Sunday, October 23, 2016

Hanuman Ji History In Other Texts

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 Other Texts:


"Anjaneya" and "Bajrangbali" redirect here. For the 2003 film, see Anjaneya (film). For the 1976 film, see Bajrangbali (film). For other uses, see Hanuman (disambiguation).

Hanuman

Devoti- on

Hanuman painted by Pahari Painter.jpg

Hanuman painted in Pahari Style

Sanskrit Transliterationहनुमा- न्

AffiliationDevotee of Rama

AbodeMount Gandhamadana[citation needed]

MantraOm Hanumate Namah; Hanuman Chalisa


Hanuman (/ˈhʌnʊˌmɑːn, ˈhɑːnʊ-, ˌhʌnʊˈmɑːn, ˌhɑːnʊ-/; Hanumān in IAST)[1] is a Hindu god and an ardent devotee of Rama. He is a central character in the Hindu epic Ramayana and its various versions. He is also mentioned in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, 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 Anjana and Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth.

Contents [hide]

1 Etymology and other names

1.

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1 Epithets and attributes
2 Historical development

3 Birth and childhood

3.1 Birthplace

3.2 Childhood

4 Adventures in Ramayana

4.1 Meeting with Rama

4.2 Finding Sita

4.3 Shapeshifting

4.4 Mountain lifting

4.5 Patala incident

4.6 Honours

4.7 Hanuman Ramayana

4.8 After the Ramayana war

5 Mahabharata

6 Jain Version

7 Other texts

8 Prophecy and legacy

9 Temples

10 Worship

10.1 Panchamukhi Hanuman

10.2 Relation with Shani

10.3 Hanuman and negative energies

11 Thai Hanuman

12 Filmography

13 See also

14 Notes

15 References

16 Further reading

17 External links

Etymology and other names[edit]

Indonesian Balinese wooden statue of Hanuman

The Sanskrit texts mention several legends about how Hanuman got his name. One legend is that Indra, the king of the deities, struck Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed".[2]:31–32 Some Jain texts mention that Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.[2]:189

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

Anjaneya,Hanumanta,

Anj- aneya,[3] Anjaniputra or Anjaneyudu or Hanumanthudu (Telugu), all meaning "the son of Anjana".

Anjaneyar, used widely by Tamilians.

Kesari Nandan ("son of Kesari")

Marutinandan ("son of Marut") or Pavanputra ("son of wind"); these names derive from the various names of Vayu, the deity who carried Hanuman to Anjana's womb

Bajrang Bali, "the strong one (bali), who had limbs (anga) as hard as a vajra (bajra)"; this name is widely used in rural North India.[2]:31-32

Sang Kera Pemuja Dewa Rama, Hanuman, the Indonesian for "The mighty devotee ape of Rama, Hanuman"

Epithets and attributes[edit]

In addition, Hanuman has received several epithets, including:

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

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

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

Buddhimataamvarishtham,- the one who is most senior among intellectuals (appears in Ram Raksha Stotra)

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

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

Shreeraa- madootam, the one who is the messenger of Rama (appears in Ram Raksha Stotra).

Atulita Bala Dhaamam, the one who is the repository of incomparable strength.

Hemshailaabha Deham, the one whose body resembles a golden mountain.

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

Gyaaninaam Agraganyam, the one who is considered foremost among knowledgeable beings.

Sakala Guna Nidhaanam, the one who is the repository of all the virtues and good qualities.

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

Sankata Mochana, the one who liberates (moca) from dangers (sankata)[2]:31-32

In the 3rd chapter of Kishkindha Kaanda of Valmiki Ramayana,[4] Rama describes many attributes of Hanuman's personality. Summarized as follows:

Ablest sentence maker.

Know-er of all Vedas and Scriptures.

Scholar in nine schools of grammars.

Possessing faultless speech and facial features

Historical development[edit]

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

Hanuman is mentioned in both Ramayana and Mahabharata.[5] The word "Vrsakapi" or "Vrishakapi", later used as an epithet for Hanuman,[2]:40 is mentioned in Rigveda (X:96). 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, Valmiki's Ramayana may have been influenced by older tribal ballads.[9]

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