Editing Hanuman (section)

== 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 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 figures: 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>Philip Lutgendorf (1999), [http://www.manushi.in/docs/106.%20Like%20Mother,%20Like%20Son.pdf Like Mother, Like Son, Sita and Hanuman] {{Webarchive|url=https://web.archive.org/web/20170929092531/http://www.manushi.in/docs/106.%20Like%20Mother,%20Like%20Son.pdf |date=29 September 2017 }}, Manushi, No. 114, pages 23–25</ref>{{sfn|Lutgendorf|2007|pp=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] {{Webarchive|url=https://web.archive.org/web/20170929092531/http://www.manushi.in/docs/106.%20Like%20Mother,%20Like%20Son.pdf |date=29 September 2017 }}, Manushi, No. 114, pp. 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 |year= 2010 |publisher=Penguin Books India |isbn=978-0-14-306619-4 |pages=178–}}</ref>

Hanuman is mentioned in the [[Puranas]].<ref name="Parmeshwaranand">{{cite book | author=Swami Parmeshwaranand | title=Encyclopaedic Dictionary of Puranas, Vol. 1 | year=2001 | url=https://books.google.com/books?id=nmmkM0fVS-cC&pg=PA411 | access-date=14 July 2012 | publisher=Sarup & Sons | isbn=978-81-7625-226-3 | pages=411–}}</ref><ref name="CamillePrasada2010">{{cite book |author1=Camille Bulcke |url=https://books.google.com/books?id=cvE4wF-cfX0C&pg=PA117 |title=Rāmakathā and Other Essays |author2=Dineśvara Prasāda |publisher=Vani Prakashan |year=2010 |isbn=978-93-5000-107-3 |pages=117–126 |access-date=14 July 2012}}</ref> The [[Shiva Purana]] mentions Hanuman as an avatar of [[Shiva]]; all other Puranas and scriptures mention him as the spiritual son of [[Vayu]], an incarnation of Vayu, or sometimes an avatar of [[Rudra]] (another name of Vayu).<ref name="CamillePrasada2010"/><ref>{{cite book|url=https://books.google.com/books?id=W3PXAAAAMAAJ|title=The Rigveda, with Dayananda Saraswati's Commentary, Volume 1|publisher=Sarvadeshik Arya Pratinidhi Sabha|year=1974|page=717|quote=The third meaning of Rudra is Vayu or air that causes pain to the wicked on the account of their evil actions...... Vayu or air is called Rudra as it makes a person weep causing pain as a result of bad deeds .}}</ref> Commonly, Hanuman is not related to Shiva in Vaishnava traditions but is known as Shiva's avatar or sun in Shaiva traditions.<ref>{{cite book|title=Gender Fluidity in Hindu Mythology|url=https://books.google.com/books?id=bk1tDwAAQBAJ|author=Devdutt Pattanaik|publisher=Penguin Random House|date=10 September 2018|page=11|isbn = 9789353052720|quote=In Vaishnava traditions, Hanuman is not related to Shiva. In Shaiva traditions, Hanuman is either Shiva's avatar or son.}}</ref>

Other texts, 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 | access-date=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]].{{sfn|Lutgendorf|2007|pp=64–71}}]]
In Valmiki's ''Ramayana'', estimated to have been composed before or in about the 3rd century BCE,<ref>{{Cite journal |last=Kane |first=P. V. |date=1966 |title=The Two Epics |url=https://www.jstor.org/stable/41694199 |journal=Annals of the Bhandarkar Oriental Research Institute |volume=47 |issue=1/4 |pages=48 |jstor=41694199 |issn=0378-1143}}</ref> Hanuman is an important, creative figure as a simian helper and messenger for Rama. It is, however, in the late medieval era that his profile evolves into a more central role and dominance as the exemplary spiritual devotee, particularly with the popular vernacular text ''[[Ramcharitmanas]]'' by [[Tulsidas]] (~ 1575 CE).<ref name="Claus2003p280"/><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> 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>

During this era, Hanuman evolved and emerged as the ideal combination of [[shakti]] and [[bhakti]].{{sfn|Lutgendorf|2007|pages=26–32, 116, 257–259, 388–391}} Stories and folk traditions in and after the 17th century, began to reformulate and present Hanuman as a divine being, as a descendant of deities, and as an avatar of [[Shiva]].<ref name=peebles100/> He emerged as a champion of those religiously persecuted, expressing resistance, a yogi,{{sfn|Lutgendorf|2007|p=85}} an inspiration for martial artists and warriors,{{sfn|Lutgendorf|2007|pp=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|year=2001|url=https://books.google.com/books?id=v32oHSE5t6cC |publisher=ABC-CLIO|isbn=978-1-57607-150-2|pages=467–468}}</ref> This evolution of Hanuman's religious status, and his cultural role as well as his iconography, continued through the colonial era and into post-colonial times.<ref>Philip Lutgendorf (2002), Evolving a monkey: Hanuman, poster art and postcolonial anxiety, Contributions to Indian Sociology, Vol. 36, Iss. 1–2, pp. 71–112</ref>