The Parivāra of Vāyunandana: Twenty-Eight Attendant Deities

When we picture Hanumān, the valiant vānara deity, our mind's eye conjures an image of solitary power. We see him leaping across the ocean alone, lifting a mountain with his own immense strength, or standing as a singular pillar of unwavering devotion to Lord Rāma. This portrait of the lone hero is powerful, but it doesn't tell the whole story.

According to Parāśara Saṃhitā, Chapter 20 (Viṃśatitamaḥ Paṭalaḥ) titled Śrī Hanumat Ṣoḍaśārṇava Prabhāva Kathanam & Chapter 25((Pañcaviṃśatitamaḥ Paṭalaḥ) titled Śrī Hanumanmālāmantra Vivaraṇam, even this paragon of self-reliance is not entirely alone. He stands at the center of a divine retinue, a sacred circle of celestial beings who support and attend to him. This inner circle is known in Sanskrit as a parivāra. It is a concept that fundamentally enriches our understanding of Hanumān, shifting him from a solitary figure to the leader of a cosmic team.

Here, we will explore profound insights into Hanumān's parivāra—his divine support system—and reveal a side of this beloved deity that is rarely discussed.

He Isn’t a Solo Act: The Concept of the Parivāra

The most fundamental revelation is the existence of the parivāra itself. Hanumān is the focal point of a sacred entourage, a group of attendant deities and fellow vānaras who form his retinue. This idea directly counters the popular perception of him as a solitary operative, revealing his connection to the broader vānarasenā (the great vānara army). This concept suggests a deeper spiritual truth: even the mightiest beings, embodiments of strength and devotion, are supported by a community. The tradition affirms that Hanumān's mission is upheld by a collective that includes attendants, guardians, and śakti-s (divine energies), all working in concert with him.

Their Purpose is Rooted in Cosmic Duty

This divine team is not a mere entourage for glory; they are united by a profound and sacred mission. The tradition is clear that the purpose of the parivāra is to support Hanumān in the context of Rāma-sevā (service to Lord Rāma) and dharma-rakṣaṇa (the protection of righteousness and cosmic order). This mission of dharma-rakṣaṇa necessitates more than just an army; it requires the foundational strength of family and the celestial grace of beings like Rambhā, demonstrating that protecting cosmic order is a multi-faceted endeavor. This shared purpose elevates every member of the group, framing them as a unified and dedicated force for preserving cosmic harmony.

The Power is in the Name Itself

Perhaps the most counter-intuitive and fascinating aspect of the parivāra is how their power is transmitted. The source text that lists these names does not provide elaborate backstories or individual legends for each member. Instead, it presents them as a litany of honoured names. This points to a different kind of spiritual practice, one where the power lies not in narrative but in remembrance. The text does not here elaborate individual legends for each, and so they remain a litany of honoured names for dhyāna and nāmasaṃkīrtana.

The power is not in knowing their stories, but in invoking their presence through sacred sound, making devotion an active, participatory experience.

This revelation deepens our understanding of Hanumān. He is a leader who is also sustained, a hero whose strength is magnified by the presence of his sacred parivāra.

Beyond the Lone Hero: Unveiling Hanumān’s Divine Inner Circle

The text lists these names as divine personalities forming his retinue.

सुवर्चला (मधुमती वा मदविह्वला),
गवाक्षः, शरभः, नीलः, गवयः,
गन्धमादनः, नलः, गजः, प्रहस्तः,
दर्दरः, वेगवन्तः, ऋषभः, सुमुखः,
पृथुः, दधिमुखः, ज्योतिर्मुखः, सम्पातिः,
रन्ध्रग्रीवः, केसरी, मरीचिः, कुशलः,
रम्भा, तरुणः, गोमुखः, सुवेषः,
हरिलोमः, शतबली, विद्युद्दंष्ट्रः ॥

śuvarcalā (madhumatī vā madavihvalā),
gavākṣaḥ, śarabhaḥ, nīlaḥ, gavayaḥ,
gandhamādanaḥ, nalaḥ, gajaḥ, prahastaḥ,
dardaraḥ, vegavantaḥ, ṛṣabhaḥ, sumukhaḥ,
pṛthuḥ, dadhimukhaḥ, jyotirmukhaḥ, sampātiḥ,
randhragrīvaḥ, kesarī, marīciḥ, kuśalaḥ,
rambhā, taruṇaḥ, gomukhaḥ, suveṣaḥ,
harilomaḥ, śatabaliḥ, vidyuddaṃṣṭraḥ.

Meaning

These names—Śuvarcalā (Madhumatī or Madavihvalā), Gavākṣa, Śarabha, Nīla, Gavaya, Gandhamādana, Nala, Gaja, Prahasta, Dardara, Vegavanta, Ṛṣabha, Sumukha, Pṛthu, Dadhimukha, Jyotirmukha, Sampāti, Randhragrīva, Kesarī, Marīci, Kuśala, Rambhā, Taruṇa, Gomukha, Suveṣa, Hariloma, Śatabali, and Vidyuddaṃṣṭra—are presented as the divine associates and warriors forming the sacred circle around Hanumān.

They represent the vānarasenā, attendants, guardians, and śakti-s who support the mission of the Lord, especially in the context of Rāma-sevā and dharma-rakṣaṇa. 

This group consists of Śuvarcalā (the presiding Śakti) and 27 Vānara Commanders (Mahāyuthapas). In the Parāśara Saṃhitā, these are not merely monkeys but divine cosmic forces representing different aspects of strength, speed, and intellect.

The Divine Consort (Śakti)

Śuvarcalā (also called Madhumatī or Madavihvalā)

Identity: She is the daughter of Sūrya (the Sun God) and the wife of Hanumān.

Role: She represents the Sauratejas (Solar Radiance) and the dynamic power (Śakti) of Hanumān. In the Parāśara Saṃhitā, Hanumān is worshipped as Śuvarcalā-Sameta (accompanied by Śuvarcalā), symbolizing the union of Knowledge (Hanumān) and Radiance (Śuvarcalā).

Significance: Unlike the Rāmāyaṇa where Hanumān is a lifelong celibate (brahmacārī), this Tantric text describes his marriage to Śuvarcalā to master the nava-vyākaraṇas (nine systems of grammar), as only a householder could study them all. She is the central figure along with him.

Source: Parāśara Saṃhitā, Chapter 20 (Viṃśatitamaḥ Paṭalaḥ) titled
Śrī Hanumat Ṣoḍaśārṇava Prabhāva Kathanam

In this chapter, Sage Parashara describes Suvarchala not just as a wife, but as the Shakti (Divine Power) 

Verses 9–10 (Dhyāna Śloka):

ekēnābhayadaṃ parēṇa varadaṃ bhōjyaṃ paraṃ cāparē |
anyēnāpi śuvarcalā-kucayugaṃ hastēna saṃbibhratam ||
kāruṇyāmṛtapūrṇalōcanayugaṃ pītāṃbarālaṃkṛtam |
ramyaṃ vāyusutaṃ caturbhujayutaṃ dhyāyēd hanūmatprabhum ||

Translation:
“One should meditate on the four-armed Lord Hanumān, who holds the gesture of protection (abhaya) with one hand, the gesture of boon-giving (varada) with another, a food vessel with the third, and holds his consort Śuvarcalā with the fourth. His eyes are full of the nectar of compassion, and he is adorned in yellow silk."

The 27 Divine Warriors (The Āvaraṇa)

Source: Chapter 25 (Pañcaviṃśatitamaḥ Paṭalaḥ) titled
Śrī Hanumanmālāmantra Vivaraṇam

These 27 warriors are invoked in the Hanumān-mālā-mantra as the Āvaraṇa-devatās (enclosing deities). In ritual worship (yantra-pūjā), they are stationed in the outer petals of the Hanumān-yantra to form an impenetrable shield (vajra-pañjara) around the devotee.

Verse 13:

navanyāsasamāyuktaṃ sāṅgāvaraṇapūrvakam |
bahumantrānvitaṃ yantraṃ mūlamantrapurassaram ||

Translation:
“It includes nine types of nyāsas and the worship of the limbs and āvaraṇa (enclosing deities), integrated with the root mantra.”

The Hanumān Mālā Mantra itself (found in the same chapter) invokes these attendants sequentially to perform digbandhana (ritual locking of the directions), ensuring that the devotee is guarded on all sides by the combined power of Hanumān’s entire divine army.

Some later interpretative traditions symbolically associate these 27 attendants with the 27 nakṣatras; however, this correspondence is not explicitly stated in the Parāśara Saṃhitā and should be treated as a later devotional or astrological overlay.

Name	Role & Description
Gavākṣa	King of the Golangulas (cow-tailed monkeys). Known for immense physical strength.
Śarabha	A commander named after the mythical beast (part lion, part bird). Symbolizes ferocity.
Nīla	The Commander-in-Chief of the Vanara army. Son of Agni(Fire).
Gavaya	A powerful Vanara leader, often described as resembling a wild ox in strength.
Gandhamādana	Son of Kubera; he possesses the power to intoxicate enemies with his scent/presence.
Nala	The celestial architect (son of Vishwakarma) who built the Ram Setu.
Gaja	Symbolizes the power of elephants. He fought huge demons in  Lanka.
Prahasta	A distinct Vanara warrior (not to be confused with Ravana's general).
Dardara	A warrior known for his leaping ability and crushing power.
Vegavanta	Literally "The Swift One." Represents absolute speed.
Ṛṣabha	A commander who fought using trees and rocks; represents stability.
Sumukha	"The Beautiful Faced." He has a dedicated story (Chapter 34) involving his salvation by Hanuman.
Pṛthu	"The Broad/Vast One." Represents expansive command.
Dadhimukha	Sugriva's maternal uncle and guardian of the Madhuvana (Honey Grove).
Jyotirmukha	"Face of Light." A radiant Vanara commander.
Sampāti	(Distinct from the vulture King Sampati) A Vanara general.
Randhragrīva	A warrior with a distinctive neck; known for endurance.
Kesarī	Hanuman's biological father. King of Sumeru. Represents paternal protection.
Marīci	Son of the sage Marichi (or named after him); represents light/rays.
Kuśala	"The Skilful One." Represents tactical warfare.
Rambhā	A Vanara chief (distinct from the Apsara).
Taruṇa	"The Youthful." Represents eternal vigor and agility.
Gomukha	A commander with a voice or face resembling a cow; signifies auspiciousness.
Suveṣa	"Well-Dressed" or "Beautiful Form."
Hariloma	"Green/Yellow Haired." A unique Vanara warrior feature.
Śatabali	"Possessor of a Hundred Strengths." A vital general who guarded the northern gates.
Vidyuddaṃṣṭra	"Lightning-Toothed." A terrifying warrior to enemies (distinct from the Rakshasa of the same name).

• The Commanders:

  • Gavākṣa, Śarabha, Nīla, Gavaya, Gandhamādana, Gaja, Prahasta, Dardara, Vegavanta, Ṛṣabha, Pṛthu, Rambhā, Śatabali, Vidyuddaṃṣṭra: These are the great Mahayuthapas (Generals) who led specific battalions in the war against Ravana. In the mantra, they protect the devotee from enemies and negative forces from all directions.

• The Elders:

  • Kesarī: Hanuman's father, representing ancestral protection.

  • Dadhimukha: Sugriva’s uncle and guardian of the Madhuvana (Honey Grove).

  • Sampāti: Often identified with the wise vulture king who guided the Vanaras, or a Vanara general of the same name.

• The Architects:

  • Nala: The builder of the Rama Setu bridge.

• Special Attributes:

  • Jyotirmukha ("Face of Light") and Sumukha ("Beautiful Face"): Represent the radiant and auspicious aspects of the Vanara army.

  • Taruṇa ("The Youthful"): Represents eternal vigor.

This richer vision of Hanumān invites us to consider a powerful question: How does this image of a community-supported hero change our modern understanding of strength and leadership?

The Eleven Pīṭhas of Hanumān (Hanumān-pīṭha)

 

The most distinctive part of the Hanuman tradition is the mention of eleven sacred seats (pīṭha, puṇyasthāna) associated with Hanumān (Hanumān), reminiscent in style of Śakti-pīṭha-s (Śaktipīṭha) and Jyotirliṅga-s (Jyotirliṅga). These places are said to be specially sanctified by the presence and grace of Vāyuputra (Vāyuputra).  Parashara Samhita Patala 37 verses 39 to 41describes these places

कुण्डिनं नाम नगरं श्रीभद्रं कुशतर्पणम् ।
पम्पातीरं चन्द्रकोणं काम्भोजं गन्धमादनम् ॥
ब्रह्मावर्तपुरं चैव नैमिषारण्यमेव च ।
सुन्दरं नगरं चैव रम्यं श्रीहनुमत्पुरम् ॥
एतानि वायुपुत्रस्य पुण्यस्थानानि नित्यशः ।
यः स्मरेत् प्रातरुत्थाय भुक्तिं मुक्तिं च विन्दति ॥

kuṇḍinaṃ nāma nagaraṃ śrībhadraṃ kuśatarpaṇam |
pampātīraṃ candrakoṇaṃ kāmbhojaṃ gandhamādanam ||
brahmāvartapuraṃ caiva naimiṣāraṇyameva ca |
sundaraṃ nagaraṃ caiva ramyaṃ śrīhanumatpuram ||
etāni vāyuputrasya puṇyasthānāni nityaśaḥ |
yaḥ smaret prātarutthāya bhuktiṃ muktiṃ ca vindati ||

Meaning

“There is the city named Kuṇḍina (Kuṇḍinaṃ nāma nagaram), there is Śrībhadra (Śrībhadra) and the sacred Kuśatarpaṇa (Kuśatarpaṇam); the river-bank of Pampā (Pampātīra), Candrakoṇa (Candrakoṇa), Kāmbhoja (Kāmbhoja), and Gandhamādana (Gandhamādana); Brahmāvarta-pura (Brahmāvartapuram), and also Naimiṣāraṇya (Naimiṣāraṇyam); then Sundara-nagara (Sundaraṃ nagaram) and the delightful Śrī-Hanumat-puram (Śrīhanumatpuram).

These are eternally (nityaśaḥ) the holy seats (puṇyasthāna) of Vāyuputra (Vāyuputra), Hanumān. Whoever remembers them every day in the early morning after rising (prātar utthāya), obtains both enjoyment (bhukti) and liberation (mukti).”

In this way the verse presents eleven names—Kuṇḍina, Śrībhadra, Kuśatarpaṇam, Pampātīram, Candrakoṇam, Kāmbhojam, Gandhamādanam, Brahmāvartapuram, Naimiṣāraṇyam, Sundaranagaram, and Śrīhanumatpuram—as special kṣetra-s (kṣetra) under the grace of Hanumān (Hanumān). The sādhaka (sādhaka) is enjoined to bring them to mind daily as a manasīka-yātrā (manasīkayātrā), a pilgrimage of remembrance, with the assurance of both worldly well-being and ultimate spiritual freedom.

Pīṭhas that can be located with high confidence:

1. Kuṇḍina-nagara → Kaundinyapur / Kundinapura, Amravati district, Maharashtra.

2. Pampā-tīram → Pampā-tirtha on Tungabhadra at Hampi/Anegundi, Karnataka (Kiṣkindhā). 

3. Gandhamādanam → traditionally both

   • Himalayan Gandhamādana north of Kailāsa (mythic residence), and

   • Gandhamādana Parvatham at Rameswaram, Tamil Nadu, Hanuman’s leap point. 

4. Brahmāvartapuram → Bithoor (Brahmavarta), on the Ganga near Kanpur, Uttar Pradesh. 

5. Naimiṣāraṇyam → Naimisharanya / Neemsar, Sitapur district, Uttar Pradesh. 

Pīṭhas whose region is clear but exact spot is not:

6. Kāmbhojam → ancient Kamboja region in the north-west frontier / Hindukush–Gandhara–SW Kashmir belt, not a single town

7. Kuśa-tarpaṇam → Kuśa-tarpaṇa-tīrtha of Brahma-purāṇa tradition, somewhere in the Vindhya-north, Gomatī–Praṇītā area; exact modern village unknown. 

Pīṭhas whose identity is not confirmed from sources:

8. Śrībhadram – no solid evidence tying it to Bhadrachalam or elsewhere.

9. Candra-koṇam – phonetic similarity to Chandrakona (W. Bengal), but no explicit traditional link as a Hanuman-pīṭha.

10. Sundara-nagaram – appears only as a name; modern Sundaranagaram localities (e.g., Ongole) are not traceable back to Parāśara in any documented way.

11. Śrī-Hanumat-puram – no reliable mapping to a present-day town.

For these four, the only honest answer is: the pīṭha-names exist in Parāśara-saṃhitā and later devotional writing, but their specific modern geo-identification is not clearly documented in accessible sources.

Incarnations of Hanuman

For countless devotees, BhagavanHanuman is the unwavering hero of the Ramayana—an icon of selfless devotion, superhuman strength, and perfect celibacy. This is the Hanuman of the epic, the puranic hero, a figure central to the path of bhakti, or devotion.

But what if this image, as profound as it is, represents only one tradition’s understanding? What if an ancient text revealed a deeper, more esoteric reality—a view of Hanuman as a multifaceted deity with specific forms for specific purposes? That text is the Śrī Parāśara Samhitā, a dialogue between the great sages Parāśara and Maitreya. It invites us on a journey beyond the familiar hero to explore the divine archetype in all its complexity. Let us uncover a few of its most surprising revelations.

1. Hanuman Has Nine Different Incarnations (Navāvatāra) for Worship

While most devotees are familiar with one primary form of Hanuman, Śrī Parāśara Samhitā, specifically the 60th Chapter titled "The Story of the Incarnation" (Avatārakathanam), reveals that his incarnations are as infinite as the universe itself. However, it specifically designates nine of these forms as sacred objects of worship. These are not merely different statues, but living archetypes of divine power, each waiting to be invoked for a specific purpose.

Among His very many incarnations, only nine are to be worshipped. Upāsakas or devoted worshippers of Hanumān, venerate nine distinct forms (nava-rūpa) of Vāyuputra, each highlighting a particular aspect of his śakti.

आद्यः प्रसन्नहनुमान् द्वितीयो वीरमारुतिः ।
तृतीयो विंशतिभुजश् चतुर्थः पञ्चवक्त्रकः ॥
पञ्चमोऽष्टादशभुजः शरण्यः सर्वदेहिनाम् ।
सुवर्चलापतिः षष्ठः सप्तमस्तु चतुर्भुजः ॥
अष्टमः कथितः श्रीमान् द्वात्रिंशद्भुजमण्डलः ।
नवमो वानराकार इत्येवं नवरूपधृत् ।
हनुमान् पातु मां नित्यं सर्वसम्पत्प्रदायकः ॥

ādyaḥ prasannahanumān dvitīyo vīramārutiḥ |

tṛtīyo viṃśatibhujaḥ caturthaḥ pañcavaktrakaḥ ||

pañcamo’ṣṭādaśabhujaḥ śaraṇyaḥ sarvadehinām |

suvarchalāpatiḥ ṣaṣṭhaḥ saptamastu caturbhujaḥ ||

aṣṭamaḥ kathitaḥ śrīmān dvātriṃśadbhujamaṇḍalaḥ |

navamo vānarākāraḥ ityevaṃ navarūpadhṛt |

hanumān pātu māṃ nityaṃ sarvasampatpradāyakaḥ ||

Meaning

Hanumān (Hanumān), the son of Vāyu, is hymned here as manifesting nine exalted forms:

(Please note that the images are not exact representations but only suggestive, created using Artificial Intelligence)

1. Prasanna-Hanumān (prasannahanumān)

The serene, ever-pleased form, radiant with kṛpā and dayā.

    • Scriptural Context: Identified as the first incarnation, this is the "Pleasant or Happy Hanumān".

    • Significance & History: This form is the remover of sorrow. The text recounts that Vijaya, a great warrior and ruler, meditated upon Prasannāñjanēya and successfully crossed the "ocean of this mundane world" (samsāra).

2. Vīra Māruti (vīramāruti)

The heroic son of the Wind, embodying śaurya (valour) and parākramā (prowess).

    • Scriptural Context: Listed as the second incarnation, the "Heroic or Valorous Hanumān".

    • Significance & History: This form grants the power to overcome impossible physical obstacles. Mainda, a supreme scholar of the Vedas, meditated upon Vīra-Māruti and was surprisingly able to cross a river in a boat filled with many holes.

3. Viṃśati-bhuja (viṃśatibhuja)

The twenty-armed cosmic form, suggesting mastery over numerous śakti-s and śāstra-s.

    • Scriptural Context: The third incarnation, distinguished by twenty shoulders/hands.

    • Significance & History: This form represents supreme creative authority. The Creator Brahma himself worshipped this form with great enthusiasm and, through this worship, attained the status of Prajāpati (the Lord of Creatures).

4. Pañcavaktraka (pañcavaktraka)

The five-faced form traditionally associated with protection in all directions and deep tantric symbolism.

    • Scriptural Context: The fourth incarnation is the Pañcamukhāñjanēya or Five-Faced Hanumān.

    • Significance & History: This form is linked to the acquisition of abundance. Nīla, the son of Vibhīṣaṇa—who was always worshipped by saintly people—worshipped this form and subsequently "earned everything in plenty".

5. Aṣṭādaśa-bhuja (aṣṭādaśabhuja)

The eighteen-armed refuge (śaraṇya) of all embodied beings (sarvadehinām), signifying complete guardianship.

    • Scriptural Context: The fifth incarnation, explicitly described in the text as śaraṇyas sarvadehinām ("auspicious refuge to all devotees").

    • Significance & History: The iconography of this form is vast, holding weapons such as the sword, axe, mace, trident, and thunderbolt (śakti), marking him as a "killer of demons". The sage Durvāsā worshipped this form and gained such power that he could drink the entire sea "like a miser," achieving great fame.

6. Suvarchalāpati (Suvarchalāpati)

The Lord of Suvarchalā Devī (Suvarchalā), reflecting the gṛhastha-like consort aspect of Hanumān found in certain āgamic and Saṃhitā traditions.

    • Scriptural Context: The sixth form is the "husband of Suvarchalā".

    • Significance & History: This form is specifically associated with material prosperity. A learned Brahmin named Dhwajadatta, skilled in weaponry, worshipped Suvarchalāhanumān and became rich.

7. Caturbhuja (caturbhuja)

The four-armed form, reminiscent of classical Viṣṇu-rūpa-s, bearing weapons and mudrā-s of protection.

    • Scriptural Context: The seventh incarnation possesses four shoulders/hands.

    • Significance & History: This form is a vimuktidaḥ (giver of liberation). The sage Kapila, a brilliant Vedic scholar, worshipped this form and achieved success in both worldly and other-worldly goals.

8. Dvātṛṃśad-bhujamaṇḍala (dvātriṃśadbhujamaṇḍala)
A majestic thirty-two-armed form, an icon of overflowing divine energies and upacāra-s.

    • Scriptural Context: The eighth incarnation is the majestic thirty-two-shouldered form, referred to as Śrīmān.

    • Significance & History: This form restores lost sovereignty. Emperor Sōmadatta, who was frightened after being driven out of his kingdom, regained his throne by worshipping this thirty-two-armed manifestation.

9. Vānara-ākāra (vānarākāra)
The simple monkey-form, compassionate and accessible, which is the most beloved to bhaktas.

• Scriptural Context: The ninth form is the Vānarākāra (Monkey form).

• Significance & History: Despite its humble appearance, this form is potent for health and spiritual perfection. A forest dweller named Gāla worshipped this form and attained great health along with the "ultimate best achievement" (siddhi).

The verse concludes: 

“Thus, assuming these nine forms (navarūpadhṛt), may Hanumān (Hanumān) ever protect me and bestow all kinds of prosperity (sarvasampat-pradāyaka), both material and spiritual.”

This revelation suggests a deity far more multifaceted than commonly portrayed. It shows Hanuman's divine ability to manifest in the specific form a devotee needs, whether they seek pleasant grace, heroic courage, or awe-inspiring power.

Different Forms Were Worshipped for Specific Results

The text doesn't just list Hanuman's different forms; it provides concrete examples of how ancient kings and sages worshipped specific incarnations to achieve specific goals. This points to a highly specialized spiritual science where the deity's form was understood to correspond directly to the devotee's need.

This practical, results-oriented approach shows that the worship of Hanuman was not just an act of abstract devotion but a precise spiritual technology, employed by the wisest figures of antiquity to manifest tangible outcomes in their lives.

The Śrī Parāśara Samhitā pulls back a veil, revealing that the Hanuman we know from the epics is but one magnificent expression of a deity of infinite complexity. From his nine sacred forms and his role as a husband to the precise, purpose-driven science of his worship, these ancient verses paint a picture of a deep and sophisticated spiritual tradition. They show us that the devotional hero of the Ramayana also exists as a powerful deity, where every form has a purpose and every practice holds a unique power.

Śrī Parāśara Samhitā Chapter 60 begins with the following 2 verses:

खड्गं खट्ठांगशैलद्रुमपरशुगदापुस्तकं शंखचक्रे 

पाशं पद्म त्रिशूलंहलमुसलघटाटंकशक्त्यक्षमालाः 

दण्डं वा कुंतचर्माचलितकुशवरान्पट्टिशं चापबाणान् 

खेटं मुष्टिं फलं वा डमरुमभिभजे बिभ्रतं वायुसूनुम् ।। 1

I am reverentially serving Hanuman, the son of Wind God, holding a sword, a leg of an wooden cot (khatwanga), a mountain, a tree, an axe, a mase, a book, conch and wheel, a rope lasso (pńśa), a lotus, a trident, a plough, a pounding pole (musala), an earthen pot, a chisel, power (śakti), rosary, stick or a throwing weapon (javelin), skin or hide of animal, a bundle of sacteddharba grass (Desmotachya bipinnata), a dagger, a bow and arrows, a protecting disc, a clenched fist, a fruit and a small hand drum (dhamaruka). (1)

शक्तिं पाशं च कुन्तं परशुमपि हलं तोमरं खेटकं वा 

शंखं चक्रं त्रिशूलं मुसलमसि गदाः पट्टिशं मुद्गरं च 

गांडीवं चर्मपद्मद्विनदभुजवरे खड्गमप्यादधानम् 

वन्देऽहं वायुसूनुं सुररिपुमथनं भक्तरक्षासुदक्षम् ।। 2

I worship Hanuman, the son of Wind God holding power (śakti), rope lasso, sharp throwing weapon (stick), axe, plough, whip, protecting disc, conch, wheel, trident, pounding pole, mace, dagger, club or mallet, bow, animal skins, sword in His great eighteen shoulders, killer of demons and an expert in saving devotees. (2)

Hanuman's Marriage

When we picture Hanuman, a singular image often comes to mind: the mighty Monkey God from the Ramayana, the perfect devotee of Lord Rama, a symbol of unwavering celibacy, strength, and selfless service. He is the one who crossed an ocean in a single leap, carried a mountain to save a life, and stood as a paragon of virtue and power. This is the Hanuman revered in countless temples and tales.

But what if this popular image is only one chapter in a much larger story? An ancient Sanskrit text, the Śrī Parāśara Samhitā, reveals a different side of this beloved deity

Perhaps the most startling revelation from the Śrī Parāśara Samhitā is that Hanuman, the icon of celibacy (brahmacharya), was married. His wife was Suvarcalā, the daughter of Sūrya, the Sun god.

In the sixth chapter of the Parāśara Saṁhitā, titled Hanumaj-janma-kathanam, Sage Parāśara narrates to his disciple Maitreya the complete story of Hanuman’s origin and his divine marriage with Suvarcalā Devī.

The chapter opens with Maitreya’s respectful enquiry: he has already heard from his guru about the greatness of the Hanuman-mantra, but now he longs to know who Hanuman really is — whose son, what his nature is, and how his birth and deeds have taken place. 

Parāśara replies that this is an ancient history and must be told from the beginning. He starts, not with Hanuman, but with the solar household and the family of Viśvakarmā, from which Suvarcalā arises.

Viśvakarmā’s Daughter Chāyā and the Problem of the Sun’s Radiance 

Parāśara explains that the divine architect Viśvakarmā had a virtuous daughter named Chāyā, “the great chaste one.” She was married to Sūrya, the Sun-god. But the young bride could not bear the intense blaze of her husband’s radiance. The heat and light of the Sun were so overpowering that Chāyā was unable to endure his proximity; her mind and body were in distress, and she confided in her mother about this difficulty. 

Viśvakarmā, hearing from his wife of their daughter’s suffering, decided to act. Using his power and craftsmanship, he reduced and refined the blazing rays of Sūrya, “trimming” that excess tejas and cooling the Sun’s unbearable brilliance. From the portion of radiance thus removed and collected, a new divine manifestation appeared. 

The Birth of Suvarcalā from the Sun’s Effulgence

Out of the concentrated mass of that refined solar radiance, a luminous maiden was born. The Saṁhitā says that from the polished, diminished rays of Sūrya, a girl named Suvarcalā came into being. She was not womb-born, but manifested directly from light. Because she arose from su-varchas, auspicious effulgence, she was called Suvarcalā, and very soon she became renowned in all the worlds for her extraordinary beauty and brilliance. 


The text describes Suvarcalā as:

• Ayonijā – not born of a womb.
• Tejasvinī – radiant as the sun itself.
• Tapodhanā – filled with spiritual austerity.
• Destined for a divine purpose, not ordinary household life.
  
  
• She was created specifically from the surya-varchas, the blazing aura of Sūrya, and possessed extraordinary virtues.

The Devas Ask: Who Will Be Her Husband?

When the gods beheld this wondrous girl born of the Sun’s light, they were astonished. Gathering around Brahmā, they asked: “To whom will this divine ‘fruit’ of tejas belong? Who is worthy to be her husband?”

Brahmā replied that, by the will of the Supreme Lord, a portion of God’s own great radiance would soon take birth as Hanuman, who would one day leap into the sky and swallow the very disc of the Sun, mistaking it for a fruit. That glorious being, endowed with immense strength and tejas, would become Suvarcalā’s husband. 

The Birth of Hanuman and His Nature:

Hanuman’s birth was orchestrated to destroy demons that were plaguing the celestials and sages. Seeking a solution, the gods approached Lord Naranarayana, who combined his own radiant energy with that of Brahma and other celestials into a ball of power. Lord Siva swallowed this mass of energy.

Later, while Siva and Parvati were on the Seven Hills of Tirupati (Venkatācala), they witnessed a pair of monkeys playing. Understanding Parvati’s desire, Siva assumed the form of a monkey, and they engaged in amorous play for a thousand years. Siva eventually transferred the radiant energy into Parvati’s womb.

Unable to bear this intense energy, Parvati transferred it to the Fire God (Agni), who in turn passed it to the Wind God (Vāyu). Vāyu delivered this energy in the form of a fruit to Anjana, the wife of the monkey king Kēśari, who was performing penance for a mighty son. Thinking it was a fruit, Anjana ate it and conceived.

The time of birth is described very precisely: in the month of Vaiśākha, in the krishna paksha on Dashami tithi, in the Purvaproshthapada & vaidriti yoga, in the noon.  In that sacred moment, Añjanā gives birth to a son endowed with immense strength and brilliance, one who is deeply devoted to Viṣṇu and who will be the refuge of all.  Parāśara declares that this child has the essences of Brahmā, Viṣṇu and Śiva, and the power of all the Vedas and Vedāṅgas, are fully present. He is “ever-heroic, wise, and learned in all sacred sciences.” 

Hanuman’s Names and Universal Worship 

The Saṁhitā next explains Hanuman’s various names as mentioned by Brahmaji:

• Because the embryo once rested in Pārvatī’s womb, he is linked to her and known in that connection as Parvati-Garbha.
• Because Vāyu carried the tejas to Añjanā, he is called Vāyu-putra or Āñjaneya.
• Because he is born in the lineage of Kesari, he is known as Kesarinandana.
• Because he contains in himself portions of Brahmā, Viṣṇu, and Śiva, he is described as “Trimurti” 
• Since he has the essence of all the devatas, he is called as “sarvadevātmaka

The text declares that worship of Hanuman is equivalent to the worship of all deities. Wherever Hanuman is honoured, divine forces are satisfied and dwell permanently, removing the troubles of those places.

Hanuman’s Desire for Higher Knowledge

Hanuman felt an intense urge to master all divine knowledges—the Vedas, Vedāṅgas, śāstras, and particularly the navavyākaraṇa(nine systems of grammar).

Despite being born with omniscience, Hanuman sought to study the Vedas to set an example for the world. 

To acquire such mastery, the scriptures say, the Sun-god Sūrya is the supreme teacher. Therefore, Hanuman approached Sūrya with deep humility and requested:
“O Lord! Please accept me as your disciple and grant me the complete knowledge of all śāstras.”

When Sūrya first hears this instruction, he refuses to teach, raising a practical difficulty: By the command of Ishwara, he is constantly moving across the sky in his chariot and cannot easily remain in one place to teach. Moreover, he must keep shining; he cannot halt even for a moment. 

Undeterred, Hanuman blocked the Sun’s path, prompting Surya to suggest they find a solution together. Hanuman adopted a unique method of study: he faced the Sun and walked backward at the same pace as the Sun’s movement. Straddling the Eastern and Western mountains, Hanuman learned the Indravyākaraṇa (grammar) and the Vedas with all their subparts, becoming an expert in all fields of knowledge.

Sūrya Gives Suvarcalā to Hanuman in Marriage

Impressed by Hanuman’s intellect, humility, strength, heroism and perseverance, Sūrya reflects on the earlier prophecy concerning his radiant daughter. Recognising that no one in all the worlds is more worthy, he decides to give Suvarcalā in marriage to Hanuman.

The Saṁhitā states that Sūrya “considered his wisdom, learning, strength, power and excellence” and then offered his own daughter Suvarcalā to Hanuman. A divine marriage is performed in the heavenly realms. Once the ritual is complete, the mighty Hanuman returns from Sūrya’s world to the earthly sphere. 

Although the text does not dwell on conjugal life at all, later tradition — in harmony with this chapter — always affirms that Hanuman’s vow of brahmacarya remains intact; the marriage serves to sanctify his eligibility (adhikāra) to receive the highest knowledge, fulfilling the very prophecy Brahmā had spoken earlier when the gods first saw Suvarcalā.

A folklore also goes as follows(its not mentioned in Parashara Samhita): 

In certain folklores it is also mentioned that Sūrya says to Hanuman that a divine stipulation exists: certain higher teachings must not be given to an unmarried brahmacārī. Only a gṛhastha (householder) may receive them.  

This placed Hanuman in a dilemma—he had vowed life-long celibacy, yet he desired the fullness of knowledge.

Seeing Hanuman’s sincerity, Sūrya said: “There is one way. If you take a wife, even symbolically, you will qualify to receive the highest teachings.”

Hanuman was troubled by this. He explained: “I am firmly established in brahmacarya. How can I marry?”

Therefore, Sūrya proposed a divine remedy: “I shall give you my radiant daughter, Suvarcalā, born from my own effulgence. She is not born through ordinary means, nor bound to worldly desires. She will never hinder your brahmacarya. Yet through this marriage, you will be considered a householder for the purpose of receiving knowledge.”

Sūrya assured Hanuman: “Your vow of celibacy will remain untouched. This union is only for dharma and vidyā, not for worldly pleasure.”

Hearing this, Hanuman bowed and said: “If this is the only way to serve knowledge and dharma, I agree.”

The entire cosmos rejoiced because this marriage was not for personal desire but for the purpose of upholding dharma and enabling Hanuman to complete the divine mission for which he had incarnated. 

With the ritual complete, Sūrya now declared: “Hanuman, you are now qualified. Receive the full extent of the nine grammars, the Vedas, the Vedāṅgas, and the hidden śāstras.”

Hanuman mastered each vidyā instantly through divine absorption. He even surpassed the brilliance of the gods in intellectual and spiritual power

After fulfilling her purpose, Suvarcalā did not enter worldly household life.
Instead, she returned to severe tapas, her sole focus being the protection and upliftment of Hanuman’s mission.

(Folk lore ends here). 

Thus, although the marriage occurred, Hanuman:

• Never broke his vow of celibacy.
• Remained a brahmacārī in conduct, mind, and body.

The Saṁhitā repeatedly clarifies that this divine marriage should never be misunderstood in worldly terms. 

Purpose of This Marriage in the Cosmic Plan

1. To allow Hanuman access to the highest spiritual and grammatical knowledge.
2. To enable him to later serve Sri Rama flawlessly.
3. To uphold the rule that certain sacred teachings are reserved for householders.
4. To demonstrate that dharma can take extraordinary forms for extraordinary beings.

One of the 9 forms of Hanuman:
In the 60th paţala (section) of Parāśara Saṁhitā, the different incarnations of Hanuman are described. In that context, the 6th incarnation is said to be “Suvarcalapati” — i.e. the one who is consort (pati) of Suvarcala. 

सुवर्चलापतिष्षष्ठः सप्तमस्तु चतुर्भुजः | 
अष्टमः कथितः श्रीमान् द्वात्रिशद्भुजमण्डलः ।। 8

suvarcalā-patiḥ ṣaṣṭhaḥ  saptamas tu catur-bhujaḥ |  

aṣṭamaḥ kathitaḥ śrīmān  dvātriṃśad-bhuja-maṇḍalaḥ || 8 ||

Meaning: “The sixth form (of Hanumān) is described as the husband of Suvarcalā. The seventh form is said to be four-armed. The eighth form, the glorious one, is declared to possess a circle of thirty-two arms.”

The Importance of the Suvarcalāsameta Hanuman Mantra

The text places immense importance on the worship of Hanuman alongside Suvarcala. Here is their dhyana-shloka. Mentioned in Parāśara Saṁhitā paţala 7:

सुवर्चलाधिष्ठितवामभागम् ।

वीरासनस्थकपिवृन्दसेव्यम् ।

स्वपादमूलशरणगतानाम् ।

अभीष्टदं श्रीहनुमंतमीले ॥ १८ ॥

suvarcalādhiṣṭhita-vāma-bhāgam |  

vīrāsana-stha-kapi-vṛnda-sevyam |  

sva-pāda-mūla-śaraṇa-gatānām |  

abhīṣṭa-daṃ śrī-hanumantam īḻe || 18 ||

Meaning: “I worship Śrī Hanumān, on whose left side Suvarcalā is seated, who is established in the heroic posture (vīrāsana), who is served by hosts of mighty vānaras, and who grants the desired wishes to those who have taken refuge at the base of His feet.”

भक्तकल्पतरुसौम्यं लोकोत्तरगुणाकरम् ।

सुवर्चलापतिं वन्दे मारुतिं वरदं सदा ॥ १९ ॥

bhakta-kalpa-taru-saumyaṃ  

loko-uttara-guṇa-ākaram |  

suvarcalā-patiṃ vande  

mārutiṃ vara-daṃ sadā || 19 ||

Meaning: “I always bow to Māruti (Hanumān), who is gentle and benevolent like a wish-fulfilling tree to His devotees, who is a mine of virtues beyond all worlds, who is the husband of Suvarcalā, and who is eternally the bestower of boons.”

Especially praised is the repetition of the Hanumān-Suvarcalā mantra mentioned at the end: whoever chants this sacred mantra with faith attains the fulfilment of all noble aims. 

The Fruits of Hearing and Repeating This Narration:

The closing verses of Paṭala 6 describe the phala-śruti, the spiritual fruits gained by those who honour this story. One who reads or recites the account of Hanuman’s birth and his marriage with Suvarcalā, or who writes it in a book, will have all desires fulfilled, says the Saṁhitā.  

Khagendra Samhita, Shaunaka Samhita and Sudarshana Samhita also mention Hanumanji’s marriage. 

Temples of Hanumān-Suvarcalā

1. Sri Suvarcalā Sahita Abhayanjaneya Swamy Temple

• Place: Yellandu town, Bhadradri Kothagudem district, Telangana
• Specialty: One of the very few temples in India where Hanumān (Abhaya Anjaneya) is worshipped together with His consort Suvarcalā Devi.
• The temple is locally known simply as “Suvarcala Sahita Hanuman Temple”. It has grown into an important regional pilgrimage centre, drawing devotees from across Telangana and neighbouring states. 

Main deities:

• Abhaya Anjaneya Swamy – standing Hanumān with right hand in abhaya-mudrā (gesture of fearlessness), usually holding a gadā (club) in the left, adorned with tulasī and flower garlands.
• Suvarcalā Devi – a black-stone (śyāma) murti, richly dressed in sari, ornaments and flower garlands, generally shown with one hand in varada or abhaya-mudrā and the other in a blessing/pujā gesture.
• 
  The two murtis stand side by side under a common golden prabhā-maṇḍala / arch, emphasizing the “Suvarcalā-pati” form described in Parāśara Saṁhitā.
• The temple emphasizes Hanumān as both eternal brahmacārī and scripturally wedded to Suvarcalā – exactly the nuance you’ve been working with: the marriage is seen as “adhikāra-śuddhi” (for vidyā), not as ordinary gṛhastha life. Local articles explicitly mention that this temple worships the “eternal celibate god along with his consort Suvarcalā Devi.”
  
• The temple celebrates Hanumān–Suvarcalā Kalyānam (divine wedding) every year on Jyeṣṭha śuddha daśamī. Devotees commonly perform vāda-mālā, coconuts, deepa, and tailābhisheka (oil anointing) to Hanumān, and mangalya/vrata offerings to Suvarcalā Devi, especially for marriage and family-related prayers. Regular worship includes: Daily āratī and archana to Abhaya Anjaneya and Suvarcalā Devi & Tuesdays and Saturdays are especially crowded, as is typical for Hanumān temples. 

2. Kalyana Anjaneya Temple, Thailavaram (near Chennai)

• According to a Tamil-region source, this temple at Thailavaram (near Guduvanchery, on the outskirts of Chennai) is dedicated to Anjaneya (Hanumān) with Suvarcalā Devi.  The temple is popularly known as “Kalyana Anjaneya” (i.e. “Married Anjaneya/Hanumān”) in local devotional communities.  The tradition recognizes Hanumān as “Su­varcalā-pati”

3. Suvarcala Sahita Anjaneya Swami Temple (Hyderabad, Telangana)

• Location: TV Colony, Vanasthalipuram, Hyderabad.
• Significance: A well-known temple within the capital city of Telangana. The idols depict Hanuman and Suvarcala together, and it serves as a key center for devotees who cannot travel to Yellandu.