Hanuman Jayanti is the celebration of the auspicious appearance day of Sri Hanuman, an ardent devotee and eternal servitor of Lord Sri Ramachandra. In India, there are hundreds and thousands of temples dedicated to Hanuman. In all the Vaishnava temples, there is at least a shrine dedicated to him. Devotees worship and pray to him to remove the obstacles in the path of their devotional service. In our temple there is a small shrine for the Deity of Hanuman near the entrance of Prahlada Narasimha Temple. In various parts of the country, Hanuman Jayanti is celebrated on different days. In some places (especially in Maharashtra) it is observed on Chaitra Purnima. In Tamilnadu and Kerala, it is celebrated in the month of Margazhi (December â January). As per the Odiya calendar it is celebrated on the first day of Vaishaka month. In Karnataka and Andhra Pradesh it is celebrated on Vaishaka Krishna Dashami, the 10th day of the waning moon in the month of Vaishaka. In our temple, Hanuman Jayanti is celebrated as per the local tradition on Vaishaka (May) Krishna Paksha Dashami (May 29, 2019). The celebration starts in the morning with a special abhisheka for the Deity of Hanuman. After the abhisheka, Hanuman is adorned in a special alankara with butter and dry fruits. A garland made of vada (a doughnut shaped south-Indian snack made of urad dhal) is also offered. Do you know that Hanuman Chalisa gives an accurate calculation of the distance between the Sun and Earth? Click to read the article. Naruto shippuden ultimate ninja impact rom psp. Users of Delphi DS150E gave it a rating of 5 out of 5 stars. Delphi DS150E runs on the following operating systems: Android/Windows. The most prevalent version is 1, which is used by 20% of all installations. It was initially added to our database on. The latest version of Delphi DS150E is 1, released on.
In Hinduism, Hanuman (/ËhÊnÊËmÉËn/; Sanskrit: हनà¥à¤®à¤¾à¤¨à¥, IAST: HanumÄn)[4] is an ardent devotee of Rama.[1] Lord Hanuman, known as the Lord of Celibacy was an ideal 'Brahmachari' or called Naistika Brahmachari in Sanskrit and is one of the central characters of the Indian Epic Ramayana. As one of the Chiranjivi, 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 Vayu, who according to several stories, played a role in his birth.[3][5] If yoga is the ability to control one's mind then Hanuman is the quintessential yogi having a perfect mastery over his senses, achieved through a disciplined lifestyle tempered by the twin streams of celibacy and selfless devotion (bhakti). In fact, Hanuman is the ideal Brahmachari (one who follows the path of Brahma), if ever there was one.He is also a perfect karma yogi since he performs his actions with detachment, acting as an instrument of destiny rather than being impelled by any selfish motive. While Hanuman is one of the central characters in the ancient Hindu epicRamayana, 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) â the great Chinese poetic novel influenced by the travels of Buddhist monk Xuanzang (602â664 CE) to India.[12][13]
Nomenclature[edit]
Hanuman with a Namaste (Anjali Hasta) posture
The meaning or the origin of word 'Hanuman' is unclear. In the Hindu pantheon, deities typically have many synonymous names, each based on the noble characteristic or attribute or reminder of that deity's mythical deed.[14]:31â32 Hanuman has many names like Maruti, Pawansuta, Bajrangbali, Mangalmurti but these names are rarely used. Hanuman is the common name of the vaanar (semi-ape, semi-man) god. One interpretation of the term is that it means 'one having a jaw (hanu) that is prominent (mant)'. This version is supported by a Puranic legend wherein baby Hanuman mistakes the sun for a fruit, attempts to heroically reach it, is wounded and gets a disfigured jaw.[14]:31â32 'Hanuman' : the name derives from the Sanskrit words Han ('killed' or 'destroyed') and maana (pride); the name implies 'one whose pride was destroyed'. This epithet resonates with the story in the Ramayana about his emotional devotion to Rama and Sita. He combines two of the most cherished traits in the Hindu bhakti-shakti worship traditions: 'heroic, strong, assertive excellence' and 'loving, emotional devotion to personal god'.[14]:31â32
Historical development[edit]
Standing Hanuman, Chola Dynasty, 11th century, Tamil Nadu, India
Vedic roots[edit]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.[17][18][14]:39â40 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) 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. Tamil roots[edit]The orientalist F. E. Pargiter (1852â1927) theorized that Hanuman was a proto-Dravidian deity.[14]:40 According to this theory, the name 'Hanuman' derives from the Tamil word for male monkey (ana-mandi), first transformed to 'Anumant' â 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.[14]:39â40[19] According to Murray Emeneau, known for his Tamil linguistic studies, this theory does not make sense because the Old Tamil word mandi in Caá¹ kam 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.[14]:39â40 Epics and Puranas[edit]Sita's scepticismVanaranam naranam ca âValmiki's Ramayana' Hanuman is mentioned in both the Hindu epics, Ramayana and Mahabharata.[21] A twentieth-century Jesuit missionary Camille Bulcke, in his Ramkatha: Utpatti Aur Vikas ('The tale of Rama: its origin and development'), proposed that Hanuman worship had its basis in the cults of aboriginal tribes of Central India.[22] Hanuman is mentioned in the Puranas.[23] A medieval legend posited Hanuman as an avatar of the god Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE).[22][24] Hanuman is mentioned as an avatar of Shiva or Rudra in the medieval era Sanskrit texts like the Mahabhagvata Purana, the Skanda Purana, the Brhaddharma Purana and the Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts.[22] 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.[1] The 17th century Odia work Rasavinoda by Dinakrishnadasa goes on to mention that the three gods â Brahma, Vishnu and Shiva â combined to take to the form of Hanuman.[25] Late medieval and modern era[edit]
Numerous 14th-century and later Hanuman images are found in the ruins of the Hindu Vijayanagara Empire.[14]:64â71
In Valmiki's Ramayana, estimated to have been composed before or in about the 3rd century BCE,[citation needed] 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).[26][16] 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.[7][27] Hanuman evolved and emerged in this era as the ideal combination of shakti and bhakti.[9] Stories and folk traditions in and after the 17th century, began to reformulate and present Hanuman as a divine being, as a descendent of deities, and as an avatar of Shiva.[27] He emerged as a champion of those religiously persecuted, expressing resistance, a yogi,[14]:85 an inspiration for martial artists and warriors,[14]:57â64 a character with less fur and increasingly human, symbolizing cherished virtues and internal values, and worthy of devotion in his own right.[7][28] Hindu monks morphed into soldiers, and they named their organizations after Hanuman.[29][30] This evolution of Hanuman's character, religious and cultural role as well as his iconography continued through the colonial era and in post-colonial times.[31] Birth[edit]According to Hindu legends, Hanuman was born to Anjana and father Kesari.[1][32] 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 Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakamayagna 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. Hanuman was born to her as a result.[32][verification needed] Anjaneri is considered to be the birthplace of Lord Hanuman. It is located near Triambakeshwar in Nashik, a city in Maharashtra state of India.[33] Some others believe that Anjanadri hills is the birthplace of Hanuman. It is located near Vijayanagara Ruins at Hampi, 70 km from Bellary, a city in Karnataka state of India. While some believe that Lord Hanuman was born in a cave in Anjani Kund (or Anjani Parbat) in what is now southernGujarat's tribal-dominated Dangs district.[34][35][36]
Child Hanuman reaches for the Sun thinking it is a fruit by BSP Pratinidhi
Childhood[edit]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 his thunderbolt. It hit Hanuman on his jaw, and he fell to the earth as dead with a broken jaw. His father, Vayu (air), states Ramayana in section 4.65, became upset and withdrew. 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 done by god Indra, he grants Hanuman a wish that his body would be as strong as Indra's Vajra, where as his Vajra can also not harm him. Along with Indra other gods have also granted him wishes such as 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 has also granted Hanuman a wish that he can move at any place where he cannot be stopped at anywhere, Lord Vishnu also grants Hanuman a weapon which is named as 'Gada'. Hence these wishes make Hanuman a immortal, who has unique powers and strong.[37] 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.[38] Gods then gather the ashes and his bones from land and, with the help of fishes, from the water and 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.[38] Hanuman said to have spend 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 majority of his powers. Adulthood[edit]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, agrees 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.[39] The curse lifted, Hanuman now remembers all of his godlike 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 evil 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).[39][40] What happens next differs by account, but a common tale is that after visiting Sita, he starts destroying the grove, prompting in 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.[39][40] 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. Introduction to business textbook. Upon hearing that Sita was safe and was awaiting him, Rama gathered the support of Sugriva's army and marched for Lanka. Thus begins the legendary Battle of Lanka.[39] 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 and was thought to 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.[40] 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, he 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 anyways, which according to legend, is set only as long as the story of Rama lives on.[39][40] 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 half 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 passage. Bhima heartily accepted, but could not lift the tail to any avail.[41] 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 brother's embraced. Hanuman prophesied that Bhima would soon be a part of a terrible war, and promised his brother that he would sit on the flag of his chariot and shout a battle cry 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.[41] Attributes[edit]Hanuman has many attributes:
Hanuman fetches the herb-bearing mountain, in a print from the Ravi Varma Press, 1910s
Hanuman showing Rama in His heart
Texts[edit]Hinduism[edit]Ramayana[edit]
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[edit]
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[edit]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[edit]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] Buddhism[edit]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 JÄtaka 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 JÄtaka 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.[54][55]
In Japan, icons of the divine monkey (Saruta Biko), guards temples such as Saru-gami at Hie Shrine.[56][57]
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.[58] According to Hera Walker, some Sinhalese communities seek the aid of Hanuman through prayers to his mother.[59] In Chinese Buddhist texts, states Arthur Cotterall, myths mention the meeting of the Buddha with Hanuman, as well as Hanuman's great triumphs.[60] 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.[61] 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.[56] 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.[62] 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.[56][57] The JÄtaka tales contain Hanuman-like stories.[63] For example, the Buddha is described as a monkey-king in one of his earlier births in the Mahakapi JÄtaka, 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.[64][65] Jainism[edit]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[edit]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.[66] 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.[67] 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. ਹਨà©à¨®à¨¾à¨¨ ਸਰਿ à¨à¨°à©à© ਸਮਾਨਾਠHanÅ«mÄn sar garuá¹ samÄnÄÅ. Beings like Hanumaan, Garura, ਸà©à¨°à¨ªà¨¤à¨¿ ਨਰਪਤਿ ਨਹ੠à¨à©à¨¨ à¨à¨¾à¨¨à¨¾à¨ Surpaṯ narpaṯ nahÄ« gun jÄnÄÅ. Indra the King of the gods and the rulers of humans â none of them know Your Glories, Lord.
ââSri Guru Granth Sahib page 691 Full Shabad
Southeast Asian texts[edit]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. According these Thai Ramakein have lot of False storys because it's rewritten version of original epic valmiki 'Ramayana' Actually Hanumans Childhood background & his chosen course never mentioned in thai version.Thai poets added human physics to gods it's the reason they never know the current background of Hanuman & ram. Rama is incarnation of Vishnu and Hanuman is the 'Ansh' powerful rays of Shiva's body 'rudra' Hanuman also called Rudravatar. 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] According to Parasara Samhita, Hanuman accept Suvarchala devi has his sister form, the daughter of Surya (the Sun God)Suvarchala devi is powerful rays of Surya Surya asked gurudhakshina The gurudhakshina is her daughter suvarchala but Hanuman was a complete Celibate 'Nithya Brahmachari' Surya said she will not harm your enternal pursuit of Brahmacharya, she is also a Celibate 'Brahmacharini', she is Ayonija â born out of womb 'she is pure' a ardent devotee of you Hanuman, she need to complete her education, there is only one who attained 'Navavyakarana' siddhis it's you.Hanuman accept suvarchala Devi has his sister & he teach her to complete her education and Hanuman gave a boon of knowledge wealth & purity & she went to vani started chanting the name of lord Hanuman & She remains Celibate. Hanuman merged into brahman the Almighty & remain the greatest brahmachari.He is endless supreme being of strength Knowledge & Devotion, also a 'Chiranjivi' â one who never have end. 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 textOthers 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'. Significance and influence[edit]Hanuman became more important in the medieval period and came to be portrayed as the ideal devotee (bhakta) of Rama.[22] Hanuman's life, devotion, celibacy and strength inspired wrestlers in India.[68]
Hanuman in 17th-century
â Tulsidas, Ramcharitmanas 7.120.14[69] According to Philip Lutgendorf, devotionalism to Hanuman and his theological significance emerged long after the composition of the Ramayana, in the 2nd millennium CE. His prominence grew after the arrival of Islamic rule in the Indian subcontinent.[6] He is viewed as the ideal combination of shakti ('strength, heroic initiative and assertive excellence') and bhakti ('loving, emotional devotion to his personal god Rama').[9] Beyond wrestlers, he has been the patron god of other martial arts. He is stated to be a gifted grammarian, meditating yogi and diligent scholar. He exemplifies the human excellences of temperance, faith and service to a cause.[8][10][11] In 17th-century north and western regions of India, Hanuman emerged as an expression of resistance and dedication against Islamic persecution. For example, the bhakti poet-saint Ramdas presented Hanuman as a symbol of Marathi nationalism and resistance to Mughal Empire.[7] Hanuman in the colonial and post-colonial era has been a cultural icon, as a symbolic ideal combination of shakti and bhakti, as a right of Hindu people to express and pursue their forms of spirituality and religious beliefs (dharma).[9][70] Political and religious organizations have named themselves after him or his synonyms such as Bajrang.[71][29][30] Political parades or religious processions have featured men dressed up as Hanuman, along with women dressed up as gopis (milkmaids) of god Krishna, as an expression of their pride and right to their heritage, culture and religious beliefs.[72][73] According to some scholars, the Hanuman-linked youth organizations have tended to have a paramilitary wing and have opposed other religions, with a mission of resisting the 'evil eyes of Islam, Christianity and Communism', or as a symbol of Hindu nationalism.[74][75] Iconography[edit]
A five-headed panchamukha Hanuman icon. It is found in esoteric tantric traditions that weave Vaishvana and Shaiva ideas, and is relatively uncommon.[76][14]:319, 380â388
Hanuman's iconography shows him either with other central characters of the Ramayana or by himself. If with Rama and Sita, he is shown to the right of Rama, as a devotee bowing or kneeling before them with a Namaste (Anjali Hasta) posture. If alone, he carries weapons such as a big Gada (mace) and thunderbolt (vajra), sometimes in a scene reminiscent of a scene from his life.[1][77] In the modern era, his iconography and temples have been common. He is typically shown with Rama, Sita and Lakshmana, near or in Vaishnavism temples, as well as by himself usually opening his chest to symbolically show images of Rama and Sita near his heart. He is also popular among the followers of Shaivism.[8]
An autorickshaw sports an adaptation of Hanuman graphic on its windscreen
In north India, aniconic representation of Hanuman such as a round stone has been in use by yogi, as a means to help focus on the abstract aspects of him.[78]In recent times, a half face saffron icon face of Hanuman has become extremely popular in India with the trend of sporting the graphic on cars, autos, trucks and even t-shirts across the country particularly in Bangalore[79]. The artist of this fierce faced Hanuman piece of art is Karan Acharya, a native of Kudlu village from Kasargod district of Kerala said that he had hurriedly drawn this for his friends and was surprised that it has become such a viral rage online and offline[80].He is also shown carrying a saffron flag in service of Goddess Durga along with Bhairav Temples and shrines[edit]
41 meters (135 Ft) high Hanuman monument at Paritala, Andhra Pradesh
Hanuman is often worshipped along with Rama and Sita of Vaishnavism, sometimes independently.[16] There are numerous statues to celebrate or temples to worship Hanuman all over India. In some regions, he is considered as an avatar of Shiva, the focus of Shaivism.[16] According to a review by Lutgendorf, some scholars state that the earliest Hanuman murtis appeared in the 8th century, but verifiable evidence of Hanuman images and inscriptions appear in the 10th century in Indian monasteries in central and north India.[14]:60
Wall carvings depicting the worship of Hanuma at Undavalli Caves, Vijaywada
Tuesday and Saturday of every week are particularly popular days at Hanuman temples. Some people keep a partial or full fast on either of those two days and remember Hanuman and the theology he represents to them.[14]:11â12, 101 Major temples and shrines of Hanuman include:
In India, the annual autumn season Ramlila play features Hanuman, enacted during Navratri by rural artists (above).
Festivals and celebrations[edit]Hanuman is a central character in the annual Ramlila celebrations in India, and seasonal dramatic arts in southeast Asia, particularly in Thailand; and Bali and Java, Indonesia. Ramlila is a dramatic folk re-enactment of the life of Rama according to the ancient Hindu epic Ramayana or secondary literature based on it such as the Ramcharitmanas.[87] It particularly refers to the thousands[88] of dramatic plays and dance events that are staged during the annual autumn festival of Navratri in India.[89] Hanuman is featured in many parts of the folk-enacted play of the legendary war between Good and Evil, with the celebrations climaxing in the Dussehra (Dasara, Vijayadashami) night festivities where the giant grotesque effigies of Evil such as of demon Ravana are burnt, typically with fireworks.[90][91] The Ramlila festivities were declared by UNESCO as one of the 'Intangible Cultural Heritages of Humanity' in 2008. Ramlila is particularly notable in the historically important Hindu cities of Ayodhya, Varanasi, Vrindavan, Almora, Satna and Madhubani â cities in Uttar Pradesh, Uttarakhand, Bihar and Madhya Pradesh.[90] Hanuman's birthday is observed by some Hindus as Hanuman Jayanti. It falls in much of India in the traditional month of Chaitra in the lunisolarHindu calendar, which overlaps with March and April. However, in parts of Kerala and Tamil Nadu, Hanuman Jayanthi is observed in the regional Hindu month of Margazhi, which overlaps with December and January. The festive day is observed with devotees gathering at Hanuman temples before sunrise, and day long spiritual recitations and story reading about the victory of good over evil.[92] Intricate carvings on the walls of Angkor Wat depict scenes from the Ramayana including those of Hanuman.[93]
Hanuman statue at Bali, Indonesia
In Cambodia and many other parts of southeast Asia, mask dance and shadow theatre arts celebrate Hanuman with Ream (same as Rama of India). Hanuman is represented by a white mask.[94][95] Particularly popular in southeast Asian theatre are Hanuman's accomplishments as a martial artist Ramayana.[96] Indonesia[edit]Hanuman is the central character in many of the historic dance and drama art works such as Wayang Wong found in Javanese culture, Indonesia. These performance arts can be traced to at least the 10th century.[97] He has been popular, along with the local versions of Ramayana in other islands of Indonesia such as Java.[98][99] In major medieval era Hindu temples, archeological sites and manuscripts discovered in Indonesian and Malay islands, Hanuman features prominently along with Rama, Sita, Lakshmana, Vishvamitra and Sugriva.[100][101] The most studied and detailed relief artworks are found in the CandisPanataran and Prambanan.[102][103]
Above is a Thai iconography of Hanuman. He is one of the most popular characters of Ramakien.[104]
Shri Mandir San DiegoHanuman, along with other characters of the Ramayana, are an important source of plays and dance theatre repertoire at Odalan celebrations and other festivals in Bali.[105] Thailand[edit]Hanuman has been a historic and popular character of Ramakien in Thai culture. He appears wearing a crown on his head and armor. He is depicted as an albino white, strong character with open mouth in action, sometimes shown carrying a trident. In Ramkien, Hanuman is a devoted soldier of Rama. Unlike in Indian adaptations,Ramakien is one of the illogical version, 'Hanuman' also Know as Celibate god.But Ramakein not mentioned about he is celibate, because the reason is 'Ramayana' & Ramakein are totally different Ramayana is The part of Devotion Sanatana Dharma it's a culture of 'India', but Ramakien & other Non Indian Versions of Ramayana are rewritten by the poets. Ramakien is not acceptable version on India because it have lot of false stories about the current characters according to Paula Richman.[106] Hanuman plays a dominant role in the Thai version of the Ramayana epic.[107] As in the Indian tradition, Hanuman is the patron of martial arts and an example of courage, fortitude and excellence in Thailand.[108] In non-religious pop culture[edit]While Lord Hanuman is a quitessential character of any movie on Ramayan, Hanuman centric movies have also been produced with Hanuman as the central character. In 1976 the first biopic movie on Hanuman was released with legendary wrestler Dara Singh playing the role of Hanuman. Several decades later in 2005 an animated version of the movie Hanuman was released and was extremely popular among children. Following this several series of movies featuring the legendary God were produced though all of them were animated, prominent ones being the Bal Hanuman series 2006â2012. Another movie Maruti Mera dost (2009) was a contemporary adaptation of Hanuman in modern times[109]. The 2015 Bollywood movie Bajrangi Bhaijaan had Salman Khan playing the role of Pavan who is an ardent Hanuman devotee and regularly invokes him for his protection, courage and strength[110]. Hanuman was mentioned in the 2018 Marvel Cinematic Universe film, Black Panther, where he is shown to be the central deity of a complex Indo-African religion followed by the Jabari tribe from the fictional African nation of Wakanda.[111] The 'Hanuman' reference was removed in India.[112][113] See also[edit]
References[edit]
Bibliography[edit]
Further reading[edit]Hanuman
External links[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Hanuman&oldid=899498345'
Lord Hanuman or Hanumanji (हनà¥à¤®à¤¾à¤¨ à¤à¥) is known by many names as Anjaneya, Anjani Putra, Bajarangabali, Hanuman, Mahaveer, Maruti, Pavanputra etc. Hanuman, the monkey god, is the son of Vayu or Marut, the wind god. Hanumanâs mother is Anjani. Hanuman was the chief of the armies of Shree Ramachandra and took a prominent part in the war against Ravana, the king of Lanka, in the Indian epic poem Ramayana. Hanuman helped restore Shree Sitaji back to Shree Rama. Hanuman, worshipped for his strength, valour, agility, is a man of great learning. He is considered to be an avatar (incarnation) of Lord Shiva. Hanuman, a great devotee of Shree Rama, is the symbol of devotion and dedication. Hanuman carried Shree Rama and Lakshmana on his shoulder when they were in search of Sugreeva, the king of Vanarav in Kishkindha and helped them to find Sita. Prior to the war between Shree Rama and Ravana, Anjaneya visited Lanka, met Ravana, created havoc and burnt down the city of Lanka (Lanka Dahan). During the war, when Lakshmana was injured seriously, Sushena, the surgeon/physician of the monkey army, dispatched Maruti to bring herbal medicine, Jadi Buti, from the far-off Sanjeevini mountain in the Himalayas, before sunrise. Flying over the Himalayas and unable to identify the particular herb fast, Hanuman uprooted and carried the entire Sanjivini mountain in time to save the life of Lakshmana. Hanuman was blessed by Shree Rama with immortality (chiranjeevi). Hanuman was a bachelor and is worshipped in all the temples of India. Every temple of Sri Rama contains an icon of Hanuman. Worship of Sri Rama is complete only with the worship of Hanuman. Sant Tulsidas composed the 40 stanzas of Hanuman Chalisa in praise of Hanuman. Hanuman Jayanti is the birth anniversary of Lord Hanuman. One cannot understand Hindu Dharma unless one knows Hanuman â the embodiment of servitude. We now present three different mantras or prayers of Lord Hanuman. > Listen to Hanuman beej mantra audio mp3 (250K) ॠà¤
à¤à¤® à¤à¥à¤°à¥à¤® हनà¥à¤®à¤¤à¥, शà¥à¤°à¥ राम दà¥à¤¤à¤¾à¤¯ नम: We pray to the Lord Hanuman, who is the greatest server and messenger of the Lord incarnate, Shree Rama. > Listen prayer for Lord Hanuman हनà¥à¤®à¤¾à¤¨ मà¤à¤¤à¥à¤° (mp3 170K) Manojavam maruta tulya vegam, jitendriyam buddhi mataam varishtham
> Listen to another Invocation of Lord Hanuman (mp3 204K) Laal deha laaleel-se, arudhari-laal langoor We pray to the red-colored one, whose entire body is red, and who is decorated with red colored sindoor. We pray to the one draped with a red colored loin-cloth. We pray to the one whose body is firm and strong like the vajra (Lord Indraâs weapon). We pray to the destroyer of demons. We bow in praise again and again to the supreme among Gods, Lord Hanuman.
AUM aanjaneyaaya vid-mahe vaayu-putraayaya dheemahi We pray to the son of Goddess Anjani and the son of the âWindâ⦠Please contact us with any questions or concerns that you have, we will be happy to assist you in any way that we can. If you have a unique idea or talent that you would like to share with the temple, please inform us right away. We would love to arrange for more bhajans or dance programs, in honor of Lord Hanuman. Those who have time available to volunteer to work on the temple on the weekends are also urged to contact us. Sri Hanuman Temple of North America Phone: 301-758-0991
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Hanuman Temple in Connaught Place, New Delhi, is an ancient Hindu temple and is claimed to be one of the five temples of Mahabharata days in Delhi. The other four temples are the Kalkaji, a Kali temple in South Delhi containing Swayambu (Sanskrit: 'self manifest') rock Idol, the Yogmaya Temple near Qutub Minar, the Bhairav temple near the Purana Qila and the Nili Chatri Mahadev (Shiva temple) at Nigambodh Ghat outside the walls of Old Delhi.[2][3][4] The temple, which has a self manifest idol of Hanuman, has an unusual feature fixed in the spire (Shikhara) in the form of a crescent moon (an Islamic symbol) instead of the Hindu symbol of Aum or Sun that is commonly seen in most Hindu temples. This became particularly important during the Mughal period corroborating this extraordinary depiction.[2] The idol in the temple, devotionally worshipped as 'Sri Hanuman Ji Maharaj' (Great Lord Hanuman), is that of Bala Hanuman namely, Hanuman as a child.[2] History[edit]
Crescent Moon on the spire of the temple
Historically, Delhi located on the banks of the Yamuna River has been stated to be the Indraprastha city built by Pandavas of the Mahabharata epic period. Pandavas ruled from Indraprastha and Kauravas from Hastinapur (two collateral families) as per a brokered partition of the Kuru empire. But, in a dice game, Pandavas lost their Kingdom and were exiled for a 12-year term and in the 13th year must remain in hiding (with a rider that if they were detected during this period they would undergo the exile denovo). Mythological legend states that during the Pandavas' exile (imposed by their cousin Duryodhana of the Kaurava dynasty), in order to subdue Bhimaâs (second of the five Pandava brothers) arrogance, Hanuman considered to be the brother of Bhima (both Vayu's children, appeared in the forest disguised as a weak and aged monkey. Bhima, while in search of a fragrant flower sought by Draupadi in the forest, found Hanuman lying with his tail blocking his way and, unaware of Hanuman's identity, scornfully asked him to remove his tail. But Hanuman told Bhima to lift the tail since being old he was unable to do it on his own. Bhima tried hard several times but failed to lift it, in spite of being a man of great strength. Bhima then realized that the monkey was none other his own brother, apologizes for his arrogant behavior and requests Hanuman to show him his true form. Hanuman was then said to have enlarged himself and showed Bhima the size in which he had crossed the sea to go to Lanka, looking for Sita during the Ramayana epic period. After the Pandavas won the Kurukshetra war against the Kauravas and reâestablished themselves in Indraprastha, the Pandava clan is stated to have built five temples of Hanuman and other deities.[2][5] It is believed that Tulsidas (1532â1623), who wrote Ramacharitamanas (popularly known as Tulsi Ramayan and penned the famous Hanuman Chalisa hymns in praise of Hanuman, visited this temple in Delhi. During his visit to Delhi, Tulsidas was summoned by the Mughal Emperor and asked to perform a miracle, which he did with the blessings of Lord Hanuman. The Emperor was pleased with Tulsidas and presented the Hanuman temple with an Islamic crescent Moonfinial which adorns the temple spire.[2] It is also claimed that because of the crescent moon symbol on the spire, the temple was not destroyed by the Muslim rulers who invaded India at various times.[2] Reportedly, it was built originally by MaharajaMan Singh I of Amber (1540â1614) during Emperor Akbarâs (1542-1605) reign. It was reconstructed by Maharaja Jai Singh (1688-1743) in 1724, around the same time as the Jantar Mantar. After that the temple has undergone many improvements making it a notable religious centre in the heart of Central Delhi.[2][3][4][5] An important feature of the worship at this temple is the 24âhour chanting of the mantra (hymn) 'Sri Ram, Jai Ram, Jai Jai Ram', since 1 August 1964. It is claimed that this continuous chanting has been recorded in the Guinness Book of World Records.[6] Temple features[edit]
Sanctum wall with Hanuman and other deities facing south
Entry to the temple is through the Baba Kharak Singh Marg (Road). The approach is through a set of marble steps from the road level leading into the main foyer of the temple through massive silver-plated doors, which are engraved with scenes of the epic Ramayana story. The foyer is ventilated with clerestorywindows that are adorned with paintings of Hanuman in the cardinal directions depicting his four aspects. Below each Hanuman painting, the full text of Tulsidas's Sundar Kand is inscribed on the marble tablets affixed on the walls. The Sanctum Sanctorum, which houses the Hanuman idol, is on the north wall on the right side of the entry foyer (pictured), with the idol facing the southern direction in a small bas-relief carving (pictured). Images of Radha and Krishna, a central triumvirate of Rama, Lakshmana and Sita are also installed to the right of the Hanuman idol on the same wall.[2]
Main Idol of Bala Hanuman
As the idol of Hanuman faces the southern direction, devotees can discern only one eye of the idol. The idol depicts a Gada (mace or club) in the left hand with the right hand crossed across the chest showing veneration to the adjacent idol of lord Rama, Lakshmana and Sita.[7] A tapering crown adorns the idol, which has a sacred thread on the right shoulder and is clad in a fashioned dhoti.[2][4] The height of the temple is reported to be 108 ft (32.9 m).[8] The ceiling of the main mandap (hall or pavilion) depicts the epic story of Ramayana artistically painted. In recent years, the New Delhi Municipal Corporation (NDMC) has enhanced the religious character of the temple precincts by incorporating within the main complex a shrine to Shiva, Parvati and their children, of the same size as the adjoining main sanctum, another enclosure housing idols of Durga, Lakshmi Narayan and Ganesha and on the south in an annex the idol of goddess Santoshi Mata (the wish fulfilling goddess). The last named deity has created a cult culture among women with Friday worship that was propagated by the religious feature film Jai Santoshi Ma, since 1975.[2][7] Visitor information[edit]The temple is situated on the Baba Kharak Singh Road (old Irwin Road) about 250 m (820.2 ft) southwest of Connaught place in Central Delhi, which is the commercial hub of Delhi.[3][6] Tuesday and Saturday are special days of worship when devotees congregate at the temple in large numbers. Hanuman Jayanti (birthday celebrations of lord Hanuman) is held every year with great fanfare on the full moon (Purnima) day in the month of Chaitra (March â April) as per established lunar Hindu Panchangam or Hindu calendar. Colourful processions with festoons and with devotees wearing Hanuman masks and tails and carrying large idols of Hanuman fill the streets.[6] Commercial establishments within the temple complex sell religious offerings and bangles made of lac and plastic. It is also a popular place for women for Mehndi (temporary henna tattoos). This temple is well connected by road as well as Delhi Metro. Shivaji stadium is the nearest bus stand and also has Airport Express Metro Line nearby and Rajeev Chowk is the nearest metro station.[6][9] Gallery[edit]
References[edit]
External links[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Hanuman_Temple,_Connaught_Place&oldid=897398732'
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