Hanuman in our Vishishtaadvaita sampradayam

Updated on January 8, 2019 in General
8 on January 5, 2019

Srimathe ramanujaya nama:

Namaskaram,
I have a doubt. Kindly excuse me for any misunderstanding on my part – I feel that Hanuman is not given as much importance as other Bhagavatas (such as Bharatha, Lakshmana) in our Sampradayam. From whatever little I have been able to listen and grasp, majority of the acharyas have taken examples of Lakshmana, Bharatha and Shatrugna for explaining many concepts like Bhakti, Bhagavad & Bhagavatas sheshatvam. Is there any specific reason as to why Hanuman is not being cited in many examples by our acharyas?

I am sorry for any mistakes on my part in understanding. Kindly clarify.

Adiyen,
Ramanujadasan

 
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Sri Ramanuja Munaye Namaha,

Sri Velukkudi Krishnan Swami Guruve Namaha,

Dear BhagavAta,

Meantime, before we get Swami’s 2019 KKT Calender about Sundhara Kaandam from Jan7th onwards which will provide Swami’s more lucid details about Hanuman Vaibhavam, adiyen would like to refer some of Swami’s past upanaysams about Hanumath Prabhavam with Acharya Krupai.

Swami Ramanujar has said Srimadh Ramayanam is “Sharanagathy Shastram” whcih tells about different Bhaktas doing Kainkaryam to BhagavAN SriRama, and all Bhaktas Bharata, or Lakshmana or Shatrungna or Guhan Azhwan or Vibhishana Azhvan or Jatayu etc….all are EQUALLY Great Adiyars.

Sri Anjaneeya Swami is known Nava Vyakarana Pandithar (All Shastram Gyanai) with Veeram, Shakthi, Bhalam, Bhuddhi, who also equally has Panivu, Anbu and Dasoha Bhaavam to Sita-Rama. Most Bhaktas who has Gyanam will not have Panivu, ThannAddakkam, Vinayam. But, Swami Anjaneeya has both side balanced out and gives us Sevai as Veera Anjanneya and Vinaya Anjaneeya.

Ajaneeya Swami always says “Dasoham Kousalendrasya” (I’m Servant of Kouslaya’s Son SriRama)

Anjaneeya Swami is Mathi Dhaarkshyam (One who makes decision Quickly and Correct decision by Foreseeing the future). Mathi needs Dhristi (foreseeing)

Out of the 6 Kaandams in Ramayanam, Bala Kaandam, Ayodhya Kaandam, Aranya Kaandam, Kishkindha Kaandam, Sundhara Kaandam, Yuddha Kaandam, Only Sundhara Kaandam was named after Swami Anjaneeya by Valmiki Maharishi, since Swami Anjaneeya was Sundharan (Azhagan) and more over this Kaandam deals with Swami Anjaneeya as SriRama Dhoothan and conversation with Sita Piratti as one of he Sunadram (beautiful) kaandams of the whole Ramanyanam, hence names as Sundhara Kaandam. And other kandams were not named for Rama or Sitia or Bharata or Lakshmana or Shatrungna as those kaandams though good didnot pose as important as Anjaneeya Swami’s Sundara Kaandam.

Swami Ramanujar did Praana Prathishtai of Swami Anjaneeya’s Vigraham in SriRanmagam and Prayed on Anjaneeya Swami’s Lotus Feet to protect the SriRangam Temple against the Mughalayargal attacks.

Sholinghur has Chinna Malai with Swami Anjaneeya’s Sannidhi and Periya Malai has Narasimhma Perumal Sannidhi. Swami Anjaneeya is in Sholinghur doing SriRama Dhyanam plus Saadhu Samrakshanam for Lokha Shemam.

The Sri Vaishnavism becomes complete only with Swami Anjaneeya Swami’s Anugraham.

Anjaneeya Swami is called as “THIRUVADI” of Perumal (SriRama). Sri Velukudi Swami has said, we should not call Anjaneeya as Siriya ThiruvAdi and Garuda Alwar as Periya ThiruvAdi, since Swami Ramanujar has said both Anjaneeya and Garuda are to be called as “THIRUVADI” of Perumal of equal Dasoham status, and there is no superiorty or inferiorty in Thiruvadies as Siriya or Periya ThiruvAdi.

In Sampradhayam, Garuda Alwar and Anjaneeya Swami is seen on both sides of Perumal ThiruvAdi along with Shangu Alwar and Chakkarath Alwar.

 

Swami Ramanujar tells to HIS Shisyas during Srimadh Ramayanam Kalakshepam that If we pray Swami Anjaneya, then we get “SriRama Bhakthi“, which is being followed by other Acharyas of Swami Ramanujar lineage.

Swami says, all other Bhaktas like Bharata, Lakshamana, Shatrungna returned to SriVAikuntam after SriRama avatar, but only Sri Anajneeya is present in this World to Help and improve SriRama Bhakthi to all the devotees.

Wherever Srimadh Ramayanam is being Recited or Orated or SriRama Naama is being Chanted, then in those places Swami Anjaneeya will come LIVE and involves with the crowd in any form.

Adiyen self and some devotees has such experience in small Temple when group of devotees where doing Ramayana Paarayanam, then there came a very old person who face looked somewhat like Anjaneeya, and HE was new to teh Temple as we have never seen such a old person before and there was no one who accompanied HIM as well, and HE was sitting at the back row, and once the recitation was over, HE was no where to be seen.

There are also some photos floating around that Swami Anjaneeya is been seen Live as a Divine form in Himalayas. Swami Anjaneeya looks lot of age since Anjaneeya has passed Dwapara yuga and now in the Kali Yuga.

Pavanu Thanaya Sankata Haranu, Mangala Moorthi Roop. Ram Lakhnu Sita Sahithu Hrudhaya Bhasu Sur Bhoop,

Shriyavar Rama Chandra Ki Jai, Pavan Suth Hanuman Ki Jai,

Bholo Bhaj Rang Bhali Ki Jai,

Adiyen Sri Velukkudi Krishna Dasan,

Uyya Oraey Vazhi UdayavAr ThiruvAdi,

SriRam Jai Ram Jai Jai Ram,

Sarvam SriKrishnarpanam Asthu.

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Happy Hanumath Jayanthi to all Bhagavatas.

on January 7, 2019

Sri Ramanuja Munaye Namaha,

Sri Velukkudi Krishnan Swami Guruve Namaha,

Dear BhagavAta,

Elaborating the first point little more about the first point “Srimadh Ramayanam is considered as Sharnagathy Shastram where all the Bhaktas in the Ramayanam as mentioned above are EQUALLY Great adiyars”.

Swami Ramanujar in HIS Kalakshepam while explaining the Srimadh Ramayanam, explains each verse and the Sooksham Artham (Deep Meaning called as the Swapadhesha Artham), and related to those verses, each Bhaktas like Bharata, Lakshamana, Shatrugna, Anjaneeya Swami equally play an important role in serving SriRama.

Like,

Lakshmama → Represents BhagavAt Sheshatvam (Serves BhagavAn SriRama by all means, as Lakshmana is AdhiSheshan Avtaram. Sendraal kudayaam, Irundhaal singaasanamaam, Nindraal maravadiyaam, means When Perumal is Wlaking Adhisheshan does Kainakryam as Umberlla, When Perumal is Sleeping, then Adhisheshan is HIS Bed, When Perumal is Standing, Adhisheshan is HIS Padhuka/footwear).

Bharatha –> Represents BhagavAt Parathantriyam (Serves BhagavAn SriRama based on BhagavAN’s WISH. SriRama said, Go to Ayodohya and don’t come with me in forest, Bharata obeyed the order. This is called as Absolute Servitude).

Shatrugna → Represents BhagavAtA Sheshatvam/Parathantriyam (Serves another Pure devotee of SriRama like Bharatha. Another examples of this type of BhagavAtA Kainkaryam are Madhurakavi Alwar to Swami NamAlwar, and Andrapoornar (Vaduga Nambhi) to Swami Ramanujar like Thevu Mattrru Ariyaen (means Adiyen don’t know about any GOD like Sriman NarayanAn other than adiyen’s Acharyan itself is BhagavAn).

Anjaneeya → Represents Acharyan as well as Dasoham (Sheshatvam).

There are TWO primary Sookshma Arthams in Srimadh Ramanayanam about Swami Anjaneeya’s role that Swami Ramanujar explains to HIS Shishyas.

Sookshma Artham-1:

We know SriRama and Sita Piratti are Divya Dhampadhis (BhagavAn Sriman NarayanAn and Bhooma Devi Thayar). When they descended and BhagavAN took SriRama Avatar, HE Hide HIS ParamAthma Swaroopam and told everyone that “Aham Maanusham ManyE Ramam Dhasarathmajam” (I’m A Human and Son of Dhasaratha), and Bhooma Devi Thaayar played the role as a ordinary Human (Sita) as a JeevAthama suffering in this world.

Like Ravan 10 heads represents OUR 5 Karmedriyangal (mouth, hand, leg, Mala Dwaram, Jala Dwaram) and OUR 5 Gyanadriyangal (Ears, Skin, Eyes, Tongue, Nose).

Sita stuck in Lanka for 10 months represents WE BhaddhAthmas stuck in oor Mothers Womb (Samsaram) for 10 months of suffering. During pregnancy, If the mother is involved in Loukeeka vishayam like watching entertainment, eats anything , talks anything, then these are the sufferings that a baby undergoes inside mothers womb, but if the same mother listens to BhagavAt vishayam during their pregnancy, then it reflects like the Prahaladha charitram, how Narada was telling Sriman NarayanAn stories to Hiranya Kashibhus wife.

Anjaneeya Swami coming to Lanka (Sundhara Kaandam) represents the Acharyan who brings News to Sita Devi and says “Dhothoham Ramasya (I’m a Rama Dhoootha)”, and then on there are Gems and Gems of beautiful (Sundharamana) conversations between Sita Piratti and Anjaneeya Swami, where Anjaneeya Swami Gives Hope and Dhairyam to Sita Devi that SriRama is already on HIS way to rescue Devi. This represents Acharyan preaching about BhagavAn’s Parathvam and Rakshagatvam that HE will save us from this Samsaram and Give Moksham.

Sookshma Artham-2:

Considering now the original Roopam of SriRama as BhagavAn himself and Sita Piratti as Bhooma Devi Thayar itself, and consider Anjaneeya Swami as Devotee/Bhakta (Elite JeevAthma), then we need to revisit the sentence “Dhoothoham Ramasya“ This implies Hanuman saying that I’m a Rama Dhoootha, but no Dhasoham (servitude of Hanumam is reflected). Then Bhoo Devi Thayar understood that Hanuma only got BhagavAN SriRamam’s Dharshan, but He did not get the Piratti’s Purushakaarathvam (Kataksham) yet, that’s why Hanumam did not introduce Himself as servant of SriRama. Hence, after Sundhara Kandam, when Hanumam returned to Kishkintha, He carried Sita Piratti’s Choodamani as an evidence to show SriRama that He has met HER and has conveyed SriRama’s message.

When Hanuma met SriRama, He said “Dasoham Kousalendrasya”, means I’ Servant of Kaouslaya’s Son SriRama.

See the transition in Hanuman here before and after meeting Sita Piratti,

Dhoothoham Ramasya“ (This statement did not reflect as servant of BhagavAn) transitioned to “Dasoham Kousalendrasya” (with Dasoham/Servitude attitude to BhagavAn ONLY), which can happen only due to Piratti’s Purushkaaratvam, and all our Karmas/Paapams gets erased.

These kind of Swapadhesa Arthams can be seen only in VishishtAdvaitam due to Swami Ramanujar Krupai and GuruParamparai. Adiyen believe, BhagavAta is yet to here the Detailed Acharya Vyakayanams regarding “Sharanagathy Shastram (Srimadh Ramayanam). But these are only few glimpses of Swami Ramanujar Sampradhaya Greatness that we have received with Sri Velukkudi Swami’s Anugraham and Acharya Krupai.

Adiyen Sri Velukkudi Krishna Dasan,

வாழி எதிராசன் வாழி எதிராசன்

வாழி எதிராசன் என வாழ்த்துவார்வாழி என

வாழ்த்துவார் வாழி என வாழ்த்துவார்தாளிணையில் தாழ்த்துவார்

விண்ணோர் தலை.

Sarvam Sri Krishnarpanam Asthu

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Arputhamaana Vilakkam, Kongil Piraatti Swami.
Adiyen,
Daasaanu Daasan

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0 on January 6, 2019

Namaskaram,

Adiyean Ramanuja Dhasan.

adiyen has no words to express the glory of our Hanuman

Adiyean would like to share  adiyean’s association with Hanuman.

In fact, it is because of lord Hanuman that adiyean’s Bhakthi marg was refined towards Bhaghawan SriRam. It is because of Hanuman that adiyean’s path was steadfastly moving in the right Bhakthi Marg direction. And with Hanuman’s anugraham, adiyean  keep listening to Sri Velukkudi Swamigal’s Pravachanams.

Hence, adiyean’s Bhakthi marg was rightly defined by Lord Hanuman; HE defined my path towards attaining Lord SriRam.

Adiyean’s Bhakthi marg:

Lord Hanuman+Samasrayanam (Pancha Samskaram from adiyean aAchaya lineage) —->Sri Velukkudi Swamigal—>aAcharya Sambantham (Bhagawath Ramanuja Sambantham)——->Thayar premai——->Bhawan’s Kadatsham.

 

Adiyean Ramanuja Dhasan.

 

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Sri Ramanuja Munaye Namaha,

Sri Velukkudi Krishnan Swami Thiruvadigalaey Sharanam for enpani #1250.

Nandri BhagavAtas for enjoying Hanumath Prabhavam from Swami’s pravachanams and sharing own experiences and association with Anjaneeya Swami.

Swami has said Anjaneeya Swami has another name called as “Maruthi”.

In India, every activity that a Sanatana Dharmi does, we always relate or keep puranic names.. This is a true story. When the indigenous car maker made their car, they named it as “Maruthi”, to reflect the “Car carries Us” like the “Anjaneeya Swami (Maruthi) carries SriRama Bhakthi”.🚕👍

Adiyen Sri Velukkudi Krishna Dasan,

Uyya Oraey Vazhi UdayavAr ThiruvAdi,

Bholo Bhaj Rang Bhali Ki Jai,
SriRam Jai Ram Jai Jai Ram,

Sarvam SriKrishnarpanam Asthu.

on January 7, 2019

Thank you very much for the time taken to give so much clarity, Swami. You have clarified my doubt and have given so many additional arthams and vishayam over and above what I asked. Thank you very much for your kindness and patience.

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SARVAM “Perumal-Thayar-Alwar-EmperumanaAr-Jeeyar-Acharyan-SriVelukkudi Krishnan Swami THiruvAdiyil” SAMARPANAM

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