Abstract
The Rāmāyaṇa, one of India’s oldest and most revered epics, is not merely a tale of human lives—it is a cosmic narrative where gods, sages, animals, and other beings participate in the unfolding of dharma across realms.
Among these beings, the Vānarās are especially intriguing. Traditionally described as monkey-like creatures, they raise important questions: Were they literal animals? Early human ancestors? Purely mythical inventions? Or symbolic representations of forest-dwelling tribes? Their identity has been the subject of long-standing scholarly debate.
To better understand these possibilities, this paper focuses on four prominent Vānara characters—Sugrīva, Hanumān, Vāli, and Tārā. Through a detailed study of their roles, behaviors, speech, divine origins, and interactions with human characters, this paper reveals how the Vānarās embody a rich mix of symbolic, spiritual, and cultural meanings. Rather than viewing them as simple animals, the study presents them as demi-human figures—hybrid beings who bridge the gap between the human and the divine.
Introduction
In the Vālmīki Rāmāyaṇa, the Vānarās are not portrayed as ordinary animals, nor are they simple background figures in the narrative. Instead, they represent a category of beings that challenge traditional classifications. While often called monkey-like in translation, their behaviors, speech, emotions, and societal structures reflect a far more advanced and symbolic presence. Their identity lies at the crossroads of epic imagination, spiritual allegory, and anthropological speculation.
Some scholars interpret the Vānarās as mythological constructs—beings created by the gods for specific cosmic duties. “The vānaras are depicted not as ordinary animals but as supernatural beings created by the gods, possessing the ability to change forms, endowed with speech, intellect, and devotion.”
— Goldman, R. P., et al. (Trans.). (1984–2009). The Rāmāyaṇa of Vālmīki: An Epic of Ancient India (Vols. I–VI). Princeton University Press.
Others believe they are encoded references to tribal communities from forest regions, possibly bearing totemic monkey identities. Brockington, J. L. (1998). The Sanskrit Epics. Brill Academic Publishers. Offers insights into the evolution of epic characters and suggests symbolic readings of Vānarās as tribal beings or metaphorical forces. The etymology of the term Vānara is “alternative human” (vā vikalpito naraḥ), implying a hybrid or liminal identity—neither fully human nor fully animal.
This paper attempts to decode the Vānarās by examining four major characters—Sugrīva, Hanumān, Vāli, and Tārā—to assess their nature, symbolism, and roles in the broader mythological framework of the epic. The discussion integrates textual evidence from the Valmiki Rāmāyaṇa and contextual clues, ranging from divine parentage and cultural practices to speech patterns and metaphysical knowledge. Together, these perspectives help understand why the Vānarās can be best understood as demi-humans—distinct species imbued with divine purpose and human-like attributes.
Sugrīva: The Sovereign of the Vānarās
Sugrīva, the younger brother of Vāli, emerges in the Valmiki Rāmāyaṇa as a pivotal character—both as a monarch and as a diplomat. Following Vāli’s defeat, Sugrīva becomes the king of Kishkindhā. In the 17th Sarga, Valmīki explicitly states that Sugrīva was born of Sūrya Deva, the Sun God.
वानरेन्द्रं महेन्द्राभमिन्द्रो वालिनमात्मजम् । सुग्रीवं जनयामास तपनस्तपतां वरः ॥ वा. रा. बालकाण्डम् १७.१०
vānarendraṁ mahendrābham indro vālinam ātmajam । sugrīvaṁ janayāmāsa tapanas tapatāṁ varaḥ ॥ Bālakāṇḍa 17.10
(Indra, the ruler of gods, begot as his son Vālī, the ruler of Vānaras, who vied with the great Indra himself. The sun-god, the foremost of those radiating heat, begot Sugrīva, the younger brother of Vālī.)
This divine origin suggests a being elevated beyond mortal or animal classification.
Sugrīva’s role goes far beyond that of a simple forest-dwelling monkey. He is the one who unified various jātis (clans) of Vānarās from all over the earth. References in the text indicate he summoned Vānarās from diverse regions such as Himālaya, Meru, and Vindhyācala, which reflects both his extensive influence and the vast geographical spread of the Vānara society.
The frequent usage of the term Yūthapā (commander or tribal chief) in the epic further demonstrates a structured political system under Sugrīva’s authority. Animals, by nature, do not share territory or follow centralized leadership. The fact that many powerful Vānarās submitted to Sugrīva’s rule strongly supports the argument that they were not animals but rather organized beings—social, sentient, and hierarchical.
When Rāma requests Sugrīva’s assistance to locate Sītā in Lankā, Sugrīva mobilizes these regional Vānarās with remarkable coordination. Rāma refers to Sugrīva several times as Saumya—a term that signifies refinement, civility, and Brahminical virtues. This is not language typically used for describing an animal.
Further, Sugrīva is depicted as wearing clothes and ornaments, another clear deviation from animal behavior.
दिव्याभरणचित्राङ्गं दिव्यरूपं यशस्विनम् । दिव्यमाल्याम्बरधरं महेन्द्रमिव दुर्जयम् ॥ वा.रा. किष्किन्धाकाण्डम् ३३.६४
divyābharaṇacitrāṅgaṁ divyarūpaṁ yaśasvinam । divyamālyāmbaradharaṁ mahendram iva durjayam ॥ Kiṣkindhākāṇḍa 33.64
दिव्याभरणमाल्याभिः प्रमदाभिः समावृतम् । संरब्धतररक्ताक्षो बभूवान्तकसंनिभः ॥ वा.रा. किष्किन्धाकाण्डम् ३३.६५
divyābharaṇamālyābhiḥ pramadābhiḥ samāvṛtam । saṁrabdhatararaktākṣo babhūvāntakasaṁnibhaḥ ॥ Kiṣkindhākāṇḍa 33.65
(The illustrious Sugrīva, blazing like the sun and endowed with a godlike form, nay, wearing heavenly garlands and raiment and difficult to conquer like the mighty Indra, his limbs appearing wonderful with heavenly ornaments. Seeing this Laksmaņa got enraged all the more, and with bloodshot eyes, looked dreadful like the god of death.)
When Lakṣmaṇa enters Sugrīva’s antahpura (gynaeceum), he hears music being sung to the accompaniment of Veena, with precise beats and harmonized letters – a sign of aesthetic refinement.
प्रविशन्नेव सततं शुश्राव मधुरस्वनम् । तन्त्रीगीतसमाकीर्णं समतालपदाक्षरम् ॥ वा.रा. किष्किन्धाकाण्डम् ३३.२१
praviśann eva satataṁ śuśrāva madhurasvanam ।
tantrīgītasamākīrṇaṁ samatālapadākṣaram ॥ Kiṣkindhākāṇḍa 33.21
(The moment he entered the gynaeceum, he constantly heard a sweet melody dominated by songs sung to the accompaniment of Vina, in which words and letters were being articulated in harmony with time.)
Such scenes show that Vānarās practiced music, had a sense of culture, and lived in organized palaces, not jungles.
These elements collectively reveal that Sugrīva was a figure far more evolved than a monkey—his characteristics support the thesis that Vānarās were demi-humans, spiritually connected, socially advanced, and intellectually capable.
Hanumān: The Divine Servant and Philosopher
Hanumān was the son of Wind God (Vāyu).
त्वं नराधिपतेः पुत्रः प्रथितः प्रियदर्शनः । पराङ्मुखवधं कृत्वा कोऽत्र प्राप्तस्त्वया गुणः । यदहं युद्धसंरब्धस्त्वत्कृते निधनं गतः ॥ वा.रा. किष्किन्धाकाण्डम् १७.१६
tvaṁ narādhipateḥ putraḥ prathitaḥ priyadarśanaḥ ।parāṅmukhavadhaṁ kṛtvā ko’tra prāptas tvayā guṇaḥ ।yad ahaṁ yuddhasaṁrabdhas tvat kṛte nidhanaṁ gataḥ ॥ Kiṣkindhākāṇḍa 17.16
(You are the son of a sovereign, renowned and pleasing aspect. Having brought about the death of one who did not face you in battle, what merit has been earned by you on this earth, since I met my death at your hands at a time when I was in the heat of a contest with another?)
He is arguably the most compelling Vānara in the epic.
When he first meets Rāma and Lakṣmaṇa, Hanumān introduces himself as a humble servant of Sugrīva. Yet, his conversation with Rāma reveals a being of extraordinary intellect and divine presence.
One of Hanumān’s most notable qualities is his ability to change form (Kāmarūpi) at will.
भिक्षुरूपप्रतिच्छन्नं सुग्रीवप्रियकारणात् । ऋष्यमूकादिह प्राप्तं कामगं कामचारिणम् ॥ वा.रा. किष्किन्धाकाण्ड ३.२३
bhikṣurūpapraticchannaṁ sugrīvapriyakāraṇāt । ṛṣyamūkādiha prāptaṁ kāmagaṁ kāmacāriṇam ॥ Kiṣkindhākāṇḍa 3.23
(A Vānara sprung from the loins of the wind-god and arrived here from Ṛṣyamūka in order to serve the cause of Sugrīva and disguised in the form of a recluse, capable as I am of going wherever I please and assuming any form as I please.)
This supernatural ability is rare and underscores his divine or semi-divine nature. After conversing at length, Rāma observes that Hanumān must have studied Vyākaraṇa (grammar) deeply and thoroughly, likely several times over. Rāma notes that Hanumān’s speech, pronunciation, tone, and posture suggest someone who had read the Vedatrayi—the three foundational Vedas.
न मुखे नेत्रयोश्चापि ललाटे च ध्रुवोस्तथा । अन्येष्वपि च सर्वेषु दोषः संविदितः क्वचित् ॥ वा.रा. किष्किन्धाकाण्डम् ३.३०
na mukhe netrayoścāpi lalāṭe ca dhruvostathā । anyeṣvapi ca sarveṣu doṣaḥ saṁviditaḥ kvacit ॥ Kiṣkindhākāṇḍa 3.30
(No fault of expression was noticed anywhere in his face nor even in his eyes, nor again in his forehead nor in his eyebrows nor in any of his other limbs.)
This observation comes not from a priest, but from the Lord incarnate himself, indicating how exceptional Hanumān truly is.
Hanumān’s knowledge isn’t limited to scripture. He speaks philosophically about karma (action) and phala (fruits of action) concepts that are deeply metaphysical and abstract, entirely outside the scope of any non-human mind. No ordinary monkey can access such nuanced understanding of Dharma and cosmic law.
गुणदोषकृतं जन्तुः स्वकर्म फलहेतुकम् । अव्यग्रस्तदवाप्नोति सर्वं प्रेत्य शुभाशुभम् ॥ वा.रा. किष्किन्धाकाण्डम् २१.२
guṇadoṣakṛtaṁ jantuḥ svakarma phalahetukam । avyagrās tad avāpnoti sarvaṁ pretya śubhāśubham ॥ Kiṣkindhākāṇḍa 21.2
(Hanumān pleaded: “An embodied soul steadily reaps on departing from this world all the good and evil fruit of his actions done under the notion of virtue or vice and with an eye to their good or evil consequences.)
Therefore, Hanumān emerges not merely as a messenger or warrior, but as a philosopher-saint, a bridge between the mortal and divine. He is the ultimate exemplar of Bhakti (devotion), Jñāna (knowledge), and Śakti (power)—a combination that cements his place among demi-human archetypes.
Vāli: The Warrior King and Ethical Voice
Vāli, Sugrīva’s elder brother, is presented in the Rāmāyaṇa as both formidable in battle and profound in intellect. He introduces himself as a Vānara vanagocaram – a forest-dwelling Vānara.
वयं वनचरा राम मृगा मूलफलाशिनः । एषा प्रकृतिरस्माकं पुरुषस्त्वं नरेश्वर ॥ वा.रा. किष्किन्धाकाण्डम् १७.३०
vayaṁ vanacarā rāma mṛgā mūlaphalāśinaḥ | eṣā prakṛtirasmākaṁ puruṣastvaṁ nareśvara ||
(We are beasts living in the forest and subsisting on roots and fruit alone; for such is our nature, while you are a man living in urban areas and subsisting on cooked food of various kinds.)
Yet his actions and expressions depict someone deeply rooted in human-like codes of ethics and dharma.
After being mortally wounded by Rāma, Vāli confronts him, questioning the morality of killing an unaware opponent. In this confrontation, Vāli does not speak with brute aggression but with moral indignation. He debates Rāja Dharma, quoting examples and reasoning through ethics – a discourse not expected from any animal.
दमः शमः क्षमा धर्मो धृतिः सत्यं पराक्रमः । पार्थिवानां गुणा राजन् दण्डश्चाप्यपकारिषु ॥ वा.रा. किष्किन्धाकाण्डम् १७.१९
damaḥ śamaḥ kṣamā dharmo dhṛtiḥ satyaṁ parākramaḥ । pārthivānāṁ guṇā rājan daṇḍaś cāpy apakāriṣu ॥ Kiṣkindhākāṇḍa 17.19
(Control of the senses and the mind, forgiveness, righteousness, fortitude. truthfulness, valour and punishing the evil-doers are the virtues of kings.)
Even more telling is the scene of Vāli’s funeral. The ceremony follows the full protocol of Vedic cremation: he is adorned with ornaments and garlands, placed in a chariot, and offered to Agni in daha sanskāra.
समाज्ञापय काष्ठानि शुष्काणि च बहूनि च । चन्दनानि च दिव्यानि वालिसंस्कारकारणात् ॥ वा.रा. किष्किन्धाकाण्डम् २५.१४
samājñāpaya kāṣṭhāni śuṣkāṇi ca bahūni ca । candānāni ca divyāni vālisaṁskārakāraṇāt ॥ Kiṣkindhākāṇḍa 25.14
(Please command some responsible officials to get together numerous logs of dry wood as well as excellent pieces of sandal-wood for the cremation of Vālī.)
समाश्वासय दीनं त्वमङ्गदं दीनचेतसम् । मा भूर्बालिशबुद्धिस्त्वं त्वदधीनमिदं पुरम् ॥ वा.रा. किष्किन्धाकाण्डम् २५.१५
samāśvāsaya dīnaṁ tvam aṅgadaṁ dīnacetasam । mā bhūr bāliśabuddhis tvaṁ tvadadhīnam idaṁ puram ॥ Kiṣkindhākāṇḍa 25.15
(Duly comfort you the wretched Aṅgada, who is distressed in mind. Be you not puerile-minded; this city of Kişkindhā depends on you.)
अङ्गदस्त्वानयेन्माल्यं वस्त्राणि विविधानि च । घृतं तैलमथो गन्धान् यच्चात्र समनन्तरम् ॥ वा.रा. किष्किन्धाकाण्डम् २५.१६
aṅgadas tvānayen mālyaṁ vastrāṇi vividhāni ca । ghṛtaṁ tailam atho gandhān yaccātra samanantaram ॥ Kiṣkindhākāṇḍa 25.16
(Let Aṅgada for his part fetch garlands and textiles of every description, ghee, oil and fragrant substances and whatever else is immediately required at this moment for the cremation.)
Such rituals indicate not only that Vānarās respected sacred rites but also practiced structured religious customs, like human societies.
Vāli also gives his final speech to Sugrīva, asking him to take care of his family and extolling Tārā’s virtues—describing her wisdom, judgment, and spiritual depth.
सुषेणदुहिता चेयमर्थसूक्ष्मविनिश्चये । औत्पातिके च विविधे सर्वतः परिनिष्ठिता ॥ वा.रा. किष्किन्धाकाण्डम् २२. १३ ॥
suṣeṇaduhitā ceyam arthasūkṣmaviniścaye । autpātike ca vividhe sarvataḥ pariniṣṭhitā ॥ Kiṣkindhākāṇḍa 22.13
(Tārā (daughter of Suśeṇa) is extremely clever in discerning the most profound matters as well as in deciphering the meaning of portents of various kinds as also in all other ways.)
He speaks not as a beast but as a king, husband, and philosopher, reinforcing the interpretation that Vāli was more than a monkey—he was a demi-human ruler of a noble lineage.
Tārā: The Queen with Political and Spiritual Insight
Tārā, wife of Vāli and later queen to Sugrīva, is portrayed as an exceptionally wise and perceptive character. Her presence in the epic challenges the notion that Vānarās were primitive or purely instinctual.
In the 15th Sarga, when Sugrīva challenges Vāli again to battle, Tārā warns her husband with strategic foresight. She argues against the duel by emphasizing brotherhood, explaining Sugrīva’s motive with logical clarity. Her argument is not emotional, but informed—supported by data collected by spies about Rāma and Lakṣmaṇa.
अङ्गदस्तु कुमारोऽयं वनान्तमुपनिर्गतः। प्रवृत्तिस्तेन कथिता चारैरासीन्निवेदिता ॥ वा.रा. किष्किन्धाकाण्डम् १५.१६
aṅgadas tu kumāro’yaṁ vanāntam upanirgataḥ | pravṛttis tena kathitā cārair āsīn niveditā || Kiṣkindhākāṇḍa 15.16
(The aforesaid Prince Angada for his part had once gone to the interior of the forest. The following news which was broken to him by spies, was conveyed by him to me.)
Vāli himself, before dying, praises Tārā for her judgment in subtle matters and her ability to recognize omens and foresee calamities. He explicitly states that Tārā’s decisions never yield bad results – a testament to her political and spiritual sagacity.
तारया वाक्यमुक्तोऽहं सत्यं सर्वज्ञया हितम् । तदतिक्रम्य मोहेन कालस्य वशमागतः ॥ वा.रा. किष्किन्धाकाण्डम् १७.४१
tārayā vākyamukto’haṁ satyaṁ sarvajñayā hitam | tadatikramya mohena kālasya vaśamāgataḥ || Kiṣkindhākāṇḍa 17.41
(I was given by Tārā, who knows everything, advice which was correct and wholesome. Disregarding it through ignorance, I have fallen under the sway of Death.)
In the 35th Sarga, Tārā speaks on Dehadharma—the duties related to one’s physical existence—indicating an understanding of philosophical and dharmic concepts far beyond mundane life. Her intellect, political reasoning, and spiritual awareness place her squarely within the category of demi-human wisdom figures in ancient literature.
Conclusion: Vānarās as Demi-Humans
The Vānarās of the Rāmāyaṇa are far more complex than mere monkey-like creatures. From divine parentage and ritual practices to scholarly discourse and ethical reasoning, their traits transcend biological classification. They wear clothes, perform Vedic rites, speak Sanskrit, read scriptures, and uphold codes of conduct that place them beyond the realm of animals.
Taken together, these traits reveal that the Vānarās were demi-humans—hybrid beings possessing both divine and mortal qualities. They occupy a unique liminal space between the human world and the divine realm, representing values such as strength, devotion, morality, and wisdom. Their roles in the epic are not incidental; they are central to its spiritual and philosophical fabric.
By interpreting the Vānarās as demi-humans, we honor the complexity and intentionality of Valmīki’s vision—where species classification is not just a matter of biology, but a narrative device to express deeper truths about identity, duty, and transcendence.
References
Vālmīki. Śrīmad Vālmīki Rāmāyaṇa. Gorakhpur: Gita Press, 2017.
Vālmīki. The Rāmāyaṇa of Vālmīki (English Translation). Translated by Manmatha Nath Dutt. Reprint. Gorakhpur: Gita Press, 2017.
Goldman, Robert P., Sheldon Pollock, and Sally Sutherland Goldman, eds. and trans.
The Rāmāyaṇa of Vālmīki: An Epic of Ancient India. 6 vols. Princeton: Princeton University Press, 1984–2009.
Kane, P. V. History of Dharmaśāstra (Vol. 2). Bhandarkar Oriental Research Institute, 1962.
Brockington, John L., The Sanskrit Epics. Leiden: Brill Academic Publishers, 1998.
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