Editing Hanuman (section)

==Significance and influence==
[[Image:Hanuman HYC 20181014.jpg|upright=0.85|thumb|Hanuman [[murti]] seated in meditation in [[Lotus position|lotus asana]]]]
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, 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 | access-date=18 July 2012 | date=1 September 2000 | publisher=Inner Traditions * Bear & Company | isbn=978-0-89281-807-5 | page=71}}</ref>

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").{{sfn|Lutgendorf|2007|pages=26–32, 116, 257–259, 388–391}} 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/>

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 |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>
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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]]).{{sfn|Lutgendorf|2007|pages=26–32, 116, 257–259, 388–391}}<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|access-date=28 May 2017|archive-date=7 February 2023|archive-url=https://web.archive.org/web/20230207082453/https://books.google.com/books?id=XAO3i_gS61wC|url-status=live}}</ref><ref name="Pinch1996">{{cite book |author=William R. Pinch |url=https://archive.org/details/peasantsmonksinb0000pinc |title=Peasants and Monks in British India |publisher=University of California Press |year=1996 |isbn=978-0-520-91630-2 |pages=[https://archive.org/details/peasantsmonksinb0000pinc/page/27 27]–28, 64, 158–159 |url-access=registration}}</ref><ref name="Sarvepalli Gopal 1993 41–46, 135–137">{{cite book |author=Sarvepalli Gopal |url=https://books.google.com/books?id=47AARF595dUC |title=Anatomy of a Confrontation: Ayodhya and the Rise of Communal Politics in India |publisher=Palgrave Macmillan |year=1993 |isbn=978-1-85649-050-4 |pages=41–46, 135–137}}</ref> 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|access-date=28 May 2017|archive-date=7 February 2023|archive-url=https://web.archive.org/web/20230207082453/https://books.google.com/books?id=XAO3i_gS61wC|url-status=live}}</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://archive.org/details/hindunationalism00chet|url-access=registration|year=2001|publisher=Berg|isbn=978-1-85973-343-1|pages=[https://archive.org/details/hindunationalism00chet/page/180 180]–192}}</ref>