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
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?
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.
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
- To allow Hanuman access to the highest spiritual and grammatical knowledge.
- To enable him to later serve Sri Rama flawlessly.
- To uphold the rule that certain sacred teachings are reserved for householders.
- 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.
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