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{{redirect2|Anjaneya|Bajrangbali|the 1976 film|Bajrangbali (film)|other uses|Hanuman (disambiguation)}}
{{Use Indian English|date=April 2015}}
{{Use dmy dates|date=April 2015}}
{{Infobox deity <!--Wikipedia:WikiProject Hindu mythology-->
| type                     = Hindu
| name                     = Hanuman
| image                    = Lord hanuman singing bhajans AS.jpg 
| caption                  = Hanuman painted in [[Pahari painting|Pahari]] style
| Devanagari               = हनुमान्
| Sanskrit_transliteration = {{IAST|Hanumān}} 
| god_of                   = [[Bhakti]] and Protector of Devotees
| affiliation = [[Deva (Hinduism)|Deva]]<br> Devotee of [[Sita]] and [[Rama]]<ref name="Williams2008p146"/>.
| abode                    = [[Earth]] ([[Prithvi]])
| mantra                   = Om Hanumante Namah
 | birth_place = [[Anjaneri]],<br/>[[India]]             | father = [[Vayu]] (spiritual father) [[Kesari (Ramayana)|Kesari]]<ref name="Williams2008p146"/><ref name=debroy184>{{cite book|author=Bibek Debroy|title=The Mahabharata: Volume 3|url=https://books.google.com/books?id=af1qFbouaVMC&pg=PA184|year=2012|publisher=Penguin Books|isbn=978-0-14-310015-7|pages=184 with footnote 686}}</ref>
| mother = [[Añjanā]]<ref name="Williams2008p146"/>
| weapon                   = [[Gada (mace)]]
| texts                    = [[Ramayana]], [[Ramcharitmanas]], [[Hanuman Chalisa]], Bajrang Baan<ref>{{cite book|url=https://books.google.co.in/books?id=19aoCgAAQBAJ&pg=PT193|title=Hinduism in the Modern World|author=Brian A. Hatcher|publisher=[[Routledge]]|year=2015|isbn=9781135046309}}</ref>
}}
{{Vaishnavism}}
{{Hinduism small}} 
'''Hanuman''' ({{IPAc-en|ˈ|h|ʌ|n|ʊ|ˌ|m|ɑː|n|}}; [[IAST]]: ''Hanumān'', [[Sanskrit]]: हनुमान्)<ref>[http://dictionary.reference.com/browse/hanuman "Hanuman"], ''[[Random House Webster's Unabridged Dictionary]]''.</ref> is an ardent devotee of Lord [[Rama]]<ref name="Williams2008p146"/> and one of the central characters in the various versions of the epic ''[[Ramayana]]'' found in the [[Indian subcontinent]] and [[Southeast Asia]].<ref name="Claus2003p280"/> As one of the [[Chiranjivi]], he is also mentioned in several other texts, such as the ''[[Mahabharata]]'',<ref name="Williams2008p146"/> the various [[Purana]]s and some [[Jainism|Jain]],<ref name=brithanuman/> [[Buddhism|Buddhist]],<ref name=whitfield212/> and [[Sikhism|Sikh]] texts.<ref name="louis143">{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title=Historical Dictionary of Sikhism|url=https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA143|year=2014|publisher=Rowman & Littlefield|isbn=978-1-4422-3601-1|pages=143–144}}</ref> Several later texts also present him as an incarnation of [[Shiva]].<ref name="Williams2008p146"/> Hanuman is the son of [[Añjanā|Anjana]] and [[Kesari (Ramayana)|Kesari]] and is also son of the wind-god [[Vayu]], who according to several stories, played a role in his birth.<ref name=debroy184/><ref name="Melton2010p1310">{{cite book|author1=J. Gordon Melton|author2=Martin Baumann|title=Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices, 2nd Edition|url= https://books.google.com/books?id=v2yiyLLOj88C |year= 2010|publisher=ABC-CLIO|isbn=978-1-59884-204-3|pages=1310–1311}}</ref>

His theological origins in [[Hinduism]] are unclear. Alternate theories include him having ancient roots, being a non-Aryan deity who was Sanskritized by the Vedic Aryans, or that he is a fusion deity who emerged in literary works from folk [[Yaksha]] protector deities and theological symbolism.<ref name=ludvik2/><ref name="Philip_2007"/>{{rp|39–40}}

While Hanuman is one of the central characters in the ancient [[Hindu 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]].<ref name="Paula Richman 2010">Paula Richman (2010), ''Review: Lutgendorf, Philip's Hanuman's Tale: The Messages of a Divine Monkey'', The Journal of Asian Studies; Vol 69, Issue 4 (Nov 2010), pages 1287-1288</ref> [[Bhakti movement]] saints such as [[Samarth Ramdas]] expressed Hanuman as a symbol of nationalism and resistance to persecution.<ref name=lele114/> In the modern era, his iconography and temples have been increasingly common.<ref name="JonesRyan2006p177">{{cite book|author1=Constance Jones|author2=James D. Ryan|title=Encyclopedia of Hinduism|url=https://books.google.com/books?id=OgMmceadQ3gC |year=2006|publisher=Infobase Publishing|isbn=978-0-8160-7564-5|pages=177–178}}</ref> 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]].<ref name=lutgendorf26>{{cite book | author=Philip Lutgendorf | title=Hanuman's Tale: The Messages of a Divine Monkey | url=https://books.google.com/books?id=fVFC2Nx-LP8C&pg=PA31 | accessdate=14 July 2012 | year= 2007 | publisher=Oxford University Press | isbn=978-0-19-530921-8 |pages=26–32, 116, 257–259, 388–391}}</ref> In later literature, he has been the patron god of martial arts such as wrestling, acrobatics, as well as meditation and diligent scholarship.<ref name="Williams2008p146">{{cite book|author=George M. Williams|title=Handbook of Hindu Mythology|url=https://books.google.com/books?id=N7LOZfwCDpEC&pg=PA146 |year=2008|publisher=Oxford University Press|isbn=978-0-19-533261-2|pages=146–148}}</ref> He symbolizes the human excellences of inner [[Temperance (virtue)|self-control]], faith and service to a cause, hidden behind the first impressions of a being who looks like a monkey.<ref name="JonesRyan2006p177"/><ref name="Lutgendorf 1997 311–332">{{cite journal | last=Lutgendorf | first=Philip | title=Monkey in the Middle: The Status of Hanuman in Popular Hinduism | journal=Religion | volume=27 | issue=4 | year=1997| doi=10.1006/reli.1997.0095 | pages=311–332}}</ref><ref name=ludvik2>{{cite book|author=Catherine Ludvik|title=Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa|url=https://books.google.com/books?id=KCXQN0qoAe0C |year=1994|publisher=Motilal Banarsidass|isbn=978-81-208-1122-5|pages=2–9}}</ref>

Besides being a popular deity in Hinduism, Hanuman is also found in Jainism and Buddhism.<ref name=brithanuman/><ref>{{cite journal | last=Lutgendorf | first=Philip | title=My Hanuman Is Bigger Than Yours | journal=History of Religions | volume=33 | issue=3 | year=1994 | doi=10.1086/463367 | pages=211–245}}</ref> He is also a legendary character in legends and arts found outside the Indian subcontinent such as in Myanmar, Thailand, Cambodia, Malaysia and Indonesia. Outside India, Hanuman shares many characteristics with the Hindu versions in India, but differs in others. He is heroic, brave and steadfastly chaste, much like in the Sanskrit tradition, but not celibate. He marries and has children in other cultures, as is the case in a few regional versions in India. 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.<ref name=brithanuman>Wendy Doniger, [https://www.britannica.com/topic/Hanuman Hanuman: Hindu mythology], Encyclopaedia Britannica; For a summary of the Chinese text, see [https://www.britannica.com/topic/Xiyouji Xiyouji: NOVEL BY WU CHENG’EN]</ref><ref>H. S. Walker (1998), [https://pdfs.semanticscholar.org/0e76/16987a9845d9aefc84e0aaf88f4ffd6a3a4b.pdf Indigenous or Foreign? A Look at the Origins of the Monkey Hero Sun Wukong], Sino-Platonic Papers, No. 81. September 1998, Editor: [[Victor H. Mair]], University of Pennsylvania</ref>

==Nomenclature==
[[File:A Hanuman sculpture in Singapore.jpg|left|upright=0.8|thumb|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.<ref name="Philip_2007"/>{{rp|31–32}} 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.<ref name="Philip_2007"/>{{rp|31–32}}

A second, less common interpretation is that 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".<ref name="Philip_2007">{{cite book | author=Philip Lutgendorf | title=Hanuman's Tale: The Messages of a Divine Monkey | url=https://books.google.com/books?id=fVFC2Nx-LP8C&pg=PA31 | accessdate=14 July 2012 | year= 2007 | publisher=Oxford University Press | isbn=978-0-19-530921-8 }}</ref>{{rp|31–32}}

A third conjecture is found in Jain texts. This version states that Hanuman spent his childhood on an island called ''Hanuruha'', which served as the origin of his name.<ref name="Philip_2007"/>{{rp|189}}

Linguistic variations of "Hanuman" include ''Hanumat'', Anuman ([[Tamil language|Tamil]]), Hanumantha ([[Kannada]]), Hanumanthudu ([[Telugu language|Telugu]]). Other names of Hanuman include:

* ''Anjaneya'',<ref>{{cite book|title=India through the ages|last=Gopal|first=Madan|year= 1990| page= 68|editor=K.S. Gautam|publisher=Publication Division, Ministry of Information and Broadcasting, Government of India}}</ref> ''Anjaniputra'' (Kannada), Anjaneyar'' (Tamil), ''Anjaneyudu'' (Telugu), ''Anjanisuta'' all meaning "the son of Hanuman's mother [[Añjanā|Anjana]]".
* ''Kesari Nandan'', based on his father, which means "son of [[Kesari (Ramayana)|Kesari]]"
* ''Maruti'', or the son of the wind god;<ref name="Claus2003p280"/>
* ''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.<ref name="Philip_2007"/>{{rp|31–32}}
* ''Sang Kera Pemuja Dewa Rama, Hanuman'', the [[Indonesian language|Indonesian]] for "The mighty devotee of Rama, Hanuman"
* ''Sankata Mochana'', the remover of dangers (''sankata'')<ref name="Philip_2007"/>{{rp|31–32}}

Outside the Indian subcontinent, though his iconography and the details of his legends vary, his names are phonetic similar to the Indian version:

* Andaman, this name and Hanuman's mythology is behind the Indian islands in the Bay of Bengal called [[Andaman and Nicobar]].<ref>{{cite book|author1=Sarit Kumar Chaudhuri|author2=Sucheta Sen Chaudhuri|title=Primitive Tribes in Contemporary India: Concept, Ethnography and Demography |url=https://books.google.com/books?id=foQK2klkzIcC&pg=PA45 |year=2005|publisher=Mittal Publications|isbn=978-81-8324-026-0|pages=45 }}</ref>
* Anoman (Javanese, Indonesia)<ref>{{cite book|author=J.H. Maronier|title=Pictures of the Tropics: A Catalogue of Drawings, Water-Colours, Paintings and Sculptures in the Collection of the Royal Institute of Linguistics and Anthropology in Leiden|url=https://books.google.com/books?id=POX6CAAAQBAJ |year=2013|publisher=Springer|isbn=978-94-017-6643-2|page=127}}</ref>
* Hanuman ([[Malay language|Malaysia]])<ref>{{cite book|author=R. V. R. Murthy|title=Andaman and Nicobar Islands: Development and Decentralization|url=https://books.google.com/books?id=7ExSHU5BYCgC&pg=PA20 |year=2005|publisher=Mittal Publications|isbn=978-81-8324-049-9|page=20}}</ref>
* Hanuman in Myanmar,<ref>{{cite book|author=Uta Gärtner|title=Tradition and Modernity in Myanmar |url=https://books.google.com/books?id=z3ksqJOnY7sC&pg=PA317 |year=1994|publisher=LIT Verlag Münster|isbn=978-3-8258-2186-9|page=317}}</ref> Cambodia,<ref>{{cite book|author1=Jonathan H. X. Lee|author2=Kathleen M. Nadeau|title=Encyclopedia of Asian American Folklore and Folklife|url=https://books.google.com/books?id=9BrfLWdeISoC&pg=PA184 |year=2011|publisher=ABC-CLIO|isbn=978-0-313-35066-5|page=184}}</ref> Thailand, and Balinese Indonesia.<ref>{{cite book|author=Marijke Klokke|title=Archaeology: Indonesian Perspective : R.P. Soejono's Festschrift|url=https://books.google.com/books?id=dSFfD0dpdS4C&pg=PA391|year=2006|publisher=Yayasan Obor Indonesia|isbn=978-979-26-2499-1|pages=391–396}}</ref><ref>{{cite book|author1=Eugenio Barba|author2=Nicola Savarese|title=A Dictionary of Theatre Anthropology: The Secret Art of the Performer|url=https://books.google.com/books?id=BUAAZMWm1WQC&pg=PA77|year=2011|publisher=Taylor & Francis|isbn=978-1-135-17635-8|pages=77 with Fig 13}}</ref>
* Hunlaman ([[Lao language|Lao]]){{citation needed|date=May 2017}}

== Historical development ==
[[File:StandingHanumanCholaDynasty11thCentury.jpg|thumbnail|right|upright=0.8|Standing Hanuman, [[Chola]] Dynasty, 11th century, [[Tamil Nadu]], India]]

===Vedic roots===
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''.<ref>[https://sa.wikisource.org/s/9c ऋग्वेद:_सूक्तं_१०.८६], Rigveda, Wikisource</ref><ref name=lutgendorf23/><ref name="Philip_2007"/>{{rp|39–40}} 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.<ref name="Philip_2007"/>{{rp|39–40}}

This hymn, which includes an explicit discussion of sex and differences between species, has been interpreted in a number of ways by contemporary scholars.<ref name=lutgendorf23/><ref name="Philip_2007"/>{{rp|305}} R.N.&nbsp;Dandekar states that it may metaphorically refer to another fertility god, while Wendy Doniger compares it to a horse sacrifice. Stephanie Jamison states that the hymn mentions a bull-monkey, a euphemism for a horse and fertility ritual, very different from the later era Hanuman. According to Philip Lutgendorf, there is "no convincing evidence for a monkey-worshipping cult in ancient India".<ref name=lutgendorf23>Philip Lutgendorf (1999), [http://www.manushi.in/docs/106.%20Like%20Mother,%20Like%20Son.pdf Like Mother, Like Son, Sita and Hanuman], Manushi, No. 114, pages 23-25</ref>

===Tamil roots===
The orientalist [[F. E. Pargiter]] (1852-1927) theorized that Hanuman was a [[Dravidian folk religion|proto-Dravidian]] deity.<ref name="Philip_2007"/>{{rp|40}} According to this theory, the name "Hanuman" derives from the Tamil word for male monkey (''ana-mandi''), first transformed to "Anumant" – 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.<ref name="Philip_2007"/>{{rp|39–40}}<ref>{{cite book |title=Legend of Ram–Retold |url=https://books.google.com/books?id=KIALB4WXHOMC&pg=PT56 |publisher=PublishAmerica |isbn=978-1-4512-2350-7 |pages=56–|date=2012-12-28 }}</ref> According to Murray Emeneau, known for his Tamil linguistic studies, this theory does not make sense because the Old Tamil word ''mandi'' in [[Sangam literature|Caṅkam 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.<ref name="Philip_2007"/>{{rp|39–40}}

===Epics and Puranas===
{{Quote box
 |quote  = '''Sita's scepticism'''
<poem>
''Vanaranam naranam ca''
''kathamasit samagamah''

Translation:
How can there be a
relationship between men and monkeys?
</poem>
 |source = —''Valmiki's Ramayana'''<br>Sita's first meeting with Hanuman<br>(Translator: Philip Lutgendorf)<ref>Philip Lutgendorf (1999), [http://www.manushi.in/docs/106.%20Like%20Mother,%20Like%20Son.pdf Like Mother, Like Son, Sita and Hanuman], Manushi, No. 114, pages 22-23</ref>
 |bgcolor=#FFE0BB
 |align  = right
}}
Hanuman is mentioned in both the [[Hindu epic]]s, ''[[Ramayana]]'' and ''[[Mahabharata]]''.<ref>{{cite book |author=Nanditha Krishna |title=Sacred Animals of India |url=https://books.google.com/books?id=J3NU35nngxEC&pg=PA178 |date=1 January 2010 |publisher=Penguin Books India |isbn=978-0-14-306619-4 |pages=178–}}</ref> 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 [[adivasi|aboriginal tribes]] of Central India.<ref name="CamillePrasada2010">{{cite book | author1=Camille Bulcke | author2=Dineśvara Prasāda | title=Rāmakathā and Other Essays | url=https://books.google.com/books?id=cvE4wF-cfX0C&pg=PA117 | accessdate=14 July 2012 | year=2010 | publisher=Vani Prakashan | isbn=978-93-5000-107-3 | pages=117–126}}</ref>

Hanuman is mentioned in the [[Puranas]].<ref name="Parmeshwaranand">{{cite book | author=Swami Parmeshwaranand | title=Encyclopaedic Dictionary of Puranas, Volume 1 | url=https://books.google.com/books?id=nmmkM0fVS-cC&pg=PA411 | accessdate=14 July 2012 | publisher=Sarup & Sons | isbn=978-81-7625-226-3 | pages=411–}}</ref> 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).<ref name="CamillePrasada2010"/><ref>{{cite book|author=Diana L. Eck|authorlink=Diana L. Eck|title=Devotion divine, Bhakti traditions from the regions of India: studies in honour of Charlotte Vaudeville |url= https://books.google.com/books?id=Uz0qAAAAYAAJ |year=1991|publisher=Egbert Forsten|isbn=978-90-6980-045-5|pages=69, 62–67}}, '''Quote:''' "Giving up his Rudra form, Lord Shiva as Hanuman adopted a monkey figure, only in view of his affection for Rama."</ref> Hanuman is mentioned as an avatar of Shiva or Rudra in the medieval era Sanskrit texts like the ''[[Mahabhagvata Purana]]''<!--a Shakta text, c. 950 CE, do not link to Bhagavata Purana -->, the ''[[Skanda Purana]]'', the ''Brhaddharma Purana'' and the ''[[Mahanataka]]'' among others. This development might have been a result of the [[Shaivism|Shavite]] attempts to insert their [[iṣṭa-devatā|ishta devata]] (cherished deity) in the [[Vaishnavism|Vaishnavite]] texts.<ref name="CamillePrasada2010"/>

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]].<ref name="Williams2008p146"/> The 17th century [[Odia language|Odia]] work ''Rasavinoda'' by [[Dinakrushna Das|Dinakrishnadasa]] goes on to mention that the [[trimurti|three gods]] – Brahma, Vishnu and Shiva – combined to take to the form of Hanuman.<ref name="Nagar1999">{{cite book | author=Shanti Lal Nagar | title=Genesis and evolution of the Rāma kathā in Indian art, thought, literature, and culture: from the earliest period to the modern times | url=https://books.google.com/books?id=gPLqAAAAMAAJ | accessdate=14 July 2012 | year=1999 | publisher=B.R. Pub. Co. | isbn=978-81-7646-082-8}}</ref>

===Late medieval and modern era===
[[File:Vittala Temple, Vijayanagara, Karnataka, India ei1180.jpg|thumb|left|upright=0.85|Numerous 14th-century and later Hanuman images are found in the ruins of the Hindu [[Vijayanagara Empire]].<ref name="Philip_2007"/>{{rp|64–71}}]]
In Valmiki's ''Ramayana'', estimated to have been composed before or in about the 3rd century BCE, 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).<ref>{{cite book|author=Catherine Ludvik|editor=F.S. Growse|title=The Rāmāyaṇa of Tulasīdāsa|url=https://books.google.com/books?id=5WViTwAKqzoC&pg=PA723|year=1987|publisher=Motilal Banarsidass|isbn=978-81-208-0205-6|pages=723–725}}</ref><ref name="Claus2003p280"/> 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.<ref name=lele114/><ref name=peebles100>{{cite book|author=Patrick Peebles|title=Voices of South Asia: Essential Readings from Antiquity to the Present|url=https://books.google.com/books?id=l2JsBgAAQBAJ |year=2015|publisher=Routledge|isbn=978-1-317-45248-5|pages=99–100}}</ref>

Hanuman evolved and emerged in this era as the ideal combination of [[shakti]] and [[bhakti]].<ref name=lutgendorf26/> 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]].<ref name=peebles100/> He emerged as a champion of those religiously persecuted, expressing resistance, a yogi,<ref name="Philip_2007"/>{{rp|85}} an inspiration for martial artists and warriors,<ref name="Philip_2007"/>{{rp|57–64}} a character with less fur and increasingly human, symbolizing cherished virtues and internal values, and worthy of devotion in his own right.<ref name=lele114/><ref>{{cite book|author=Thomas A. Green|title=Martial Arts of the World: En Encyclopedia|url=https://books.google.com/books?id=v32oHSE5t6cC |publisher=ABC-CLIO|isbn=978-1-57607-150-2|pages=467–468}}</ref> Hindu monks morphed into soldiers, and they named their organizations after Hanuman.<ref name="Pinch1996">{{cite book|author=William R. Pinch|title=Peasants and Monks in British India|url=https://books.google.com/books?id=uEP-ceGYsnYC |year=1996|publisher=University of California Press|isbn=978-0-520-91630-2|pages=27–28, 64, 158–159}}</ref><ref name="Sarvepalli Gopal 1993 41–46, 135–137">{{cite book|author=Sarvepalli Gopal|title=Anatomy of a Confrontation: Ayodhya and the Rise of Communal Politics in India|url=https://books.google.com/books?id=47AARF595dUC |year=1993|publisher=Palgrave Macmillan|isbn=978-1-85649-050-4|pages=41–46, 135–137}}</ref> 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.<ref>Philip Lutgendorf (2002), Evolving a monkey: Hanuman, poster art and postcolonial anxiety, Contributions to Indian Sociology, Vol 36, Issue 1-2, pages 71-112</ref>

==Birth==

According to Hindu legends, Hanuman was born to [[Añjanā|Anjana]] and father [[Kesari (Ramayana)|Kesari]].<ref name="Williams2008p146"/><ref name=Puranas>[https://books.google.com/books?id=nmmkM0fVS-cC Encyclopaedic Dictionary of Puranas Vol 2.(D-H)] pp=628-631, Swami Parmeshwaranand, Sarup & Sons, 2001, {{ISBN|978-81-7625-226-3}}</ref> 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 [[Putrakameshti|Putrakama]] [[yagna]] 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 (Ramayana)|Bharata]], and [[Shatrughna]]. By divine ordinance, a [[Kite (bird)|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.<ref name=Puranas/>{{vn|date=May 2017}}

Some believe that Lord Hanuman was born in a cave in Anjani Kund (or Anjani Parbat) in what is now [[South Gujarat|southern]] [[Gujarat]]'s tribal-dominated [[Dang District, India|Dangs district]].<ref>{{cite news|title=Hanumanji was born in Gujarat, govt plans Ram trail in Dang|url=http://deshgujarat.com/2009/09/22/hanumanji-was-born-in-gujarat-govt-plans-ram-trail-in-dang/|date=September 22, 2009|publisher=DeshGujarat|location=[[Ahmedabad]]}}</ref><ref>{{cite news|url=https://timesofindia.indiatimes.com/city/ahmedabad/Lord-Hanuman-a-Gujarati/articleshow/5040384.cms|title=Lord Hanuman, a Gujarati!|publisher=[[The Times of India]]|date=September 22, 2009|location=[[Ahmedabad]]}}</ref><ref>{{cite news|url=https://timesofindia.indiatimes.com/city/surat/Dang-beckons-tourists-this-monsoon/articleshow/53939917.cms|location=[[Surat]]|publisher=[[The Times of India]]|first=Melvyn|last=Thomas|title=Dang beckons tourists this monsoon|date=August 31, 2016}}</ref>

[[File:Hanuman Mistakes the Sun for a Fruit.jpg|thumb|upright=0.85|left|Child Hanuman reaches for the Sun thinking it is a fruit'' by [[Bhawanrao Shriniwasrao Pant Pratinidhi|BSP Pratinidhi]]]]

==Childhood==
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 unconscious 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 [[Prajapati]], the god of life, to intervene and resuscitate Hanuman, which in turn prompted Vayu to return to the living beings.<ref>{{cite book|author=Catherine Ludvik|title=Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa|url=https://books.google.com/books?id=KCXQN0qoAe0C |year=1994|publisher=Motilal Banarsidass|isbn=978-81-208-1122-5|pages=61–62}}</ref>

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.<ref name=Lutgendorf188/> 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.<ref name=Lutgendorf188>{{cite book | author=Philip Lutgendorf | title=Hanuman's Tale: The Messages of a Divine Monkey | url=https://books.google.com/books?id=fVFC2Nx-LP8C&pg=PA31 | accessdate=26 May 2017 | year= 2007 | publisher=Oxford University Press | isbn=978-0-19-530921-8 |pages=188–189}}</ref> 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 ==
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. <ref name=":0">{{Cite book|title=Valmiki's Ramayana|last=Pai|first=Anant|publisher=Amar Chitra Katha|year=1978|isbn=|location=India|pages=1–96}}</ref>

The curse lifted, Hanuman now remembers all of his godlike powers. He is said to have transformed into the size of a small 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 Indian philosophy|ancient India]]). <ref name=":0" /><ref name=":1">{{Cite book|title=Hanuman|last=Pai|first=Anant|publisher=Amar Chitra Katha|year=1971|isbn=|location=India|pages=1–32}}</ref>

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.<ref name=":0" /><ref name=":1" />

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. 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.<ref name=":0" />

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 [[Sanjeevani (plant)|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.<ref name=":1" />

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. <ref name=":0" /><ref name=":1" />

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 [[Draupadi|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. <ref name=":2">{{Cite book|title=Bheema and Hanuman|last=Chandrakant|first=Kamala|publisher=Amar Chitra Katha|year=1980|isbn=|location=India|pages=1–32}}</ref>

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 [[Kurukshetra War|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. <ref name=":2" />

==Attributes==
Hanuman has many attributes:
[[File:Hanuman fetches the herb-bearing mountain, in a print from the Ravi Varma Press, 1910's.jpg|thumb|upright=0.85|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.<ref>{{cite book|author=Joginder Narula|title=Hanuman, God and Epic Hero: The Origin and Growth of Hanuman in Indian Literary and Folk Tradition|url=https://books.google.com/books?id=k-5jAAAAMAAJ|year=1991|publisher=Manohar Publications|isbn=978-81-85054-84-1|pages=19–21}}</ref>
* ''Kurūp'' and ''Sundar'': he is described in Hindu texts as ''kurūp'' (ugly) on the outside, but divinely ''sundar'' (beautiful inside).<ref name=Lutgendorf188/>
* ''Kama-rupin'': He can shapeshift, become smaller than the smallest, larger than the largest adversary at will.<ref name="Philip_2007"/>{{rp|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.<ref>Goldman, Robert P. (Introduction, translation and annotation) (1996). ''[https://books.google.com/books?id=sFmsrEszbxgC The Ramayana of Valmiki: An Epic of Ancient India, Volume V: Sundarakanda]''. Princeton University Press, New Jersey. 0691066620. pp. 45-47.</ref>
* ''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.<ref name="Philip_2007"/>{{rp|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.<ref name="Philip_2007"/>{{rp|61}}
[[File:Hanuman showing Rama in His heart.jpg|thumb|left|upright=0.85|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.<ref name="Philip_2007"/>{{rp|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]].<ref name=ludvik12>{{cite book|author=Catherine Ludvik|title=Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa|url=https://books.google.com/books?id=KCXQN0qoAe0C |year=1994|publisher=Motilal Banarsidass|isbn=978-81-208-1122-5|pages=12–14}}</ref> The Rama stories such as the ''Ramayana'' and the ''Ramacharitmanas'', in turn themselves, present the Hindu [[dharma|dharmic]] concept of the ideal, virtuous and compassionate man (Rama) and woman (Sita) thereby providing the context for attributes assigned therein for Hanuman.<ref>{{cite book|author=A Kapoor|editor=Gilbert Pollet|title=Indian Epic Values: Rāmāyaṇa and Its Impact|url=https://books.google.com/books?id=EVnK3q48dL0C&pg=PA181 |year=1995|publisher=Peeters Publishers|isbn=978-90-6831-701-5|pages=181–186}}</ref><ref>{{cite book|author=Roderick Hindery|title=Comparative Ethics in Hindu and Buddhist Traditions |url= https://books.google.com/books?id=-FswBLvTkvQC&pg=PA100|year =1978|publisher=Motilal Banarsidass |isbn= 978-81-208-0866-9|pages=100–107}}</ref>
* ''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.<ref name=ludvik12/><ref name="Williams2008p146"/>
* ''Remover of obstacles'': in devotional literature, Hanuman is the remover of difficulties.<ref name=ludvik12/>

== Texts ==
===Hinduism===
==== Ramayana ====
[[File:Hanuman finds Sita in the ashoka grove, and shows her Rama's ring.jpg|150px|thumb|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.<ref>{{cite book|author=Catherine Ludvik|editor=F.S. Growse|title=The Rāmāyaṇa of Tulasīdāsa|url=https://books.google.com/books?id=5WViTwAKqzoC&pg=PA723|year=1987|publisher=Motilal Banarsidass|isbn=978-81-208-0205-6|pages=723–728}}</ref><ref>{{cite book|author=Catherine Ludvik|title=Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa |url=https://books.google.com/books?id=KCXQN0qoAe0C |year=1994|publisher=Motilal Banarsidass |isbn=978-81-208-1122-5|pages=1–16}}</ref>

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.<ref>{{cite book|author1=Peter J. Claus|author2=Sarah Diamond|author3=Margaret Ann Mills|title=South Asian Folklore: An Encyclopedia |url=https://books.google.com/books?id=au_Vk2VYyrkC |year=2003|publisher=Taylor & Francis|isbn=978-0-415-93919-5|pages=509–511}}</ref>

====Mahabharata====
[[File:Hanuman statue and shrine. South of Chennai.jpg|thumb|upright=0.8|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.<ref>{{cite journal | last=Dallapiccola | first=A.L. | last2=Verghese | first2=Anila | title=Narrative Reliefs of Bhima and Purushamriga at Vijayanagara | journal=South Asian Studies | volume=18 | issue=1 | year=2002 | doi=10.1080/02666030.2002.9628609 | pages=73–76}}</ref><ref>{{cite book|author=J. A. B. van Buitenen|title=The Mahabharata, Volume 2: Book 2: The Book of Assembly; Book 3: The Book of the Forest|url=https://books.google.com/books?id=2QG_ZgsM13IC&pg=PA371|year=1973|publisher=University of Chicago Press|isbn=978-0-226-84664-4|pages=180, 371, 501–505}}</ref>

==== 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]].<ref name="Eck1991">{{cite book | author=Diana L. Eck | title=Devotion divine: Bhakti traditions from the regions of India : studies in honour of Charlotte Vaudeville | url=https://books.google.com/books?id=Uz0qAAAAYAAJ | accessdate=14 July 2012 | year=1991 | publisher=Egbert Forsten | isbn=978-90-6980-045-5 | page = 63}}</ref>

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.<ref name="Williams2008p146"/>

==== 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.<ref name="Ludvík1994">{{cite book | author=Catherine Ludvík | title=Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa | url=https://books.google.com/books?id=KCXQN0qoAe0C&pg=PA164 | accessdate=14 July 2012 | year=1994 | publisher=Motilal Banarasidas publ. | isbn=978-81-208-1122-5 | pages=164–}}</ref>

=== Buddhism ===
Hanuman appears with a Buddhist gloss in Tibetan (southwest China) and [[Kingdom of Khotan|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.<ref name=whitfield212>{{cite book|author1=Susan Whitfield|author2=Ursula Sims-Williams|title=The Silk Road: Trade, Travel, War and Faith|url=https://books.google.com/books?id=ArWLD4Qop38C&pg=PA212 |year=2004|publisher=Serindia Publications |isbn=978-1-932476-13-2|page=212}}</ref><ref>{{cite book|author=J. L. Brockington|title=Righteous Rāma: The Evolution of an Epic|url=https://books.google.com/books?id=-QFkAAAAMAAJ|year=1985|publisher=Oxford University Press|isbn=978-0-19-815463-1|pages=264–267, 283–284, 300–303, 312 with footnotes}}</ref>

[[File:Hie Shrine Saru-gami.jpg|thumb|upright=0.85|In Japan, icons of the divine monkey (Saruta Biko), guards temples such as Saru-gami at [[Hie Shrine]].<ref name= Lutgendorf353>{{cite book|author=Philip Lutgendorf|title=Hanuman's Tale: The Messages of a Divine Monkey|url=https://books.google.com/books?id=fVFC2Nx-LP8C |year=2007|publisher=Oxford University Press|isbn=978-0-19-804220-4|pages=353–354}}</ref><ref name=ohnuki42>{{cite book|author=Emiko Ohnuki-Tierney|title=The Monkey as Mirror: Symbolic Transformations in Japanese History and Ritual|url=https://books.google.com/books?id=gBKI6BKx0sYC&pg=PA42 |year=1989|publisher=Princeton University Press|isbn=978-0-691-02846-0|pages=42–54}}</ref>]]
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.<ref name="Holt2005">{{cite book|author=John C. Holt|title=The Buddhist Visnu: Religious Transformation, Politics, and Culture|url=https://books.google.com/books?id=HYUqsYbLP6QC |year=2005|publisher=Columbia University Press|isbn=978-0-231-50814-8|pages=138–140}}</ref> According to Hera Walker, some Sinhalese communities seek the aid of Hanuman through prayers to his mother.<ref>{{cite book|author=Hera S. Walker|title=Indigenous Or Foreign?: A Look at the Origins of the Monkey Hero Sun Wukong, Sino-Platonic Papers, Issues 81-87|url= https://books.google.com/books?id=ulxkAAAAMAAJ|year= 1998|publisher= University of Pennsylvania|page= 45}}</ref> In Chinese Buddhist texts, states Arthur Cotterall, myths mention the meeting of the Buddha with Hanuman, as well as Hanuman's great triumphs.<ref>{{cite book|author=Arthur Cotterall|title=The Pimlico Dictionary Of Classical Mythologies|url=https://books.google.com/books?id=0TvCkXvnV6EC&pg=PT45|year=2012|publisher=Random House|isbn=978-1-4481-2996-6|page=45}}</ref> 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.<ref>{{cite book|author=Rosalind Lefeber|title=The Ramayana of Valmiki: An Epic of Ancient India-Kiskindhakanda|url=https://books.google.com/books?id=BJMWT0ZJYHAC&pg=PA30 |year=1994|publisher=Princeton University Press|isbn=978-0-691-06661-5|pages=29–31}}</ref>

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.<ref name= Lutgendorf353/> For example, the Japanese text ''Keiranshuyoshu'', while presenting its mythology about a divine monkey, that is the theriomorphic [[Shinto]] emblem of [[Hie Shrine|Hie]] shrines, describes a flying white monkey that carries a mountain from India to China, then from China to Japan.<ref>{{cite book|author=Richard Karl Payne|title=Re-Visioning "Kamakura" Buddhism|url=https://books.google.com/books?id=w5nJT5NYvn4C&pg=PA65| year= 1998|publisher= University of Hawaii Press|isbn= 978-0-8248-2078-7|pages=65–66}}</ref> 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.<ref name= Lutgendorf353/><ref name=ohnuki42/>

The Jātaka tales contain Hanuman-like stories.<ref>{{cite book|author=Philip Lutgendorf|title=Hanuman's Tale: The Messages of a Divine Monkey|url=https://books.google.com/books?id=fVFC2Nx-LP8C |year=2007|publisher=Oxford University Press|isbn=978-0-19-804220-4|pages=38–41}}</ref> 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.<ref>{{cite book|author=Peter D. Hershock|title=Buddhism in the Public Sphere: Reorienting Global Interdependence|url=https://books.google.com/books?id=N_2SAgAAQBAJ |year=2006|publisher=Routledge|isbn=978-1-135-98674-2|page=18}}</ref><ref>{{cite book|author=Reiko Ohnuma|title=Unfortunate Destiny: Animals in the Indian Buddhist Imagination|url=https://books.google.com/books?id=Ci7ADgAAQBAJ |year=2017|publisher=Oxford University Press|isbn=978-0-19-063755-2|pages=80–81}}</ref>

=== Jainism ===
{{main article|Rama in Jainism|Salakapurusa}}

''Paumacariya'' (also known as ''Pauma Chariu'' or ''Padmacharit''), the [[Jainism|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).<ref name=kelting15/><ref>{{cite book|author=Jose Pereira|title=Monolithic Jinas|url=https://books.google.com/books?id=LMTgiygj4-oC |year=2001|publisher=Motilal Banarsidass|isbn=978-81-208-2397-6|pages=36–37, 58}}</ref> He is the son of [[Pavangati]] (wind deity) and [[Añjanā|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, his great-uncle's island kingdom, from which Hanuman gets his name.<ref name="Philip_2007"/>{{rp|51–52}} Hanuman's strength is not his own achievement, but attributed to his mother's asceticism.<ref name=kelting15>{{cite book|author=M. Whitney Kelting|title=Heroic Wives Rituals, Stories and the Virtues of Jain Wifehood|url=https://books.google.com/books?id=JFTiBwAAQBAJ&pg=PT249 |year=2009|publisher=Oxford University Press|isbn=978-0-19-045286-5|page=249 note 15}}</ref> In Jain texts, Hanuman is depicted as the 17th of 24 [[Kamadeva]]s, the one who is ultimately handsome.<ref name="Philip_2007"/>{{rp|330}}

In the Jain version, Hanuman is not [[celibate]], Rama is a pious Jaina who never kills anyone, and it is Lakshamana who kills Ravana. Hanuman is a sexually active personality in the Jain versions, marries princess [[Anangakusuma]], the daughter of Kharadushana and [[Ravana]]'s sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of [[Sugriva]], Hanuman acquires a hundred more wives. 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.<ref name="Philip_2007"/>{{rp|50–51}} Later Jain texts, such as ''[[Uttarapurana]]'' (9th century CE) by [[Gunabhadra (Jain monk)|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), that attachment to women and pleasures are evil. Hanuman, in these versions, ultimately renounces all social and material life to become a Jain ascetic.<ref>{{cite book|author=Eva de Clercq|editor=Colette Caillat and Nalini Balbir|title=Jaina Studies|url=https://books.google.com/books?id=ecKCrO6nLiAC|year=2008|publisher=Motilal Banarsidass|isbn=978-81-208-3247-3|pages=92–94}}</ref>

=== 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.<ref name="louis143"/> 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.<ref>{{cite book|author=Louis E. Fenech|title=The Sikh Zafar-namah of Guru Gobind Singh: A Discursive Blade in the Heart of the Mughal Empire|url=https://books.google.com/books?id=aUUfAQAAQBAJ&pg=PA149| year=2013|publisher= Oxford University Press|isbn=978-0-19-993145-3|pages=149–150 with note 28}}</ref> According to Louis Fenech, the Sikh tradition states that [[Guru Gobind Singh]] was a fond reader of the ''Hanuman Natak'' text.<ref name="louis143">{{cite book|author1=Louis E. Fenech|author2=W. H. McLeod|title=Historical Dictionary of Sikhism|url=https://books.google.com/books?id=xajcAwAAQBAJ&pg=PA143|year=2014|publisher=Rowman & Littlefield|isbn=978-1-4422-3601-1|pages=143–144}}</ref>

During the colonial era, in Sikh [[Seminary|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.<ref>{{cite book|author1=John Stratton Hawley|author2=Gurinder Singh Mann|title=Studying the Sikhs: Issues for North America|url=https://books.google.com/books?id=fWJGAECpClsC&pg=PA98 |year=1993|publisher=State University of New York Press|isbn=978-0-7914-1426-2|pages=98–99}}</ref>

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.

{{quote
|1=
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. 
|2={{SGGS page|1=691|2=12096}}}}

=== Southeast Asian texts ===

{{multiple image
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| footer = Although Hanuman practices celibacy in most Indian texts, he is depicted to have sexual relationships with many women in southeast Asian versions of his story.<ref name="Sastri2006">{{cite book | author=Satyavrat Sastri | title=Discovery of Sanskrit Treasures: Epics and Puranas | url=https://books.google.com/books?id=seljAAAAMAAJ | accessdate=15 July 2012 | year=2006 | publisher=Yash Publications | isbn=978-81-89537-04-3|page=77}}</ref> The above paintings at the [[Wat Phra Kaew|Temple of the Emerald Buddha]] in [[Bangkok]] depicts his intercourse with Butsamali (บุษมาลี), a fallen angel, and [[Suvannamaccha|Suphannamatcha]] (สุพรรณมัจฉา), a mermaid.
}}

The non-Indian versions of Ramayana, such as the Thai ''[[Ramakien]]'', mention that Hanuman had relationships with multiple women, including Svayamprabha, [[Trijata|Benjakaya]] (Vibhisana's daughter), [[Suvannamaccha]] and even Ravana's wife [[Mandodari]].<ref name="CamillePrasada2010"/> According to these [[Versions of Ramayana|versions of the Ramayana]], [[Macchanu]] is the son of Hanuman borne by Suvannamaccha, daughter of [[Ravana]].<ref>{{cite book|title=The Ramayana and the Malay shadow-play by Amin Sweeney, Vālmīki|year=1972|publisher=Penerbit Universiti Kebangsaan Malaysia,|pages=238, 246, 440|url=https://books.google.com/books?id=qGrYAAAAMAAJ}}</ref> The Jain text ''Paumacariya'' mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha.<ref name="Truman2006">{{cite book | author=Truman Simanjuntak | title=Archaeology: Indonesian Perspective : R.P. Soejono's Festschrift | url=https://books.google.com/books?id=dSFfD0dpdS4C&pg=PA362 | accessdate=14 July 2012 | year=2006 | publisher=Yayasan Obor Indonesia | isbn=978-979-26-2499-1 | page=362}}</ref>

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.<ref name="CamillePrasada2010"/> According to ''Parasara Samhita'', Hanuman married Suvarchala, the daughter of [[Surya]] (the Sun God).<ref>{{cite news |url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/wedding-bells-toll-for-lord-hanuman/article3234859.ece |title=Wedding bells toll for Lord Hanuman |newspaper=The Hindu |date=2006-01-04 }}</ref>

The 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 Jaina or Buddhist versions of Ramayana found elsewhere on the Indian subcontinent.<ref>{{cite book|author=Uta Gärtner|title=Tradition and Modernity in Myanmar|url=https://books.google.com/books?id=z3ksqJOnY7sC |year=1994|publisher=LIT Verlag Münster|isbn=978-3-8258-2186-9|pages=305–324}}</ref>

==Significance and influence==
Hanuman became more important in the medieval period and came to be portrayed as the ideal devotee ([[bhakti|bhakta]]) of Rama.<ref name="CamillePrasada2010"/> Hanuman's life, devotion, celibacy and strength inspired wrestlers in India.<ref name="Pattanaik2000">{{cite book | author=Devdutt Pattanaik | title=The Goddess in India: The Five Faces of the Eternal Feminine | url=https://books.google.com/books?id=rjL3ogbdJNkC&pg=PA71 | accessdate=18 July 2012 | date=1 September 2000 | publisher=Inner Traditions * Bear & Company | isbn=978-0-89281-807-5 | page=71}}</ref>

{{Quote box
 |quote  = '''Hanuman in 17th-century'''
<poem>
Greater than Rama, is Rama's servant [Hanuman].
</poem>
 |source = — Tulsidas, ''Ramcharitmanas 7.120.14''<ref>{{cite journal | last=Lutgendorf | first=Philip | title=Monkey in the Middle: The Status of Hanuman in Popular Hinduism | journal=Religion | volume=27 | issue=4 | year=1997 | doi=10.1006/reli.1997.0095 | page=311}}</ref>
 |bgcolor=#FFE0BB
 |align  = right
}}
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]].<ref name="Paula Richman 2010"/> 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").<ref name="lutgendorf26"/> 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.<ref name="JonesRyan2006p177"/><ref name="Lutgendorf 1997 311–332"/><ref name=ludvik2/>

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 [[Samarth Ramdas|Ramdas]] presented Hanuman as a symbol of Marathi nationalism and resistance to Mughal Empire.<ref name=lele114>{{cite book|author=Jayant Lele|title=Tradition and Modernity in Bhakti Movements|url=https://books.google.com/books?id=kLs3AAAAIAAJ |year=1981|publisher=Brill Academic|isbn=978-90-04-06370-9|pages=114–116}}</ref>

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]]).<ref name=lutgendorf26/><ref>Philip Lutgendorf (2002), Evolving a monkey: Hanuman, poster art and postcolonial anxiety, Contributions to Indian Sociology, Vol 36, Issue 1-2, pages 71-110</ref> Political and religious organizations have named themselves after him or his synonyms such as ''Bajrang''.<ref>{{cite book|author=Christophe Jaffrelot|title=Religion, Caste, and Politics in India|url=https://books.google.com/books?id=XAO3i_gS61wC |year=2010|publisher=Primus Books|isbn=978-93-80607-04-7|page=183 note 4}}</ref><ref name="Pinch1996"/><ref name="Sarvepalli Gopal 1993 41–46, 135–137"/> Political parades or religious processions have featured men dressed up as Hanuman, along with women dressed up as ''[[gopi]]s'' (milkmaids) of god Krishna, as an expression of their pride and right to their heritage, culture and religious beliefs.<ref>{{cite book|author=Christophe Jaffrelot|title=Religion, Caste, and Politics in India|url=https://books.google.com/books?id=XAO3i_gS61wC |year=2010|publisher=Primus Books|isbn=978-93-80607-04-7|pages=332, 389–391}}</ref><ref>{{cite book|author1=Daromir Rudnyckyj|author2=Filippo Osella|title=Religion and the Morality of the Market|url=https://books.google.com/books?id=MV5EDgAAQBAJ |year=2017|publisher=Cambridge University Press|isbn=978-1-107-18605-7|pages=75–82}}</ref> 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.<ref>{{cite book|author=Pathik Pathak|title=Future of Multicultural Britain: Confronting the Progressive Dilemma: Confronting the Progressive Dilemma|url=https://books.google.com/books?id=6QarBgAAQBAJ |year=2008|publisher=Edinburgh University Press|isbn=978-0-7486-3546-7|page=18}}</ref><ref>{{cite book|author=Chetan Bhatt|title=Hindu nationalism: origins, ideologies and modern myths|url=https://books.google.com/books?id=W2PXAAAAMAAJ|year=2001|publisher=Berg|isbn=978-1-85973-343-1|pages=180–192}}</ref>

==Iconography==
{{expand section|date=June 2017}}
[[File:Five headed Hanuman.jpg|left|upright=0.8|thumb|A five-headed ''panchamukha'' Hanuman icon. It is found in esoteric tantric traditions that weave Vaishvana and Shaiva ideas, and is relatively uncommon.<ref>{{cite journal | last=Lutgendorf | first=Philip | title=Five heads and no tale: Hanumān and the popularization of Tantra | journal=International Journal of Hindu Studies | volume=5 | issue=3 | year=2001 | doi=10.1007/s11407-001-0003-3 | pages=269–296}}</ref><ref name="Philip_2007"/>{{rp|319, 380–388}}]]
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.<ref name="Williams2008p146"/><ref>{{cite book|author=T. A. Gopinatha Rao|title=Elements of Hindu iconography|url=https://books.google.com/books?id=MJD-KresBwIC |year=1993|publisher=Motilal Banarsidass|isbn=978-81-208-0878-2|pages=58, 190–194}}</ref>

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]].<ref name="JonesRyan2006p177"/>

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.<ref>{{cite book|author=David N. Lorenzen|title=Bhakti Religion in North India: Community Identity and Political Action|url=https://books.google.com/books?id=rpSxJg_ehnIC |year=1995|publisher=State University of New York Press|isbn=978-0-7914-2025-6|page=271}}</ref>

==Temples and shrines==
<!-- "Temple of Hanuman" redirects here. Please fix that redirect if changing this section name. -->
[[File:Hanuman-vijayawada-paritala.jpg|thumb|200px|41 meters (135 Ft) high Hanuman monument at Paritala, [[Andhra Pradesh]]]]
Hanuman is often worshipped along with Rama and Sita of [[Vaishnavism]], sometimes independently.<ref name="Claus2003p280">{{cite book|author1=Peter J. Claus|author2=Sarah Diamond|author3=Margaret Ann Mills|title=South Asian Folklore: An Encyclopedia : Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka |url=https://books.google.com/books?id=au_Vk2VYyrkC&pg=PA280 |year=2003|publisher=Taylor & Francis|isbn=978-0-415-93919-5|pages=280–281}}</ref> 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]].<ref name="Claus2003p280"/> According to a review by Lutgendorf, some scholars state that the earliest Hanuman [[murti]]s 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.<ref name="Philip_2007"/>{{rp|60}}
[[File:Wall Carvings at Undavalli Caves.jpg|250px|thumb|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.<ref name="Philip_2007"/>{{rp|11–12, 101}}

Major temples and shrines of Hanuman include:
* The oldest known independent Hanuman temple and statue is at [[Khajuraho]], dated to about 922 CE from the [[Khajuraho Hanuman inscription]].<ref>Reports of a Tour in Bundelkhand and Rewa in 1883-84, and of a Tour in Rewa, Bundelkhand, Malwa, and Gwalior, in 1884-85, Alexander Cunningham, 1885</ref><ref name="Philip_2007"/>{{rp|59–60}}
* [[Jakhu temple]] in [[Shimla]], the capital of [[Himachal Pradesh]]. A monumental 108-foot (33-metre) statue of Hanuman marks his temple and is the highest point in [[Shimla]].<ref>''The Indian Express'', [[Chandigarh]], Tuesday, November 2, 2010, p. 5.</ref>
* The tallest Hanuman statue is the [[Paritala Anjaneya Temple|Veera Abhaya Anjaneya Swami]], standing 135 feet tall at Paritala, 32&nbsp;km from [[Vijayawada]] in [[Andhra Pradesh]], installed in 2003.<ref name="Philip_2007"/>
* [[Chitrakoot, Madhya Pradesh|Chitrakoot]] in Madhya Pradesh features the Hanuman Dhara temple, which features a panchmukhi statue of Hanuman. It is located inside a forest, and it along with Ramghat that is a few kilometers away, are significant Hindu pilgrimage sites.<ref>{{cite book|author=Swati Mitra|title=Temples of Madhya Pradesh|url=https://books.google.com/books?id=THW_OkoTuE4C&pg=PA41|year=2012|publisher=Eicher Goodearth and Government of Madhya Pradesh|isbn=978-93-80262-49-9|page=41}}</ref>
* Other monumental statues of Hanuman are found all over India, such as at the [[Sholinghur]] Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in [[Vellore District]]. In Maharashtra, a monumental statue is at Nerul, Navi Mumbai. In Bangalore, a major Hanuman statue is at the [[Ragigudda Anjaneya temple]]. Similarly, a {{convert|32|ft|m|0}} idol with a temple exists at [[Nanganallur]] in [[Chennai]]. At the Hanuman Vatika in [[Rourkela]], Odisha there is {{convert|75|ft|m|0|sing=on}} statue of Hanuman.<ref>{{cite book | author=Raymond Brady Williams | title=An introduction to Swaminarayan Hinduism | publisher=Cambridge University Press | location= | year=2001 | url=https://books.google.com/books?id=tPkexi2EhAIC&pg=PA128&dq=hanuman+sarangpur#PPA128,M1 |oclc= |doi= |accessdate=May 14, 2009 | isbn=978-0-521-65422-7}} Page 128</ref>
[[File:Ramlila artists.jpg|thumb|left|In India, the annual autumn season Ramlila play features Hanuman, enacted during Navratri by rural artists (above).]]
* Outside India, a major Hanuman statue has been built by Tamil Hindus near the Batu caves in Malaysia, and an {{convert|85|ft|m|0|sing=on}} Karya Siddhi Hanuman statue by colonial era Hindu indentured workers' descendants at [[Carapichaima]] in [[Trinidad and Tobago]]. Another Karya Siddhi Hanuman Temple has been built in [[Frisco, Texas]] in the United States.<ref>[https://www.dallasnews.com/news/frisco/2015/08/06/new-hindu-temple-serves-friscos-growing-asian-indian-population New Hindu temple serves Frisco's growing Asian Indian population], Dallas Morning News, Aug 6, 2015</ref>

===Festivals and celebrations===
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]]''.<ref>{{cite book|ref=harv|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: N-Z|url= https://books.google.com/books?id=5kl0DYIjUPgC |year= 2002|publisher= The Rosen Publishing Group|isbn=978-0-8239-2287-1| p=389}}</ref> It particularly refers to the thousands<ref name="SchechnerHess51">{{cite journal | last=Schechner | first=Richard | last2=Hess | first2=Linda | title=The Ramlila of Ramnagar [India] | journal=The Drama Review: TDR | volume=21 | issue=3 | year=1977 | pages=51–82 | doi=10.2307/1145152 | jstor=1145152 }}</ref> of dramatic plays and dance events that are staged during the annual autumn festival of [[Navratri]] in [[India]].<ref>{{cite web | title=Navratri – Hindu festival | author=Encyclopedia Britannica | url=https://www.britannica.com/topic/Navratri | year= 2015}}</ref> 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.<ref name=unescodussehra>[http://www.unesco.org/culture/ich/en/RL/ramlila-the-traditional-performance-of-the-ramayana-00110 Ramlila, the traditional performance of the Ramayana], UNESCO</ref><ref>[https://books.google.com/books?id=Sv7Uk0UcdM8C Ramlila] ''Pop Culture India!: Media, Arts, and Lifestyle'', by Asha Kasbekar. Published by ABC-CLIO, 2006. {{ISBN|1-85109-636-1}}. ''Page 42''.</ref>

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 district|Madhubani]] – cities in Uttar Pradesh, Uttarakhand, Bihar and Madhya Pradesh.<ref name=unescodussehra/>

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 [[lunisolar]] [[Hindu 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.<ref name="Melton2010p1310"/>

==Hanuman in Southeast Asia==

=== Cambodia ===
Hanuman is a revered heroic figure in Khmer history in southeast Asia. He features predominantly in the [[Reamker]], a Cambodian epic poem, based on the [[Sanskrit]] [[Itihasa]] Ramayana epic.<ref>Toni Shapiro-Phim, [http://asiasociety.org/education/reamker Reamker], The Cambodian Version of Ramayana, Asia Society</ref> Intricate carvings on the walls of Angkor Wat depict scenes from the Ramayana including those of Hanuman.<ref>{{Cite journal|jstor = 25212421|title = Reamker (Rāmakerti), the Cambodian Version of the Rāmāyaṇa. A Review Article|journal = Journal of the Royal Asiatic Society of Great Britain and Ireland|issue = 1|pages = 122–129|last1 = Marrison|first1 = G. E|year = 1989}}</ref>

[[File:Statue-IMG 4662.JPG|thumb|left|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.<ref>{{cite book|author=Jukka O. Miettinen|title=Classical Dance and Theatre in South-East Asia|url=https://books.google.com/books?id=GD3YAAAAMAAJ |year=1992|publisher=Oxford University Press|isbn=978-0-19-588595-8|pages=120–122}}</ref><ref>{{cite book|author1=Leakthina Chau-Pech Ollier|author2=Tim Winter|title=Expressions of Cambodia: The Politics of Tradition, Identity and Change|url=https://books.google.com/books?id=vs98AgAAQBAJ |year=2006|publisher=Routledge|isbn=978-1-134-17196-5|pages=140–141}}</ref> Particularly popular in southeast Asian theatre are Hanuman's accomplishments as a martial artist and as an amorous seducer of women, in interpolated plays that are missing from most versions of the Indian ''Ramayana''.<ref>{{cite book|author1=James R. Brandon|author2=Martin Banham|title=The Cambridge Guide to Asian Theatre|url=https://books.google.com/books?id=ttnH5W9qoBAC |year=1997|publisher=Cambridge University Press|isbn=978-0-521-58822-5|pages=236–237}}</ref>

=== Indonesia ===
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.<ref>{{cite book|author=Margarete Merkle|title=Bali: Magical Dances|url=https://books.google.com/books?id=QgQcmPUrO_wC&pg=PA43|year=2012|publisher=epubli|isbn=978-3-8442-3298-1|pages=42–43}}</ref> He has been popular, along with the local versions of ''Ramayana'' in other islands of Indonesia such as Java.<ref>J. Kats (1927), [https://www.jstor.org/stable/606956 The Rāmāyana in Indonesia], Bulletin of the School of Oriental Studies, Cambridge University Press, Vol. 4, No. 3 (1927), pp. 579-585</ref><ref>Malini Saran (2005), [https://www.jstor.org/stable/23005981 The Ramayana in Indonesia: alternate tellings], India International Centre Quarterly, Vol. 31, No. 4 (SPRING 2005), pp. 66-82</ref>

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.<ref>{{cite book|author=Willem Frederik Stutterheim|title=Rāma-legends and Rāma-reliefs in Indonesia|url=https://books.google.com/books?id=OoitUqGk8PAC |year=1989|publisher=Abhinav Publications|isbn=978-81-7017-251-2|pages=xvii, 5–16 (Indonesia), 17–21 (Malaysia), 34–37}}</ref><ref>{{cite book|author=Marijke Klokke|title=Archaeology: Indonesian Perspective : R.P. Soejono's Festschrift|url=https://books.google.com/books?id=dSFfD0dpdS4C |year=2006|publisher=Yayasan Obor Indonesia|isbn=978-979-26-2499-1|pages=391–399}}</ref> The most studied and detailed [[relief]] artworks are found in the [[Candi of Indonesia|Candi]]s [[Panataran]] and [[Prambanan]].<ref>{{cite book|author1=Andrea Acri|author2=H.M. Creese|author3=A. Griffiths|title=From Lanka Eastwards: The Ramayana in the Literature and Visual Arts of Indonesia |url= https://books.google.com/books?id=LXdhAAAAQBAJ&pg=PA209 |year=2010|publisher=BRILL Academic|isbn=978-90-04-25376-6|pages=197–203, 209–213}}</ref><ref>{{cite book|author=Moertjipto|title=The Ramayana Reliefs of Prambanan|url=https://books.google.com/books?id=hd3VAAAAMAAJ|year=1991|publisher=Penerbit Kanisius|isbn=978-979-413-720-8|pages=40–42}}</ref>

[[File:Hanuman1.jpg|thumb|upright=0.85|Above is a Thai iconography of Hanuman. He is one of the most popular characters of ''[[Ramakien]]''.<ref>{{cite book|author=Paula Richman|title=Many Rāmāyaṇas: The Diversity of a Narrative Tradition in South Asia |url=https://books.google.com/books?id=XkifYfljHP4C |year=1991|publisher=University of California Press|isbn=978-0-520-07589-4|pages=38–39}}</ref>]]
Hanuman, 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.<ref>{{cite book|author=Hildred Geertz|title=The Life of a Balinese Temple: Artistry, Imagination, and History in a Peasant Village|url=https://books.google.com/books?id=JbrPXcurKxAC |year=2004|publisher=University of Hawaii Press|isbn=978-0-8248-2533-1|pages=154–165}}</ref>

=== Thailand ===
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, he is not celibate, and he is presented as a ladies man, according to Paula Richman.<ref>{{cite book|author=Paula Richman|title=Many Rāmāyaṇas: The Diversity of a Narrative Tradition in South Asia |url=https://books.google.com/books?id=XkifYfljHP4C |year=1991|publisher=University of California Press|isbn=978-0-520-07589-4|pages=38–40}}</ref> He meets the [[mermaid]] [[Suvannamaccha]] and the couple have a son. Hanuman plays a dominant role in the Thai version of the ''Ramayana'' epic.<ref>Amolwan Kiriwat (1997), [https://library.umaine.edu/theses/pdf/KiriwatAX2001.pdf KHON: MASKED DANCE DRAMA OF THE THAI EPIC RAMAKIEN] {{webarchive|url=https://web.archive.org/web/20160304052338/http://www.library.umaine.edu/theses/pdf/kiriwatax2001.pdf |date=4 March 2016 }}, University of Maine, Advisor: Sandra Hardy, pages 3-4, 7</ref>

As in the Indian tradition, Hanuman is the patron of martial arts and an example of courage, fortitude and excellence in Thailand.<ref>{{cite book|author1=Tony Moore|author2=Tim Mousel|title=Muay Thai|url=https://books.google.com/books?id=9IDf4dW99QYC&pg=PA67|year=2008|publisher=New Holland|isbn=978-1-84773-151-7|pages=66–67}}</ref>

==In Non-Religious Pop Culture==
Hanuman was mentioned in the 2018 [[Marvel Cinematic Universe]] film, [[Black Panther (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.<ref>{{cite web|last1=O'Neil|first1=Tyler|title='Where Is Your God Now?' 3 Religious Objects of Worship in 'Black Panther'|url=https://pjmedia.com/faith/where-is-your-god-now-3-religious-objects-of-worship-in-black-panther |website=PJ Media News|publisher=PJ|accessdate=20 February 2018}}</ref> The “Hanuman” reference was removed in India.<ref>{{cite web |url=https://www.washingtonpost.com/news/global-opinions/wp/2018/03/12/what-india-can-learn-from-black-panther |title=What India can learn from ‘Black Panther’ |author=Amish Tripathi |date=March 12, 2018 |website=washingtonpost.com |publisher= |access-date=May 17, 2018 |quote=}}</ref><ref>{{cite web |url=http://comicbook.com/marvel/2018/02/21/black-panther-censored-in-india |title='Black Panther' Movie Had a Word Censored in India |author=Nicole Drum |date=February 20, 2018 |website=comicbook.com |publisher= |access-date=May 17, 2018 |quote=}}</ref>

==See also==
* [[:Category:Hanuman temples|Hanuman temples]]
* [[Hanuman Chalisa]]
* [[Hanuman Jayanti]]
* [[Hanumanasana]], an [[asana]] named after Hanuman
* [[Sun Wukong]], a Chinese literary character in [[Wu Cheng'en]]'s masterpiece ''[[Journey to the West]]''
* ''[[The 6 Ultra Brothers vs. the Monster Army]]''
* ''[[Hanuman and the Five Riders]]''
* [[Gray langur]], also known as the Hanuman langur

==References==
{{Reflist|30em}}

===Bibliography===
{{refbegin|30em}}
* {{cite book|last=Claus|first=Peter J.|author2=Sarah Diamond |author3=Margaret Ann Mills |title=South Asian folklore|publisher=Taylor & Francis|year=2003|pages=280–281|chapter=Hanuman|isbn=978-0-415-93919-5|url=https://books.google.com/books?id=au_Vk2VYyrkC&pg=PA280}}
* Sri Ramakrishna Math (1985): ''Hanuman Chalisa''. Chennai (India): Sri Ramakrishna Math. {{ISBN|81-7120-086-9}}.
* ''Mahabharata'' (1992). Gorakhpur (India): Gitapress.
* ''Anand Ramayan'' (1999). Bareily (India): Rashtriya Sanskriti Sansthan.
* Swami Satyananda Sarawati: ''Hanuman Puja''. India: Devi Mandir. {{ISBN|1-887472-91-6}}.
* ''The Ramayana'' Smt. Kamala Subramaniam. Published by Bharatiya Vidya Bhavan (1995). {{ISBN|81-7276-406-5}}
* ''Hanuman - In Art, Culture, Thought and Literature'' by Shanti Lal Nagar (1995). {{ISBN|81-7076-075-5}}
{{refend}}

==Further reading==

* {{cite book|author= Catherine Ludvik|title= Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa|url= https://books.google.com/books?id=KCXQN0qoAe0C |year= 1994|publisher=Motilal Banarsidass|isbn=978-81-208-1122-5}}
* {{cite book|author=Helen M. Johnson |title= Hanumat’s birth and Varuṇa’s subjection (Chapter III of the Jain Ramayana by Hemachandra)|url= https://www.wisdomlib.org/jainism/book/trishashti-shalaka-purusha-caritra/d/doc214005.html |year= 1931|publisher=Baroda Oriental Institute}}
* {{cite book | author=Philip Lutgendorf | title=Hanuman's Tale: The Messages of a Divine Monkey | url=https://books.google.com/books?id=fVFC2Nx-LP8C  | year= 2007 | publisher=Oxford University Press | isbn=978-0-19-530921-8 }}
* {{cite book|author1=Robert Goldman|author2=Sally Goldman|title=The Rāmāyaṇa of Vālmīki: An Epic of Ancient India. Volume V: Sundarakāṇḍa|url=https://books.google.com/books?id=mGseItRDAc8C |year=2006|publisher=Motilal Banarsidass|isbn=978-81-208-3166-7}}
* Vanamali, Mataji Devi (2010). ''[https://books.google.com/books?id=j5qFlxXSS48C Hanuman: The Devotion and Power of the Monkey God]'' Inner Traditions, USA. {{ISBN|1-59477-337-8}}.

==External links==
{{Wikiquote}}
{{Commons category|Hanuman}}
* [https://www.britannica.com/topic/Hanuman Hanuman] at ''Encyclopædia Britannica'' 
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