Hanuman Ji History In Historical Development

Lord Hanuman is well known for his extreme devotion to Lord Rama. Lord Hanuman is always depicted in the Indian folklaire as an icon of true devotion and a symbol of the power of true devotion and chastity.
Lord Hanuman's devotion to Lord Rama is symbolic of the devotion of the enlightened individual soul towards the supreme soul.
Many stories from the Indian literature tell the tales of Lord Hanuman protecting devotees of Lord Rama and helping those who seek his either spiritually or otherwise. Swami Tulasidas has written these lines in respect of Lord Hanuman's great character, in praise of his powers and also devotion.

Hanuman Ji History In Historical Development:

Hanuman Ji(Lord)is mentioned in both the Hindu epics, Ramayana and Mahabharata.[5] The word "Vrsakapi" or "Vrishakapi", later used as an epithet for Hanuman,[2]:40 is mentioned in the Rigveda (X:86). Some writers, such as Nilakantha (author of Mantra Ramayana) believe that the Vrishakapi of Rigveda alludes to Hanuman. However, other scholars believe that Hanuman is not mentioned in the Vedic mythology: the "Vrsakapi" of Rigveda refers to another deity[6] or is a common name for the monkeys.[7]

The orientalist F. E. Pargiter (1852-1927) theorized that Hanuman was a proto-Dravidian deity, and the name "Hanuman" was a Sanskritization of the Old Tamil word Aan-mandhi or An-manti ("male monkey"). A Hindi writer Ray Govindchandra (1976) influenced by Pargiter's opinion, suggested that the proto-Indo-Aryans may have invented a Sanskrit etymology for the deity's name, after they accepted Hanuman in their pantheon.[2]:40 This theory was also supported by other scholars, including linguist Suniti Kumar Chatterji.[8] However, the twentieth-century linguist Murray Emeneau, specializing in Dravidian languages, debunked this theory, pointing out that the word mandi, as attested in Sangam literature, can refer only to a female monkey, and therefore, the word ana-mandi makes no semantic sense.[2]:40 A twentieth-century Jesuit missionary Camille Bulcke, in his Ramkatha: Utpatti Aur Vikas ("The tale of Rama: its origin and development"), expresses the belief that Hanuman worship had its basis in the cults of aboriginal tribes of Central India.[6] According to him, the Ramayana may have been influenced by older tribal ballads.[9]





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Hanuman came to be regarded as an avatar of the god Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE).[6] Hanuman is mentioned as an avatar of Shiva or Rudra in the 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, which were gaining popularity.[6] The 17th century Odia work Rasavinoda by Dinakrishnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined to take to the form of Hanuman.[10]

Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period.[6] The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India.[11] The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.[2]:309 In Jain texts, Hanuman is depicted as the 17th of 24 Kamadevas, the one who is ultimately handsome.