A brief summary of the Ramayana - The God Hanuman
A brief summary of the Ramayana
The Mewar Ramayana
The God Hanuman
श्री हनुमान चालीसा
Hanuman Chalisa Hindi
108 Hanuman Names
Ashtottara Shatanamavali of The God Hanuman
Hanuman attributes
Hanuman showing Rama in His heart
The Mewar Ramayana:
The Ramayana is an ancient Sanskrit epic which follows Prince Rama's quest to rescue his beloved wife Sita from the clutches of Ravana with the help of an army of monkeys. It is traditionally attributed to the authorship of the sage Valmiki and dated to around 500 BCE to 100 BCE.
Comprising 24,000 verses in seven cantos, the epic contains the teachings of the very ancient Hindu sages. One of the most important literary works of ancient India, it has greatly influenced art and culture in the Indian subcontinent and South East Asia, with versions of the story also appearing in the Buddhist canon from a very early date. The story of Rama has constantly been retold in poetic and dramatic versions by some of India's greatest writers and also in narrative sculptures on temple walls. It is one of the staples of later dramatic traditions, re-enacted in dance-dramas, village theatre, shadow-puppet theatre and the annual Ram-lila (Rama-play).
Origins
The original five books of an oral epic of local northern significance dealing with a hero and his exile, the abduction of his wife by a rival king and her rescue became conflated into seven books in which the hero Rama became an avatar of the god Vishnu, the scene shifted to encompass the whole of India, and the struggle to recover his wife became a metaphor for the final triumph of the righteous.
A brief summary of the Ramayana
Sita
Rama, prince of Ayodhya, won the hand of the beautiful princess Sita (seen here), but was exiled with her and his brother Laksmana for 14 years through the plotting of his stepmother. In the forest Sita was abducted by Ravana, and Rama gathered an army of monkeys and bears to search for her. The allies attacked Lanka, killed Ravana, and rescued Sita. In order to prove her chastity, Sita entered fire, but was vindicated by the gods and restored to her husband. After the couple's triumphant return to Ayodhya, Rama's righteous rule (Ram-raj) inaugurated a golden age for all mankind.
Characters of the Ramayana
Rama is the hero of the Ramayana epic, an incarnation of the God Vishnu. The eldest and favourite son of Dasaratha, King of Ayodhya, he is a virtuous prince and is much loved by the people. He is exiled from Ayodhya due to the plotting of his stepmother, Kaikeyi.
Sita is Rama's wife and daughter of King Janaka of Mithila. Sita is the epitome of womanly purity and virtue.
Lakshmana with bow
Laksmana (seen here) is Rama's younger brother. Completely loyal to Rama, he chooses to go with Rama and Sita when they are exiled from Ayodhya.
Ravana is the king of Lanka and has 10 heads and 20 arms. He received a boon from the God Brahma that he cannot be killed by gods, demons or by spirits, after performing a severe penance for 10,000 years. After receiving his reward from Brahma, Ravana began to lay waste to the earth and disturbed the deeds of the good Hindu sages. Vishnu incarnates as the human Rama to defeat him, assisted by an army of monkeys and bears, thus circumventing the boon given by Brahma.
Dasaratha is the King of Ayodhya, Rama's father.
Kausalya is Rama's mother, Dasaratha's chief wife.
Kaikeyi is Dasaratha's wife and Rama's stepmother. She demands that Rama be banished to the forest and that her son Bharata be awarded the kingdom instead.
Bharata is the second son of Dasaratha. When he learns that his mother Kaikeyi had forced Rama into exile, causing Dasaratha to die broken hearted, he storms out of the palace and goes in search of Rama. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals and places them on the throne as a gesture that Rama is the true king.
Sumitra is Dasharatha's wife and mother of the twins Lakshmana and Satrughna.
Hanuman is the wise and resourceful monkey who helps Rama in his quest to defeat Ravana and rescue Sita.
Sugriva is the ruler of the monkey kingdom. His throne was taken by his brother Bali, but Rama helps him to defeat the usurper in return for his assistance in finding Sita.
The importance of the Ramayana in Indian culture
The epic's poetic stature and marvellous story means that the story of Rama has been constantly retold by some of India's greatest writers both in Sanskrit and regional languages. It is one of the staples of various dramatic traditions, in court drama, dance-dramas, and in shadow-puppet theatres. In northern India, the annual Ram-lila or 'Rama-play' is performed at the autumn festival of Dassehra to celebrate with Rama and Sita the eventual triumph of light over darkness.
A hugely popular television series, 'Ramayan', was aired in India 1987-1988, drawing over 100 million viewers to become 'the world's most viewed mythological serial'. Dubbed 'Ramayan' fever by India Today magazine, it was reported that India came to a virtual standstill as so many people who could gain access to a television stopped whatever they were doing to watch the small screen adventures of Rama. From January 2008, a new big-budget primetime series of the Ramayana has been appearing on television screens across India.
The Ramayana manuscripts of Jagat Singh of Mewar
Rama was of a royal race descended from the Sun, and Rajput clans of the Solar dynasty, among them the rulers of Mewar or Udaipur, claimed Rama as their ancestor, making the Ramayana something of a family history.
The Ramayana manuscripts commissioned by Rana Jagat Singh of Mewar (1628-52) are among the most important documents of 17th-century Indian painting. Unlike most other Ramayana manuscripts, they have not been dispersed as individual paintings into various collections but remain largely intact. The huge scale of the project (with originally over 400 paintings) allowed the artists to focus on telling an epic story on the grandest scale.
The seven books of the Ramayana are illustrated in three different styles of Mewar painting, including two books by Sahib Din, the greatest Mewar artist of the 17th century. Four of the seven books and part of a fifth are in the British Library. The two remaining books are still in India.
The British Library's four volumes were given by Rana Bhim Singh of Mewar to Col. James Tod, the historian of the Rajputs, who brought them back to London in 1823. Bhim Singh also gave Tod a separate manuscript of the first book of the Ramayana dated 1712. They were all acquired by the British Museum in 1844, and from there came to the British Library.
How to read a Rajput painting
Image selected from a magnificent manuscript of the Ramayana produced in Udaipur, India, in 1653 (British Library Add. MS 15296(1), f.114r)
Buy the print
The Ramayana manuscripts commissioned by Rana Jagat Singh of Mewar (1628-1652) were illustrated on the grandest scale so that no episode or detail of importance was omitted. This necessitated the revival of the ancient narrative method of simultaneous narration used in both sculpture and painting. In European or Islamic illustration, each picture usually concentrates on depicting a single episode of the story - but in the Indian method, each picture might capture several episodes in the story so that the characters appear more than once in the same picture.
In the example shown above, reading anti-clockwise, we can follow Rama, Bharata and Satrughna from the top of the hill, down to the river (in the lower right corner) and back up again to where they sit outside the hut.
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The Ramayana is an ancient Indian epic, composed some time in the 5th century BCE, about the exile and then return of Rama, prince of Ayodhya. It was composed in Sanskrit by the sage Valmiki, who taught it to Rama's sons, the twins Lava and Kush. At about 24000 verses, it is a rather long poem and, by tradition, is known as the Adi Kavya (adi = original, first; kavya = poem). While the basic story is about palace politics and battles with demon tribes, the narrative is interspersed with philosophy, ethics, and notes on duty. While in that other Indian epic, the Mahabharata, the characters are presented with all their human follies and failings, the Ramayana leans more towards an ideal state of things: Rama is the ideal son and king, Sita the ideal wife, Hanuman the ideal devotee, Lakshman and Bharat the ideal brothers, and even Ravana, the demon villian, is not entirely despicable.
Rama is born:
Dasharath, king of Ayodhya, had no children. So he arranged a Putra-kameshti sacrifice (putra = son, kameshti = that which is desired). At the sacrifice, Agni (god of fire) arose from the flames and handed the king a golden vase brimming with nectar. "Give this to your queens", said the god and disappeared. The king had three wives. To the eldest, the king gave half of the nectar; the second queen got a portion that remained when the queen had drunk her half. To the youngest queen, the king gave the remaining half of the nectar and again, the second queen got the portion that remained. In time, the queens gave birth to sons: to the eldest was born Rama, to the youngest was born Bharat, and to the second queen were born the twins Lakshman and Shatrughna.
RAMA, HERO OF THE RAMAYANA, IS THE IDEAL SON & KING, SITA THE IDEAL WIFE.
Rama marries Sita:
When the princes had grown up some, the sage Vishwamitra arrived at Dasharath's court and asked that Rama and Lakshman be "lent" to him to help him rid his hermitage of the demons that were plaguing the ashram dwellers by defiling their sacrifices with blood and bones, and by killing them off. After the two princes successfully rid the ashram of the demons, the sage took them to the neighbouring kingdom of Mithila to show them the swayamvar festivities of the Mithila princess, Sita, born of the earth. The king of that country had adopted Sita as his daughter and, after Sita had grown up, had declared that he would give her in marriage to anyone who could string the Great Bow of Shiva. No one could. Several kings, princes, and commoners had tried and failed.
The swayamvar had been in progress for several months now and the bow still remained unstrung. It was to this place that the sage Vishwamitra brought the two princes of Ayodhya. Rama and Lakshamn entered the assembly hall where the bow was displayed in all its glory. Rama walked over, picked up the bow, strung it, and plucked the bowstring with such a twang that two things happened simultaneously: the twang was heard for miles around, and the force of it broke the bow into two with so great a sound that the king and his courtiers came running from their chambers to see what the commotion was about. When the confusion had settled, Rama was married to Sita. His three brothers were married to a sister and cousins of Sita, and there were many festivities and much rejoicing in the two kingdoms.
Rama is exiled
Some time later, Dasharath decided he had grown too old to rule and declared he would abdicate in favour of Rama, the eldest born and the crown prince. This is when his youngest queen invoked an old promise that Dasharath had made to her: she demanded that Rama be exiled for 14 years and that her own son, Bharat, be crowned king. Dasharath refused but Rama decided to honour his father's old promise and left for the forests. He was accompanied by Sita and by Lakshman, both of whom could not be dissuaded from following him. In grief at the injustice of it all and at Rama's departure, Dasharath died within two days.
Rama, Sita, & Laksmana
by Raja Ravi Press (Public Domain)
Bharat was not in Ayodhya when these events happened; he, and the fourth prince Shatrughna, were away holidaying at Bharat's maternal grandfather's country. They were summoned to Ayodhya in haste and, when Bharat learnt what had happened, he was furious. He shouted at his mother, refused to ascend the throne, and gathered the townsfolk around him to proceed to the forest and bring Rama back.
Rama refused to return, stating his intention to serve his father's last wish by being an exile for the full 14 years. Bharat returned with Rama's sandals, placed them on the throne, and proceeded to rule the country in Rama's name. Meanwhile, Rama moved further south even deeper into the forests so that the people of Ayodhya would not find it easy to keep coming to his hut and begging him to return.
Ravana abducts Sita
One day, a demoness named Surpanakha saw Rama and, being charmed out of her wits by his beauty, walked up to him and begged him to marry her. "I already have a wife", said Rama and pointed to Sita. "Why don't you marry my brother Lakshman instead?" When Surpanakha turned towards Lakshman, he declared he'd taken a temporary vow of celibacy and sent her back to Rama. What followed was that the brothers took turns to thus play ping-pong with her and when Surpanakha, by now angry beyond measure, rushed towards Sita to kill her, Lakshmana cut off Surpanakha's nose and ears.
Ravana the Demon King
by Henryart (Public Domain)
Surpanakha flew towards Lanka (modern Sri Lanka), ruled by her brother Ravana, and complained. Enraged, Ravana vowed vengeance. He persuaded the demon Marich to disguise himself as a golden deer and wander near Rama's hut. When Sita saw the golden deer, she begged Rama to get it for her. When the brothers were out pursuing the deer, Ravana arrived, abducted Sita, placed her in his flying chariot, and flew through the skies to Lanka. When the princes, after having killed the golden deer and discovered it was a demon in disguise, returned to their hut, they found it empty and started to look for Sita.
Rama meets Hanuman
During their wanderings, the princes came upon a group of monkeys who showed them some ornaments of Sita's: the monkeys had seen a beautiful lady crying and dropping her ornaments from a chariot in the sky that was being driven southwards by a demon.
Among the monkeys was Hanuman, who ultimately located Sita's whereabouts to be in Ravana's kingdom in Lanka. Rama gained the help of the monkey chief Sugreeva, gathered a monkey army, marched southwards, built a bridge across the ocean and crossed over to Lanka. Rama, after an epic battle, was then able to kill Ravana and finally free Sita.
Hanuman
by Fae (Public Domain)
Sita faces a trial by fire
When Sita walked up to Rama, however, he refused to accept her since she had been a living in a demon's palace all this while. Hurt, Sita entered into a burning pyre intending to give up her life. However, Agni rose from the flames, carrying an unhurt Sita in his arms and said:
एषा ते राम वैदेही पापमस्यां न विद्यते
Here, Rama, is your Sita. She has not an iota of sin in her. (Valmiki Ramayana, 6.118)
This event came to be known as the Agni Pareeksha (agni = fire, pareeksha = test).
Rama is crowned at Ayodhya
Since the 14 years were over by now, Rama then returned to Ayodhya, was crowned king, and ruled the kingdom with great wisdom: no child died before their parents did, no door needed locks against robbers, no farmland lay barren, no tree went fruitless, and there was peace and prosperity all around.
Sita is banished
The Ramayana, as composed by Valmiki, is thought to have six chapters and to end at this happy point. A seventh chapter, called the Uttar-Ramayana (uttar = post, after, that which comes later) continues the story and ends on a slightly less happy note. This is how the story continues: After many months of Rama's rule, rumours began to surface among the populace regarding Sita's chastity since she had been abducted and imprisoned by a demon. Mindful of the feelings of his subjects, Rama asked Sita to undergo an Agni Pareeskha again. Sita refused, whereupon Rama banished her. Lakshman was deputed to escort her out of the kingdom; he did so unwillingly and left Sita near the hermitage of Valmiki.
Ramayana: Places
by Anindita Basu
Lava & Kush sing the Ramayana
Sita was pregnant at that time. Valmiki took her in as an ashram inmate, and she gave birth to her twins there: sons named Lava and Kush whom Valmiki brought up with great love and affection, teaching them princely skills such as archery as well as scholarly skills such as the Vedas and other scriptures. Valmiki also taught them to sing the Ramayana, which he had finished composing by this time. The twins, who were unaware of their parentage and, hence, unaware that they were singing about their own family, would recite the poem at gatherings. They became so well-loved for their sweet recitation that their fame reached Rama's ears who summoned them for a performance. It was here at Rama's court that the true story was revealed to the twins: that they, spitting images of the king, were his sons and that their mother was none other than the Sita whom they sang of.
Rama, in remorse, asked Sita to return to the palace if she could prove her chastity again before an assembly. Sita, in anguish, cried out, "O mother earth, just take me away from this place forever!" Whereupon the ground parted, the goddess Prithivi arose on a golden throne, took Sita in her lap, descended, and the rift closed. Sita was forever lost. Griefstricken, Rama decided to live no longer. He abdicated the throne in favour of his sons and, along with his brothers, entered the waters of the river Sarayu that skirted Ayodhya; their spirits left their bodies and ascended to the heavens.
Regional variations
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
The Ramayana's characters have found their way into the common speech and idiom of the land. 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.
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.
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श्री हनुमान चालीसा - Hanuman Chalisa Hindi
श्री हनुमान चालीसा
Hanuman Chalisa Hindi
दोहा :
श्रीगुरु चरन सरोज रज, निज मनु मुकुरु सुधारि।
बरनऊं रघुबर बिमल जसु, जो दायकु फल चारि।।
बुद्धिहीन तनु जानिके, सुमिरौं पवन-कुमार।
बल बुद्धि बिद्या देहु मोहिं, हरहु कलेस बिकार।।
चौपाई :
जय हनुमान ज्ञान गुन सागर।
जय कपीस तिहुं लोक उजागर।।
रामदूत अतुलित बल धामा।
अंजनि-पुत्र पवनसुत नामा।।
महाबीर बिक्रम बजरंगी।
कुमति निवार सुमति के संगी।।
कंचन बरन बिराज सुबेसा।
कानन कुंडल कुंचित केसा।।
हाथ बज्र औ ध्वजा बिराजै।
कांधे मूंज जनेऊ साजै।
संकर सुवन केसरीनंदन।
तेज प्रताप महा जग बन्दन।।
विद्यावान गुनी अति चातुर।
राम काज करिबे को आतुर।।
प्रभु चरित्र सुनिबे को रसिया।
राम लखन सीता मन बसिया।।
सूक्ष्म रूप धरि सियहिं दिखावा।
बिकट रूप धरि लंक जरावा।।
भीम रूप धरि असुर संहारे।
रामचंद्र के काज संवारे।।
लाय सजीवन लखन जियाये।
श्रीरघुबीर हरषि उर लाये।।
रघुपति कीन्ही बहुत बड़ाई।
तुम मम प्रिय भरतहि सम भाई।।
सहस बदन तुम्हरो जस गावैं।
अस कहि श्रीपति कंठ लगावैं।।
सनकादिक ब्रह्मादि मुनीसा।
नारद सारद सहित अहीसा।।
जम कुबेर दिगपाल जहां ते।
कबि कोबिद कहि सके कहां ते।।
तुम उपकार सुग्रीवहिं कीन्हा।
राम मिलाय राज पद दीन्हा।।
तुम्हरो मंत्र बिभीषन माना।
लंकेस्वर भए सब जग जाना।।
जुग सहस्र जोजन पर भानू।
लील्यो ताहि मधुर फल जानू।।
प्रभु मुद्रिका मेलि मुख माहीं।
जलधि लांघि गये अचरज नाहीं।।
दुर्गम काज जगत के जेते।
सुगम अनुग्रह तुम्हरे तेते।।
राम दुआरे तुम रखवारे।
होत न आज्ञा बिनु पैसारे।।
सब सुख लहै तुम्हारी सरना।
तुम रक्षक काहू को डर ना।।
आपन तेज सम्हारो आपै।
तीनों लोक हांक तें कांपै।।
भूत पिसाच निकट नहिं आवै।
महाबीर जब नाम सुनावै।।
नासै रोग हरै सब पीरा।
जपत निरंतर हनुमत बीरा।।
संकट तें हनुमान छुड़ावै।
मन क्रम बचन ध्यान जो लावै।।
सब पर राम तपस्वी राजा।
तिन के काज सकल तुम साजा।
और मनोरथ जो कोई लावै।
सोइ अमित जीवन फल पावै।।
चारों जुग परताप तुम्हारा।
है परसिद्ध जगत उजियारा।।
साधु-संत के तुम रखवारे।
असुर निकंदन राम दुलारे।।
अष्ट सिद्धि नौ निधि के दाता।
अस बर दीन जानकी माता।।
राम रसायन तुम्हरे पासा।
सदा रहो रघुपति के दासा।।
तुम्हरे भजन राम को पावै।
जनम-जनम के दुख बिसरावै।।
अन्तकाल रघुबर पुर जाई।
जहां जन्म हरि-भक्त कहाई।।
और देवता चित्त न धरई।
हनुमत सेइ सर्ब सुख करई।।
संकट कटै मिटै सब पीरा।
जो सुमिरै हनुमत बलबीरा।।
जै जै जै हनुमान गोसाईं।
कृपा करहु गुरुदेव की नाईं।।
जो सत बार पाठ कर कोई।
छूटहि बंदि महा सुख होई।।
जो यह पढ़ै हनुमान चालीसा।
होय सिद्धि साखी गौरीसा।।
तुलसीदास सदा हरि चेरा।
कीजै नाथ हृदय मंह डेरा।।
दोहा :
पवन तनय संकट हरन, मंगल मूरति रूप।
राम लखन सीता सहित, हृदय बसहु सुर भूप।।
hanuman chalisa.
hanuman chalisa hindi with meaning.
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108 Hanuman Names
Ashtottara Shatanamavali of God Hanuman
आञ्जनेय
Anjaneya
1
ॐ आञ्जनेयाय नमः।
Om Anjaneyaya Namah।
Son of Anjana
महावीर
Mahavira
2
ॐ महावीराय नमः।
Om Mahaviraya Namah।
Most Valiant
हनूमत
Hanumanta
3
ॐ हनूमते नमः।
Om Hanumate Namah।
One With Puffy Cheeks
मारुतात्मज
Marutatmaja
4
ॐ मारुतात्मजाय नमः।
Om Marutatmajaya Namah।
Most Beloved Like Gems
तत्वज्ञानप्रद
Tatvagyanaprada
5
ॐ तत्वज्ञानप्रदाय नमः।
Om Tatvajnanapradaya Namah।
Granter of Wisdom
सीतादेविमुद्राप्रदायक
Sitadevi Mudrapradayaka
6
ॐ सीतादेविमुद्राप्रदायकाय नमः।
Om Sitadevimudrapradayakaya Namah।
Deliverer of the Ring of Sita
अशोकवनकाच्छेत्रे
Ashokavanakachhetre
7
ॐ अशोकवनकाच्छेत्रे नमः।
Om Ashokavanakachchhetre Namah।
Destroyer of Ashoka Orchard
सर्वमायाविभंजन
Sarvamayavibhanjana
8
ॐ सर्वमायाविभंजनाय नमः।
Om Sarvamayavibhanjanaya Namah।
Destroyer of All Illusions
सर्वबन्धविमोक्त्रे
Sarvabandha Vimoktre
9
ॐ सर्वबन्धविमोक्त्रे नमः।
Om Sarvabandhavimoktre Namah।
Detacher of All Relationship
रक्षोविध्वंसकारक
Rakshovidhwansakaraka
10
ॐ रक्षोविध्वंसकारकाय नमः।
Om Rakshovidhwansakarakaya Namah।
Slayer of Demons
परविद्या परिहार
Paravidhyaparihara
11
ॐ परविद्या परिहाराय नमः।
Om Paravidya Pariharaya Namah।
Destroyer of Enemies Wisdom
परशौर्य विनाशन
Parashaurya Vinashana
12
ॐ परशौर्य विनाशनाय नमः।
Om Parashaurya Vinashanaya Namah।
Destroyer of Enemy's Valour
परमन्त्र निराकर्त्रे
Paramantra Nirakartre
13
ॐ परमन्त्र निराकर्त्रे नमः।
Om Paramantra Nirakartre Namah।
Acceptor of Rama's Mantra Only
परयन्त्र प्रभेदक
Parayantra Prabhedaka
14
ॐ परयन्त्र प्रभेदकाय नमः।
Om Parayantra Prabhedakaya Namah।
Destroyer of Enemies Missions
सर्वग्रह विनाशी
Sarvagraha Vinashi
15
ॐ सर्वग्रह विनाशिने नमः।
Om Sarvagraha Vinashine Namah।
Killer of Evil Effects of Planets
भीमसेन सहायकृथे
Bheemasenasahayakruthe
16
ॐ भीमसेन सहायकृथे नमः।
Om Bhimasena Sahayakrithe Namah।
Helper of Bheema
सर्वदुखः हरा
Sarvadukhahara
17
ॐ सर्वदुखः हराय नमः।
Om Sarvadukha Haraya Namah।
Reliever of All Agonies
सर्वलोकचारिणे
Sarvalolkacharine
18
ॐ सर्वलोकचारिणे नमः।
Om Sarvalokacharine Namah।
Wanderer of All Places
मनोजवाय
Manojavaya
19
ॐ मनोजवाय नमः।
Om Manojavaya Namah।
Speed Like Wind
पारिजात द्रुमूलस्थ
Parijata Drumoolastha
20
ॐ पारिजात द्रुमूलस्थाय नमः।
Om Parijata Drumulasthaya Namah।
Resider Under the Parijata Tree
सर्वमन्त्र स्वरूपवते
Sarvamantra Swaroopavate
21
ॐ सर्वमन्त्र स्वरूपवते नमः।
Om Sarvamantra Swarupavate Namah।
Possessor of All Hymns
सर्वतन्त्र स्वरूपिणे
Sarvatantra Swaroopine
22
ॐ सर्वतन्त्र स्वरूपिणे नमः।
Om Sarvatantra Swarupine Namah।
Shape of All Hymns
सर्वयन्त्रात्मक
Sarvayantratmaka
23
ॐ सर्वयन्त्रात्मकाय नमः।
Om Sarvayantratmakaya Namah।
Dweller in All Yantras
कपीश्वर
Kapeeshwara
24
ॐ कपीश्वराय नमः।
Om Kapishwaraya Namah।
Lord of Monkeys
महाकाय
Mahakaya
25
ॐ महाकायाय नमः।
Om Mahakayaya Namah।
Gigantic
सर्वरोगहरा
Sarvarogahara
26
ॐ सर्वरोगहराय नमः।
Om Sarvarogaharaya Namah।
Reliever of All Ailments
प्रभवे
Prabhave
27
ॐ प्रभवे नमः।
Om Prabhave Namah।
Popular Lord
बल सिद्धिकर
Balasiddhikara
28
ॐ बल सिद्धिकराय नमः।
Om Bala Siddhikaraya Namah।
सर्वविद्या सम्पत्तिप्रदायक
Sarvavidya Sampattipradayaka
29
ॐ सर्वविद्या सम्पत्तिप्रदायकाय नमः।
Om Sarvavidya Sampattipradayakaya Namah।
Granter of Knowledge and Wisdom
कपिसेनानायक
Kapisenanayaka
30
ॐ कपिसेनानायकाय नमः।
Om Kapisenanayakaya Namah।
Chief of the Monkey Army
भविष्यथ्चतुराननाय
Bhavishyath Chaturanana
31
ॐ भविष्यथ्चतुराननाय नमः।
Om Bhavishyathchaturananaya Namah।
Aware of Future Happenings
कुमार ब्रह्मचारी
Kumarabrahmachari
32
ॐ कुमार ब्रह्मचारिणे नमः।
Om Kumara Brahmacharine Namah।
Youthful Bachelor
रत्नकुण्डल दीप्तिमते
Ratnakundala Deeptimate
33
ॐ रत्नकुण्डल दीप्तिमते नमः।
Om Ratnakundala Diptimate Namah।
Wearing Gem-Studded Earrings
चञ्चलद्वाल सन्नद्धलम्बमान शिखोज्वला
Chanchaladwala sannaddha-lambamaana shikhojwala
34
ॐ चञ्चलद्वाल सन्नद्धलम्बमान शिखोज्वलाय नमः।
Om Chanchaladwala Sannaddhalambamana Shikhojwala Namah।
Glittering Tail Suspended Above The Head
गन्धर्व विद्यातत्वज्ञ
Gandharvavidya Tatvangna
35
ॐ गन्धर्व विद्यातत्वज्ञाय नमः।
Om Gandharva Vidyatatvajnaya Namah।
Exponent in the Art of Celestials
महाबल पराक्रम
Mahabala Parakrama
36
ॐ महाबल पराक्रमाय नमः।
Om Mahabala Parakramaya Namah।
Of Great Strength
काराग्रह विमोक्त्रे
Karagrahavimoktre
37
ॐ काराग्रह विमोक्त्रे नमः।
Om Karagraha Vimoktre Namah।
One Who Frees from Imprisonment
शृन्खला बन्धमोचक
Shrunkhalabandhamochaka
38
ॐ शृन्खला बन्धमोचकाय नमः।
Om Shrinkhala Bandhamochakaya Namah।
Reliever from a Chain of Distresses
सागरोत्तारक
Sagarotharaka
39
ॐ सागरोत्तारकाय नमः।
Om Sagarottarakaya Namah।
Leapt Across the Ocean
प्राज्ञाय
Pragnya
40
ॐ प्राज्ञाय नमः।
Om Prajnaya Namah।
Scholar
रामदूत
Ramaduta
41
ॐ रामदूताय नमः।
Om Ramadutaya Namah।
Ambassador of Lord Rama
प्रतापवते
Pratapavate
42
ॐ प्रतापवते नमः।
Om Pratapavate Namah।
Known for Valour
वानर
Vanara
43
ॐ वानराय नमः।
Om Vanaraya Namah।
Monkey
केसरीसुत
Kesarisuta
44
ॐ केसरीसुताय नमः।
Om Kesarisutaya Namah।
Son of Kesari
सीताशोक निवारक
Sitashoka Nivaraka
45
ॐ सीताशोक निवारकाय नमः।
Om Sitashoka Nivarakaya Namah।
Destroyer of Sita's Sorrow
अन्जनागर्भसम्भूता
Anjanagarbhasambhoota
46
ॐ अन्जनागर्भ सम्भूताय नमः।
Om Anjanagarbha Sambhutaya Namah।
Born of Anjani
बालार्कसद्रशानन
Balarka Sadrashanana
47
ॐ बालार्कसद्रशाननाय नमः।
Om Balarkasadrashananaya Namah।
Like the Rising Sun
विभीषण प्रियकर
Vibheeshanapriyakara
48
ॐ विभीषण प्रियकराय नमः।
Om Vibhishana Priyakaraya Namah।
Beloved of Vibheeshana
दशग्रीव कुलान्तक
Dashagreevakulantaka
49
ॐ दशग्रीव कुलान्तकाय नमः।
Om Dashagriva Kulantakaya Namah।
Slayer of the Ten-Headed Ravana Dynasty
लक्ष्मणप्राणदात्रे
Lakshmanapranadatre
50
ॐ लक्ष्मणप्राणदात्रे नमः।
Om Lakshmanapranadatre Namah।
Reviver of Lakshmana's Life
वज्रकाय
Vajrakaya
51
ॐ वज्रकायाय नमः।
Om Vajrakayaya Namah।
Sturdy Like Metal
महाद्युत
Mahadyuta
52
ॐ महाद्युथये नमः।
Om Mahadyuthaye Namah।
Most Radiant
चिरञ्जीविने
Chiranjeevini
53
ॐ चिरञ्जीविने नमः।
Om Chiranjivine Namah।
Eternal Being
रामभक्त
Ramabhakta
54
ॐ रामभक्ताय नमः।
Om Ramabhaktaya Namah।
Devoted to Rama
दैत्यकार्य विघातक
Daityakarya Vighataka
55
ॐ दैत्यकार्य विघातकाय नमः।
Om Daityakarya Vighatakaya Namah।
Destroyer of All Demons' Activities
अक्षहन्त्रे
Akshahantre
56
ॐ अक्षहन्त्रे नमः।
Om Akshahantre Namah।
Slayer of Aksha
काञ्चनाभ
Kanchanabha
57
ॐ काञ्चनाभाय नमः।
Om Kanchanabhaya Namah।
Golden-Hued Body
पञ्चवक्त्र
Panchavaktra
58
ॐ पञ्चवक्त्राय नमः।
Om Panchavaktraya Namah।
Five-Faced
महातपसी
Mahatapasi
59
ॐ महातपसे नमः।
Om Mahatapase Namah।
Great Meditator
लन्किनी भञ्जन
Lankineebhanjana
60
ॐ लन्किनी भञ्जनाय नमः।
Om Lankini Bhanjanaya Namah।
Slayer of Lankini
श्रीमते
Shrimate
61
ॐ श्रीमते नमः।
Om Shrimate Namah।
Revered
सिंहिकाप्राण भञ्जन
Simhikaprana Bhanjana
62
ॐ सिंहिकाप्राण भञ्जनाय नमः।
Om Simhikaprana Bhanjanaya Namah।
Slayer of Simhika
गन्धमादन शैलस्थ
Gandhamadana Shailastha
63
ॐ गन्धमादन शैलस्थाय नमः।
Om Gandhamadana Shailasthaya Namah।
Dweller of Gandhamadana
लङ्कापुर विदायक
Lankapuravidahaka
64
ॐ लङ्कापुर विदायकाय नमः।
Om Lankapura Vidayakaya Namah।
The One Who Burnt Lanka
सुग्रीव सचिव
Sugreeva Sachiva
65
ॐ सुग्रीव सचिवाय नमः।
Om Sugriva Sachivaya Namah।
Minister of Sugreeva
धीर
Dheera
66
ॐ धीराय नमः।
Om Dhiraya Namah।
Valiant
शूर
Shoora
67
ॐ शूराय नमः।
Om Shuraya Namah।
Bold
दैत्यकुलान्तक
Daityakulantaka
68
ॐ दैत्यकुलान्तकाय नमः।
Om Daityakulantakaya Namah।
Destroyer of Demons
सुरार्चित
Surarchita
69
ॐ सुरार्चिताय नमः।
Om Surarchitaya Namah।
Worshipped by Celestials
महातेजस
Mahatejasa
70
ॐ महातेजसे नमः।
Om Mahatejase Namah।
Most Radiant
रामचूडामणिप्रदायक
Ramachudamaniprada
71
ॐ रामचूडामणिप्रदायकाय नमः।
Om Ramachudamanipradayakaya Namah।
Deliverer of Rama's Ring
कामरूपिणे
Kamaroopine
72
ॐ कामरूपिणे नमः।
Om Kamarupine Namah।
Changing Form at Will
पिङ्गलाक्ष
Pingalaksha
73
ॐ पिङ्गलाक्षाय नमः।
Om Pingalakshaya Namah।
Pink-Eyed
वार्धिमैनाक पूजित
Vardhimainakapujita
74
ॐ वार्धिमैनाक पूजिताय नमः।
Om Vardhimainaka Pujitaya Namah।
Worshipped by Mynaka Hill
कबळीकृत मार्ताण्डमण्डलाय
Kabalikruta Martanda-Mandalaya
75
ॐ कबळीकृत मार्ताण्डमण्डलाय नमः।
Om Kabalikrita Martandamandalaya Namah।
Swallower of the Sun
विजितेन्द्रिय
Vijitendriya
76
ॐ विजितेन्द्रियाय नमः।
Om Vijitendriyaya Namah।
Controller of the Senses
रामसुग्रीव सन्धात्रे
Ramasugreeva Sandhatre
77
ॐ रामसुग्रीव सन्धात्रे नमः।
Om Ramasugriva Sandhatre Namah।
Mediator between Rama and Sugreeva
महारावण मर्धन
Maharavanamardana
78
ॐ महारावण मर्धनाय नमः।
Om Maharavana Mardhanaya Namah।
Slayer of the Famous Ravana
स्फटिकाभा
Sphatikabha
79
ॐ स्फटिकाभाय नमः।
Om Sphatikabhaya Namah।
Crystal-Clear
वागधीश
Vagadheesha
80
ॐ वागधीशाय नमः।
Om Vagadhishaya Namah।
Lord of Spokesmen
नवव्याकृतपण्डित
Navavyakruta Pandita
81
ॐ नवव्याकृतपण्डिताय नमः।
Om Navavyakritapanditaya Namah।
Skillful Scholar
चतुर्बाहवे
Chaturbahave
82
ॐ चतुर्बाहवे नमः।
Om Chaturbahave Namah।
Four-Armed
दीनबन्धुरा
Deenabandhuraya
83
ॐ दीनबन्धुराय नमः।
Om Dinabandhuraya Namah।
Protector of the Downtrodden
महात्मा
Mahatmane
84
ॐ मायात्मने नमः।
Om Mayatmane Namah।
Supreme Being
भक्तवत्सल
Bhakthavatsala
85
ॐ भक्तवत्सलाय नमः।
Om Bhaktavatsalaya Namah।
Protector of Devotees
सञ्जीवन नगाहर्त्रे
Sanjeevananagahatre
86
ॐ संजीवननगायार्था नमः।
Om Sanjivananagayartha Namah।
Bearer of Sanjeevi Mount
सुचये
Shuchaye
87
ॐ सुचये नमः।
Om Suchaye Namah।
Chaste
वाग्मिने
Vagmine
88
ॐ वाग्मिने नमः।
Om Vagmine Namah।
Spolesman
दृढव्रता
Dridhavrata
89
ॐ दृढव्रताय नमः।
Om Dridhavrataya Namah।
Strong-Willed Meditator
कालनेमि प्रमथन
Kalanemi Pramathana
90
ॐ कालनेमि प्रमथनाय नमः।
Om Kalanemi Pramathanaya Namah।
Slayer of Kalanemi
हरिमर्कट मर्कटा
Harimarkatamarkata
91
ॐ हरिमर्कट मर्कटाय नमः।
Om Harimarkata Markataya Namah।
Lord of Monkeys
दान्त
Danta
92
ॐ दान्ताय नमः।
Om Dantaya Namah।
Calm
शान्त
Shanta
93
ॐ शान्ताय नमः।
Om Shantaya Namah।
Very Composed
प्रसन्नात्मने
Prasannatmane
94
ॐ प्रसन्नात्मने नमः।
Om Prasannatmane Namah।
Cheerful
शतकन्टमदापहते
Shatakanttamadapahate
95
ॐ शतकन्टमुदापहर्त्रे नमः।
Om Shatakantamudapahartre Namah।
Destroyer Of shatakantta's Arrogance
योगी
Yogi
96
ॐ योगिने नमः।
Om Yogine Namah।
Saint
रामकथा लोलाय
Ramakathalolaya
97
ॐ रामकथा लोलाय नमः।
Om Ramakatha Lolaya Namah।
Crazy of listening Rama's Story
सीतान्वेषण पण्डित
Sitanveshana Pandita
98
ॐ सीतान्वेषण पण्डिताय नमः।
Om Sitanveshana Panditaya Namah।
Skillful in Finding Sita's Whereabouts
वज्रद्रनुष्ट
Vajradranushta
99
ॐ वज्रद्रनुष्टाय नमः।
Om Vajradranushtaya Namah।
वज्रनखा
Vajranakha
100
ॐ वज्रनखाय नमः।
Om Vajranakhaya Namah।
Strong-Nailed
रुद्रवीर्य समुद्भवा
Rudraveerya Samudbhava
101
ॐ रुद्र वीर्य समुद्भवाय नमः।
Om Rudra Virya Samudbhavaya Namah।
Born of Shiva
इन्द्रजित्प्रहितामोघब्रह्मास्त्र विनिवारक
Indrajit Prahitamoghabrahmastra Vinivaraka
102
ॐ इन्द्रजित्प्रहितामोघब्रह्मास्त्र विनिवारकाय नमः।
Om Indrajitprahitamoghabrahmastra Vinivarakaya Namah।
Remover of Effect of Indrajita's Brahmastra
पार्थ ध्वजाग्रसंवासिने
Parthadhwajagrasamvasine
103
ॐ पार्थ ध्वजाग्रसंवासिने नमः।
Om Partha Dhwajagrasamvasine Namah।
Having Foremost Place on Arjuna's Flag
शरपञ्जर भेदक
Sharapanjarabhedaka
104
ॐ शरपञ्जर भेदकाय नमः।
Om Sharapanjara Bhedakaya Namah।
Destroyer of the Nest made of Arrows
दशबाहवे
Dashabahave
105
ॐ दशबाहवे नमः।
Om Dashabahave Namah।
Ten-Armed
लोकपूज्य
Lokapujya
106
ॐ लोकपूज्याय नमः।
Om Lokapujyaya Namah।
Worshipped by the Universe
जाम्बवत्प्रीतिवर्धन
Jambavatpreeti Vardhana
107
ॐ जाम्बवत्प्रीतिवर्धनाय नमः।
Om Jambavatpritivardhanaya Namah।
Winning Jambavan's Love
सीताराम पादसेवा
Sitaramapadaseva
108
ॐ सीतासमेत श्रीरामपाद सेवदुरन्धराय नमः।
Om Sitasameta Shriramapada sevadurandharaya Namah।
Always Engrossed in Rama's Service
॥ इति श्रीहनुमानष्टोत्तरशतनामावलिः सम्पूर्णा ॥
-----------------------------
Ramayana:
An Introduction to the Great Indian Epic:
A leaf from a popular Indian comic book version of Ramayana.
The Ramayana is an all-popular epic in South and Southeast Asia. It is the story of King Rama who must save his kidnapped wife, Sita. Along the way, it teaches Hindu life lessons. The Ramayana is told and retold orally, through literature (and comic books!), plays, movies and is reference in many other forms of popular culture today.
The Ramayana by the sage Valmiki is one of the great epics of the Sanskrit language, and is dated to approximately 200 B.C.E. There are many other versions of the epic in the many regional languages found in South Asia. Although the same core narrative is used (or referred to) in most of these versions, there are significant differences among them. This is particularly true regarding how the story ends; see below. The basic storyline is provided here, but teachers and students should expect to see great variation and greater detail with reference to each episode.
Rama was the eldest son of the great king Dasharatha. The gods had declared that he was born for the specific purpose of defeating the demon-king Ravana. He is considered to be the seventh incarnation of the great god, Vishnu.
Rama won the hand of his wife Sita in an archery contest, in which he was the only contender able to bend a bow that had once belonged to Shiva. Sita had been born of a furrow in the earth (this is what her name means). The two were extremely happy together, and returned to live in Rama's home, in Ayodhya.
Rama's stepmother, Kaikeyi, wanted to promote her son Bharata as heir to the throne of her husband, Dasharatha; Rama was eldest, and the honor rightly was due him. Kaikeyi called in several favors her husband had promised her, and forced Dasharatha, who could not go back on his promises to his wife—-to exile Rama for fourteen years. Rama's brother Lakshman and his wife insisted on accompanying him, and they left together. Dasharatha died of grief, and Bharata attempted to persuade his brother to return. Rama, also bound not to go back on his word, refused. Bharata pledged to rule in Rama's name until his return.
Rama, Sita, and Lakshman wandered in the forest until Rama was seen by an evil spirit, who fell in love with him. Rama rejected her and she attacked with her allies, only to meet defeat at the hands of Lakshman and Rama. She appealed to her brother Ravana, the strongest and most dangerous demon on earth at that time, for help. Ravana decided to kidnap Sita, the wife of Rama.
One of Ravana's demon followers assumed the form of a splendid deer, who aroused the interest of Sita. She asked Rama to retrieve the deer. Lakshman drew a line or circle around Sita to protect her magically, and went to aid his brother. While he and his brother were thus engaged, Ravana came to Sita in the guise of a holy man. Tricking her in this way to cross the protective line, he kidnapped her and took her to his palace on the island of Lanka.
Upon returning and finding Sita gone, Rama despaired. Accompanied by his brother, he went in search of her. On the way the two killed a demon whose liberated spirit told them to seek the help of Sugriva, the monkey-king. The brothers sought out the king, and helped him to regain control of his kingdom, which had been usurped by his half-brother. In gratitude, Sugriva dedicated his armies and his finest general—Hanuman, the son of the wind—to the quest to retrieve Sita. Hanuman discovered Sita's location and visited her there, reassuring her that Rama would save her. He suggested that a huge bridge to the island be constructed to allow the siege of Lanka. After great battles and acts of heroism, the siege was completed and Ravana defeated. Sita was rescued.
Many versions of the Ramayana end thus with return of Sita and Rama to their kingdom after fourteen years of exile, and the commencement of Ram Rajya, the glorious time of the rule of Ram. Other versions, such as that by Valmiki, end with the questioning of Sita's loyalty during the time of her kidnapping, when she spent so much time in another man's home. In such versions, Sita returned to her husband only to be put to a fire test to prove her loyalty. She passed this test, only to be questioned again later. She was then banished with her two unborn twin sons. Later asked to return to the kingdom, she did so only to stand before the assembly, calling on the earth (from which she was born) to take her back again if she had remained pure. The story ends with her absorption into her mother, the earth, and her ultimate vindication.
Author: Anne Murphy.
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Story:
The original Ramayana written by the 4th c. sage Valmiki comprised of seven “kandas” or books. Many scholars question the authorship of the certain passages from the first book (Bala Kanda) and question the authenticity of the last book (Uttara Kanda) for various reasons.
Bala Kanda: “The Book of the Youth,” the boyhood and adolescence of Rama;
Ayodhya Kanda: “The Book of Ayodhya,” the court of Dasaratha and the scenes that set the stage for the unfolding of the story, including the exchange between Dasaratha and Kaikeyi and the exile of Rama;
Aranya Kanda: “The Book of the Forest ,” life in the forest during the fourteen year exile and the abduction of Sita by Ravana;
Kishkindhya Kanda: “The Book of The Empire of Holy Mokeys,” Rama’s residence in Kishkindhya, the quest for Sita, and the slaying of Bali;
Sundara Kanda: “The Book of the Beautiful (Hanuman),” sundara means beautiful, and this portion of the book has passages of lyrical beauty; description of the landscapes over which Rama roams, and the arrival of Rama and his allies in Lanka;
Yuddha Kanda: “The Book of War,” the defeat of Ravana, the recovery of Sita, the return to Ayodhya, and the coronation of Rama; and
Uttara Kanda: “The Book Beyond,” the “later section”, detailing Rama’s life in Ayodhya, the banishment of Sita, the birth of Lava and Kusa, the reconciliation of Rama and Sita, her death or return to the earth, and Rama’s ascent into heaven.
Summary
Dasharatha was the King of Ayodhya and had three wives and four sons. Rama was the eldest and his mother was Kaushalya. Bharata was the son of Dasharatha’s second and favorite wife, Queen Kaikeyi. The other two were twins, Lakshmana and Shatrughna whose mother was Sumithra. In the neighboring city the ruler’s daughter was named Sita. When it was time for Sita to choose her bridegroom (at a ceremony called a swayamvara) princes from all over the land were asked to string a giant bow which no one could lift. However, as Rama picked it up, he not only strung the bow, he broke it. Seeing this, Sita indicated that she had chosen Rama as her husband by putting a garland around his neck. Their love became a model for the entire kingdom as they looked over the kingdom under the watchful eye of his father the king.
A few years later, King Dasharatha decided it was time to give his throne to his eldest son Rama and retire to the forest. Everyone seemed pleased, save Queen Kaikeyi since she wanted her son Bharata to rule. Because of an oath Dasharatha had made to her years before, she got the king to agree to banish Rama for fourteen years and to crown Bharata, even though the king pleaded with her not to demand such a request. The devastated King could not face Rama and it was Queen Kaikeyi who told Rama the King’s decree. Rama, always obedient, was content to go into banishment in the forest. Sita and Lakshmana accompanied him on his exile.
One day Rama and Lakshmana wounded a rakshasas (demon) princess who tried to seduce Rama. She returned to her brother Ravana, the ten-headed ruler of Lanka. In retaliation, Ravana devised a plan to abduct Sita after hearing about her incomparable beauty. He sent one of his demons disguised as a magical golden deer to entice Sita. To please her, Rama and Lakshmana went to hunt the deer down. Before they did though, they drew a protective circle around Sita and told her that she would be safe for as long as she did not step outside the circle. After Rama and Lakshmana left, Ravana appeared as a holy man begging alms. The moment Sita stepped outside the circle to give him food, Ravana grabbed her and carried her to his kingdom in Lanka.
Rama then sought the help of a band of monkeys offer to help him find Sita. Hanuman, the general of the monkey band can fly since his father is the wind. He flew to Lanka and, finding Sita in the grove, comforted her and told her Rama would come to save her soon. Ravana’s men captured Hanuman, and Ravana ordered them to wrap Hanuman's tail in cloth and to set it on fire. With his tail burning, Hanuman escaped and hopped from house-top to house-top, setting Lanka on fire. He then flew back to Rama to tell him where Sita was.
Rama, Lakshmana and the monkey army built a causeway from the tip of India to Lanka and crossed over to Lanka where a cosmic battle ensued. Rama killed several of Ravana’s brothers and eventually confronted the ten-headed Ravana. He killed Ravana, freed Sita and after Sita proved here purity, they returned to Ayodhya where Bharata returned the crown to him.
(Story and summary adapted from www.indhistory.org)
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In Hinduism, Hanuman (/ˈhʌnʊˌmɑːn/; Sanskrit: हनुमान्, IAST: Hanumān)[4] is an ardent devotee of Rama.[1] Hanuman is one of the central characters of the Indian epic Ramayana. He is a Brahmachari (Life long celibate) and one of the chiranjeevi. He is also mentioned in several other texts, such as the Mahabharata and the various Puranas. Hanuman is the son of Anjani and Kesari and is also son of the wind-god Pawan, who according to several stories, played a role in his Avatar.[3][5]
While Hanuman is one of the central characters in the ancient Sanskrit epic Ramayana, the evidence of devotional worship to him is missing in the texts and archeological sites of ancient and most of the medieval period. According to Philip Lutgendorf, an American Indologist known for his studies on Hanuman, the theological significance and devotional dedication to Hanuman 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.[6] Bhakti movement saints such as Samarth Ramdas expressed Hanuman as a symbol of nationalism and resistance to persecution.[7] In the modern era, his iconography and temples have been increasingly common.[8] 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.[9] In later literature, he has been the patron god of martial arts such as wrestling, acrobatics, as well as meditation and diligent scholarship.[1] 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.[8][10][11]
Hanuman is stated by scholars to be the inspiration for the allegory-filled adventures of a monkey hero in the Xiyouji (Journey to the West) – the great Chinese poetic novel influenced by the travels of Buddhist monk Xuanzang (602–664 CE) to India.[12][13]
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Hanuman has many attributes:
Hanuman fetches the herb-bearing mountain, in a print from the Ravi Varma Press, 1910s
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.[41]
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).[37] The Hanuman Chalisa describes him as handsome with a complexion of molten gold (kanchana barana birāja subesā).[42]
Kama-rupin: He can shapeshift, become smaller than the smallest, larger than the largest adversary at will.[14]:45–47, 287 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.[43]
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.[14]:6, 44–45, 205–210 This legend is the popular basis for the iconography where he is shown flying and carrying a mountain on his palm.[14]:61
Hanuman showing Rama in His heart
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.[14]:140–141, 201
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.[44] 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 (Rama) and woman (Sita) thereby providing the context for attributes assigned therein for Hanuman.[45][46]
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.[44][1]
Remover of obstacles: in devotional literature, Hanuman is the remover of difficulties.[44]
Texts
Hinduism
Ramayana
Hanuman finds Sita in the ashoka grove, and shows her Rama's ring
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.[47][48]
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.[49]
Mahabharata
Roadside Hanuman shrine south of Chennai, Tamil Nadu
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.[50][51]
Other literature
Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life. The Skanda Purana mentions Hanuman in Rameswaram.[52]
In a South Indian version of Shiva Purana, Hanuman is described as the son of Shiva and Mohini (the female avatar of Vishnu), or alternatively his mythology has been linked to or merged with the origin of Swami Ayyappa who is popular in parts of South India.[1]
Hanuman Chalisa
The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana.[53]
According to Hindu belief Hanuman Chalisa is a very powerful mantra to get the blessing of Hanuman. Many people recite Hanuman Chalisa regularly. According to belief chanting of Hanuman Chalisa protects Hanuman devotee from devil and all problems.
Relation with Devi or Shakti
The relation between Hanuman and Goddess Kali finds mention in the Krittivasi Ramayana. Their meeting takes place in the Yuddha Kanda of Ramayana in the legend of Mahiravana. Mahiravana was a trusted friend/brother of Ravana. After his son, Meghanatha was killed, Ravana sought Mahiravana, the King of Patalaloka's help to kill Rama and Lakshmana. One night, Mahiravana, using his maya, took Vibhishana's form and entered Rama's camp. There he cast the nidra mantra on the Vanar Sena, kidnapped Rama and Lakshmana and took them to Patala Loka. He was an adherent devotee of Devi and Ravana convinced him to sacrificing the valiant fighters of Ayodhya to the goddess to which, Mahiravana agreed. Hanuman, upon understanding the way to Patala from Vibhishana headed for rescuing his lords. Down, he met Makardhwaja who claimed of being Hanuman's son, being born from his sweat which was consumed by a Makara (crocodile). Hanuman defeated and tied him and went inside the palace. There he met Chandrasena who told about the sacrifice and the way to kill Ahiravana. Hanuman then shrunk his size to that of a bee and went towards the huge idol of Maha-Kali. He asked her to let him save Rama, and the fierce mother goddess agreed as Hanuman took her place while she slipped below. When Mahiravana asked the prince-sages to bow, they refused as they were of royal lineage and didn't know how to bow. So as Mahiravana was about to show them how to bow, Hanuman took his Pancha-mukha form (with the head of Garuda, Narasimha, Varaha, Hayagreeva and himself: each head signifying a particular trait. Hanuman courage and strength, Narasimha fearlessness, Garuda magical skills and the power to cure snake bites, Varaha health and exorcism and Hayagriva victory over enemies), blew the 5 oil lamps in 5 directions and severed the head of Mahiravana by thus killing him. He later took Shri Rama and Lakshmana on his shoulders and as he flew outside Shri Rama saw Makardhwaja tied with his tail. He rightaway ordered Hanuman to crown him the King of Patala. The story of Ahiravan finds its place in the Ramayanas of the East. It can be found in the Bengali version of the Ramayana, written by Krittibash. The passage which talks about this incident is known as ‘Mahirabonerpala’. It is also believed that after being pleased with Hanuman, Goddess Kali blessed him to be her dwara-paal or gate-keeper and hence one finds Bhairava and Hanuman on either sides of the temple entrance of the Goddess' shrine. [54]
Buddhism
Hanuman appears with a Buddhist gloss in Tibetan (southwest China) and Khotanese (west China, central Asia and northern Iran) versions of Ramayana. The Khotanese versions have a Jātaka tales-like theme, but are generally similar to the Hindu texts in the storyline and character of Hanuman. The Tibetan version is more embellished, and without attempts to include a Jātaka gloss. Also, in the Tibetan version, novel elements appear such as Hanuman carrying love letters between Rama and Sita, in addition to the Hindu version wherein Rama sends the wedding ring with him as a message to Sita. Further, in the Tibetan version, Rama chides Hanuman for not corresponding with him through letters more often, implying that the monkey-messenger and warrior is a learned being who can read and write letters.[55][56]
In Japan, icons of the divine monkey (Saruta Biko), guards temples such as Saru-gami at Hie Shrine.[57][58]
In the Sri Lankan versions of Ramayana, which are titled after Ravana, the story is less melodramatic than the Indian stories. Many of the legends recounting Hanuman's bravery and innovative ability are found in the Sinhala versions. The stories in which the characters are involved have Buddhist themes, and lack the embedded ethics and values structure according to Hindu dharma.[59] According to Hera Walker, some Sinhalese communities seek the aid of Hanuman through prayers to his mother.[60] In Chinese Buddhist texts, states Arthur Cotterall, myths mention the meeting of the Buddha with Hanuman, as well as Hanuman's great triumphs.[61] According to Rosalind Lefeber, the arrival of Hanuman in East Asian Buddhist texts may trace its roots to the translation of the Ramayana into Chinese and Tibetan in the 6th-century CE.[62]
In both China and Japan, according to Lutgendorf, much like in India, there is a lack of a radical divide between humans and animals, with all living beings and nature assumed to be related to humans. There is no exaltation of humans over animals or nature, unlike the Western traditions. A divine monkey has been a part of the historic literature and culture of China and Japan, possibly influenced by the close cultural contact through Buddhist monks and pilgrimage to India over two millennia.[57] For example, the Japanese text Keiranshuyoshu, while presenting its mythology about a divine monkey, that is the theriomorphic Shinto emblem of Hie shrines, describes a flying white monkey that carries a mountain from India to China, then from China to Japan.[63] Many Japanese shrines and village boundaries, dated from the 8th to the 14th centuries, feature a monkey deity as guardian or intermediary between humans and gods.[57][58]
The Jātaka tales contain Hanuman-like stories.[64] For example, the Buddha is described as a monkey-king in one of his earlier births in the Mahakapi Jātaka, wherein he as a compassionate monkey suffers and is abused, but who nevertheless continues to follow dharma in helping a human being who is lost and in danger.[65][66]
Jainism
Main articles: Rama in Jainism and Salakapurusa
Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman not as a divine monkey, but as a Vidyadhara (a supernatural being, demigod in Jain cosmology). He is the son of Pavangati (wind deity) and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha.
There are major differences from the Hindu text : Hanuman is a supernatural being in Jain texts, (Rama is a pious Jaina who never kills anyone, and it is Lakshamana who kills Ravana.) Hanuman becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to give up Sita. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. Later Jain texts, such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE), tell the same story.
(In several versions of the Jain Ramayana story, there are passages that explain to Hanuman, and Rama (called Pauma in Jainism),(Hanuman, in these versions, ultimately renounces all social life become a Jain ascetic).
Sikhism
In Sikhism, the Hindu god Rama has been referred to as Sri Ram Chandar, and the story of Hanuman as a siddha has been influential. After the birth of the martial Sikh Khalsa movement in 1699, during the 18th and 19th centuries, Hanuman was an inspiration and object of reverence by the Khalsa.[citation needed] Some Khalsa regiments brought along the Hanuman image to the battleground. The Sikh texts such as Hanuman Natak composed by Hirda Ram Bhalla, and Das Gur Katha by Kavi Kankan describe the heroic deeds of Hanuman.[67] According to Louis Fenech, the Sikh tradition states that Guru Gobind Singh was a fond reader of the Hanuman Natak text.[citation needed]
During the colonial era, in Sikh seminaries in what is now Pakistan, Sikh teachers were called bhai, and they were required to study the Hanuman Natak, the Hanuman story containing Ramcharitmanas and other texts, all of which were available in Gurmukhi script.[68]
Sri Guru Granth Sahib, the primary Sikh Scripture, outright rejects the validity of supremacy of Hanuman. Bhagat Kabir, a prominent writer of the scripture explicitly states that the being like Hanuman does not know the glory of the divine.
ਹਨੂਮਾਨ ਸਰਿ ਗਰੁੜ ਸਮਾਨਾਂ
Hanūmān sar garuṛ samānāʼn.
Beings like Hanumaan, Garura,
ਸੁਰਪਤਿ ਨਰਪਤਿ ਨਹੀ ਗੁਨ ਜਾਨਾਂ Surpaṯ narpaṯ nahī gun jānāʼn.
Indra the King of the gods and the rulers of humans – none of them know Your Glories, Lord.
— Sri Guru Granth Sahib page 691 Full Shabad
Southeast Asian texts
There exist non-Indian versions of the Ramayana, such as the Thai Ramakien. According to these versions of the Ramayana, Macchanu is the son of Hanuman borne by Suvannamaccha, when "Hanuman fly over Lanka after firing Ravana palace, his body with extreme heat & a drop of his sweat fall into sea it eaten by a mighty fish when he bathing and she birth to macchanu" daughter of Ravana.
Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.[22]
Hanuman in southeast Asian texts differs from the north Indian Hindu version in various ways in the Burmese Ramayana, such as Rama Yagan, Alaung Rama Thagyin (in the Arakanese dialect), Rama Vatthu and Rama Thagyin, the Malay Ramayana, such as Hikayat Sri Rama and Hikayat Maharaja Ravana, and the Thai Ramayana, such as Ramakien. However, in some cases, the aspects of the story are similar to Hindu versions and Buddhist versions of Ramayana found elsewhere on the Indian subcontinent, valmiki Ramayana is the original holy text Others are edited versions by the poet's for performing Arts like folk dances, the true story of Ramayana is Valmikis, Sage Valmiki known as the Adikavi "the first poet".
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Hanuman
Hanuman is a Hindu god, an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mention in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara (one who lives in forest i.e. 'vana'), Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Vayu, who according to several stories, played a role in his birth.
Quotes
Do you know about Hanuman, sir? He was the faithful servant of the god Rama, and we worship him in our temples because he is a shining example of how to serve your masters with absolute fidelity, love, and devotion...
Hanuman, the well-known monkey god, can be seen in temples throughout the country. In some temples his image is set up alone standing with a mace in the right hand or sitting in a devotional posture before the images of Rama and Sita. He is considered to be the god of power and strength, who remained a celibate through his whole life. He is worshipped as being the greatest of Ram, who loves Hanuman the most. - Suresh Chandra
Do you know about Hanuman, sir? He was the faithful servant of the god Rama, and we worship him in our temples because he is a shining example of how to serve your masters with absolute fidelity, love, and devotion. These are the kinds of gods they have foisted on us Mr. Jiabao. Understand, now, how hard it is for a man to win his freedom in India.
Aravind Adiga in: The White Tiger by Aravind Adiga, ashutoshsrivastava.com.
Lord Hanuman escorted me into the inner palace, where I gazed on Lord Rama in human form. Hanuman approached the Lord, on whose left side Lakshmana was present. I saw that Hanuman, while chanting the Lord’s praises, sometimes rotated the royal fly-whisk over him sometimes stood before him and recited spontaneous hymns, sometimes held a white umbrella over him, and sometimes massaged his feet. And sometimes he did all these things at once.
From Brihadbhagavatam quoted in: Philip Lutgendorf Hanuman's Tale: The Messages of a Divine Monkey, Oxford University Press, 13 December 2006, p. 345-46.
Hanuman, the well-known monkey god, can be seen in temples throughout the country. In some temples his image is set up alone standing with a mace in the right hand or sitting in a devotional posture before the images of Rama and Sita. He is considered to be the god of power and strength, who remained a celibate through his whole life. He is worshipped as being the greatest of Ram, who loves Hanuman the most.
Suresh Chandra in: Encyclopaedia of Hindu Gods and Goddesses, Sarup & Sons, 1998, p. 116.
Hanuman’s other names are Hanumat and pavana-Sut. He is the son of Vayu, the Lord of winds and Anjana, the female seduced by Vayu. Along with Ram, Hanuman is usually worshipped and he is the most favoured of wrestlers and grapplers. Tuesday is the sacred day on which lacs [hundred thousands] of Hindus worship and pray to him for strength and prosperity.
Suresh Chandra in: "Encyclopaedia of Hindu Gods and Goddesses", p. 116.
This god is described as having a short thick neck, a round red face, sharp white fangs, a mane like Ashoka flowers, a tail like Indra's banner and ability to expand until he could be as large as a mountain or to contract until he could become as small as a fly.
Suresh Chandra in: "Encyclopaedia of Hindu Gods and Goddesses", p. 116.
Hanuman attends Rama, one of the incarnations of Vishnu, and personifies the ideal and faithful servant. He is the son of Pavana, the god of winds, and is noted for his speed and agility in which context he is often worshipped by young men and athletes. He leads a mythical forest army of monkeys, and is depicted as a monkey with a long tail. He takes a major role in the Ramayana epic searching for, rescuing the goddess Sita who has been captured by the demon Ravana.
Suresh Chandra in: "Encyclopaedia of Hindu Gods and Goddesses", p. 115.
It is said that the sure antidote of Saturn or Shanee's evil effect is the worship of Lord Hanuman. Scriptures say that when Saturn warned Lord Hanuman about his onset of the Seven and Half Years (w:Sade SatiSaade Saati) [period of bad times], the Monkey Lord accepted the challenge and allowed Saturn to have his play. When the planet dwelled on his head, the Monkey Lord ‘headed’ heavy rocks so viciously that the planet was almost crushed. Similar agony he faced when he tried to dwell on the Monkey Lord’ body and legs. Then the planet had to bow before the Lord, saying that whosoever worshipped Lord Hanuman shall be beyond the evil effect of the planet.
Suresh Chandra in: "Encyclopaedia of Hindu Gods and Goddesses", p. 302
A less-common form of Hanuman is the Panchmukhi—that which has five heads or faces. Each head represents an animal. The five animals are the monkey (Vanar), the horse (Hay-griv), the lion (Narasimh), the boar (Varah) and the eagle. Some of these are incarnations of Vishnu... - Parvez Dewan.
A less-common form of Hanuman is the Panchmukhi—that which has five heads or faces. Each head represents an animal. The five animals are the monkey (Vanar), the horse (Hay-griv), the lion (Narasimh), the boar (Varah) and the eagle. Some of these are incarnations of Vishnu. There is also an eleven headed Hanuman (ekadash-mukhi) Hanuman. These two forms are the result of the popularity of the tantric cults during the medieval era. The five-headed Hanuman may have as many pairs of arms, or just one pair. The eleven-headed Hanuman normally has ten pairs of arms.
Parvez Dewan in: Book Of Hanuman (PB), Penguin Books India, 20 July 2009, p. 166
...He was able to fly and is a conspicuous figure in the Ramayana, ...Hanuman leaped from India to Ceylon in one bound; tore trees, carried away the Himalayas, seized the clouds and performed many other wonderful exploits... - John Dowson.
HANUMAN, HANUMAT, HANÜMAT. A celebrated monkey chief. He was able to fly and is a conspicuous figure in the Ramayana, ...Hanuman leaped from India to Ceylon in one bound; tore trees, carried away the Himalayas, seized the clouds and performed many other wonderful exploits... Among his other accomplishments, Hanuman was a grammarian; and the Ramayana says: “The chief of monkeys is perfect; no one equals him in the sastras, in learning, and in ascertaining the sense of the scriptures (or in moving at will). It is well known that Hanuman was the ninth author of grammar.
John Dowson in A Classical Dictionary of Hindu Mythology, quoted in: Octavio Paz “The Monkey Grammarian”
Hanuman represents the inner life that the confrontation with dukkha opens up. But his job is to help differentiate pure desire from the clinging that tends to obscure it. Hanuman's exploits fill the central part of the Ramayana.
Mark Epstein in: Open to Desire: The Truth About What the Buddha Taught, Penguin, 5 January 2006, p. 26.
For some it is primarily a story of devotion centering on the monkey-god Hanuman, who is something of a trickster but who is completely at the service of Rama, saving his life and rescuing his wife from the evil demons.
Mark Epstein in: "Open to Desire: The Truth About What the Buddha Taught", p. 22.
Hanuman, the embodiment of devotion, brings Sita's jewels to Rama and then takes a gold ring back to her as a symbol of Rama's unflagging love, a ring given to him by Sita's father at the time of their marriage. Sita welcomes Hanuman, takes the ring and gives him one more jewel, a pearl mounted on a gold leaf that her father had tied to her hair on the day of the wedding. She refuses Hanuman’s offer to fly back to Rama, insisting he come to free her himself...Rama is able to free Sita only by securing the help of Hanuman. Hanuman, the monkey-god, son of the wind, is the bridge between the two lovers, the vehicle that helps them.
Mark Epstein in: "Open to Desire: The Truth About What the Buddha Taught", p. 25
...After leaping to Lanka Hanuman discovers the captive Sita surrounded by rakshasas in the Ashoka grove, but she insists on being rescued by her husband...Kirsti Evans.
Grief-stricken Rama meets a tribe of vanaras whose chief Sugriva and eloquent minister Hanuman become Rama's devoted helpers in the task of rescuing the princess [Sita]. After leaping to Lanka Hanuman discovers the captive Sita surrounded by rakshasas in the Ashoka grove, but she insists on being rescued by her husband. Hanuman reports to Rama who assembles an army of Vanaras and crosses to Lanka where the final battle is fought between the heroes and the rakshasas.
Kirsti Evans in: Epic Narratives in the Hoysaḷa Temples: The Rāmāyaṇa, Mahābhārata, and Bhāgavata Purāṇa in Haḷebīd, Belūr, and Amṛtapura, BRILL, 1997, p. 37
The divine name Rama was not only on the lips of Hanuman; He was enthroned in his heart. Rama gave Hanuman exhaustless strength... - Mahatma Gandhi.
The divine name Rama was not only on the lips of Hanuman; He was enthroned in his heart. Rama gave Hanuman exhaustless strength. In Rama's strength Hanuman lifted the mountain and crossed the ocean. It is faith that steers us through the stormy seas, faith that moves mountains, and faith that jumps across the ocean. That faith is nothing but a living, wide-awake consciousness of God within. He who has achieved that faith wants nothing.
Mahatma Gandhi in: Charles F. Andrews Mahatma Gandhi: His Life , and Ideas, Jaico Publishing House, 2005, p. 38
...Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts and was the son of Anjana, an Apsara cursed to be born as a monkey and Kesari, after the couple performed intense prayers to Shiva to get a child. According to a story, when Anjana, was worshipping Shiva, king Dasharatha of Ayodhya was also performing penances for having children. The prasad (portion of the offerings) he received was to be shared by his three wives. A kite snatched a part of the Prasad and dropped it near Anjana. Vayu, the Hindu deity, caught it before it fell to the ground and delivered into the outstretched hands of Anjana, who consumed it leading to the birth of Hanuman... - Ashok Kumar Jha
Son of the wind the epithet refers to Hauman a Hindu deity, who was an ardent devotee of Rama. Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts and was the son of Anjana, an Apsara cursed to be born as a monkey and Kesari, after the couple performed intense prayers to Shiva to get a child. According to a story, when Anjana, was worshipping Shiva, king Dasharatha of Ayodhya was also performing penances for having children. The prasad (portion of the offerings) he received was to be shared by his three wives. A kite snatched a part of the Prasad and dropped it near Anjana. Vayu, the Hindu deity, caught it before it fell to the ground and delivered into the outstretched hands of Anjana, who consumed it leading to the birth of Hanuman. So he is also called the son of vayu, while still being considered as an incarnation of Rudra (Shiva). He is a central character in the epic Ramayana and also finds mention in several other texts, including Mahabharata, the various Puranas and some Jain texts. Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a yogi, and by wrestler for his strength.
Ashok Kumar Jha in:Meghadutam: Translated into English in vers libre, Partridge Publishing Singapore, 8 July 2013, p. 85.
Our road lay through the bazaar, close to a little temple of Hanuman, the Monkey god, who is a leading divinity worthy of respect. All gods have good points, just as have all priests. Personally, I attach much importance to Hanuman, and am kind to his people – the great grey apes of the hills. One never knows when one may want a friend.
Rudyard Kipling in "Mark of the Beast" quoted in: Joseph Black et al. The Broadview Anthology of British Literature: The Victorian Era,Broadview Press, p. 779.
Hanuman Monkey-headed Hindu god originally appears in the Ramayana, the earlier of the two great Indian epics, where he is described as a minister of the monkey king Sugriva and a devoted servant of Rama, the god-king who is the epics protagonist.
James G. Lochtefeld in: The Illustrated Encyclopedia of Hinduism: A-M, The Rosen Publishing Group, 2002, p. 271
After his birth the infant Hanuman is continuously hungry, and one day he attempts to eat the sun. Indra, the king of gods and ruler of heaven, is incensed at Hanuman’s action and strikes the infant with a thunderbolt, breaking his jaw (hanu)... -James G. Lochtefeld.
After his birth the infant Hanuman is continuously hungry, and one day he attempts to eat the sun. Indra, the king of gods and ruler of heaven, is incensed at Hanuman’s action and strikes the infant with a thunderbolt, breaking his jaw (hanu). Vayu become very angry upon learning of his son’s injury and ceases to perform his usual activities. Since in Indian physiology winds are responsible for all internal functions- including digestion, respiration, and elimination – Yavu’s strike means that no one can live a normal life. After a short time the gods realize their predicament and beg Vayu for forgiveness; he is placated when each of the gods promise to give Hanuman a divine gift. By virtue of these divine gifts, Hanuman gains great powers. He is immensely strong and his image portrays him with bulging muscles. He is also skilled as a healer, both through his skill with herbs and natural medicines, and his magical abilities to protect people from evil supernatural beings. Among his most unusual divine gifts are the power to live as long as he likes and to chose the time of his death.
James G. Lochtefeld in: "The Illustrated Encyclopedia of Hinduism: A-M", p. 271.
Hanuman Jayanti is a Hindu holiday that celebrates the birth of Hanuman, the popular deity who appears as a monkey. Actually, he is of the vanara, the race of ape-like humanoids who play a prominent role in the India epic Ramayana. The vanaras were created by the gods to assist the deity Rama.in his battle against the demon Ravana. Hanuman led the vanara in the fight against Ravana.
J. Gordon Melton, Martin Baumann in: Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices [6 volumes: A Comprehensive Encyclopedia of Beliefs and Practices], ABC-CLIO, 21 September 2010, p. 1310
Watercolour painting on paper of Rāma and Lakṣmaṇa meeting Hanumān at Rishyamukha, the residence of Sugriva. Rāma and Laksmana are shown wearing dhoti’s with animal skins covering their shoulders. They hold bow and arrows in their hands and have their hair tied in a top knot on their heads... -British Museum.
Watercolour painting on paper of Rāma and Lakṣmaṇa meeting Hanumān at Rishyamukha, the residence of Sugriva. Rāma and Laksmana are shown wearing dhoti’s with animal skins covering their shoulders. They hold bow and arrows in their hands and have their hair tied in a top knot on their heads. They face towards a male figure wearing a pink dhoti with a green shawl. He has a shaven head and raises his hands in anjali mudra. Behind the three figures is a staircase which leads up to a city on top of a mountain, Rishyamukha. On the edges of the staircase kneel monkeys wearing golden hats. In the centre of the city is a large building with a golden roof and a large red flag flying. The painting is surrounded by a black border.
British Museum in: Collection online, The British Museum.
... describing his visit to the grove of the palace of Rāvana. He compares its rhetoric to a page of indecipherable calligraphy and thinks: the difference between human writing and divine consists in the fact that the number of signs of the former is limited, whereas that of the latter is infinite; hence the universe is a meaningless text, one which even the gods find illegible... - Octavio Paz.
The Great Monkey closes his eyes, scratches himself again and muses: before the sun has become completely hidden — it is now fleeing amid the tall bamboo trees like an animal pursued by shadows — I shall succeed in reducing this grove of trees to a catalogue. A page of tangled plant calligraphy. A thicket of signs: how to read it, how to clear a path through this denseness? Hanumān smiles with pleasure at the analogy that has just occurred to him: calligraphy and vegetation, a grove of trees and writing, reading and a path. Following a path: reading a stretch of ground, deciphering a fragment of world. Reading considered as a path toward... The path as a reading: an interpretation of the natural world? He closes his eyes once more and sees himself, in another age, writing (on a piece of paper or on a rock, with a pen or with a chisel?) the act in the Mahanātaka describing his visit to the grove of the palace of Rāvana. He compares its rhetoric to a page of indecipherable calligraphy and thinks: the difference between human writing and divine consists in the fact that the number of signs of the former is limited, whereas that of the latter is infinite; hence the universe is a meaningless text, one which even the gods find illegible. The critique of the universe (and that of the gods) is called grammar... Disturbed by this strange thought, Hanumān leaps down from the wall, remains for a moment in a squatting position, then stands erect, scrutinizes the four points of the compass, and resolutely makes his way into the thicket.
Octavio Paz in: The Monkey Grammarian, English-language translation, Seaver Books, 1981.
The gods were my superheroes growing up. Hanuman, the monkey god, lifting an entire mountain to save his friend Lakshman. Ganesha the elephant headed, risking his life to save the honor of his mother Pārvati.
"Pi Patel" in Life of Pi (2012), based on the 2001 novel by Yann Martel Vishnu, Rudyard Kipling in The Mark Of The Beast And Other Fantastical Tales , Hachette UK, 11-Nov-2010.
Tulsidas wrote 12 books, but, by far, the most important is the Ramacharitamanas (the holy Lakes of the Acts of Ram), a Ramayana written in old Hindi (Avadhi) couplets. The book was written under the direction of Hanuman himself. It is read all over North India, and particularly during the time of the Ramlila. It is sung aloud in large groups for devotional purposes.
Constance Jones, James D. Ryan in: Encyclopedia of Hinduism, p. 457.
Devanagari:
यत्र यत्र रघुनाथकीर्तनं तत्र तत्र कृतमस्तकाञ्जलिम् ।
बाष्पवारिपरिपूर्णलोचनं मारुतिं नमत राक्षसान्तकम् ॥
Hunterian:
yatra yatra raghunāthakīrtanaṃ tatra tatra kṛta mastakāñjalim ।
bāṣpavāriparipūrṇalocanaṃ mārutiṃ namata rākṣasāntakam ॥
English translation:
Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and
eyes full of flowing tears wherever the fame of Rāma is sung.
Ramaayana in: Satsang e- letter: Issue 19:6th April – Hanuman Jayanti, Swaminarayan.info.org, April 2012.
Indeed, I hadn’t dared to think of that, but yes, indeed, when you read the Ramayana you’ll come across the story of Hanuman on which I built my version of that very old myth...I love Friend Monkey. I love the story of Hanuman. For many years, it remained in my very blood because he’s someone who loves too much and can’t help it. I don’t know where I first heard of him, but the story remained with me and I knew it would come out of me somehow or other. But I didn’t know what shape it would take.
P. L. Travers in: Interviews: P. L. Travers, The Art of Fiction No. 63, The Paris Review
Lord Ram gave Hanuman a quizzical look and said, "What are you, a monkey or a man?" Hanuman bowed his head reverently, folded his hands and said, "When I do not know who I am, I serve You and when I do know who I am, You and I are One". - Tulsidas.
...With the dust of guru’s lotus feet having,
I cleanse the mirror of my soul sparkling,
Raghuvar’s spotless glory I be singing,
The four fruits of life it ever is giving. - Tulsidas.
Lord Ram gave Hanuman a quizzical look and said, "What are you, a monkey or a man?" Hanuman bowed his head reverently, folded his hands and said, "When I do not know who I am, I serve You and when I do know who I am, You and I are One".
Tulsidas from Ramcharitmanas quoted in: The Temporary World, Schenectady Hindu Temple.org
Poem from Hanuman Chalisa in Devanagari:
॥दोहा॥
श्रीगुरु चरन सरोज रज, निज मनु मुकुरु सुधारि।
बरनउँ रघुबर बिमल जसु, जो दायकु फल चारि॥
English translation:
Doha:
With the dust of guru’s lotus feet having,
I cleanse the mirror of my soul sparkling,
Raghuvar’s spotless glory I be singing,
The four fruits of life it ever is giving.
Tulsidas in: Munindra Misra Chants of Hindu Gods and Godesses in English Rhyme, Partridge Publishing, 7 March 2014, p. 128.
Poem from Hanuman Chalisa in Devanagari:
॥दोहा॥
बाल समय रबि भक्षि लियो तब तीनहुँ लोक भयो अँधियारो।
ताहि सों त्रास भयो जग को यह संकट काहु सों जात न टारो।
देवन आनि करी बिनती तब छाँड़ि दियो रबि कष्ट निवारो।
को नहिं जानत है जग में कपि संकटमोचन नाम तिहारो॥१॥
English translation:
Doha:
When as a child you lapped the sun, darkness on triple world fell,
The worlds so got into trouble and a crisis that none could dispel,
Gods then prayed to you to spare the sun and you did so quell,
Who doesn’t know in this world your name `Problem Solver’ bells?
Tulsidas in: Munindra Misra "Chants of Hindu Gods and Godesses in English Rhyme"
Eka-Nishtha or devotion to one ideal is absolutely necessary for the beginner in the practice of religious devotion. He must say with Hanuman in the Râmâyana, though I know that the Lord of Shri and the Lord of Jânaki are both manifestations of the same Supreme Being, yet my all in all is the lotus-eyed Râma. -Swami Vivekananda.
There is a story of Hanumân, who was a great worshipper of Râma. Just as the Christians worship Christ as the incarnation of God, so the Hindus worship many incarnations of God. According to them, God came nine times in India and will come once more. When he came as Rama, this Hanuman was his great worshipper. Hanuman lived very long and was a great Yogi. During his lifetime, Rama came again as Krishna; and Hanuman, being a great Yogi, knew that the same God had come back again as Krishna. He came and served Krishna, but he said to him, "I want to see that Rama form of yours". Krishna said, "Is not this form enough? I am this Krishna; I am this Rama. All these forms are mine". Hanuman said, "I know that, but the Rama form is for me. The Lord of Jânaki (Janaki is a name of Sitâ.) and the Lord of Shri Shri is a name of Laksmi.) are the same. They are both the incarnations of the Supreme Self. Yet the lotus-eyed Rama is my all in all". This is Nishtha — knowing that all these different forms of worship are right, yet sticking to one and rejecting the others. We must not worship the others at all; we must not hate or criticize them, but respect them.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 9/Lectures and Discourses/Bhakti-Yoga, Wikisource.
A great Bhakta [Devotee] (Hanuman) once said when asked what day of the month it was, "God is my eternal date, no other date I care for.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 7/Inspired Talks/Monday, July 1, Wikisource.
As on the one hand Hanuman represent the ideal of service, so on the other hand he represents leonine courage, striking the whole world with awe. He has not the least hesitation in sacrificing his life for the good of Rama. A supreme indifference to everything except the service of Rama, even to the attainment of the status of Brahma and Shiva, the great World - gods! Only the carrying out of Shri Rama's best is the one vow of this life! Such whole - hearted devotion is wanted.
Swami Vivekananda in: The Complete Works of Swami Vivekananda by Swami Vivekananda Volume 7, Conversations And Dialogues, Wikisource.
Eka-Nishtha or devotion to one ideal is absolutely necessary for the beginner in the practice of religious devotion. He must say with Hanuman in the Râmâyana, though I know that the Lord of Shri and the Lord of Jânaki are both manifestations of the same Supreme Being, yet my all in all is the lotus-eyed Râma.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 3/Bhakti-Yoga/The Chosen Ideal, Wikisource.
Hanuman, the best of the monkeys, became the most faithful servant of Rama and helped him in rescuing Sita.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 4/Lectures and Discourses/The Ramayana, Wikisource.
Hanuman, the devotee of Rama, summed up his philosophy in these words: When I identify myself with the body, O Lord, I am Thy creature, eternally separate from Thee. When I identify myself with the soul, I am a spark of that Divine Fire which Thou art. But when I identify myself with the Atman, I and Thou art one.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 8/Lectures And Discourses/Discourses On Jnana-Yoga, Wikisource.
His devotion to Rama was so great that he is still worshipped by the Hindus as the ideal of a true servant of the Lord.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 4/Lectures and Discourses/The Ramayana, Wikisource.
In the course of the article I described the 'god' worshiped by terrorists as 'a monkey god.' I was wrong and that was offensive. I owe an apology to millions of Hindus who worship Lord Hanuman, an actual Monkey God... Hanuman is worshiped as a symbol of perseverance, strength and devotion. He is known as a destroyer of evil and to inspire and liberate. Those are hardly the traits of whatever the Hell (literally) it is that terrorists worship and worthy of my respect and admiration not ridicule.
Mark Williams (radio host) in: Samuel Goldsmith Tea Party Express leader Mark Williams says 'sorry' - to Hindus - for slamming Muslim's 'monkey god', Daily News, 20 May 2010.
If you be very generous, you may think that like the great devotee, Hanuman.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 7/Translation of writings/Memoirs of European Travel, Wikisource.
Raganuga Bhakti is of five kinds: (1) Shanta [peace] as illustrated by the religion of Christ; (2) Dasya as illustrated by that of Hanuman to Rama; (3) Sakhya [friendship] as illustrated by that of Arjuna to Shri Krishna; (4) Vatsalya [affection] as illustrated by that of Vasudeva to Shri Krishna; (5) Madhura (that of the husband and wife) in the lives of Shri Krishna and the Gopikas.
Swami Vivekananda in: The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Notes Taken Down In Madras, 1892-93, Wikisource.
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