The Anjaneya Temple of Triplicane: Where the Breath of Life Is Worshipped
Located in the Hanumantharayan Kovil Street of Triplicane, Chennai, in the neighbourhood traditionally known as the Agraharam, stands one of the quieter yet profoundly significant shrines of the city. The temple is dedicated to Anjaneya or Hanuman and is associated with the Madhwa community.
History
The Mukhyaprana
Anjaneya Temple was consecrated in 1794 by Sri Sri Sathyasandharu, the 25th
Pontiff of Sri Uttaradi Mutt in succession after Sri Madhvacharya. The shrine
was established for the spiritual benefit of the Madhwa community residing in
this locality. Though modest in its original dimensions — a sanctum sanctorum
measuring nine feet by seven feet — it has carried within it a depth of
theological meaning and devotional fervour that has only grown over two and a
half centuries.
Who Is Mukhya Prana?
The name Mukhya Prana, meaning the principal or foremost
life force, is one of the most profound epithets in Madhwa theology. It refers
to Vayu, the Wind God, understood not merely as a deity of the elements but as
the very sustainer of life and cosmic order. In the Taittiriya Upanishad, Vayu
is addressed as the breath of existence itself: "Pranaya namah, yasya
vashe idam sarvam" — all that exists is under the sway of Prana. Vayu
holds a singular place in the Dvaita philosophical tradition established by Sri
Madhvacharya, who is regarded as the third avatara of Vayu — the first being
Hanuman himself, and the second being Bhima of the Mahabharata.
Hanuman, as the son of Vayu and as Mukhya Prana incarnate,
thus represents not merely strength and devotion but the animating breath
without which no living being can exist. The idol enshrined here is therefore
addressed also as Jagadguru — teacher of the universe — a title that reflects
the cosmic stature Madhva tradition accords to Vayu.
The Sacred Murti: Form and Symbolism
The murti of Sri Mukhya Prana stands nineteen inches tall,
carved from hard granite, in a dignified standing posture. The right leg is
placed slightly forward, conveying purposeful readiness and eternal vigilance
in service. The folded hands rest near the bosom, adorned with bracelets and
tendon ornaments, expressing both reverence and inner containment. Anjaneya is
seen wearing a Kaupeenam, the mark of absolute celibacy, and carries a mace
tucked against the left clavicle and inner upper arm — a posture that speaks of
latent, disciplined power rather than aggression.
The ear studs and the modest crown are not mere ornamental
additions. In Madhwa iconographic understanding, these together symbolise
humility, servitude, celibacy, renunciation, and strength of character. This is
a form meant for deep meditation — each element of the image a teaching in
itself. As the Sundara Kanda of the Valmiki Ramayana affirms, Anjaneya is the
embodiment of all virtues: "Buddhimatam varistha" — foremost among
the intelligent — and his very form encodes the path of the ideal devotee.
Renovation and the Hand of the Uttaradi Mutt
The temple underwent its first major renovation under the
direction of Sri Sri Sathyajnana Theertharu, the 37th Pontiff of Sri Uttaradi
Mutt. He entrusted the supervision of the work to a local Madhwa householder,
Sri Sathyananda Ramachar, and upon completion, personally performed the
Samprokshanam in 1910. This gesture of involving both the institutional
authority of the Mutt and the devoted participation of a lay member of the
community reflects the inclusive spirit of the Madhwa tradition.
The Sri Rama Association and Community Stewardship
In 1976, the Sri Rama Association — founded in 1943 —
undertook a comprehensive facelift of the temple, bearing the entire cost of
renovation. The old leaking cupola was pulled down, and a new one, thirteen
feet in height, was constructed and adorned with multicoloured images on all
sides in keeping with traditional Agama prescriptions. The interiors of the
concourse and Prakara were laid with glazed granite slabs. Notably, the sanctum
sanctorum itself was left untouched during these renovations — a deliberate and
reverent decision to preserve a tangible connection with the original
consecration of 1794.
The Sri Rama Association has long been the engine of
religious life around this temple. It organises the annual Sri Rama Navami
Mahotsav with great enthusiasm, drawing the community together in celebration
and service. Navratri, Hanumath Jayanthi, and Akshaya Tritiya are other
occasions when devotees gather in large numbers, offering their time and
devotion freely.
Kumbhabhishekam: Renewal and Continuity
The Ashtabandana Kumbhabhishekam of the fully renovated
temple was performed on 23 January 2000 by Sri Sri Sathyaatma Theertharu, the
42nd Pontiff of Sri Uttaradi Mutt. The sacred rites were conducted strictly in
accordance with Agama Shastra prescriptions, with all the Purvanga ceremonies
duly observed. This was a moment of both renewal and reaffirmation — a living
institution reconnecting with its roots while stepping into a new century.
Two decades later, on 17 January 2024, Sri Sri 1008 Satyatma
Theertha Sripadadangalavaru, the 42nd Pontiff of Sri Uttaradi Mutt, once again
performed the Kumbhabhishekam of the temple, marking yet another chapter in its
continuously evolving history of devotion.
A Temple That Lives Through Its Devotees
What makes this shrine enduring is not the scale of its architecture but the constancy of its presence in the lives of the people around it. Devotees from the neighbourhood visit daily, and each one carries a personal story — an answered prayer, a moment of peace, an inexplicable assurance felt in the presence of Mukhya Prana. In the Madhwa understanding, Anjaneya is not merely an object of worship but the living intermediary, the one who, as Vayu, sustains every breath drawn by the devotee even as they stand before him. This small but ancient shrine in Triplicane, tended across generations by pontiffs, community associations, and ordinary householders alike, embodies precisely that quiet, ceaseless sustenance.