb. Accordingly, Hanu-man is identied as the son of the Vayu.Another story of Hanumans origins is derived from theVishnu Purana and Naradeya Purana. Narada, infatuatedwith a princess, went to his lord Vishnu, to make himlook like Vishnu, so that the princess would garland himat swayamvara (husband-choosing ceremony). He askedfor hari mukh (Hari is another name of Vishnu, andmukhmeans face). Vishnu instead bestowed him with the faceof a vanara. Unaware of this, Narada went to the princess,who burst into laughter at the sight of his ape-like facebefore all the kings court. Narada, unable to bear thehumiliation, cursed Vishnu, that Vishnu would one daybe dependent upon a vanara. Vishnu replied that what hehad done was for Naradas own good, as he would haveundermined his own powers if he were to enter matri-mony. Vishnu also noted that Hari has the dual Sanskritmeaning of vanara. Upon hearing this, Narada repentedfor cursing his idol. But Vishnu told him not repent as thecurse would act as a boon, for it would lead to the birth ofHanuman, an avatar of Shiva, without whose help Rama(Vishnus avatar) could not kill Ravana.

3.1 BirthplaceMultiple places in India are claimed as the birthplace ofHanuman.

According to one theory, Hanuman was born on'Anjaneya Hill', in Hampi, Karnataka.[15] This islocated near the Risyamukha mountain near the

4 3 BIRTH AND CHILDHOOD

lake called Pampa Sarovar, where Sugreeva andRama are said to have met in Valmiki RamayanasKishkinda Kanda. There is a temple that marks thespot. Kishkinda itself is identied with the modernAnegundi taluk (near Hampi) in Bellary district ofKarnataka.

Anjan, a small village about 18 km away fromGumla, houses Anjan Dham, which is said to bethe birthplace of Hanuman.[16] The name of the vil-lage is derived from the name of the goddess Anjani,the mother of Hanuman. Aanjani Gufa (cave), 4 kmfrom the village, is believed to be the place whereAnjani once lived. Many objects of archaeologicalimportance obtained from this site are now held atthe Patna Museum.

The Anjaneri (or Anjneri) mountain, located 7 kmfrom Trimbakeshwar in the Nasik district, is alsoclaimed as the birthplace of Hanuman.[17]

According to Anjan Dham, Hanuman was bornon Lakshka Hill near Sujangarh in Churu district,Rajasthan.[18]

According to Puri Dham, Hanuman was met SriRam on dense forest of mountain hill near Khurda,Bhubaneshwar . It is believed that the mountain wasonce the kingdom of Bali (TheMonkeyKing),whereBali deafeated a Asura in a cave,ghting for 15daysand 15 nights.

3.2 Childhood

As a child, believing the sun to be a ripe mango, Hanu-man pursued it in order to eat it. Rahu, a Vedic planetcorresponding to an eclipse, was at that time seeking outthe sun as well, and he clashed with Hanuman. Hanu-man thrashed Rahu and went to take sun in his mouth.[19]Rahu approached Indra, king of devas, and complainedthat a monkey child stopped him from taking on Sun, pre-venting the scheduled eclipse. This enraged Indra, whoresponded by throwing the Vajra (thunderbolt) at Hanu-man, which struck his jaw. He fell back down to the earthand became unconscious. A permanent mark was left onhis chin ( hanu jaw in Sanskrit), due to impact ofVajra, explaining his name.[12][20] Upset over the attack,Hanumans father gure Vayu deva (the deity of air) wentinto seclusion, withdrawing air along with him. As livingbeings began to asphyxiate, Indra withdrew the eect ofhis thunderbolt. The devas then revived Hanuman andblessed him with multiple boons to appease Vayu.[12]

Brahma gave Hanuman a boon that would protect himfrom the irrevocable Brahmas 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 inenemies, of destroying fear in friends, to be able to changehis form at will and to be able to easily travel wherever he

Hanuman Mistakes the Sun for a Fruit by BSP Pratinidhi

wished. From Shiva he obtained the boons of longevity,scriptural wisdom and ability to cross the ocean. Shivaassured safety of Hanuman with a band that would pro-tect him for life. Indra blessed him that the Vajra weaponwill no longer be eective on him and his body would be-come stronger than Vajra. Varuna blessed baby Hanumanwith a boon that he would always be protected from wa-ter. Agni blessed him with immunity to burning by re.Surya gave him two siddhis of yoga namely laghimaand garima, to be able to attain the smallest or to at-tain the biggest form. Yama, the God of Death blessedhim healthy life and free from his weapon danda, thusdeath would not come to him. Kubera showered his bless-ings declaring that Hanuman would always remain happyand contented. Vishwakarma blessed him that Hanumanwould be protected from all his creations in the form ofobjects or weapons. Vayu also blessed him with morespeed than he himself had. Kamadeva also blessed himthat the appeal of sex will not be eective on him. So hisname is also Bala Bramhachari.On ascertaining Surya to be an all-knowing teacher,Hanuman raised his body into an orbit around the sunand requested to Surya to accept him as a student. Suryarefused and explained claiming that he always had to beon the move in his chariot, it would be impossible forHanuman to learn well. Undeterred, Hanuman enlargedhis form, with one leg on the eastern ranges and the otheron the western ranges, and facing Surya again pleaded.Pleased by his persistence, Surya agreed. Hanumanthen learned all of the latters knowledge. When Hanu-man then requested Surya to quote his guru-dakshina

4.2 Finding Sita 5

(teachers fee), the latter refused, saying that the pleasureof teaching one as dedicated as him was the fee in itself.Hanuman insisted, whereupon Surya asked him to helphis (Suryas) spiritual son Sugriva. Hanumans choice ofSurya as his teacher is said to signify Surya as a KarmaSaakshi, an eternal witness of all deeds. Hanuman laterbecame Sugriva's minister.[12][20]

Hanuman was mischievous in his childhood, and some-times teased the meditating sages in the forests by snatch-ing their personal belongings and by disturbing their well-arranged articles of worship. Hanuman when he wasyoung once looked at the Sun and thought it was a ripemango and ew towards it to eat it. Finding his antics un-bearable, but realizing that Hanuman was but a child, (al-beit invincible), the sages placed a mild curse on him bywhich he became unable to remember his own ability un-less reminded by another person. The curse is highlightedin Kishkindha Kanda and he was relieved from the curseby the end of Kishkindha Kanda when Jambavantha re-minds Hanuman of his abilities and encourages him to goand nd Sita and in Sundara Kanda he used his supernat-ural powers at his best.[12]

4 Adventures in RamayanaThe Sundara Kanda, the fth book in the Ramayana, fo-cuses on the adventures of Hanuman.

4.1 Meeting with Rama

Rma and Lakmaa meeting Hanumn at Rishyamukha

Hanuman meets Rama during the Ramas 14-yearexile.[21] With his brother Lakshmana, Rama is search-

ing for his wife Sita who had been abducted by Ravana.Their search brings them to the vicinity of the mountainRishyamukha, where Sugriva, along with his followersand friends, are in hiding from his older brother Vali.Having seen Rama and Lakshmana, Sugriva sends Hanu-man to ascertain their identities. Hanuman approachesthe two brothers in the guise of a brahmin. His rst wordsto them are such that Rama says to Lakshmana that nonecould speak the way the brahmin did unless he or shehad mastered the Vedas. He notes that there is no de-fect in the brahmins countenance, eyes, forehead, brows,or any limb. He points out to Lakshmana that his ac-cent is captivating, adding that even an enemy with sworddrawn would be moved. He praises the disguised Hanu-man further, saying that sure success awaited the kingwhose emissaries were as accomplished as he was.[21]

When Rama introduces himself, the brahman identiti-es himself as Hanuman and falls prostrate before Rama,who embraces him warmly. Thereafter, Hanumans lifebecomes interwoven with that of Rama. Hanuman thenbrings about friendship and alliance between Rama andSugriva; Rama helps Sugriva regain his honour andmakeshim king of Kishkindha. Sugriva and his vanaras, mostnotably Hanuman, help Rama defeat Raavana and reunitewith Sita.In their search for Sita, a group of Vanaras reaches thesouthern seashore. Upon encountering the vast ocean, ev-ery vanara begins to lament his inability to jump acrossthe water. Hanuman too is saddened at the possible fail-ure of his mission, until the other vanaras and the wisebear Jambavantha begin to extol his virtues. Hanumanthen recollects his own powers, enlarges his body, andies across the ocean. On his way, he encounters a moun-tain that rises from the sea, proclaims that it owed his fa-ther a debt, and asks him to rest a while before proceed-ing. Not wanting to waste any time, Hanuman thanks themountain, touches it briey, and presses on. He then en-counters a goddess disguised as a sea-monster, Surasa,who challenges him to enter her mouth. When Hanumanoutwits her, she admits that her challenge was merely atest of his courage. After killing Simhika, a rakshasi, hereaches Lanka.

4.2 Finding Sita

Hanuman reaches Lanka through ight and marvels at itsbeauty. After he nds Sita in captivity in a garden, Hanu-man reveals his identity to her, reassures her that Ramahas been looking for her, and uplifts her spirits. He of-fers to carry her back to Rama, but she refuses his oer,saying it would be an insult to Rama as his honour is atstake. In order to give Sita faith, Hanuman gives her a ringthat Rama wanted Hanuman to give her. After meetingSita, Hanuman begins to wreak havoc, gradually destroy-ing the palaces and properties of Lanka. He kills manyrakshasas, including Jambumali and Aksha Kumar. To

6 4 ADVENTURES IN RAMAYANA

Hanuman nds Sita in the ashoka grove, and shows her Ramasring

subdue him, Ravanas son Indrajit uses the Brahmastra.Though immune to the eects of this weapon Hanuman,out of respect to Brahma, allows himself be bound. De-ciding to use the opportunity to meet Ravana, and to as-sess the strength of Ravanas hordes, Hanuman allows therakshasa warriors to parade him through the streets. Heconveys Ramas message of warning and demands thesafe return of Sita. He also informs Ravana that Ramawould be willing to forgive him if he returns Sita hon-ourably.Enraged, Ravana orders Hanumans execution, where-upon Ravanas brother Vibhishana intervenes, pointingout that it is against the rules of engagement to kill a mes-senger. Ravana then orders Hanumans tail be lit are. AsRavanas forces attempted to wrap cloth around his tail,Hanuman begins to lengthen it. After frustrating them fora while, he allows it to burn, then escapes from his cap-tors, and with his tail on re he burns down large parts ofLanka. After extinguishing his aming tail in the sea, hereturns to Rama.

4.3 ShapeshiftingIn the Ramayana Hanuman changes shape several times.For example, while he searches for the kidnapped Sita inRavanas palaces on Lanka, he contracts himself to thesize 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.[22]

Also he enlarges & immediately afterwards contracts hisbody to out-wit Surasa, the she-demon, who blocked hispath while crossing the sea to reach Lanka. Again, heturns his body microscopically small to enter Lanka be-fore killing Lankini, the she-demon guarding the gates ofLanka.He achieved this shape-shifting by the powers of twosiddhis; Anima and Garima bestowed upon him in hischildhood by Sun-God, Surya.

4.4 Mountain lifting

Hanuman fetches the herb-bearing mountain, in a print from theRavi Varma Press, 1910s

When Lakshmana is severely wounded during the battleagainst Ravana, Hanuman is sent to fetch the Sanjivani, apowerful life-restoring herb, from Dronagiri mountain inthe Himalayas, to revive him. Ravana realises that if Lak-shmana dies, a distraught Rama would probably give up,and so he dispatches the sorcerer Kalanemi to interceptHanuman.[23] Kalanemi, in the guise of a sage, deceivesHanuman, but Hanuman uncovers his plot with the helpof an apsara, whom he rescues from her accursed state asa crocodile.[23]

Ravana, upon learning that Kalanemi has been slain byHanuman, summons Surya to rise before its appointedtime because the physician Sushena had said that Lak-shmana would perish if untreated by daybreak. Hanu-

4.6 Honours 7

man realizes the danger, however, and, becoming manytimes his normal size, detains the Sun God to prevent thebreak of day. He then resumes his search for the pre-cious herb, but, when he nds himself unable to identifywhich herb it is, he lifts the entire mountain and deliv-ers it to the battleeld in Lanka. Sushena then identiesand administers the herb, and Lakshmana is saved. Ramaembraces Hanuman, declaring him as dear to him as hisown brother. Hanuman releases Surya from his grip, andasks forgiveness, as the Sun was also his Guru.Hanuman was also called langra veer"; langra in Hindimeans limping and veermeans brave. The story behindHanuman being called langra is as follows. He was in-jured when he was crossing the Ayodhya with the moun-tain in his hands. As he was crossing over Ayodhya,Bharat, Ramas young brother, saw him and assumed thatsome Rakshasa was taking this mountain to attack Ayo-dhya. Bharat then shot Hanuman with an arrow, whichwas engraved with Ramas name. Hanuman did not stopthis arrow as it had Rama's name written on it, and it in-jured his leg. Hanuman landed and explained to Bharatthat he was moving the mountain to save his own brother,Lakshmana. Bharat, very sorry, oered to re an arrowto Lanka, which Hanuman could ride in order to reachhis destination more easily. But Hanuman declined theoer, preferring to y on his own, and he continued hisjourney with his injured leg.

4.5 Patala incident

In another incident during the war, Rama and Lakshmanaare captured by the rakshasa Mahiravana and Ahiravan),brother of Ravana, who held them captive in their palacein Patala (or Patalpuri) --the netherworld. Mahiravanakeeps them as oerings to his deity. Searching for them,Hanuman reaches Patala, the gates of which are guardedby a young creature called Makardhwaja (known also asMakar-Dhwaja orMagar Dhwaja), who is part reptile andpart Vanara.The story of Makardhwajas birth is said to be that whenHanuman extinguished his burning tail in the ocean, adrop of his sweat fell into the waters, eventually becom-ing Makardhwaja, who perceives Hanuman as his father.When Hanuman introduces himself to Makardhwaja, thelatter asks his blessings. Hanuman enters Patala.Upon entering Patala, Hanuman discovers that to killMahiravana, he must simultaneously extinguish velamps burning in dierent directions. Hanuman assumesthe Panchamukha or ve-faced form of Sri Varaha fac-ing north, Sri Narasimha facing south, Sri Garuda fac-ing west, Sri Hayagriva facing the sky and his own facingthe east, and blows out the lamps. Hanuman then rescuesRama and Lakshmana. Afterwards, Rama asks Hanumanto crown Makardhwaja king of Patala. Hanuman then in-structs Makardhwaja to rule Patala with justice and wis-dom.

To date Chandraloak Devpuri mandir is located atDugana a small village 17 km from Laharpur,Sitapur dis-trict,Uttar Pradesh. A divine place where ChakleswarMahadev situated.

4.6 Honours

Hanuman showing Rama in His heart

Shortly after he is crowned Emperor upon his returnto Ayodhya, Rama decides to ceremoniously reward allhis well-wishers. At a grand ceremony in his court, allhis friends and allies take turns being honoured at thethrone. Hanuman approaches without desiring a reward.Seeing Hanuman come up to him, an emotionally over-whelmed Rama embraces him warmly, declaring that hecould never adequately honour or repay Hanuman for thehelp and services he received from the noble Vanara. Sita,however, insists that Hanuman deserved honour morethan anyone else, and Sita gives him a necklace of pre-cious stones adorning her neck.When he receives it, Hanuman immediately takes it apart,and peers into each stone. Taken aback, many of thosepresent demand to knowwhy he is destroying the preciousgift. Hanuman answers that he was looking into the stonesto make sure that Rama and Sita are in them, because ifthey are not, the necklace is of no value to him. At this,a few mock Hanuman, saying his reverence and love forRama and Sita could not possibly be as deep as he implies.

8 5 MAHABHARATA

In response, Hanuman tears his chest open, and everyoneis stunned to see Rama and Sita literally in his heart.

4.7 Hanuman Ramayana

Hanuman beheads Trisiras-from The Freer Ramayana

After the victory of Rama over Ravana, Hanuman wentto the Himalayas. There he scripted a version of theRamayana on the Himalayan mountains using his nails,recording every detail of Ramas deeds. When MaharishiValmiki visited him to show him his own version of theRamayana, he saw Hanumans version and became verydisappointed.When Hanuman asked Valmiki the cause of his sorrow,the sage said that his version, which he had created verylaboriously, was no match for the splendour of Hanu-mans, and would therefore go ignored. At this, Hanumandiscarded his own version, which is called the HanumadRamayana. Maharishi Valmiki was so taken aback thathe said he would take another birth to sing the glory ofHanuman which he had understated in his version.Later, one tablet is said to have oated ashore during the

period of Mahakavi Kalidasa, and hung at a public placeto be deciphered by scholars. Kalidasa is said to have de-ciphered it and recognised that it was from the HanumadRamayana recorded by Hanuman in an extinct script, andconsidered himself very fortunate to see at least one padaof the stanza.

4.8 After the Ramayana war

After the war, and after reigning for several years, thetime arrived for Rama to depart to his supreme abodeVaikuntha. Many of Ramas entourage, including Sug-riva, decided to depart with him. Hanuman, however,requested from Rama that he will remain on earth as longas Ramas name was venerated by people. Sita accordedHanuman that desire, and granted that his image wouldbe installed at various public places, so he could listen topeople chanting Ramas name. He is one of the immortals(Chiranjivi) of Hinduism.[24]

5 MahabharataHanuman is also considered to be the brother of Bhima,on the basis of their having the same father, Vayu. Dur-ing the Pandavas' exile, he appears disguised as a weakand aged monkey to Bhima in order to subdue his arro-gance. Bhima enters a eld where Hanuman is lying withhis 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 heis unable, despite his great strength. Realising he is noordinary monkey, he inquires as to Hanumans identity,which is then revealed. At Bhimas request, Hanuman isalso said to have enlarged himself to demonstrate the pro-portions he had assumed in his crossing of the sea as hejourneyed to Lanka and also said that when the war came,he would be there to protect the Pandavas. Pandupole isclaimed as the place where this meeting happened.During the great battle of Kurukshetra, Arjuna enteredthe battleeld with a ag displaying Hanuman on hischariot.[24] The incident that led to this was an earlier en-counter between Hanuman and Arjuna, wherein Hanu-man appeared as a small talking monkey before Arjunaat Rameshwaram, where Rama had built the great bridgeto cross over to Lanka to rescue Sita. Upon Arjunaswondering aloud at Ramas taking the help of monkeysrather than building a bridge of arrows, Hanuman chal-lenged him to build a bridge capable of bearing himalone; Arjuna, unaware of the vanaras true identity, ac-cepted. Hanuman then proceeded to repeatedly destroythe bridges made by Arjuna, who decided to take his ownlife. Krishna smiled and placed his divine discus beneaththe bridge,and this time hanuman could no longer breakit.Vishnu then appeared before them both after originallycoming in the form of a tortoise, chiding Arjuna for his

9vanity and Hanuman for making Arjuna feel incompe-tent. As an act of penitence, Hanuman decided to helpArjuna by stabilizing and strengthening his chariot dur-ing the imminent great battle.But during the great bat-tle between Karna and Arjuna, even Hanuman failed tostabilize the chariot of Arjuna and Lord Krishna praisedKarna for this feat.[25] After, the battle of Kurukshetrawas over, Krishna asked Arjuna, that today you stepdown the chariot before me. After Arjuna got down,Krishna followed him and thanked Hanuman for stayingwith them during the whole ght in the form of a ag onthe chariot. Hanuman came in his original form, bowedto Krishna and left the ag, ying away into the sky. Assoon as he left the ag, the chariot began to burn andturned into ashes. Arjuna was shocked to see this, thenKrishna told Arjuna, that the only reason his chariot wasstill standing was because of the presence of Himself andHanuman, otherwise, it would have burnt many days agodue to eects of celestial weapons thrown at it in the war.According to legend, Hanuman is one of the four peo-ple to have heard the Bhagwad Gita from Krishna andseen his Vishvarupa (universal) form, the other three be-ing Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.

6 Other texts

Indonesian Javanese wayang representation of Hanuman.

Apart from Ramayana and Mahabharata, Hanuman ismentioned in several other texts. Some of these storiesadd to his adventures mentioned in the earlier epics, whileothers tell alternative stories of his life.Paumacariya (also known as Pauma Chariu or Pad-macharit), the Jain version of Ramayana written by Vi-malasuri, mentions Hanuman as a Vidyadhara (a super-

Hanuman is characterized as a celibate in most Indian texts.However, in the Khmer Reamker and ThaiRamakien, Hanumanfalls in love with the pretty mermaid Suvannamaccha[26]

Lord Hanuman at Jakhoo Temple

10 7 PROPHECY AND LEGACY

natural being), who is the son of Pavangati and AnjanaSundari. Anjana gives birth to Hanuman in a forest cave,after being banished by her in-laws. Her maternal unclerescues her from the forest; while boarding his vimana,Anjana accidentally drops her baby on a rock. How-ever, the baby remains uninjured while the rock is shat-tered. The baby is raised in Hanuruha, his great unclesisland kingdom, from which Hanuman gets his name.In this version, Hanuman is not celibate. He marriesprincess Anangakusuma, the daughter of Kharadushanaand Ravanas sister Chandranakha. Ravana also presentsHanuman one of his nieces as a second wife. After be-coming an ally of Sugriva, Hanuman acquires a hundredmore wives. Hanuman is originally enraged at Ramafor murdering his father-in-law Kharadushana. How-ever, he becomes a supporter of Rama after meetinghim and learning about Sitas kidnapping by Ravana. Hegoes to Lanka on Ramas behalf, but is unable to con-vince Ravana to surrender. Ultimately, he joins Ramain the war against Ravana and performs several heroicdeeds. After the victory and subsequent celebrations,both Rama and Hanuman take Jaineshwari Diksha andbecome Jain Munis and achieve salvation.[27] Later Jaintexts such as Uttarapurana (9th century CE) by Gunab-hadra andAnjana-Pavananjaya (12th century CE) tell thesame story.The Brahma Purana mentions that the vanaras built sev-eral Shiva lingams in Kishkindha. After his return to Ay-odhya, Rama asks Hanuman to destroy these lingams, asthey are no longer required. However, when Hanumanis unable to uproot these lingams, Rama orders them toworshipped permanently. The Skanda Puranamentions avariant of this story, which happens in Rameswaram.[28]The Narada Purana describes Hanuman as a master ofvocal music, and as an embodiment of the combinedpower of Shiva and Vishnu.Apart from the Puranas, the Agama Saunaka Samhitha,and Agastya Sara Samhitha explains certain stories whichare not mentioned in other Hindu texts along with theworship rituals of Hanuman.The 16th-century Indian poet Tulsidas wrote HanumanChalisa, a devotional song dedicated to Hanuman.He claimed to have visions where he met face toface with Hanuman. Based on these meetings, hewrote Ramcharitmanas, an Awadhi language version ofRamayana.[29] The Sankat Mochan Hanuman Temple(Varanasi) is said to be located on the spot where Tul-sidas had these visions. The works of Tulsidas played animportant role in increasing the popularity of Hanumanworship in North India.Durga Chalisa mentions that Hanuman leads and wel-comes the procession of the ferocious lion-ridingBhavani.The non-Indian versions of Ramayana, such as the ThaiRamakien, mention that Hanuman had relationships withmultiple women, including Svayamprabha, Benjakaya

(Vibhisanas daughter), Suvannamaccha and even Ra-vanas wife Mandodari.[7] According to these versions ofthe Ramayana, Macchanu is son of Hanuman borne bySuvannamaccha, daughter of Ravana.[30][31][32] The Jaintext Paumacariya also mentions that Hanuman marriedLankasundari, the daughter of Lankas chief defenderBajramukha.[33] Another legend says that a demigodnamed Matsyaraja (also known as Makardhwaja or Mat-syagarbha) claimed to be his son. Matsyarajas birth isexplained as follows: a sh (matsya) was impregnatedby the drops of Hanumans sweat, while he was bathingin the ocean.[7] According to Parasara Samhita, Hanu-man married Suvarchala, the daughter of Surya (the Sungod).[34]

7 Prophecy and legacy

Hanuman as depicted in Yakshagana, popular folk art ofKarnataka

A number of religious leaders have claimed to haveseen Hanuman over the course of the centuries, no-tably Madhvacharya (13th century CE), Tulsidas (16thcentury), Samarth Ramdas (17th century), RaghavendraSwami (17th century) and Swami Ramdas (20th cen-tury).Swaminarayan, founder of the Hindu Swaminarayansects, holds that other than worship of God through theNarayana Kavacha, Hanuman is the only deity who may

11

be worshiped in the event of trouble by evil spirits.Others have also asserted his presence wherever the Ra-mayana is read.[35]

| ||

yatra yatra raghunthakrtana tatra tatra ktamastakjalim

bpavriparipralocana mruti namatarkasntakam

This can be found in other texts such as the Vinaya Pa-trika by Tulsidas and the Mahabharta, and in other textswith only slight variation in language. During the read-ings of the Ramayana (Ramayanpath), a special puja andspace (asan) are reserved for Hanuman.

8 Temples

Lord Anjaneya decorated with owers, Namakkal, Tamil Nadu

Hanuman is worshipped by villagers as a boundaryguardian, by Shaiva ascetics as a Yogi, and by wrestlers for

41 meters high Hanuman monument at Yerravaram, AndhraPradesh

Hanuman temple,Nurawa Eliya,Sri Lanka

his strength.[36] There are numerous temples for Hanu-man, and his images are usually installed at all tem-ples where images of avatars of Vishnu are installed.Hanuman temples are believed to keep the area and sur-roundings free of rakshasas (demons) and other evil be-ings. Hanuman idols are found on mountain roads be-

12 8 TEMPLES

cause it is believed that he protects people from accidents.Jakhu temple is a famous temple at Shimla, the capi-tal of Himachal Pradesh. The word Jakhu is derivedfrom Yaku"/"Yaksha. The hill is the legendary abodeof Yaksha, Kinners Nagas and Asuras. The temple wasfounded on a plain where, according to legend, Hanu-mans sudden landing attened a hill. A 108-foot (33-metre) statue of Hanuman has been erected at the top ofthe 8,500-foot (2,591-metre) tall Jakhu Hill, the highestpoint in Shimla.[37]

According to the Ramayana, during the battle betweenLord Rama and Ravana at Lanka, Lakshmana, brotherof Lord Rama, was mortally wounded by an arrow. Tosave his life, Hanuman journeyed to the Himalayas to re-trieve the Sanjeevani herb. En route, he encountered ameditating sage on Jakhu mountain; as he paused to in-quire about the herb, Hanumans landing on the mountaincompressed the earth, changing the shape of the moun-tain to its present state. In his haste to depart, Hanumanis said to have left his friends behind, and they are said tocontinue to roam the area even today. A temple honoringLord Hanuman was constructed by the Jakhu sage.The oldest known independent Hanuman statue is the oneat Khajuraho, which has an inscription dated Sam. 940(AD 883) mentioning that it was erected by Gahils sonGollak.[38][39]

Sankat Mochan Shri Hanuman Mandir, located in thePunjab town of Phillaur is one of the popular temples ofHanuman. Sankat Mochan Hanuman Temple, Varanasi,believed to be built by Tulsidas, is second most populartemple in the city.Namakkal Anjaneyar temple is located in the town ofNamakkal, Tamil Nadu. There is an 18-feet idol of Hanu-man in the temple facing east, worshipping Sri LakshmiNarasimha Swami (one of the avatar of god Vishnu) inthis temple. Anjenayar idol is Swayambu, believed to begrowing in height; thus, temple has no roof enclosing.Sholinghur Sri Yoga Narasimha swami temple and SriYoga Anjaneyar temple, located in Sholinghur, a townwhich is about 30 km from Arakkonam of Vellore Dis-trict.Sri yoga Anjaneyar temple located over small hillcontaining 480 steps from ground. Lord Anjaneyarwith Sathurpujam (sathur=four, pujam=arms) Sri Sanguand Sri Chakaram 2 hands and Jabba Malai and JabaShankaram in other two respectively facing Sri yogaNarasimha swami and Yoga Amurthavalli Thayar presentover hill (periya malai= big hill) with 1305 steps fromground. Sholinghur shetram one among 108 divya de-sams also one of most famous temple of our Lord An-janeya.Ragigudda Anjaneya temple is a Hanuman temple lo-cated in JP Nagar Bangalore. The temple is located ona hillock. The Hanuman temple at Nerul, Navi Mum-bai, Maharashtra, India is situated inside SIES complex.The Hanuman idol is 33 feet (10 m) tall and is installed

on a pedestal of height 12 feet (4 m), bringing the totalheight to 45 feet (14 m). In the picture shown, Hanumanhas silver coverings (Silver Kavasam). The 33 feet Hanu-man idol is carved out of single granite stone. This is thetallest single granite stone Hanuman idol in India as perthe temple.Similarly, a 32 feet (10 m) idol of Sri Anjaneyar was en-trenched in 1989 at Nanganallur in Chennai, India. Thedistinguishing factor of the idol is that it was molded outof a single rock.An 85-foot (26 m) Karya Siddhi Hanuman statue wasinstalled at Carapichaima in Trinidad and Tobago, byAvadhoota Dattapeethams Ponti Ganapathi Sachchi-dananda. It is the tallest in the Western hemisphere andsecond tallest in the world. One has also built a KaryaSiddhi Hanuman Temple in Frisco, Texas in the U.S.The tallest Hanuman statue is the Veera AbhayaAnjaneyaHanuman Swami, standing 135 feet tall at Yerravaram,46 km from Rajahmundry in Andhra Pradesh, installedin 2003.[39]

The image of Hanuman is said to have come alive andmoved when installed at the Shri Hanuman Mandir,Sarangpur. The temple is noted for getting rid of evilspirits.[40]

Suchindram temple is a pious place lying about 14 kmfrom Kanyakumari, Tamil Nadu. The temple is famousfor it 18 feet tall Hanuman idol. This idol is decoratedfully with butter (Vennai kappu in Tamil) and Sandal-wood paste (Chandana kappu in Tamil).In Rajasthan,Hanuman Temples at Mehendipur Balaji inDausa district (80 km from Jaipur) and Salasar dhaamin Churu district (160 km from Jaipur) attract a largenumber of devotees from all over India. The idol ofHanuman ji at Hanuman Temple, Mehendipur Balaji issvaymbhu & attracts many devotees for getting rid fromevil spirits. Apart from this Sri Balaji Maharaj(Bal-Hanuman) of Mehndipur Balaji give blessings and grantswishes to his devotees. [{Chandraloak Devpuri Bal-aji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradeshBhaktha Anjaneyar is Temple is located in Vedasandur,Dindigul, Tamil Nadu. Ashtamsa Varadha AnjaneyarTemple is located in Coimbatore. The idol of the de-ity is made of Salagrama stone. In the temple, God-dess Lakshmi graces the devotees from the right palm ofHanuman who tail faces North, direction of Kubera, Godof wealth. The main deity faces west, is seen posing Ab-haya Mudra with his right hand and holding a club withthe other hand.[41] During the Tamil New Year, an oer-ing of 10,008 fruits is made to the deity. Raja MaruthiAlankaram, Vennai Alankaram and Vadamalai oeringsare the regular Sevas here on Saturdays. In the Tamilmonth of Purattasi, Vadai Malai, Swaya Roopam, Chen-duram, Swarnamayam and Muthangi Sevai are oered toGod on Saturdays.[42]

9.1 Panchamukhi Hanuman 13

Kaviyoor is a small village about 56 km from the town ofThiruvalla, Kerala The KaviyoorMahadevar Temple hereis about 100 years old and the Hanuman temple inside theShiva temple is considered as very auspicious by devotees.Hanuman idol consecrated here is made of Panchalohaand is depicting him telling the story of Ramayana to Sitain the Asoka Vana.Yalagur, a small village about 3035 km from the townof Bagalkot in Karnataka, also has a temple dedicated toHanuman.

Sri Anjaneya Swamy, Shamanur

Shamanur village, the suburbs of Davangere city in thestate of Karnataka, India, is noted for Sri AnjaneyaSwamy temple.Sri Baktha Hanuman Temple, at Ramboda in Sri Lankais known to be a place where Hanuman was searching forSita Devi.

9 WorshipSome of the prayers, songs, mantras, shlokas, de-voted to Hanuman include Hanuman Chalisa, BajrangaBaan, Maruti Strotam, Anjaneya Dandakam , Vad-vanal Strotam, Hanuman Sathhika, Hanuman Bahuk,Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda,Maruti Gayatri Mantra, Hanumansahasranam stotra(Stotra of thousand names of Hanuman), Ek-mukhiHanuman Raksha Kavacham, Pancha-mukhi HanumanRaksha Kavacham and Sapta-mukhi Hanuman RakshaKavacham.

"Ram Raksha Strotam", the Sanskrit Strota, a Shield ofRama has lines devoted to Hanuman, saying, whoever,reads this, will be protected by Hanuman.

9.1 Panchamukhi Hanuman

A terracotta sculpture of Panchamukha Hanuman

Hanuman assumed Panchamukhi or ve-faced form tokill Ahiravana, a powerful rakshasa black-magician andpractitioner of the dark arts during the Ramayana war.Ahiravana, brother of Ravana, had taken Lord Ramaand Lakshmana to netherworld as captive, and the onlyway to kill him was to extinguish ve lamps burning indierent directions, all at the same instant. Hanumanassumed His Panchamukha form and accomplished thetask, thus killing the rakshasa, and freeing Rama andLakshmana.

This form of Hanuman is very popular, and is also knownas Panchamukha Anjaneya and Panchamukhi Anjaneya.(Anjaneya, which means son of Anjana, is anothername of Hanuman). These faces show there is nothingin the world which does not come under any the inu-ence of any of the ve faces, symbolic of his all aroundsecurity to all devotees. This also signies vigilance andcontrol over the ve directions - north, south, east, westand the upward direction/zenith.There are ve ways of prayer, Naman, Smaran,Keerthanam, Yachanam and Arpanam. The ve facesdepict these ve forms. Lord Hanuman always used toNaman, Smaran and Keerthanam of Lord Sri Rama. Hetotally surrendered (Arpanam) to his Master Sri Rama.

14 10 THAI HANUMAN

He also begged (yachanam) Sri Rama to bless him theundivided love.The weapons are a parashu, a Khanda, a chakra, adhaalam, a gada, a trishula, a kumbha, a Katar, a platelled with blood and again a big Gada.Chitrakoot in Central India is claimed to be the restingplace of Hanuman. The Hanuman Dhara Temple is situ-ated on the peak of mountain where there is natural rockformation image of Shri Hanuman inside the cave and anatural stream of water falling on the tail. It is believedthat after the coronation of Lord Rama, Hanuman re-quested for a permanent place to settle in the Kingdom ofLord Rama, where his Injury of burns on his tails will becured. Lord Rama, then with his arrow, spurred a streamof water on the tip of mountain and asked Hanuman torest there with water of the stream falling on his tail tocool down burning sensation in his tail. The access to thecave temple is through stairs starting from bottom of themountain to its top. It takes roughly 30 to 40 minutes toreach the temple. Over time the temple has gained a newname, namely Hanuman Dhara.Sri Panchamukha Anjaneya Swami was the main deityof Sri Raghavendra Swami. The place where he medi-tated on this ve-faced form of Hanuman is now knownas Panchamukhi, wherein a temple for him has beenbuilt. There is also a shrine for Panchamukha AnjaneyaSwami at Kumbakonam in Tamil Nadu, India. A 40 feet(12 m) tall monolithic green granite murti of Sri Pan-chamukha Hanuman has been installed in Thiruvallur,also in Tamil Nadu. This place was known as Rudra-vanam in olden times when many saints and seers hadblessed this place with their presence. The PanchamukhaHanuman Ashram itself was established by a saint calledVenkatesa Battar. A four-foot image of PanchmukhaHanuman has been consecrated West of Lusaka, Zambiain Oye Kapi farm.

9.2 Relation with Shani

In Hinduism, Hanuman is one of the few deities not af-icted by Shani.[43] Hanuman is the one of the deities inHindu religion, over whom Shani could not cast his spell.Shani could not overcome Hanuman and as such peopleworship Hanuman to get rid of malec eects of Shani.In the Ramayana, Hanuman is said to have rescued Shani,from the clutches of Ravana.[44]

In gratitude, Shani promised Hanuman that those whoprayed him (Hanuman) would be rescued from thepainful eects of Saturn, which in Hindu astrology, issaid to produce malec eects on ones life when one isaicted negatively with Saturn.[44]

Another version of the encounter between Lord Hanu-man and Shani Bhagavan is that the latter once climbedon to Lord Hanumans shoulder, implying that he (Hanu-man) was coming under the eects of the inuence of

Shani. At this, Hanuman assumed a large size, and Shaniwas caught painfully between Hanumans shoulders andthe ceiling of the room they were in. As the pain wasunbearable, Shani requested Hanuman to release him,promising that he (Shani) would moderate the malec ef-fects of his inuence on a person praying to Hanuman.Hanuman released Shani thereafter.[45]

In the verse with a thousand Names of Hanuman theHanumansahasranam stotra, Shani is one of the Namesof Hanuman. In some regions of India, Hanuman is alsoseen sporting an iron whip akin to Shani.

9.3 Hanuman and negative energies

Hanuman is worshiped also to get rid or win over demons(like daitya, danava), demi-gods (like Yaksha, kinnara,Gandharvas, Nga-Ngin), evil spirits (like Bhutam,Preta, Pishacha, Churela, Vetala, Brahmrakshasa)and other powerful negative energies (like Dakini,Shakini, Kakini, Kamini), which nd their mention inHinduism.[46][47][48][49]

10 Thai Hanuman

The Thai Hanuman was adapted from the origin ofRamakien in the hindu Hanuman. In Thailand culture,Hanuman appears wearing crown on his head and armorto protect him from demon. In addition, the Thai Hanu-man was derived from the Loburi monkey in Thailand.According in Thai myth, Hanuman was created by LordShiva. The body of Hanuman was created by the greatLord Shiva as a main weapon. Hanumans appearancehas crystal teeth, diamond fur,and a long tail that can sur-rounded a whole mountain. Moreover, Hanuman motheris Anjana who was paralyzed for many months until thegod of wind Vayu blew into her month, and than she gavebirth from her mouth the white monkey Hanuman whowas already seven years old when he was born.Hanuman was a totally devoted soldier of Rama but stillfound time to seduce woman. The non-India version ofHanuman in Thailand was considered to be a irtatiousmonkey character that liked to seduce woman but wasalso a very strong monkey that can kill millions of KingToskakas Demon armies. In Thailand people do not be-lieve in Hanuman as a god unlike the hindu religion, butonly as a myth that is passed form generation to genera-tion.The traditionally real thai Ramakien with no connectionto the Indian story is that Hanuman seduced the mermaidSuvannamaccha while doing a mission for Rama. As aresult, Hanuman had a son with the mermaid, the halfmonkey, half sh Macchanu. Moreover, Hanuman hadanother son with a beautiful female demon.[50]

15

11 See also Hanuman temples Hanuman Jayanti Hanumanasana, an asana named after Hanuman Sun Wukong, a Chinese literary character in WuCheng'en's masterpiece Journey to the West

The 6 Ultra Brothers vs. the Monster Army Hanuman and the Five Riders

12 Notes[1] Hanuman. Random House Websters Unabridged Dic-

tionary.

[2] Philip Lutgendorf (11 January 2007). Hanumans Tale:The Messages of a Divine Monkey. Oxford UniversityPress. pp. 3132. ISBN 978-0-19-530921-8. Retrieved14 July 2012.

[3] Philip Lutgendorf (11 January 2007). Hanumans Tale:The Messages of a Divine Monkey. Oxford UniversityPress. p. 189. ISBN 978-0-19-530921-8. Retrieved 14July 2012.

[4] Gopal, Madan (1990). K.S. Gautam, ed. India throughthe ages. Publication Division, Ministry of Informationand Broadcasting, Government of India. p. 68.

[5] Valmiki Ramayana - Kishkindha Kanda in Prose Sarga3. Retrieved 8 August 2012.

[6] Philip Lutgendorf (11 January 2007). Hanumans Tale:The Messages of a Divine Monkey. Oxford UniversityPress. p. 40. ISBN 978-0-19-530921-8. Retrieved 14July 2012.

[7] Camille Bulcke; Dinevara Prasda (2010). Rmakathand Other Essays. Vani Prakashan. pp. 117126. ISBN978-93-5000-107-3. Retrieved 14 July 2012.

[8] Swami Parmeshwaranand. Encyclopaedic Dictionary ofPuranas, Volume 1. Sarup & Sons. pp. 411. ISBN 978-81-7625-226-3. Retrieved 14 July 2012.

[9] Shanti Lal Nagar (1999). Genesis and evolution of theRma kath in Indian art, thought, literature, and culture:from the earliest period to the modern times. B.R. Pub. Co.ISBN 978-81-7646-082-8. Retrieved 14 July 2012.

[10] Devdutt Pattanaik (1 September 2000). The Goddess inIndia: The Five Faces of the Eternal Feminine. Inner Tra-ditions * Bear & Company. p. 71. ISBN 978-0-89281-807-5. Retrieved 18 July 2012.

[11] Philip Lutgendorf (11 January 2007). Hanumans Tale:The Messages of a Divine Monkey. Oxford UniversityPress. p. 309. ISBN 978-0-19-530921-8. Retrieved 18July 2012.

[12] Encyclopaedic Dictionary of Puranas: (A-C) ; 2.(D-H) ;3.(I-L) ; 4.(M-R) ; 5.(S-Z), pp=628-631, Swami Parmesh-waranand, Sarup & Sons, 2001, ISBN 81-7625-226-3,ISBN 978-81-7625-226-3

[13] Sri Ramakrishna Math (1985) Hanuman Chalisa p. 5

[14] Sri Ramakrishna Math (1985) Hanuman Chalisa pp. 5-6

[15] Ali Javid, Tabassum Javeed, ed. (2008). World heritagemonuments and related edices in India, Volume 1. AlgoraPublishing. p. 247. ISBN 978-0-87586-482-2.

[16] Gumla block, Ocial website of the Gumla District

[17] Harish Kapadia (2008). Trek the Sahyadris. Indus. p. 18.ISBN 978-81-7387-151-1.

[18] Manish Jhulka (1992). Ramayana. Lotus. p. 183.

[19] Sri Ramakrishna Math (1985) "Hanuman Chalisa" p. 6

[20] Sri Ramakrishna Math (1985) "Hanuman Chalisa" p. 7

[21] Sri Ramakrishna Math (1985) Hanuman Chalisa p. 8

[22] Goldman, Robert P. (Introduction, translation and anno-tation) (1996). The Ramayana of Valmiki: An Epic ofAncient India, Volume V: Sundarakanda. Princeton Uni-versity Press, New Jersey. 0691066620. pp. 45-47.

[23] Lutgendorf, Philip. Hanumans tale: the messages of adivine monkey. 2007, page 147

[24] Sri Ramakrishna Math (1985) Hanuman Chalisa p. 9

[25] Pattanaik, Devdutt. Jaya: An Illustrated Retelling of theMahabharata. Penguin Books India,2010.

[26] Satyavrat Sastri (2006). Discovery of Sanskrit Treasures:Epics and Puranas. Yash Publications. p. 77. ISBN 978-81-89537-04-3. Retrieved 15 July 2012.

[27] Philip Lutgendorf (11 January 2007). Hanumans Tale:The Messages of a Divine Monkey. Oxford UniversityPress. pp. 5051. ISBN 978-0-19-530921-8. Retrieved14 July 2012.

[28] Diana L. Eck (1991). Devotion divine: Bhakti traditionsfrom the regions of India : studies in honour of CharlotteVaudeville. Egbert Forsten. p. 63. ISBN 978-90-6980-045-5. Retrieved 14 July 2012.

[29] Catherine Ludvk (1994). Hanumn in the Rmyaaof Vlmki and the Rmacaritamnasa of Tulas Dsa.Motilal Banarasidas publ. pp. 164. ISBN 978-81-208-1122-5. Retrieved 14 July 2012.

[30] The Ramayana and the Malay shadow-play by AminSweeney, Vlmki. Penerbit Universiti KebangsaanMalaysia,. 1972. pp. 238, 246, 440.

[31] rrmakrtimahkvyam: Thirmakathmrityapratamabhinava Saskrtamahkvyam by SatyavratSastri. Mlmala Sacadeva Pratihnam. 1990. pp.xvi,224, 282.

16 15 EXTERNAL LINKS

[32] Satya sudh, a critical evaluation of Dr. Satya Vrat Shas-tris creative works by Satya Vrat Varma. Eastern BookLinkers. 1991. pp. 190, 205, 214.

[33] Truman Simanjuntak (2006). Archaeology: IndonesianPerspective : R.P. Soejonos Festschrift. Yayasan Obor In-donesia. p. 362. ISBN 978-979-26-2499-1. Retrieved14 July 2012.

[34] Wedding bells toll for Lord Hanuman. The Hindu.2006-01-04.

[35] Hanuman, Hindupedia, the Hindu Encyclopedia

[36] Claus (2003)

[37] The Indian Express, Chandigarh, Tuesday, November 2,2010, p. 5.

[38] Reports of a Tour in Bundelkhand and Rewa in 1883-84, and of a Tour in Rewa, Bundelkhand, Malwa, andGwalior, in 1884-85, Alexander Cunningham, 1885

[39] Hanumans tale: the messages of a divine monkey, PhilipLutgendorf, Oxford University Press US, 2007

[40] Raymond Brady Williams (2001). An introduction toSwaminarayan Hinduism. Cambridge University Press.ISBN 978-0-521-65422-7. Retrieved May 14, 2009.Page 128

[41] Sri Ashtamsa Varadha Anjaneyar Temple. Retrieved 29March 2015.

[42] Ashtamsa Varadha Anjaneyar Temple. Retrieved 29March 2015.

[43] according to scriptures Shani declared that anyone who worshipped Lord Hanuman would not beaected by the evil eect of the planet-Source-spirituality.indiatimes.com

[44] Lutgendorf, Philip (2007). Hanumans tale: the messagesof a divine monkey. Oxford University Press US. p. 141.ISBN 978-0-19-530921-8.

[45] Shani & Hanuman-Source Google Books-Gods and god-desses of India By Kailash Nath Seth, B. K. Chaturvedi

[46] Vichitra veer hanuman mantra-Maruti stotram ...prakatavikrama veera daitya Danava yaksha graha bandhnayabhutam graha bandhanaya preta grah bandhnayapishacha graha bandhnaye shakini dakini graha band-haya kakini kamini graha bandhnaya brahama grahabandhnaya brahmarakshasa graha bandhnaya...

[47] Lord Hanuman is the God of velour power, wisdom andgreat renown. The devotees believe that Hanuman dispelsall fears and all spirits. All ailments caused by Ghosts,spirits, Goblins, Ghouls, Malignant, super natural powerssuch as Shakini, Dakini, Pishachini etc. Therefore, theypropitiate the Lord for their own protection and the pro-tection of their family.

[48] Panchamukhi Hanuman Kavachama

[49] Saptamukhi Hanuman Kavacham

[50]

13 References Claus, Peter J.; Sarah Diamond; Margaret AnnMills(2003). Hanuman. South Asian folklore. Taylor&Francis. pp. 280281. ISBN 978-0-415-93919-5.

Lutgendorf, Philip (2007). Hanumans tale: themessages of a divine monkey. Oxford UniversityPress US. p. 434. ISBN 978-0-19-530921-8.

Sri Ramakrishna Math (1985): Hanuman Chalisa.Chennai (India): Sri Ramakrishna Math. ISBN 81-7120-086-9.

Mahabharata (1992). Gorakhpur (India): Gita-press.

Anand Ramayan (1999). Bareily (India): RashtriyaSanskriti Sansthan.

Swami Satyananda Sarawati: Hanuman Puja. India:Devi Mandir. ISBN 1-887472-91-6.

The Ramayana Smt. Kamala Subramaniam. Pub-lished by Bharatiya Vidya Bhavan (1995). ISBN 81-7276-406-5

Hanuman - In Art, Culture, Thought and Literatureby Shanti Lal Nagar (1995). ISBN 81-7076-075-5

14 Further reading Sochaczewski, Paul Spencer (2008). The Sultan and

the Mermaid Queen: Extraordinary Asian Peopleand Places, and Things that Go Bump in the Night.Singapore: Editions Didier Millet. ISBN 978-981-4217-74-3. Includes a chapter on the search forHanumans mountain in the Indian state of Uttaran-chal, and beliefs of villagers who are angry at Hanu-man.

Vanamali, Mataji Devi (2010). Hanuman: The De-votion and Power of the Monkey God Inner Tradi-tions, USA. ISBN 1-59477-337-8.

15 External links Website dedicated to Jai Hanuman Lord Hanuman by Swami Sivananda The life of Hanuman

17

16 Text and image sources, contributors, and licenses16.1 Text

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Etymology and other namesEpithets and attributes

Historical development Birth and childhoodBirthplaceChildhood

Adventures in Ramayana Meeting with Rama Finding Sita ShapeshiftingMountain liftingPatala incidentHonoursHanuman RamayanaAfter the Ramayana war

MahabharataOther texts Prophecy and legacyTemplesWorshipPanchamukhi HanumanRelation with ShaniHanuman and negative energies

Thai Hanuman See alsoNotesReferencesFurther readingExternal linksText and image sources, contributors, and licensesTextImagesContent license