Anjaneyar Chinna Tiruvadi

[Guest guest]

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