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Re: Anjaneyar Chinna Tiruvadi

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M.N.Ramanuja • August 25, 2001 


Dear Bhakthas,
 Sri parasara Bhattar has mentioned about Hanumar and Vibheeshanalwan in
SriRangarajastavam
"HanubhUsha ViBhIShaNayOssyAm
YatamAviha Mokshamupekshya
RaghunAyaka niShkrayaBhUtham
Bhuvi Rangadhanam ramayEthE"
which means
I would be one among Hanuman and Vibheeshana, both of whom ignored Moksha
and Vaikuntha. Both permanently stay with Sri Ranganatha Periya perumal
who was given in exchange of helps received by SriRama Perumal. They are 
staying with Ranganatha to entertain Him and serve and converse with Him 
(RamayEthE).

In SriGunarathnaKosha another reference to Hanumar in 
' MAtharMaithili RakshasIs tvayi tadaivardrAparAdhAstvaya
Rakshnthya PavanathmajAllaghutarA Ramasya GoshthI krutA
KAkam tamcha Vibheeshanam SharaNmithyuktikshmau rakshtata:
SAnassandra mahAgasassukhayathu kShAnthisthavAkasmiki'
which means that by the Seeta's act of protecting redhanded demonesses
from Hanumar, Rama's Goshthi became meaner than Seeta's Goshthi
since Rama only protected that Crow and Vibheeshana after their loud
proclamation of surrender.
 
In Madhva Sampradayam Hanumar is having the position of god, being the son
of MulaDevaru Vayu. They have separate sannidhis for Hanumar in Madhava
temples. In Hanumadashtotthara we have ' Rudraveerya Samudbhava:'. So
Hanumar is also Rudramsa. This may be another reason why Hanumar is not
having Sannidhi and Tiruvaradhanams in srivaishnava temples. 

   In Srivaishanvism however, Hanumar and Garudalwan have the position of
Vahana or Vehicles. So they are in the vahana mantapams. We dont see
separate sannidhis in the main temple of Srirangam for example. In
Melukote Tirunarayanapuram temple there is no sannidhi for
Hanumar. Normally Hanumar is engraved on pillars. Only Garudalwan has a
separate sannidhi being Nithya soori, the sannidhi being smaller than that
of SriVishvaksenar. In fact, hanumar is treated as an Acharya like
Shatpada, Bee, by uniting Jeevatma Seeta with Paramatma, in
Bhagavadvishayams. They are referred to as Periya nad chinna tiruvadis
in Bhagavadvishayams and Vyakhyana of Purvacharyas. No surprise no Acharya
has composed any stotrams in the name of Hanumar unlike Garudalwan. In
thennacharya sampradayam there is no separate stotrams  exclusively for
Garudalwan as Garudapanchashath and garudadandakam Of Swami
VedantaDeshikan. 
We have only two slokas in Srirangarajastavam

'Sruthimayam athiharsha prashrayasmeravaktram
ManimukuramivAgre mangalam RangadhAmna:
SaraNamupagatAssmo yatra rUpa swarUpa
swaguna mahimadarshi modathE rangashayee'

and 

Tarkshya pakshativadasya vallabhA
Rudraya saha SukeerthimarchayE
Harshabashpamapi keerthimarthinAm 
yanmukhena kamalA katAkshayeth"

and the famous slokas on the Tvara or Haste of Ranganatha

'Atantrita chamoopathi prahitahastamasweekruta praneetha manipAdukam
kimithichAkulAnthaHpuram.
AvAhanaparishkriyam pathagaRAjamArOhatha:
KaripravarabrimhithE bhagavathasthvarAyai nama:'

Based on all these treatments we have to understand Hanumar's and
Garudalwan's position in Srivaishnavism, which has a  highly logical and
PAramEkAnthya pkilosophy, unlike the liberal and broadminded thinkings of
the uninitiated. These are only a few observations of mine which may be
pardoned if unsuitable by the experts in the philosophy.

Adiyen Thondarthondan
Ramanuja


 


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