The Hanuman-Ram Equation ?

Uday Dokras PhD- Stockholm

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The "Hanuman Ram equation" doesn't refer to a mathematical equation in
the conventional sense. Instead, it refers to the deeply intertwined
relationship between Lord Hanuman and Lord Ram in Hindu mythology,
where Hanuman is portrayed as Ram's most devoted and loyal devotee. This
bond is symbolic of devotion, service, and spiritual unity.

Hanuman is depicted as embodying complete devotion and service to Ram,

representing a state of spiritual oneness and surrender. The imagery of

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Hanuman with Ram's image on his chest symbolizes the divine essence of
Ram residing within the heart of the faithful Hanuman, The relationship
between Hanuman and Ram is considered a model of true friendship,
loyalty, and unwavering devotion in Hindu tradition.There is no known
mathematical equation associated with Hanuman and Ram in the way a
mathematical equation would be used to describe a relationship between
numerical variables.
Hanuman Sanskrit: हनुमान, is a Hindu god and divine vanara (monkey)
companion of the god Rama. Hanuman is one of the central characters of
the Hindu epic Ramayana. He is an ardent devotee of Rama and one of
the chiranjivis. Hanuman is also son of the wind-god Vayu, who in several
stories played a direct role in Hanuman's birth. Hanuman is mentioned in
several other texts, such as the epic Mahabharata and the various Puranas.
Evidence of devotional worship to Hanuman is largely absent in these texts,
as well as in most archeological sites. According to Philip Lutgendorf, an
American Indologist, the theological significance of Hanuman and devotional
dedication to him emerged about 1,000 years after the composition of
the Ramayana, in the 2nd millennium CE, after the arrival of Islamic rule in
the Indian subcontinent. Lutgendorf also writes that the skills in Hanuman's
resume also seem to derive in part from his windy patrimony, reflecting
Vayu's role in both body and cosmos Bhakti movement saints such
as Samarth Ramdas have positioned Hanuman as a symbol of nationalism
and resistance to persecution. The Vaishnava saint Madhva said that
whenever Vishnu incarnates on earth, Vayu accompanies him and aids his
work of preserving dharma.[11] In the modern era, Hanuman's iconography
and temples have been increasingly common. He is viewed as the ideal
combination of "strength, heroic initiative and assertive excellence" and
"loving, emotional devotion to his personal god Rama",
as Shakti and Bhakti. In later literature, he is sometimes portrayed as the
patron god of martial arts such as wrestling and acrobatics, as well as
activities such as meditation and diligent scholarship. He symbolizes the
human excellences of inner self-control, faith, and service to a cause, hidden
behind the first impressions of a being who looks like an Ape-Man Vanara.
Hanuman is considered a bachelor and exemplary celibate.
Some scholars have identified Hanuman as one potential inspiration for Sun
Wukong, the Monkey King character in the Chinese epic adventure Journey to
the West. The meaning or origin of the word "Hanuman" is unclear. In
the Hindu pantheon, deities typically have many synonymous names, each
based on some noble characteristic, attribute, or reminder of a mythical
deed achieved by that deity. One interpretation of "Hanuman" is "one having
a disfigured jaw". This version is supported by a Puranic legend wherein
infant Hanuman mistakes the Sun for a fruit, heroically attempts to reach it,
and is wounded in the jaw for his attempt.

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Hanuman with a Namaste (Anjali Mudra) posture

Hanuman combines two of the most cherished traits in the Hindu bhakti-
shakti worship traditions:

I. "heroic, strong, assertive excellence" and

II. "loving, emotional devotion to personal God".
Linguistic variations of "Hanuman" play testimony to this and include:
 Hanumat, Anuman (Tamil), Hanumantha (Kannada), Hanumanthudu (Telu
gu). Other names include:
 Anjaneya, Anjaniputra (Kannada), Anjaneyar (Tamil), Anjaneyudu (Telugu)
, Anjanisuta all meaning "the son of Anjana"
 Kesari Nandana or Kesarisuta, based on his father, which means "son
of Kesari"
 Vayuputra/ Pavanputra : the son of the Vayu deva- Wind god
 Vajrang Bali/Bajrang Bali, "the strong one (bali), who had limbs (anga) as
hard or as tough as vajra (diamond)"; this name is widely used in rural
North India
 Sankata Mochana, "the remover of dangers, hardships, or hurdles"
(sankata)
 Māruti, "son of Maruta" (another name of Vayu deva)
 Kapeeshwara, "lord of monkeys"
 Rama Doota, "the messenger (doota) of Lord Rama"
 Mahakaya, gigantic"
 Vira, Mahavira, "most valiant"
 Mahabala/Mahabali, "the strongest one"
 Panchavaktra, "five-faced"

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 Mukhya Prana Devaru, "Primordial Life Giver" (more prominent amongst
followers of Dvaita, such as Madhwa

Standing Hanuman, Chola Dynasty, 11th century, Tamil Nadu, India

Proto Dravidian roots

The orientalist F. E. Pargiter (1852–1927) theorized that Hanuman was
a proto-Dravidian deity. According to this theory, the name "Hanuman"
derives from Tamil word for male monkey (ana-mandi), first transformed to
"Anumant" – a name which remains in use. "Anumant", according to this
hypothesis, was later Sanskritized to "Hanuman" because the ancient Aryans
confronted with a popular monkey deity of ancient Dravidians coopted the
concept and then Sanskritized it. [24][26] According to Murray Emeneau, known
for his Tamil linguistic studies, this theory does not make sense because the
Old Tamil word mandi in Sangam literature can only mean "female monkey",
and Hanuman is male. Further, adds Emeneau, the compound ana-
mandi makes no semantic sense in Tamil, which has well developed and
sophisticated grammar and semantic rules. The "prominent jaw" etymology,
according to Emeneau, is therefore plausible.
Vedic roots
The earliest mention of a divine monkey, interpreted by some scholars as the
proto-Hanuman, is in hymn 10.86 of the Rigveda, dated to between 1500
and 1200 BCE. The twenty-three verses of the hymn are a metaphorical and
riddle-filled legend. It is presented as a dialogue between multiple
characters: the god Indra, his wife Indrani and an energetic monkey it refers
to as Vrisakapi and his wife Kapi. The hymn opens with Indrani complaining
to Indra that some of the soma offerings for Indra have been allocated to the
energetic and strong monkey, and the people are forgetting Indra. The king
of the gods, Indra, responds by telling his wife that the living being (monkey)

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that bothers her is to be seen as a friend, and that they should make an
effort to coexist peacefully. The hymn closes with all agreeing that they
should come together in Indra's house and share the wealth of the offerings.

Epics and Puranas

Sita's scepticism
Vanaranam naranam ca
kathamasit samagamah

Translation:
How can there be a
relationship between men and monkeys?
—Valmiki's Ramayana'
Sita's first meeting with Hanuman

Hanuman is mentioned in both the Hindu

epics, Ramayana and Mahabharata. A twentieth-
century Jesuit missionary Camille Bulcke, in his Ramkatha: Utpatti Aur
Vikas ("The tale of Rama: its origin and development"), proposed that
Hanuman's worship had its basis in the cults of aboriginal tribes of Central
India.
Hanuman is mentioned in the Puranas. Hanuman is mentioned as an avatar
of Rudra in few medieval-era Sanskrit texts. Only Shiva Purana mentions
Hanuman as an avatar of Shiva; all other Puranas and scriptures clearly
mention him as an avatar of Vayu or spiritual son of Vayu or sometimes
avatar of Rudra (which is also another name of Vayu). Author Devdutt
Patnaik says, "In Vaishnava traditions, Hanuman is not related to Shiva. In
Shaiva traditions, Hanuman is either Shiva's avatar or son". Indologist Philip
Lutgendorf writes, "The later identification of Hanuman as one of the eleven
rudras may reflect a Shaiva sectarian claim on an increasing popular god, it
also suggests his kinship with, and hence potential control over, a class of
awesome and ambivalent deities". Lutgendorf also writes, "Other skills in
Hanuman's resume also seem to derive in part from his windy patrimony,
reflecting Vayu's role in both body and cosmos".
Other mythologies, such as those found in South India, present Hanuman as
a being who is the union of Shiva and Vishnu, or associated with the origin
of Ayyappa. The 17th
century Odia work Rasavinoda by Dinakrishnadasa goes on to mention that
the three gods – Brahma, Vishnu and Shiva – combined to take to the form of
Hanuman.

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Late medieval and modern era

Numerous 14th-century and later Hanuman images are found in the ruins of
the Hindu Vijayanagara Empire

In Valmiki's Ramayana, estimated to have been composed before or in about

the 3rd century BCE, Hanuman is an important, creative character as a
simian helper and messenger for Rama. The character evolved over time,
reflecting regional cultural values. It is, however, in the late medieval era
that his profile evolves into more central role and dominance as the
exemplary spiritual devotee, particularly with the popular vernacular
text Ramcharitmanas by Tulsidas (~ 1575 CE). According to scholars such as
Patrick Peebles and others, during a period of religious turmoil and Islamic
rule of the Indian subcontinent, the Bhakti movement and devotionalism-
oriented Bhakti yoga had emerged as a major trend in Hindu culture by the
16th-century, and the Ramcharitmanas presented Rama as a Vishnu avatar,
supreme being and a personal god worthy of devotion, with Hanuman as the
ideal loving devotee with legendary courage, strength and powers.

During this era, Hanuman evolved and emerged as the ideal combination
of shakti and bhakti. Stories and folk traditions in and after the 17th century,
began to reformulate and present Hanuman as a divine being, as a
descendant of deities, and as an avatar of Shiva. He emerged as a champion
of those religiously persecuted, expressing resistance, a yogi, [37] an
inspiration for martial artists and warriors,[38] a character with less fur and
increasingly human, symbolizing cherished virtues and internal values, and
worthy of devotion in his own right. As Hindu monks morphed into soldiers,

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they often named their organizations after Hanuman. This evolution of
Hanuman's character, his religious status, and his cultural role as well as his
iconography, continued through the colonial era and into post-colonial times.

The Ramayana was composed in Sanskrit. Over the years of re-tellings,

several vernacular versions emerged that embellished the story, added
regional touches, and inserted explanations and justifications for those bits
that showed the hero, Rama, in a not-too-heroic light. The Ramavataram,
composed by the Tamil poet Kamban in the 12th century CE, is popular in
the southern parts of India. In the north, the Ramacharit Manas, composed
by the Awadhi poet Tulsidas, is extremely popular. Other variations exist in
Bengali, Malayalam, Telegu, Kannada, and other Indian languages.

Staircase of the Kailasa Temple, Ellora

Legacy of the Interpretation of Hanuman in South East Asian

Adoptatios

Rama is worshipped as an incarnation of god Vishnu, and it is not

uncommon to find a Rama temple in almost every other neighbourhood in
the country in the northern parts of India, especially in the Gangetic belt. In
countries of South-East Asia, such as Cambodia, Indonesia, and Malaysia, the
story of Rama continues to be told through intricately crafted shadow puppet
shows. Hinstory the The Ramayana's characters have found their way into
the common speech and idiom of these lands.

Storytelling traditions abound throughout South and Southeast Asia,

and these traditions provide the raw material for many great works of
literature — literature important to know more about. We also encourage you
to look at parables, fables, myths, legends in books, picture books and

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graphic novels from the many countries of Southeast Asia to see what other
commonalities can be observed.Bridging the many interpretations of the
Ramayana across Southeast Asia and India from the Ramakien in Thailand to
the Ramaker in Cambodia, the eclectic interpretations of the story in Asean
countries are worth recounting. Public recitations of the Ramayana are
common. The epic has been adapted into plays and films; it is also enacted
every year by local troupes and neighbourhood societies in North India
during the Dusshera festivities of the present times. Scenes from the epic
can be seen on the walls of some of the oldest temples across Asia.

An ancient mural with a scene from the Ramakien at Wat Phra Kaew Temple,
Thailand. The Ramakien is national epic, derived from the Hindu epic
Ramayana(Shutterstock)
In the 15th century, the capital of Thailand was a city called Ayutthaya,
which is Ayodhya in the local language. When Burmese soldiers overran this
city in the 18th century, a new king rose. He called himself Rama I,
established the city we now known as Bangkok, wrote the epic Ramakien,
which is Ramayana in the local language, made it the national epic, and had
it painted as murals on the walls of the Temple of the Emerald Buddha,
patronised by the royal family. Though he was a Buddhist, the king
established his royal credentials by identifying himself with the mythical
Ram.

In those days, long before British Orientalists and the colonial divide-and-rule
policy, no one distinguished between Buddhism and Hinduism. Ram was as

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much a hero for Buddhists of Southeast Asia as he was for the Hindus of
South Asia. Soon he became a role model for local kings. This legitimising of
kingship through Ramayana began more than 1,000 years ago: in a stone
inscription from Burma in the Mon language, dated to the 11th century, King
Kyanzittha of Bagan dynasty proclaimed that in his previous existence he
was a close relative of Rama of Ayodhya.

In the Angkor Wat ruins, built in 12th century Cambodia, in the corridor
adjacent to the one depicting the royal procession, one finds carved episodes
from Ramaker, the Khmer retelling of the Ramayana. Murals based on the
Ramayana are also on the walls of the royal palace complex in Phnom Penh.
One story catches our eye. We see Hanuman stretching himself, from the
edge of a broken bridge to the shores of Lanka, enabling Ram on his horse-
driven chariot and Ram’s grand monkey army to cross the sea effortlessly.
This story is not found in the Ramayana that Indians are familiar with. And it
vaguely reminds us of the Jataka story in which monkeys escaped the king’s
hunters by running across the back of the monkey-king who stretched
himself between two trees. We realise this is a unique Southeast Asian twist
to the tale, perhaps a Buddhist innovation, or perhaps a Chinese one,
inspired by the story of the Monkey-king Sun Wukong who terrorised the
Taoist gods, but who was compelled by the Buddha to help a Buddhist monk
Xuanzang travel to India and find original Buddhist scriptures.

As in Thailand and Burma, kings of Cambodia today follow Theravada

Buddhism. But centuries before, they followed Mahayana Buddhism. And
before that they practised Hinduism. These religions originated in India and
reached Southeast Asia via Odia and Tamil sea merchants who took
advantage of the monsoon winds to make their annual trip there. They
exchanged goods and shared stories. It is said that at night, the ship’s cloth
sails illuminated by lamps inspired the storytellers to create the art of
shadow leather puppet theatre, which explains why shadow puppetry thrived
along the Coromandel sea coasts and across most of Southeast Asia, as
Ravan-chhaya in Odisha and Wayang in Indonesia, for example.

Direct transmission stopped around 1,000 years ago, around the time that
Buddhism waned in India, and sea travel became taboo, with Hindus fearing
it would result in loss of caste. Trade was outsourced to Arab sea merchants
who also took Islam to Southeast Asia. We can be quite sure of this because
the Ramayana found in Southeast Asia lacks the bhakti flavour so integral to
the Indian Ramayana, first made explicit in the 9th century Tamil Kamba
Ramayana.

Preference for power over piety is evident when one studies the many
Southeast Asian depictions of Hanumans. He is more monkey-like and more
aggressive, lacking the serene grace given to him in Indian temples. Most
disconcerting to the devout Indian Hindu is watching the Southeast Asian

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Hanuman behaving like a mischievous rake who enchants women, including
Ravana’s sister Surpanakha and his wife Mandodari. One of the most
common stories told is that of how Hanuman charms and changes the mind
of Suvarnamaccha, the mermaid daughter of Ravana, who steals the rocks
used by the monkeys to build a bridge to Lanka. In another story, he outwits
Vibhishana’s daughter, Benjkaya, a sorceress who takes the form of Sita’s
corpse to make Ram turn back.

In the Kakawin Ramayana of Java, while the first part of the story is true to
Valmiki’s Ramayana, it is the second which is more popular as it deals with
the adventures of the local comic hero, the misshapen guardian god Semar
and his three odd sons. The Malaysian Hikayat Seri Rama gives more
importance to the decisive Lakshman and is more sympathetic to Ravana
while making Ram appear aloof and imperious. These local innovations are
further evidence of a long rupture in cultural connection between India and
Southeast Asia, one that the current Indian government is determined to
rectify. ByDevdutt Pattanaik

Ramayana has woven a trail across South and Southeast Asia

Performers enact a scene from the Ramayana at the World Ramayana Conference in
Jabalpur, India. SUPPLIED

When Bala Venketeswara Rao Sankuratri, a researcher from Sri Lanka,

proposed that about a dozen countries join together to issue a "Ramayana
visa" for travellers, he found instant support in a hall packed with devotees
of the Sanskrit epic and its regional variants. Delegates to the second World
Ramayana Conference, held late last month in Jabalpur in central India, were
quick to act on the idea. They set up a committee comprising scholars from
different countries to pursue the matter with countries including India, Sri
Lanka, Mauritius, Thailand, Cambodia and others.There is a "need for a
common visa for a Ramayana yatra (journey)," Mr Sankuratri told the
gathering. "This would enable the western world to visit Nepal, India, Sri
Lanka, Thailand, Cambodia, Indonesia and so on for tourism development in
their respective countries."

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He also called for the formation of an international body for Ramayana
research and development, telling Asia Focus that he would raise the idea
with the Sri Lankan government and hoped to see some tangible progress in
the next six months.
The conference, meanwhile, is pushing for the inclusion of Ramayana folklore
and arts of Southeast Asia on the Ramayana circuit launched by the Indian
government under the "Swadesh Darshan" (loosely translated as See India)
programme. Such a tourism circuit, delegates said, could be called the
Greater Ramayana Circuit.
The Ramayana circuit currently covers 15 sites in India and one in Nepal. In
India, it starts at Ayodhya in Uttar Pradesh, the birthplace of Rama, and
weaves its way through nine states culminating at Rameshwaram in Tamil
Nadu. Janakpur in Nepal, the birthplace of Sita, was connected to the circuit
through a direct bus service from Ayodhya in 2018.

Last year, John AE Amartunga, the Sri Lankan minister of tourism

development, requested an extension of the circuit to sites in his country
including Chilaw, Trincomalee, Kandy, Ramboda, Nuwara, Eliya, Ella,
Ussagoda, Rumassala, the Ritigala Caves, Hikkaduwa and Sigiriya.

All told, he said, the island had 56 sites connected to the Ramayana. The
demon king Ravana, the principal adversary of Rama, who abducted Sita and
triggered a war, was supposed to have ruled over Lanka.

The Ramayanas of Southeast Asia

The Story of Rama, about a prince and his long hero’s journey, is one of the world’s
great epics. It began in India and spread among many countries throughout Asia. Its
text is a major thread in the culture, religion, history, and literature of millions.
Through its study, teachers come to understand how people lived and what they
believed and valued. As the story became embedded into the culture of Southeast
Asian countries, each created its own version reflecting the culture’s specific values
and beliefs. As a result, there are literally hundreds of versions of the story of Rama
throughout Asia, especially Southeast Asia.

Cambodia – Reamker
Cambodia, like many countries in mainland Southeast Asia, has a population that
predominantly follows Theravada Buddhism; therefore the Reamker has many
Buddhist influences. In it, Rama is known as Phreah Ream, and Sita is known
as Neang Seda. The Khmer text also contains unique episodes not included in the
original Hindu texts. For example, the encounter between Hanuman, the monkey
general, and Sovann Maccha, the mermaid, is a favorite in Cambodia. But perhaps a
key divergence to the original Hindu text is that after Neang Seda’s trial by fire, in
which she passes the test, she becomes deeply offended by her husband’s lack of
trust. Instead of reuniting with him to rule the kingdom of Ayodhya, she decides to
leave him and find refuge with Valmiki the wiseman (who is also attributed for
writing the oldest version of the Ramayana).

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Java, Indonesia – Ramayana Jawa
Although Indonesia is the largest Muslim country in the world, the continued
popularity of the Ramayana (and the Mahabharata) is testament to its enduring
cultural legacy in Indonesia, as well as, according to Benedict Anderson, the
tolerance of the Javanese. In fact, it should be noted that the name of the city of
Yogyakarta is a transliteration of Ayodhya. In Java, the Ramayana is usually
performed through wayang kulit, or puppet shows that can last multiple nights.
While the first half of the Ramayana Jawa is similar to the original Sanskrit version,
the latter half is divergent to the point of being unrecognizable by Indian scholars.
One of the many major changes is the inclusion of the all-powerful Javanese
indigenous deity Dhayana, Guardian God of Java, and his misshapen
sons, Gareng, Petruk, and Bagong who make up the four Punokawan or “clown
servants”.

Laos – Phra Lak Phra Ram

The story of Phra Ram is so important to the Lao people that it has become their
national epic. Being a Theravada Buddhist country, however, it has lost its
association with Hinduism and is instead considered a Jataka Story, or a recounting
of the Buddha’s previous lives. Phra Ram is considered a previous incarnation of
Gautama Buddha, and is regarded as the epitome of moral leadership and a true
follower of his dharma. On the other hand, Hapmanasouane, the Lao Ravana, is
considered the previous incarnation of Mara, the demon that tried to impede the
Buddha’s ascent to enlightenment. Also, instead of being set close to the Ganges,
the story takes place along the Mekong River, the “mother of waters” and perhaps
the most important river for many inhabitants in mainland Southeast Asia.

Malaysia – Hikayat Seri Rama

The Ramayana came to the lands now known as Malaysia most likely through Tamil
traders. Even after Islam was introduced to the region, the epic’s ideals of
righteousness, loyalty, and selfless devotion ensured its popularity. Between the
13th and 17th centuries, the epic was written as a hikayat, an Arabic word that
literally translates to “stories” and is regarded to be a form of Malay literature. The
secularized wayang kulit version of the story, however, interestingly focuses
on Maharaja Wana, or Ravana, who is depicted in this version as being more just
and loyal than Seri Rama, who is perceived as being arrogant and vain.

Myanmar (Burma) – Yama Zatdaw (Yamayana)

In Burma, the Yama Zatdaw is also considered a Jataka Story of Theravada
Buddhism, where Rama is known as Yama, and Sita is known as Thida. It was said to
have been introduced during King Anawratha’s reign in the 11 th century; however,
the version currently popular in the country also has Thai influences that can be
traced back to the Ayutthaya Kingdom in the 18 th century, as well as, to a lesser
extent, Javanese and Malay influences. However, on the whole, its use of an
exuberant, acrobatic, and highly stylized form of traditional Burmese dance as well
as ornate costumes keep it unique from all other versions of the Ramayana.

Mindanao, Philippines – Darangen, Singkil

The Darangen is the ancient epic song of the Maranao people composed of 17
cycles and 72,000 lines. It existed before the coming of Islam to the islands and is
connected to earlier Sanskrit traditions. Although the Darangen touches on topics

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such as social values, customary law, courtship, and others, it also recounts the
history of the Maranaos as well as their folktales. One episode recounts the
abduction of Princess Gandingan by the diwatas (nature spirits) of the Kingdom
of Bumbaran. They cause an earthquake, which also causes the trees of the forest
to topple around Gandingan, blocking her from Prince Bantugan. In order to save
her, he has to navigate the trees. This episode is still being retold today through
the Singkil dance where the dancers nimbly avoid clik-clacking bamboo poles that
represent the trees.

Thailand – Ramakien
The Ramakien is Thailand’s national epic. Although the Ramayana is said to have
arrived in Thailand as early as the 13 th century, whatever was written about these
older versions was lost during the destruction of Ayutthaya in 1767. The version
currently being performed all over Thailand and read in elementary schools is the
one compiled and written by King Rama I. In it, the Ramayana was placed onto the
topography of Siam. In fact, the name of the old Siamese kingdom of Ayutthaya is a
transliteration of Rama’s kingdom of Ayodhya. The Ramakien of Rama I is
considered one of the masterpieces of Thai literature, and the Ramakien is the basis
of all khon and nang dramas in Thailand today.

Because of the Ramayana’s continued popularity and cultural legacy all over
Southeast Asia and the world, the Indian Council for Cultural Relations has, in recent
years, spearheaded the International Ramayana Festival, where the many versions
of the Ramayana are performed and celebrated. A great video featuring these many
performances can be found here.

Birth
According to Hindu legends, Hanuman was born to mother Anjana and
father Kesari. Hanuman is also called the son of the deity Vayu (Wind god)
because of legends associated with Vayu's role in Hanuman's birth. One
story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states
that when Anjana was worshiping Vayu, the King Dasharatha of Ayodhya was
also performing the ritual of Putrakameshti 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, leading to the birth of Hanuman.
The Ramayana locates the birthplace of Hanuman
in Kishkinda. Anjaneri in Nasik, Maharashtraalong with Anjeneri Anjanadri
(Near Hampi) in Gangavathi Taluk Koppal District, Karnataka is one of a
number of places that claim to be the location of Kishkinda.
Childhood

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According to Valmiki's Ramayana, one morning in his childhood, Hanuman
was hungry and saw the rising red-colored sun. Mistaking it for a ripe fruit,
he leapt up to eat it. In one version of the Hindu legend, the king of
gods Indra intervened and struck Hanuman with his thunderbolt. It hit
Hanuman on his jaw, and he fell to the earth dead with a broken jaw.
According to the Ramayana (section 4.65), Hanuman's father Vayu (air)
became upset and withdrew all the air on Earth. The lack of air created
immense suffering to all living beings. This led lord Shiva to intervene and
resuscitate Hanuman, which in turn prompted Vayu to return to the living
beings. As the mistake was done by the god Indra, he grants Hanuman a
wish that his body would be as strong as Indra's Vajra, and that his Vajra can
also not harm him. Along with Indra other gods have also granted him
wishes: the God Agni granted Hanuman a wish that fire won't harm him;
God Varuna granted a wish for Hanuman that water won't harm him;
God Vayu granted a wish for Hanuman that he will be as fast as wind and the
wind won't harm him. Lord Brahma also granted Hanuman a wish that he can
move to any place where he cannot be stopped; Lord Vishnu also grants
Hanuman a weapon named "Gada". Hence these wishes make Hanuman
an immortal, who has unique powers and strength.

Child Hanuman reaches for the Sun thinking it is a fruit by BSP Pratinidhi

In another Hindu version of his childhood legend, which Lutgendorf states is

likely older and also found in Jain texts such as the 8th-
century Dhurtakhyana, Hanuman's Icarus-like leap for the sun proves to be
fatal and he is burnt to ashes from the sun's heat. His ashes fall onto the
earth and oceans. Gods then gather the ashes and his bones from land and,
with the help of fishes, re-assemble him. They find everything except one
fragment of his jawbone. His great-grandfather on his mother's side then
asks Surya to restore the child to life. Surya returns him to life, but Hanuman
is left with a disfigured jaw. Hanuman is said to have spent his childhood
in Kishkindha.
Some time after this event, Hanuman begins using his supernatural powers
on innocent bystanders as simple pranks, until one day he pranks a
meditating sage. In fury, the sage curses Hanuman to forget the vast

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majority of his powers. The curse remains into effect, until he is reminded of
his powers in his adulthood.
Adulthood-Ramayana
There is quite a lot of variation between what happens between his
childhood and the events of the Ramayana, but his story becomes much
more solid in the events of the Ramayana. After Rama and his
brother Lakshmana, searching for Rama's kidnapped wife, Sita, arrive in
Kishkindha, the new king, and Rama's newfound ally the monkey
king Sugriva, agree to send scouts in all four directions to search for Rama's
missing wife. To the south, Sugriva sends Hanuman and some others,
including the great bear Jambavan. This group travels all the way to the
southernmost tip of India, where they encounter the ocean with the island
of Lanka (modern day Sri Lanka) visible in the horizon. The group wishes to
investigate the island, but none can swim or jump so far (it was common for
such supernatural powers to be common amongst characters in these epics).
However, Jambavan knows from prior events that Hanuman used to be able
to do such a feat with ease, and lifts his curse.
Ravana burns Hanuman's tail.

The curse lifted, Hanuman now remembers all of his dynamic divine powers.
He is said to have transformed into the size of mountain, and flew across the
narrow channel to Lanka. Upon landing, he discovers a city populated by the
Lanka king Ravana and his demon followers, so he shrinks down to the size
of an ant and sneaks into the city. After searching the city, he discovers Sita
in a grove, guarded by demon warriors. When they all fall asleep, he meets
with Sita and discusses how he came to find her. She reveals that Ravana
kidnapped her and is forcing her to marry him soon. He offers to rescue her
but Sita refuses, stating that her husband must do it (a belief from the time
of ancient India).
What happens next differs by account, but a common tale is that after
visiting Sita, he starts destroying the grove, prompting his capture.
Regardless of the tale, he ends up captured in the court of Ravana himself,
who laughs when Hanuman tells him that Rama is coming to take back Sita.
Ravana orders his servants to light Hanuman's tail on fire as torture for
threatening his safety. However, every time they put on an oil-soaked cloth
to burn, he grows his tail longer so that more cloths need to be added. This
continues until Ravana has had enough and orders the lighting to begin.
However, when his tail is lit, he shrinks his tail back and breaks free of his
bonds with his superhuman strength. He jumps out a window and jumps from
rooftop to rooftop, burning down building after building, until much of the
city is ablaze. Seeing this triumph, Hanuman leaves back for India.
Upon returning, he tells his scouting party what had occurred, and they rush
back to Kishkindha, where Rama had been waiting all along for news. Upon
hearing that Sita was safe and was awaiting him, Rama gathered the support

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of Sugriva's army and marched for Lanka. Thus begins the legendary Battle
of Lanka.
Throughout the long battle, Hanuman played a role as a general in the army.
During one intense fight, Lakshmana, Rama's brother, was fatally wounded;
it was thought that he would die without the aid of an herb from a Himalayan
mountain. Hanuman was the only one who could make the journey so
quickly, and was thus sent to the mountain.
Upon arriving, he discovered that there were many herbs along the
mountainside, and did not want to take the wrong herb back. So instead, he
grew to the size of a mountain, ripped the mountain from the Earth, and flew
it back to the battle. This act is perhaps his most legendary among Hindus. A
chunk of this mountain was said to be fallen down while carrying and the
present day “Mount Roomassala” is believed to be the fallen piece.
In the end, Rama revealed his divine powers as the incarnation of the God
Vishnu, and slew Ravana and the rest of the demon army. Finally finished,
Rama returned to his home of Ayodhya to return to his place as king. After
blessing all those who aided him in the battle with gifts, Rama gave
Hanuman his gift, who threw it away. Many court officials, perplexed, were
angered by this act. Hanuman replied that rather than needing a gift to
remember Rama, he would always be in his heart. Some court officials, still
upset, asked him for proof, and Hanuman tore open his chest, which had an
image of Rama and Sita on his heart. Now proven as a true devotee, Rama
cured him and blessed him with immortality, but Hanuman refused this and
asked only for a place at Rama's feet to worship him. Touched, Rama blessed
him with immortality anyway. Like Shesha Nag, Hanuman would live on after
the Kalpa (destruction of the universe).
Mahabharata

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Bhim tries to lift the tail of an old Hanuman

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Centuries after the events of the Ramayana, and during the events of the
Mahabharata, Hanuman is now a nearly forgotten demigod living his life in a
forest. After some time, his spiritual brother through the god Vayu, Bhima,
passes through looking for flowers for his wife. Hanuman senses this and
decides to teach him a lesson, as Bhima had been known to be boastful of
his superhuman strength (at this point in time supernatural powers were
much rarer than in the Ramayana but still seen in the Hindu epics). Bhima
encountered Hanuman lying on the ground in the shape of a feeble old
monkey. He asked Hanuman to move, but he would not. As stepping over an
individual was considered extremely disrespectful in this time, Hanuman
suggested lifting his tail up to create a passage. Bhima heartily accepted, but
could not lift the tail to any avail.
Bhima, humbled, realized that the frail monkey was some sort of deity, and
asked him to reveal himself. Hanuman revealed himself, much to Bhima's
surprise, and the brothers embraced. Hanuman prophesied that Bhima would

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soon be a part of a terrible war, and promised Bhima that he would sit on the
flag of his brother Arjuna's chariot and shout a battle cry for Bhima that
would weaken the hearts of his enemies. Content, Hanuman left his brother
to his search, and after that prophesied war, would not be seen again
until early 1600s.
Hinduism-Ramayana
The Sundara Kanda, the fifth book in the Ramayana, focuses on Hanuman.
Hanuman meets Rama in the last year of the latter's 14-year exile, after the
demon king Ravana had kidnapped Sita. With his brother Lakshmana, Rama
is searching for his wife Sita. This, and related Rama legends are the most
extensive stories about Hanuman.
Numerous versions of the Ramayana exist within India. These present
variant legends of Hanuman, Rama, Sita, Lakshamana and Ravana. The
characters and their descriptions vary, in some cases quite significantly.

Hanuman finds Sita in the Ashoka grove, and delivers her Rama's ring./Roadside
Hanuman shrine south of Chennai, Tamil Nadu./Majapath Empire Hanuman 14 th
Century

The author of the Epic Ramayana ( or rather the chronicler ) Goswami

Tulsidasji was none other, but an incarnation of mAharishi Valmiki Himself.
Gōsvāmī Tulasīdās ji was born after staying in the womb for twelve months.
He had all thirty two teeth in his mouth at birth, his health and looks were

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like that of a five-year-old boy. Just after the birth, Gōsvāmī Tulasīdās Jī
uttered the name 'Rāma', instead of crying like ordinary newborns. And then
a divine sound from sky said 'Rāmabolā', and thus Bhagavān Śrī Rām named
the newborn divine child Rāmabolā.

He used to Do Ram katha and Invite many people to listen to it, and In that
Very crowd, Lord Hanuman would also Come regularly. Now once Tulsidasji
met a Pret Atma ( Ghost ), after he unknowingly quenched his Thirst, and
granted him a wish. Tulsidasji Requested him to tell him the way to meet
Lord Ram, but It was beyond the Ghost's limit. He told him that Only Lord
Hanuman can Help you in this. He told Tulsidasji that Hanumanji is the one
who Comes the earliest during his Ram katha, and is also the last one to
leave. Now Tulsidasji Began to observe the Crowd, and As per what The
Ghost said, He saw a very lean and bent man, almost crumbled with age. He
came first and left at last, and Tulsidasji followed him till the forest, and Fell
at his feet saying, “You cannot escape me My Lord, I know who you
are, please come in your real form”. It was after That Lord Hanuman
began meeting him regularly.

Lord Hanuman helped Goswami Tulsidasji to meet shri Ram at chitrakoot.

When Tulsidasji wasn't able to identify the Lord, Hanumanji took the form of
a parrot, and said :

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चित्रकूट के घाट पर भई संतन की भीर।
तुलसीदास चंदन घिसें तिलक देत रघुबीर ॥

“On the bank of Mandākinī river at Chitrakoot, there happened the assembly
of saints. While Gosvāmī Tulsīdās is rubbing the sandalwood for making the
paste [to give Tilaka to devotees], Tilaka is being given on the forehead of
Tulasīdāsa by Raghuveer Śrī Rāma himself.”

Once Tulsidasji was Imprisoned by The Mughal looter Jalaludin Muhammad,

and in the prison, Tulsidasji wrote the majestic Hym “Hanuman
chalisa” and recited it on the 40th day. Right after that, an entire army of
Monkeys ransacked the palace of Jalauddin looter, and wrecked havoc. The
Mughal looter Realised his folly, and fell at the feet of Tulsidasji and released
him later on. Other Than This, He also met Lord Shiva and Mother Paravati,
who encouraged him to pen down, in Vernacular language,
The Ramcharitmanas, which was a work of Lord Shiva, in the praise of
Lord Ram. He also wrote the Hanuman bahuk. Once He was afflicted with
severe pain and Boils, and enduring that Pain, He wrote the Hanuman bahuk,
and after That Hanuman ji himself came and Cured his Disease. He also
wrote the Extremely powerful Bajrang Baan.

Yes, Its very much possible for any of us to meet The Mighty Avatar of Shiva,
Hanumanji, but the Condition for that is, we must develop a spirit of
Rambhakti within ourselves, like Tulsidasji did.

ATTRIBUTES

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

Hanuman has many attributes, including:

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 Chiranjivi (immortal): various versions of Ramayana and Rama
Katha state towards their end, just before Rama and Lakshmana die, that
Hanuman is blessed to be immortal. He will be a part of humanity forever,
while the story of Rama lives on and the story will go on as the gods
recite the story always. Thus, he will live forever.
 Brahmachari (self-controlled): one who control their lust from all
materialistic things of material world.
 Kurūp and Sundar: he is described in Hindu texts as kurūp (ugly) on the
outside, but divinely sundar (beautiful inside). The Hanuman
Chalisa describes him as handsome with a complexion of molten gold
(kanchana barana birāja subesā).
 Kama-rupin: He can shapeshift, become smaller than the smallest, larger
than the largest adversary at will. He uses this attribute to shrink and
enter Lanka, as he searches for the kidnapped Sita imprisoned in Lanka.
Later on, he takes on the size of a mountain, blazing with radiance, to
show his true power to Sita.
 Strength: Hanuman is extraordinarily strong, one capable of lifting and
carrying any burden for a cause. He is
called Vira, Mahavira, Mahabala and other names signifying this attribute
of his. During the epic war between Rama and Ravana, Rama's brother
Lakshmana is wounded. He can only be healed and his death prevented
by a herb found in a particular Himalayan mountain. Hanuman leaps and
finds the mountain. There, states Ramayana, Hanuman finds the
mountain is full of many herbs. He doesn't know which one to take. So, he
lifts the entire Himalayan mountain and carries it across India to Lanka for
Lakshmana. His immense strength thus helps Lakshmana recover from
his wound. This legend is the popular basis for the iconography where he
is shown flying and carrying a mountain on his palm.
 Innovative: Hanuman is described as someone who constantly faces very
difficult odds, where the adversary or circumstances threaten his mission
with certain defeat and his very existence. Yet he finds an innovative way
to turn the odds. For example, after he finds Sita, delivers Rama's
message, and persuades her that he is indeed Rama's true messenger, he
is discovered by the prison guards. They arrest Hanuman, and under
Ravana's orders take him to a public execution. There, the Ravana's
guards begin his torture, tie his tail with oiled cloth and put it on fire.
Hanuman then leaps, jumps from one palace rooftop to another, thus
burning everything down.
 Bhakti: Hanuman is presented as the exemplary devotee (bhakta) of
Rama and Sita. The Hindu texts such as the Bhagavata Purana,
the Bhakta Mala, the Ananda Ramayana and
the Ramacharitmanas present him as someone who is talented, strong,
brave and spiritually devoted to Rama. The Rama stories such as
the Ramayana and the Ramacharitmanas, in turn themselves, present the
Hindu dharmic concept of the ideal, virtuous and compassionate man

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 (Rama) and woman (Sita) thereby providing the context for attributes
assigned therein for Hanuman.
 Learned Yogi: In the late medieval texts and thereafter, such as those
by Tulasidas, attributes of Hanuman include learned
in Vedanta philosophy of Hinduism, the Vedas, a poet, a polymath, a
grammarian, a singer and musician par excellence.
 Remover of obstacles: in devotional literature, Hanuman is the remover of
difficulties.
 Bestower of eight Siddhis and nine Nidhis to his devotees: Hanuman is
described as the bestower of eight classical Siddhis and nine Nidhis, a
boon granted to him by Sita, and also famously described by Goswami
Tulsidas in his devotional hymn named Hanuman Chalisa - "अष्ट सिद्धि
नौ निधि के दाता। अस बर दीन्ह जानकी माता॥ ३१ ॥".
 Healer of diseases, pains and sorrows: Heals all kinds of diseases, pains
and sorrows of devotees.
 Slayer of demons, evil and negative energies: Keeps away ghosts, evil
spirits, demons, Brahmarakshasa, devils, Sakini, Dakini, and prevents
effects of the planets in the sky, evil created by thalismans, thanthra
done by others and evil chants. The following names of Hanuman
describe some of these qualities, Rakshovidhwansakaraka, Akshahantre,
Dashagreevakulantaka, Lankineebhanjana, Simhikaprana Bhanjana,
Maharavanamardana, Kalanemi Pramathana.
 Protector and saviour of devotees of Shri Ram and himself: The
doorkeeper and protector of the door to Rama's court, and protector and
saviour of devotees.
 Five-faced or Panchmukha when he assumes his fierce form: East facing
Hanuman face (Anjaneya) that grants purity of mind and success. South
facing man-lion face (Karala Ugraveera Narasimha) that grants victory
and fearlessness. West facing Garuda face (Mahaveera Garuda) that
grants protection from black magic and poisons. North facing Boar face
(Lakshmi Varaha) that grants prosperity and wealth. Horse face
(Hayagriva) facing towards the sky (upwards) that grants knowledge and
good children.

Mahabharata
The Mahabharata is another major epic which has a short mention of
Hanuman. In Book 3, the Vana Parva of the Mahabharata, he is presented as
a half brother of Bhima, who meets him accidentally on his way to Mount
Kailasha. A man of extraordinary strength, Bhima is unable to move
Hanuman's tail, making him realize and acknowledge the strength of
Hanuman. This story attests to the ancient chronology of the Hanuman
character. It is also a part of artwork and reliefs such as those at the
Vijayanagara ruins.
Oooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooo

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