Hanuman : Through the Ages (3 Vols Bound in one)
Contents: Vol. I: Preface. I. Introductory: 1. Introduction. II. Life profile: 2. The Monkey race, adoration of Monkeys through the ages. III. Literary sources: 3. Vedic and Post-Vedic literature. 4. The epics. 5. Profile in the Puranas. 6. Classical Sanskrit literature. 7. Tantric profile. 8. Buddhist literature. 9. Jaina literature. 10. Regional literature. 11. The contribution of Suradasa, Tulasidasa and Kesavadasa. IV. Iconography and arts: 12. Iconography. 13. The art forms. 14. Profile in plastic art. 15. Pancamukhi and Eleven-headed Hanuman.
Vol. II: V. The unique personality: 16. Vedic Vrsakapi to Mahakapi Hanuman. 17. Mahiravana episode. 18. Multiple profile. VI. Observation from different sources: 19. The exotic eye : as viewed by the people of other faiths. 20. In the eyes of different sects. 21. Hanuman in foreign lands. 22. The beauty of Sundara-kanda. VII. Conclusion: 23. Epilogue. VIII. Appendices. Bibliography. Index. Vol. III: Plates.
"From the Preface: Hanuman was actually a species of monkey or a human-being. In this connection attention is invited to the description of Hanuman as provided in the epics, Puranas and other classical writers of the Brahmanical faith. They have used all the synonyms of monkeys for Hanuman. There is also the mention of Vanara-vamsa which has been interpreted to mean the dynasty of the Vanaras or monkeys. The text also testifies that this Vanara-vamsa was created by the Gods who incarnated at the instance of Brahma, to help Rama in his fight with Ravana. This Vanara-vamsa has been conceived to be a human race by the Jaina texts. Taking, however, into consideration the immense strength, the intellect, the wisdom, the command in speech and other infallible virtues of Hanuman, one tends to believe him to be very much a human. But while doing so, the tail possessed by Hanuman comes in the way, because no human can possess a tail. The tail is also not a symbolic one, because it was used not only by Hanuman but also by Angada and others for a variety of purposes. It is therefore quite difficult to arrive at a definite conclusion on this particular issue, which has still to be examined from a close angle.
The quality of Hanuman of expanding and reducing the body has been a matter of considerable speculation. Hanuman took his gigantic form while crossing the ocean during his encounter with Surasa, then he displayed his gigantic form in the Asokavana before Sita and also before Bhima, the Pandava hero, in the Kadali forest. According to the texts, Hanuman was endowed with a boon by Brahma at the time of his birth, that he could change his form at well. This also speaks for the ability of Hanuman in the contraction and the expansion of his body, which feat he also displayed at the time of his entry into Lanka in a tiny form and on several other occasions as described in the epics. This also involves the change in form because sometimes he disguised himself as a Bhiksu. The texts further testify to Hanuman having assumed the human form. For instance, Hanuman, according to Adhyatma Ramayana, while approaching Nandigrama for meeting Bharata, assumed the human form for conveying the message of Rama to him."
