Hanuman - Historical Development

Historical Development

The word "Vrsakapi" or "Vrishakapi", later used as an epithet for Hanuman, 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 or is a common name for the monkeys.

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 ana-mandi ("male monkey"). The Hindi writer Ray Govindchandra (1976) endorsed this view, and stated that the proto-Indo-Aryans must have invented a Sanskrit etymology for the deity's name, after they accepted Hanuman in their pantheon. Murray Emeneau disagrees with this theory, and states 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. Camille Bulcke, in his Ramkatha: Utpatti Aur Vikas ("The tale of Rama: its origin and development"), traces the origins of Hanuman worship to the pre-Aryan, pre-Dravidian aboriginal tribes of Central India. According to him, Valmiki's Ramayana was based on older tribal ballads.

Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and 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. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined to the take the form of Hanuman.

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. The myth that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana. The original Valmiki Ramayana mentions that Bharata presented Hanuman with 16 maidens as a reward. The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. 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.