Hayagreeva

Introduction

Generally vidyaarmbam among sri vaishnavas begins with a prayer to Lord Sri Hayagreeva, preceded by obeisance to our Acharyaas. Even today Vijayadasami and Sarsvathi pooja are celebrated in Srivaishnavas homes with the recitation of Sri Hayagreeva sthOthram. (in our home at least!). The Parakala Matham, situated in Mysore, is one the most ancient and premier Srivaishnava religious institutions in the country that came into being for the specific purpose of propagating Sri Ramanujam's Visishtadvaita philosophy. Sri Lakshmi Hayagreeva (the Lord with the horse's face) Haya-horse: greeva-neck: this Lord is the presiding deity for all knowledge - 'Aadhaaram sarvavidhyaanaaam Hayagrivam upaasmahe'- is the principal deity of the Parakala Matham, the icon being one of the most beautiful ever adorning the Matham. Sri Hayagreevar Divya MangaLa vigraham is also the president deity for Sri Poundareekapuram Andavan Ashramam and also greatly revered by Sri Ahobila Matham and Andavan Ashram.

Sri Hayagriva Avataram

The avataram of Hayagriva Bhagavan took place to restore the Vedas to Brahma. Emperumaan had taught BrahmA the Creation through His breath of VedAs. Then, Brahma could understand how various kalpams had begun due to Emperumaan's vEdOpasEam. He became extremely proud and head strong of his position as the creator and about his powers/jnAnam. Sriman Narayana as usual wanted to teach him and decided to remove his (Brahma's) pride. A couple of water droplets from the lotus seat of the Lord incarnated as two Asuras, Madhu and Kaitabha; Due to Bhgawath sankalpam, one (kaitapan) was of thamO guNA and the other (madhu) was of rajO guNA. They stole the Vedas from Brahma. Emperumaan smiled.

Unable to carry on his work of creation without the Vedas, Brahma rushed to the Lord and pleaded the Lord Narayana for mercy and saving Vedas. BrahmA prostrated to the Lord and said:

"Vedas alone are my eyes; they are my wealth; They are my Lord. The whole world is surrounded by darkness due to the absence of Vedas. How am I to proceed on my creation without the Vedas ? Please arise from the Yoga nithrA and help me Lord! Please give me back my eyes which have been blinded by my own pride."

"veda: mE paramam sakshI: veda: mE paramam param
veda: mE paramam dharma, veda: mE brahma sOtthamam"



Lord Narayana incarnated as Hayagriva, appeared as the white Horse faced, faultless sphatika hued form, satva mUrthy, with Divya tEjas, and lustrous form and destroyed the Asuras and restored the Vedas to Brahma. This avtaaram was made on a AvaNi month, sravaNa nakshthram paurNami thithi. With a lovely long nose, like the heaven surrounded by white bright stars, the asva siras (head of horse) illumined the whole world. The upper world and the lower world became His ears. The rays of Sun's brightest lustres are His hairs at the nape of His neck (pidari). BhUmi became His forhead; Ganga and Saraswathi became two lovely eyebrows; Chandra Sooryar (The Moon and the Sun) became His two eyes; SandhyA dEvathai became His nostrils; Pithru devathAs became His teeth; GolOkam and Brahma lOkam became His two lips; kalaraathri became His neck; The Divya tEjas Sathva mUrthy Sri Hayagreevan thus, in a grandest beautiful manner appeared. He rushed to PaathaaLa lOkam and raised His "uthGitham" in samavEdha swaram and terrified Madhukaitapa asurAs; They hid the VedhAs (which were in the form of babies) and ran away from the scene. Sri Hayagreevar handed over the Vedas to BrahmA and went back. Madhukaitapar searched for the sound which terrified them earlier but found the Vedas missing. They rushed to BrahmA who in turn was terribly scared and sought the help of Sriman Narayanan. Sri Hayagreevar fought with asurAs and killed them. BrahmA continued his work of creation.


This avataar is described in VishNu puraaNam as "mathsya kUrma varaaha ashva simha rUpaathibhi:". In BrahmANda purANam during maheshwara-naradha samvaadham, Naradha describes this avthaar. Even when naradha praises Sri rangan in this PurANam, he says "ashva sirasE namah:". That is why the Lord is called Madhusoodhanan. (for having killed madhu and kaitabhar). Sri Paraasara Bhattar in his Sri Rangarajasthavam (utthara sathakam-52 nd slOka) says "Sri ranganAthA! You, as Hayagreeva rUpI, removed the hurdles of madhu, kaitapar to BrahmA and recovered the VedhAs and saved the whole world!". In MahAbharatham, Shanthi parvam, hayasira upaakhyaanam details Hayagreeva avathaaram. Srimadh Bhagawatham, too, describes Hayagreeva avtaar.

There is another version of this avtaar and killing of asurAs. When paraLayam was about to end, Bhagawaan out of His dirt from the ear drum made two small solid balls and dropped on the Lotus leaf and BrahmA activated the PrANa vaayu, which gave life to these two, as madhu and kaitabhar. These asurAs appeared and grew up.

BrahmA started off his creation and Vedhas were snatched away by these two asurAs. When the most compassionate Lord, Parama kaaruNikO Bhagawaan wished to please the asurAs, without killing them, asked them as to what they want as a boon. These two asurAs said "we can give You what You want". That is it! The Lord decided to kill them. They said "Can You kill us only where there is no cover for the sky?". The Lord immediately took Hyagreeva avtaar and removed His cloth on the Thighs, put them on His thighs and killed them. Bhagawaan's legs house the Earth and the space/sky. Since the Lord removed the cloth from His thighs and killed them, He still complied with what they challenged Him. What they thought was impossible to happen, He could make it happen with no effort. He, thus saved the Vedas and saves the world. The moral is: thamas, rajas guNAs are to be destroyed to reach Him.

There is yet another interesting "different" version in BrahmANda PuraaNam- Sri Devi Bhagawatham. There was a asurA, by name Hayagreeva (with horse face) who did his severe penance/ tapas on Parvathi Devi. Parvathi, pleased with his tapas, appeared in his front and the asurA asked for "no death". She said "Impossible-can not be granted". Then the asurA amended the request and said "Except for a horse faced one, no one else can kill me". (thinking that it can never happen!). She consented. He became tremendously proud of his achievement and started harassing every deva and rishi. He troubles all three worlds. He snatched away the Vedas from BrahmA and disappeared. Then is the history. The Lord appeared as Hayagreevar and killed the asurA to save the world and bring back the Vedas.

There is yet another puraaNic narration on Hayagreevar. At Kanchi, Agasthya muni was on severe penance on Sriman Narayanan and the Lord appeared as Hayagreevar and was immensely pleased with his tapas. He blessed the muni with Devi mahaathmyam. This is described in BrahmANda puraaNam Sri Hayagreeva agasthya samvaadham.

During Tripura samhaaram to entice the asurAs, the Lord appeared as "other religious" saint (buddhism?) and appeared as Hayagreevar to mislead the asurAs from the Veda maargham (from the path of Vediv traditions and sayings). Thus, He made them lose their ability to get saved and the Lord won. (As also claimed and reported in Buddhism in a web site as follows: Like Mahakala, Hayagriva is one of the Eight Great Protectors of Buddhism, a guardian and a destroyer of obstacles to enlightenment(!). He is a popular personal, or tutelary, deity among the Gelug order of Tibetan Buddhism. Hayagriva's crown of skulls is surmounted by Hayagriva's attribute, a horse's head, alluding to his origin as a horse-headed Hindu god. The terrific neigh that emanates from this horse's head is said to pierce through the illusory nature of reality. Although he was also popular in Tibet and China, Hayagriva's association with the horse may have had a particular appeal to the Mongols. (This, I read in the Net in some buddhism web site!) Swami Desikan in his "navarathna maalai" says " puRamuyarttha asurargatku puRam uRaittha poyyinaan". (to explain the Lord thus, misleading the asurAs by taking non-vedic religion (Buddhism)).

Scriptures on Hayagreevar (Madhusoodhanan)

Since, Lord Hayagreevar killed the asurAs, madhu and kaitapar, He is referred to as Madhusoodhanan.

In BrahmANda puraaNam, Sri RangarajamahAthmyam, Om namO VishnavE Deva MadhussodhanathE Namah: refers to Madhusoodhanan Sri Hayagreevan.
Srimad Valmiki RamayaNam BalakaaNdam 76th sargam, 17th slOkam Parasuraama says to Rama "akshayam madhuhanthaaram jaanaami tvaam surOtthamam". I realise that You are the DevaadhiDevan, immortal, MahAVishNu, the One who killed madhu,kaitapar.
Also, when Rama (before proceeding for His PattabhishEkham), gets up in the wee hours, in Brahma muhUrtham, He performs His anushtaanam and pays obeisance to Lord Hayagreevan "dhushtaava praNadhaischaiva sirasaa madhsoodhanam" (6th sargam-7th slokam).

In Kishkinthaa kaanDam, Vaali tells Sri Rama "Even if that rAvaNan hids SitA in PaathaaLa lOkam, no problem. You could have just told me so. I world have brought SitA back from anywhere wheresoever like Sri Hayagreevar brought the Vedas killing Madhukaitapar. (17th sargam-49th slOkam)

When Hanumaan went in search of sanjeevini, and other aushadhaas, he saw the pleace where chathurmukhan (brahmA) performed thiruvaaraadhanam for Lord Hayagreevar. Commentators, are reported to have praised this slOkam as "hayaananam, hayagreeva araadhana sthaanam", and "hayaananam - BhagawathO Hayagreevasya sthaanam".
Sri MahAbhAratham, Santhi parvam mentions Haygreeva avataar.

Sri HayagreevOpanishad, naturally elaborates the greatness of Haygreevar.
In Rk vEdam, "vaagham bruNi sookhtham", "apradhiratham", Yajur vEdham, "yajnya prakaraNam", Saama vEdham, udgItam, AdharvaNa vEdham, Shanthikam, Bhaushtikam are all referring to the greatness of Lord Hayagreevar.

Periya Thirumozhi 7-8-2, by Thirumangai AzhwAr says "munivvEzhu ulaghum iruL maNdiyuNNa munivarOdu ??parimukhanaay aLittha paramanai kaaNmin".. maeaning: "See the Lord who appeared as the white horse faced Lord to recover the VedhAs when the whole world was pitch dark due to the absence of four Vedas"

Thiruvaaymozhi 2-7-6 NammAzhwAr says "madhusoodhananai anRi maRRilEn.." There is NONE but Madhusoodhanan only? which refers to Lord Hayagreevan. (eeadu vyAkhyaanam also explicitly refers to Lord Hayagreevan)

Also Thiruvaaymozhi 2-8-5 "maavaaghi, amaiyaay, meenaaghi, maanidamaay." Commentators say that maavaaghi refers to Lord Hayagrrevan. Upanishad bhAshyakaaarar Sri Rangaraamanuja Swami. HayO bhUthvaa, HayagrIvO bhUthvaa? - is referred to in 9000 padi Bhagavath Vishayam. Says Saakshaath Swami or Periya Parakaala Swami. He refers the padham "maavaaghi to Lord Hayagreevan only.

PeriyAzhwAr pAsuram 1-9-10 "thunniya pEriruL soozhndhu ulaghai mooda, manniya naan maRai muRRUm maRaindhida?." Refers to Sri Hayagreevan.

Our AchAryAs on Sri Hayagreevan

Alavandhaar (Yamuna muni) while praises his Grandfather (his Guru's Guru), says "madhu jithangri sarOja thatva jnAna anuraag.." . He (Nathamuni) became a great jnAni/bhakthA at the Feet of Madhsoodhanan (Hayagreevan). YamunAchArya also refers in his SthoThra Rathnam 13th slOka to Haygreevan for which Periyavaacchaan PiLLai comments that it narrates about the recovery of Vedas by Lord Hayagreeva and handing over to BrahmA. That makes us realise Alavandhaar's involvement on Lord Hayagreevan. He also requests the Lord Madhusoodhanan (in 57th slOkam) to mercifully remove all non-vedic thoughts in the world and traditions existing in the world to save us as He did earlier as Haygreevan by killing madhukaitapar to establish/recover Vedas.
SvEthAsvara upanishad, "yO BrahmANam vidhadhaadhi poorvam?. Mumukshuvai saraNamaham prapdhyE.." means: adiyEn who is interested only in mOksham, a mumukshu, surrenders to the Paramapurushan, who did parama upakaaram by recovering Vedas from madhukaitapar and handed over to BrahmA to save the world"- i.e Lord Hayagreevan." BhAshyakaarar Sri Ramaujar took this manthrA in his Saranaagathi Gadhyam and surrenders to the Lord.

Here asvam in svEthAsvara upanishad refers to the Lord Hayagreevan (White Horse faced Lord)and that is why Swami Desikan refers Lord Haygreevan in Rahasyathraya saaram as "veLLai parimukhar". (Swami Desikan's bhakti for Hayagreevan needs no elaboration to this Group)

Sri Kooratthaazhwaan in his "sundharabaahusthavam" 84th slOkam highlights Sri Hayagreeva avataar.

In 121st slOkam also, Kuresa says "Do not think that there are only 10 avataars of the Lord. Even Hamsa, hayagreeva, NaranaraayaNa avataars are also His only are equally grand and great.

In 58th slOkam of Sri Vaikunta sthavam of Kooratthaazhwaan, it is said "Adhyaathma saasthraas are established by Emperumaan in Hayagrreva avtaar by recovering vedas and saving the world.

Swami Desikan in his last pAsuram of Sri RTS, says "It is the white horse faced Lord who wrote in my mind and I have written that on the palm leaves.
Lakshmi Hayagriva Bhagavan is the Archa Murthy of both Srimad Paundarikapuram Ashramam as well as Sri Parakala Matam.

HOW LORD HAYAGREEVA VIGRAHAM CAME TO US

Bhagavan Ramanuja re-established the Visishtadvaita siddhaantham and commented on Brahma sUthram in his Bhashyam. This excellent, unambiguous vyAkhyaanam was completed by Yathiraajaa and fulfilled his "maanasika guru" Yamaunaacharya's wish (manOratham). Ramanuja "officially" released the commentary at the grand gathering of all sanskrit scholars and Vedic scholars at Saraswathi Peetham in Kashmir, in front of Saraswathi Devi. Goddess Saraswathi, immenslely satisfied at the excellent commentary and the truthful presentation of Brahma sUthram, she honoured the commentary by confering a award calling it "SRI BHAASHYAM". Also, she was extremely happy with Yathiraajaa, she presented to him a Divya mangaLa vigraham of Sri Lakshmi Hayagreevan. Since the, Yathiraaja was performing Thiruvaaraadhanam for Sri Kalshmi Hayagreeva Vigraham daily.

This vigraham, through Thirukurugai piraan, through our AchAryAs, came to Sri Vedanta Desikan. Afetr Swami Desikan's period, this is passed on to Sri Brahma tantra Swami and is now with Mysore Parakala Matham Swami. Even today, the Thiruvaaraadhanam is being performed on this Divya MangaLa vigraham of Lord Sri Lakshmi Hayagreevan. If one has a close loving glance at the Lord Hayagreevan's vigraham, He has four hands, and has a beuatiful Horse face, sitting on a white Lotus. His Lotus Feet wears "salaghai" (paayal). His upper two hands hold Sankhu and ChakrA. His lower right hand offers jnAnOpadEsam to us, bhakthAs. Other hand hold Japamaalaa. Also, it appears as if He is granting us boons. VishNu DharmOttharam, VaishNava Moorthanya DharaNi part describes Hayagreeva Thiruvuruvam (form). There it details eight hands for Hayagreevan, where four hands hold Vedas (four children) and other four hold Sanghu, ChakrA, GadhA, and Padmam. Afterwards, He is blessing us with four hands as detailed above.

Even Sri VishNu puraaNam, details Sun as the Horse faced one for upadEsam. Hayagreeva avtaaram is for VedOpadEsam and granting us jnAnam. (Swami Desikan was initiated into the Great Hayagreeva Manthram). Once Swami Desikan wished to stay at ThiruvaheendraPuram and was proceeding from Kanchi. On the way he stayed at some remote place (that belonged to a grain merchant). There lot of grains were stored and piled in sacks.

There Swami Desikan did not have anything to offer to his Sri Hayagreeva vigraham and hence, offered just water and he also went to sleep, without eating anything (just by drinking few drops of water that he had offered to the Lord). Midnight, the merchant noticed a very big, beautiful white Horse which started eating those grains from a sack. The merchant, thinking that it belongs to Swami Desikan, immediately woke him up to tie the white horse. Swami Desikan has tears rolling down his cheeks, and prostrated to the Lord (who had come as the White Horse) and explained to the merchant and asked him to bring a pot of milk. The excited merchant and others brought milk which the Lord drank happily and disappeared.

Next day morning the merchant chased Swami Desikan, (who had actually started off his journey to Thiruvaheendrapuram) and informed that the whole sack (from which the white horse ate) is full of Gold coins! Swami Desikan smiled and was overwhelmed with joy for His mercy and leelA. That place is called "pon viLaintha kaLampudhoor".

Other sampradaya AchAryAs on Hayagreeva
In Dwaita sampradaayam, Gururajar, (also called Vathirajar) in 15th century A.D, adorned the Madhva Matham as a Peetadhipathi. He calls his nithya thiruvaaraadhana prasadham as "Haygreeva Pandi", that is made of kadalai, (Dhal), vellam (saccharin), coconut etc and taste like Sakkarai pongal. Guru rajar used to offer to the Lord, by keeping the Prasadham on a big plate and raise it above his head with both of his hands. Sri Hayagreevan, used to gracefully appear as a real horse and keep His front two legs on Gururajar's shoulders and eat ("sweegari"cchufy) the Prasadham. (What a scene it should have been!). What remains used to be Gururaja's only food always!
Also Sri Hayagreeva upasakas are: Aanghirasar, Adharvaa, Vasishtar, Adhi Sankarar, Panditha rajar, and so on.

Adhi Sankara, who established the Adavita Siddhantham, is also called BhagawathpaadaaL. In his VishNu sahsranaama bhAshyam, for the name "theerthagara" (691st name per sankara paadam), he write the commentary as " Hayagreeva rUpENa madhukaitabhoU hathvaa virinjaaya saakhaaruthou sarvaa sruthi adhyaasa cha upaadhisat"? Means: The knowledge (jnAnam) is like an unbounded and limitless waters. There are dangerous steps in that pond, where we may tend to slip down. There are also lovley, non-dangerous, most enjoyable steps, where we can blissfully take bath. There are about 14 (or 18) such steps, namely four vedas, sikshai, vyAkharaNam, chandha, niruktham, jyOthisham, kalpam,(they are all vEdhanthams), mImAmsam, nyAyam, (DarshanangaL), dharma saasthrAs, purANam, are the 14 VidhyA sthAnams. In addition, there are Ayur vEdam, Gandharvam, Artha saasthram, Dhanur vEdham that add to a total of 18. If one include the "dangerous" non-vedic steps of Buddhism, Jainism, also there are even 20.

Who is the Lord of all Vishyasthaanam? Was the question and Sri Bhagawadh PaadhAL in his vyAkhyAnam says: the One who killed madhu, kaitabhar and brough back the Vedas to the world and saved the world, Sri Hayagreevan is the ONLY ANSWER. (daivatham Devathaanaam). All VidhyAs pay obeisance to Him, Sri Lakshmi Hayagreevan with folded hands and He blesses them.

Panditha Rajar, in his rasagangaadhara kOsam, says Sri Hayagreevar hasgot sakala VidhyA srEshtathvam.

Works on Sri Hayagreevan

Sri Vedanta Desikan: Sri Haygreeva SthOthram
Sri KrishNa Brahmatantra Swathantra Jeeyar- Sri Lakshmi Hayavadhana PrabhOdhika sthuthi
Sri Lakshmi Hayavadhana PadukA sEvaki- Sri Lakshmi Hayavadhana Rathna maalaa SthOthram
Srimad Abhinava RanganAtha Parakaala Jeeyar - Sri Hayagreeva Ashtakam and Sri Haygreeva panjara SthOthram (that houses Sri Hayagreevaaushtu manthram)
Srinivasa kavi- Sri Hayagreeva ashtakam
Varadhakavi Sri Venkataachaarya Swami- Sri Hayagreeva ashtakam, Sri Haygreeva ashtOthram
Sri Sevaa Swami- Kalaakalana maalikA.

Greatness of Lord Sri Hayagreevan

Swami Desikan in his Hayagreeva SthOthram, says: "Even DhakshiNA moorthy (Sivan) and Saraswathi pay obeisance to Hayagreevan and are blessed with VidhyA Sakthi by Lord Haygreevan's grace. (DhAkshiNya ramyaa girisasya mUrthi: Devi sarOjaasana dharma pathnI..). Also he says: the followers of Sri Haygreevan shall chant this stotram and benefit with the blessings of Lord Hayagreevaa ("paThata hayagrIva ?) "Read the haygrIva stotram with bhakti", for attaining fluency over words and true knowledge about the Truth and to attain true knowledge about the siddhAntam.

In Paraasara puraaNam, agasthya naaradha samvaadham, Sri Hayagreeva ashtOthra sadhanaama stHothram blesses us a palasruthi, ("naama naamshtOththarasatham hayagreevasya patEth?avaapya sakalaan bhOgaannithE hari padham vrajEth?") BhakthAs of Sri Hayagreevan, will be blessed with sakala Vedha saasthra jnAnam and be blessed with truthful knowledge. They will also live very happily in this world with their spouse and children with sakala sowbhAgyam and REACH THE LOTUS FEET OF SRI HARI for sure.

Source: http://www.parakalamatham.org/articles/mkarticle.shtml





Sri HayagrIva Jayanthi (SrAvaNa pourNami) is an important day for all who worship Sri HayagrIvan as "AaadhAram Sarva VidhyAnAm". Swamy Desikan's first sthOthram is on Lord HayagrIvA. Sri HayagrIvan presented Himself before Swamy Desikan at Thiruvahindrapuram's OushadAdri Hill. Sri HayagrIva BhagavAn's laalAmrutham fell on the tongue of Swamy Desikan and blessed him to become the AchArya Saarvabhouman.

Swamy Desikan has captured the essence of Vedams, Upanishads, Brahma Soothrams and other sacred texts in choosing the words in this sthOthram to eulogize the greatness of Sri HayagrIva BhagavAn and the ancient tattvam that He represents.

AdiyEn will attempt to comment on the deeper meanings behind the selected passages and word groups in the 33 slOkams of Sri HayagrIva shtothram in the subsequent articles and try to conclude this series with His anugraham by Sri HayagrIva Jayanthi day this year. May Sri HayagrIva Bhagavaan bless this meager effort and accept it as a humble samarpaNam at His lotus feet.

We must remember that Sri VedAntha Desikan of Thuppul was only in his twenties, when he composed this sacred sthOthram. By the tender age of twenty, Swamy Desikan had already mastered VedAdhyayanam, Dhivya Prabhandham, Tarkam, VyAkaraNam and other saamAnya Saasthrams. His uncle Sri AppuLLAr, a direct disciple of the famous NadAthUr ammAL was Swamy Desikan's AchAryan. AppuLLAr taught Swamy Desikan Sri BhAshyam, Sri GeethA BHAshyam, Rahasyaarthams and other AchArya Sookthis as well. Swamy Desikan's pravachana sakthi and medhA vilAsam even at the age of twenty was extraordinary. AppuLLAr initiated his dear disciple further into Garuda manthram, which was a family treasure.

After AppuLLAr ascended parama Padham, Swamy Desikan travelled to ThiruvahIndhrapuram to worship Sri HemAbhja Valli samEtha Sri DEvanAthan. One day, he climbed the small hillock in front of Lord DeavanAthan's temple known as OushadhAdhri and sat under a big pupil tree. With immense tranquility descending on him, he began to recite Garuda manthram for number of hours. Garuda BhagavAn was immensely pleased with VedAntha Desikan's japam and appeared before latter, blessed him and initiated VedAntha Desikan into Sri HayagrIva manthram. Garuda BhagavAn also presented Swamy Desikan with a vigraham of Sri HayagrIvan in the Yogaasikai (seated in YogAsanam) posture.

Swamy Desikan was immensely happy with PakshirAjAn's blessing and began to do Sri HayagrIva Manthra japam for many days. Lord HayagrIvan was so pleased with Swamy Desikan that He appeared before latter to grant the boons of unsurpassed Pravachana sakthi, visEsha Jn~Anam on para and apara vidhyais and power to defeat the opponents in adhyAthmika saasthra debates and to raise the vijaya dhvajam of Sri Bhagavath RaamAnuja Darsanam.

Sri Hayagriva SaakshAthkAram spurred Swamy Desikan to compose on the spot the sacred HayagrIva SthOthram as his reverential tribute to the Lord of all Vidhyais for His dhivya anugraham.

The vigraham of Yoga HayagrIvan presented by Garuda BhagavAn became an ArAdhana Moorthy for Swamy Desikan along with VaradarAja PerumAL. Another Vigraham of Lord HayagrIvan presented by Goddess Sarasvathi to Sri BhAshyakArar at Srinagar also reached Swamy Desikan through his AchArya paramparai. This vigraham is a Lakshmi Hayagriva Vigraham, which is today at the ParakAla matam and is the ArAdhana Moorthy of the YathIsvarALs of that Matam at Mysore. The YogAsikA Hayagrivan presented by Garudan is with Swamy Desikan at his sannidhi at ThiruvahIndhrapuram. BhakthAls have the darsanam of these two dhivya mangaLa vigrahams at the ParakAla matam web pages and at the home pages created by Sri Mani VaradarAjan for the ThiruvahIndhrapuram temple.

Sri Hayagriva tattvam as understood from Swamy Desikan's Sthuthi is so profound that it defies description. The sookshmArthams (subtle meanings ) embedded in the sthuthi passages are sruthi sAram (essence of VedAs and Upanishads). It is no wonder that Swamy Desikan is known by the title of NigamAntha MahA Desikan or VedAntha Desikan.

As BhagavAn HayagrIvan appeared before him and blessed him, the twenty plus year old Sri VenktanAthan from Thuppul was elevated immediately to the noblest of AchArya Peetams. He became Swamy Desikan. He had Isvara-SaakshthkAram of that Veda Moorthy, Sri HayagrIvan and that led to his choice of the Vedic metre, Anushtup with 32 syllables (8+8+8+8).This is one of the 64 slOkams that Swamy Desikan set in the anushtup meter. It is interesting to note that the first 10 slOkams of DayA sathakam are also set in anushtup meter as well. The entire ShOdasAyudha sthOthram and the first slOkam of Garuda DaNdakam praising the veda Moorthy is set also in Anushtup meter. Garuda BhagavAn was the One, who presented Sawmy Desikan with the archai of YogAsikaa HayagrIvan and initiated him into HayagrIva manthram This then is the context of the avathAram of the first slOkam of Sri HayagrIva SthOthram :

Jn~Anandamayam dEvam nirmala spatikAkruthim
aadhAram sarva vidhyAnAm HayagrIvam upAsmahE

The key words of the first SlOkam
Jn~Anandamayam dEvam
nirmala-spatikAkruthim and
AaadhAram Sarva VidhyAnAm
are the key words that flowed over the tongue of Swamy Desikan.

Isvara Tattvam is captured by Swamy Desikan exquisitely through the choice of words, "Jn~Anandamayam, nirmalam, AadhAram Sarva VidhyAnAm". These words have such powerful connotations that we will be spending a lot of time to fully comprehend the Vedic significance of these carefully chosen words by Swamy Desikan.

For more: Please look into: http://www.parakalamatham.org/stotrams/hs/one-1.shtml

Dharma Glani

The Divine Descent of God
God descends into this world when it is under the spell of extreme darkness of ignorance, unrighteousness, moral turpitude, spiritual lassitude and religious decrepitude. This is described in scriptures as "Dharma Glani". Looking at the state of affairs today, it should not be difficult for us to conclude that the time the world is undergoing at present is indeed the Dharma Glani. This is the period of darkness when sins and crimes of all kinds usually take place; when man gropes around for want of clear vision. It is at this time that God intervenes in the affairs of mankind. The divine intervention takes place at the darkest hour of human history when the human soul is groping in the darkness of ignorance about the self, the creator and the creation; when the souls are blinded by the vices of lust, arrogance, anger, greed and attachment.

It is in this time that God descends in the body of an ordinary man to reveal the Godly Knowledge, which paves way to victory over vices and cultivate divine qualities in life. This enables human beings to transform into divine beings again.


BRIJ PAL SINGH" brij_palsingh@yahoo.com

Sri Vaishnava Sampradayam

"Sri Vaishnava Sampradayam- Some Salient points to ponder"
(Tiruvaeendrapuram Uruppattur Chakravarthi U.Ve. D. Soundararajan Swami, Chairman, Hayagriva Vidya Peetam & Editor, Kanchi Perarulalan)
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We have seen generations of Srivaishnavas who staying in such holy places like Kanchi, Srirangam etc., scrupulously observed the religious practices (anushTAnam) doing incessant Bhagavad Kainkaryam so that that the very mention of their names evoked respect and reverence.

We have also seen how the generations that followed slowly forgot these
practices, took to other occupations abandoning their own, due to economic and other compulsions.

We also see how the next generation is heading towards further degeneration and will become rudderless, losing their moorings, worse still, decrying our matham and Sampradayams and running after false gods, Samiyars and ParivAra devatas hoping to seek instant relief for their immediate but petty problems.

What a fall for the glorious tradition so laboriously built up by our
spiritual masters like NammAzhwAr, Nathamuni, Yamunamuni, Ramanujamuni and Swami Desikan!

Today, we have come to a stage when instead of aspirants seeking
enlightenment, the preceptors are compelled to carry the message to their doorsteps, only to be cold shouldered! To stop the rot, we have to educate ourselves or refresh ourselves first before proceeding to teach the younger generation.

It is in this context, that I have been asked and encouraged by revered Seva Swami to write some of the salient points in the form of short hints, so that those who desire but are too busy may yet have a chance to refresh their memory on the essentials of our Sampradayam. Since, some may be put off on hearing the very mention of "Tattvam", I have attempted to present it in a capsule form in as simple a manner as possible.
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There is an old saying that it is rare to get human life and that too without any disabling physical and mental defects. Rarer still is to be born into the Srivaishnava - Sri Desika tradition. Unfortunately, we are not aware of the treasures bequeathed to us by our forefathers.

We toil hard all the 24/7/365 running after the mammon without realizing that the wealth so built is but impermanent. We see so many investing in dubious financial schemes lured by high returns promised, only to lose the hard earned money!.

This is not to say that money is not needed, For running a family, it is absolutely necessary. It is not how much one earns that is important but how it is earned - whether on dharmic lines or not. Again, it is not how much one spends that is important but how it is spent - whether on dharmic lines or not.

This is possible only for those with character and good conduct. What can we do to acquire and nourish these? It is by refreshing ourselves with what our Sampradayam lays down because they are meant to elevate us spiritually. We should first familiarize ourselves with the basics before attempting to know deeper. With this in view, let us begin our study.

1. What is Religion (Matham)?
To put it simply, it is a code of conduct for regulating life on earth that has been laid down and followed from time immemorial.
2. What is Vedic Religion (Vaideeka Matham)?
Religion which accept the authority of the Vedas and are based strictly on the injunctions laid down therein. By this is precluded all those like Buddhism, Jainism, Islam, Christianity and many others which are outside the ambit of the Vedas (VedabAhyam).
3. What are Vedic Religions (i.e) those which accept the authority of the Vedas?
There are 3 branches of Vedic Religion viz., Advaita, Dvaita and
VisishtAdvaita.
Advaita: is based on the views of Aadhi Sankara. Those who follow this are called 'Advaitins" This is also known as "smArtha Sampradayam"
Dvaitam: This is based on the interpretations of Sri Aanandatheertha, the founder of Madhva matham. Followers of this are called " Dvaitins"
VisishTAdvaita: Though this has been in existence from time immemorial, it was Bhagavad RamAnuja who codified the views of earlier preceptors like NammAzhwAr. Natha muni and others. Hence, it is also known as "RamAnuja Darsanam". The followers of this are called "visishTAdvaitins.
It would appear that before the period of Sri Aadhi Sankara, this Vaideeka matham functioned without different interpretations.
4. What Religions are "Avaideekam"?
Those who either do not accept the authority of the Vedas or misrepresent the Vedic thoughts, started their own faiths which they claimed to be religions like ChArvAkam, Bouddham, Jainam etc. These are "Avaideekam"
5. What are Vedas?
Vedas also called "Sruti", consist of Rik, Yajus, Sama and Atharva recensions.Each is divided into two parts called "KhANDam" and 'SAkhai"
There are 7 KhANDas which prescribe the rituals (IshTis) like "Putra
KamEshTi" which can yield material benefits. These are also known as
"karmakhANdam". It is to explain these that Sage Jaimini wrote what is known as "Poorva mimAmsai in 16 Chapters.
The 'Sakhai" part contains the "Upanishads". Also called "Uttara MimAmsai" and "Sareeraka MimAmsai", it was written by Sage VyAsa himself. This is "Brahma Sutram" for which commentaries were written by Sankara, RamAnuja and others.





Sri Vaishnava Sampradayam- 2? ? Sri D. Soundararajan Swami, Editor,
?Sri Kanchi Perarulalan? of ?Sri Hayagriva Vidya PeeTam?
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6. What are Vaideeka Mathams?
Those philosophies which accept the authority of the Vedas are called Vaideeka mathams. These are
(1) Advaitam (2) Dvaitam and (3) VisishTAdvaitam.
(1) Advaitam: This is based on the interpretations of Aadhi Sankara. Those who follow this are called ?Advaitins? and their philosophy is ?SmArta SampradAyam?.
(2) Dvaitam: This is based on the interpretations of Sri Aanandatheertha, the founder of ?MAdva matham?. His followers are called ?Dvaitins?
(3) VisishTAdvaitam: These rare based on the interpretations of Bhagavad RamAnuja faithfully based on Sage BOdhAyana?s ?Vritti? on Sage VyAsa?s ?Brahma Sutram?. His followers are called ?VisishTADvaitins? and their philosophy is called ?Srivaishnava SampradAyam?.

It is this Vaideeka matham that was flourishing from the days of the Vedas as can be seen from the commonality of Gotrams and Pravarams among these three. It is also seen that before the advent of Adhi Sankara, this Vaideeka matham was a wholesome whole without any differences.

Due to the emergence of other faiths started in the names of individuals like Christianity after Christ, Islam after Mohammed Nabi, Budddhism after Gautama Buddha, Jainam after MahAveera etc., the foreigners (who came to trade but remained to rule us) had to find a term to denote our Vaideeka matham. As our land was known as India (named after River Sind), it was convenient for them to call our Vaideeka matham as ?Hinduism? and those who followed its philosophy the ?Hindus?. Thus, in effect, Hinduism is not the name of a religion but of a region who followed a way of life according to their holy Scriptures called the Vedas.

Sri Sudarsana Soori (a disciple of NaDAdur vAtsya varadAchArya SwAmi) wrote an explanatory work called ?SrutaprakAsika?. Swami Desika wrote another called ?TattvaTeekA? and the Tiruvoimozhi of Sri NammAzhwAr representing the 3rd thousand of the 4000 holy collects is the essence of the meaning of Vedanta for which ?TirukkurugaippiLLAn? wrote his ?Thiru AarAyirappaDI?





SRI VAISHNAVA SAMPRADAYAM- PART 3? (CONTINUED)
? SRI D. SOUNDARARAJAN SWAMI, EDITOR, ?KANCHI PERARULALAN?
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WHAT ARE ?SMRITIS??
?Smriti? means ?that which is remembered?. Ancient Rishis like Manu, Gauthamar, BharadwAjar and others have given deep thought to the Veda and Vedanta, remembered and have passed the essence of these through illustrations and stories in PurAnas, IthihAsas etc. They are known as ?Smritis?
WHO ARE PRAMATHAS?
Those who expounded our philosophy are known as ?PramAthas?. The lineage of successive AchAryas is as follows:
Before Kaliyuga: 1. SrimanNarayana(SrIdhara), 2. PeriyaPirATTI(SrI) and
3. SenainAthar (VishwaksEna)
During Kaliyuga: 4.NammAzhwAr (Satakopa) 5. Sriman Natha munigal 6. Sri UyyakkoNDAr (Sri PuNDareekAksha) 7 Sri maNakkAl nambi (Sri RAmamisra) 8. Sri AaLavandAr (Sri YAmuna muni) 9. Sri Periya nambi (Sri ParAnkusa dAsa) and 10. Sri EmperumAnAr (Sri Bhagavad RamAnuja).
After EmperumAnAr, two branches came into vogue viz., (I) Rahasya Parampara and (II) SrIbAshya, GitAbAshya, Bhagavad Vishaya Parampara.
(I) Consists of- 11, Sri KiDAmbi AachAn 12. Sri KiDAmbi RamAnujar 13. Sri KiDAmbi RangarAjar.
(II) Consists of 11. Sri Tirukkurugai PirAn piLLAn 12. EngaL AalwAn. 13. Sri NaDAdur AmmAL 14. KiDAmbi AppuLLAr followed by 15. Sri VedAnta Desikan.
Of these, while 4. NammAzhwAr is the founder of DrAviDa Vedam, the Munitraya Parampara is named after the three great munis viz., 5. Sri Nathamuni, 8. Sri YAmuna muni and 10. Sri RamAnuja muni. In addition to the above, Sri PiLLAN, Sri NaDadur ammAL and Swami Desikan are called PramAthas.




SRI VAISHNAVA SAMPRADAYAM- PART 4? (CONTINUED)
? SRI D. SOUNDARARAJAN SWAMI,
? CHAIRMAN, SRI HAYAGRIVA VIDYA PEETAM and
? EDITOR, ?SRI KANCHI PERARULALAN?
=====================================================================
8. PramAthAs (Continued from last Issue)
After Swami Desikan, the Paramparas like those of PeriyAsramam Srirangam Srimad AaNDavan, Srimad AaNDavan of PouNdarikapuram Asramam, Azhagiyasinghars of Sri AhObila Matam founded by AadhivaNN SatakOpar, BrahmaTantra Swatantra ParakAla matam AchAryas, Abhinava Desika Sri Uttamur VeerarAghavAchariar Swami, Sri MadhurAntakam Swami and the like who are propagating our SiddhAntam are all PramAthas

9. What are PramANams (Sources of knowledge)?
These are three in number.
(1) ?Prathyaksham? Those that which can be directly perceived by the sense organs.
(2) ?AnumAnam? Those that can be inferred though not perceptible to sense organs.
(3) ?Sabdam? Those that can be understood by the ?sound? words of the Great Rishis, since they are from the most reliable sources (AaptavAkhyas)


10. What are ?PramEyams?? (Those that ought to be understood)
These are three in number
(1) Tattvam (realities)
(2) Hitham (the means to attain the goal)
(3) PurushArtham (the goal to be attained)


(1) Tattvam is threefold
(i) ChEthana (sentient beings)
(ii) A-chEthana (insentient things)
(iii) Iswara ( The All- Sentient God)

(i) Chethanas are of three categories
(a) Baddhars: Those who are bound by their ?karma? are born again and again to experience the effects (good and /or bad) in accordance with their ?karma?. These are also called Nitya SamsAris (Bound forever by their karma and repeatedly take birth)
(b) Muktars: Those who adopt Bhakti or Prapatti and get rid of their karma get released from the bondage and attain Paramapadam to do service to the Lord at all times and in all manners.
(c) Nityars: Those who were never born and have no karma to their credit or debit and so do service constantly to the Lord in Paramapadam (e.g.) Ananthan, GaruDan, VishwaksEnar etc.

(ii) A-chEthanas are also of three categories:
(a) Prakriti: also called Moolaprakriti, TriguNam, avyaktham and PradhAnam. This is governed by three GuNas called Satvam, Rajas and Tamas. When all these three GuNas are in equilibrium, the great deluge (mahApraLayam) occurs. In all other times the GuNas constantly keep changing. From this emanates what is known as ?mahat?; from ?mahat? arises ?ahamkAra? which itself is of three kinds. From SAtvika ahamkAra arise ?manas?, and the five sense organs (JnAnEndriyas) and the five Motor organs (karmEndriyas) totaling 11 entities. From TAmasa AhamkAram arise what are known as ?TanmAtras? and the five ?buthas? known also as ?Panchabhoothas? of air, water, fire, ether and earth. Rajasa AhamkAram helps the other two in their efforts.(More about these in a later posting)
(b) KAlam: Time: This is omnipresent Everything in this world is governed by time factor (e.g.) kalpas, yugas, Varushas (years), ayanas (half years) mAsas (months), Fortnights, days, and subdivisions like hours, minutes, seconds, microseconds etc. They are also recognized as the Past, the Present and the Future.
(c) Suddha Satvam: This is a substance made of pure Satva GuNa, SrivaikunTam and all its appurtenances and the divine forms of the Lord (including iconic that we worship) are all made of this substance.

(iii) Iswara: This is BhagavAn or ParamAtma.
The following are His abodes?
(a) Param: His permanent abode is in Paramapadam or SrivaikunTam.
(b) Vyuham: This is also known as the milky ocean (ksheerAbdi) where He appears in the form of VasudEva, Sankarshana, Pradhyumna and Aniruddha.
(c) Vibhavam: These refer to the various incarnations the Lord took in different yugas to protect the righteous, to destroy evil and to establish the rule of Dharma.. Examples: NrisimhavatAram, Sri RamAvatAram, Sri KrishNAvatAram etc.
(d) AntharyAmi: This refers to the subtle manner in which the Lord resides in the hearts of all Chetanas.
(e) ArchA: This refers to the iconic form in which the Lord presents Himself in temples and homes of devotees.



Sri Vaishnava Sampradayam- Part 5? (continued)
? Sri D. Soundararajan Swami., Editor, ?Sri kAnchi PEraruLALan?
======================================================================
11. What is ?Hitam?? The means that should be adopted for attaining ?mOksham?. These are of two kinds: Bhakti and Prapatti.

Bhakti: This is a long drawn out process extending to several lives and will have to observes ceaselessly like the incessant flow of oil ?ThailadhAra?. It is said that Sri Nathamunigal practiced this and initiated his disciple, Sri Kurugai Kavalappan Sri Rama Misra (ManakkAlnambi) instructed Sri AalavandAr to approach Sri KurugaikAvalappan and obtain the upadEsam of this yogarahasyam. For some reason, AalavandAr could not get the UpadEsam. It is believed that this means had disappeared after Sri Nathamunigal.

Prapatti: This is called ?BharanyAsam?, ?BharasamarpaNam? and ?UpAyAnushTAnam?. This is of four kinds:

1. SvanishTai: One who has understood clearly and is able to adopt the manner of performing this with its accessories can administer to one?s self. But, in the present day, none can be deemed to have this qualification and therefore this is not being adopted.

2. UktinishTai: This is for others who do not have any knowledge but desire mOKsham and that too at the end of their present lifetime. They should approach a proper AchArya and repeat as instructed by him.

3. AchAryanishTai: The AchArya who has taught the RahasyArthas to a Sishya undertakes to perform SaraNAgathi on behalf of the Sishya.

4. BhAgavatanishTai: This is for one who has no way to adopt any of the above. One is advised to approach another BhAgavata and get this done through such a BhAgavata.

12. What is PurushArtham? (Objectives of life). They have been identified as
1. Dharmam: which means carrying on life?s duties as prescribed in Dharma SAstras
2. Artham: Acquisition of wealth through Dharmic means.
3. KAmam: Enjoying conjugal life also as prescribed in the Dharma SAstras.
4. MOKsham: Attaining the lotus feet of the Lord.
To attain this MOKsham, certain prerequisites have been prescribed viz.,
1. AnukUlya Sankalpam: Taking a resolve to adhere strictly the commands of the Lord as revealed in the SAstras.
2. PrAtikulya Varjanam: Taking a resolve to abjure all that are the opposites of the above.
3. MahAviswAsam: The unshakeable faith that BhagavAn would certainly grant Moksham on performing this SaraNAgathi (Total unconditional surrender)
4. Aakinchanyam: The honest realization that one has no other means than the surrender mentioned above.
5. GoptrutvavaraNam: A formal fervent prayer to the Lord seeking protection.




Sri Vaishnava Sampradayam- Part 6? (concluded)
? Sri D. Soundararajan Swami. Chairman,
Sri Kanchi Perarulalan and Hayagriva Vidhyapeeta Stotra veda vedantha abivarthani sabha,
======================================================================
Prapatti
12. (Continued) Has Prapatti to be done several times?
If Prapatti is done for securing ?mOksham, it should not be resorted to again. But, if one commits sins in the Post-Prapatti period out of ignorance, it will not affect the Prapanna. But, if these are committed willfully, one has to do what is called ?prAyaschitha prapatti? (atonement). If one does not do this even, One will be subject to some light punishment like disease or other discomforts but will not be denied mOksham. The only circumstances when a Prapanna forfeits mOksham is when he commits an unrequited, un-atoned ?apachAram? to another BhAgavata or AchArya.

13. What is meant by ?Pancha SamskArams??
Before one gets to do Prapatti, one is required to undergo ?Pancha SamskAram? through one?s AchArya. This consists of
(1) Tapa: Branding of the signs of the Conch and Disc of the Lord on one?s shoulders
(2) PuNDra: Wearing the sacred marks on the forehead and 11 other places with appropriate recitation of the Lord?s names.
(3) NAmam: Acquiring a name indicative of one?s subservience to the Lord.
(4) Mantram: Learning the important mantras of AshTAksharam, Dvayam, CharamaslOkam etc.
(5) Learning to perform TiruvArAdhanam at home.
Details of the mantras and their meanings must be learned at the feet of one?s AchArya. Book knowledge will not be efficacious.

14> What is meant by ?Grantha ChathushTayam??
All Srivaishnavas belonging to the Bhagavad RamAnuja Darsanam and Swami Desika Sampradayam are required to learn at the feet of their AchAryas, the following four scriptures :
(1) Sri Bashyam
(2) Gita Bashyam
(3) Srimad Rahasya Traya sAram
(4) Bhagavad Vishayam (a.k.a AzhwArs? AruLicheyals)

15. How are BhAgavatas classified?
They are
(1) EkAnthis: those who do not worship other deities and pray ONLY to BhagavAn for all their needs.
(2) ParamaikAntins: Those who do not ask for anything from the Lord except mOksham.
(3) Pasumpon like ParamaikAnthis: Those who do not ask for even mOksham

16. What ?Apacharams? should a Prapanna avoid?
They are-
(1) Bhagavad ApachAram: Transgressing the regimen (niyamams) prescribed in the SAstras which are the commands of BhagavAn and considering the iconic form as mere stone or metal.
(2) BhAgavta ApachAram: Disrespect or hurt to the devotees of BhagavAn in mind, speech or physically and evaluating them with reference to their economic position, appearance etc. and abusing them on their face or behind their back.
(3) Asahya ApachAram: Disrespecting one?s AchArya, stealthily learning his Upadesams, being unfaithful to the Guru?s interests, decrying Vedas etc.
For a Prapanna, these are the most heinous crimes that should be carefully guarded against under all circumstances.

Embar

"KNOW THIS ACHARYA"
EMBAR
- Anbil Ramaswamy
=========================================================================================================================================He
was a cousin of RAmAnuja. His earlier name was GOvinda. He studied
under YAdhavaprakAsa along with RAmAnuja. It is he who rescued
RAmAnuja from the plot, the Guru YadhavaprakAsa hatched to kill
RAmAnuja. Subsequently, as he was taking bath in a river, a Sivalinga
(an icon in the phallic form of Siva) mysteriously landed on his
palm. He became a Saivite for a while. Later, on the advice of his
uncle, Tirumalai Nambi and RAmAnuja he returned to Vaishnavam and
closely followed RAmAnuja in all his itineraries assuming the name
of 'EmbAr'.

Thirukkachi Nambigal

?TIRUKKACHI NAMBIGAL?
Tirukkachi NambigaL was born in Masi under the asterism of Mrigaseersham.
He was a great devotee of Lord VaradarAja of kAnchi engaged in bringing water (Theertha kainkaryam) from the well (sAlaikkiNaru). His devotion to the Lord was so deep that the Lord in His ?archAavtAram? is reported to have been in ?speaking terms? with him and used to converse with him.

When Bhagavad RamAnuja escaped from a murder plot against him while travelling with his Guru, he was mysteriously rescued from a forest by the divine couple in the garb of wayfarers and entrusted him to the care of Nambi.

Both were dawn to each other and the bonding became closer day by day. Once Bhagavad RamAnuja invited Nambi for dinner in the hope of partaking of the remnants on his leaf. On the appointed day, when he went to Nambi?s home to fetch him, Nambi had arrived at his place through a different route. He requested BR?s wife to serve him urgently as he had to go to the temple for duty. After he finished eating and left, the lady threw the leaf away, cleaned the place with a solution of cow-dung and was taking bath- all because Nambi was born in the fourth caste. BR returned and was enraged at his wife when came to know what had happened. He went to Nambi?s home to apologize but Nambi made light of it all.

With great amount of hesitation BR asked Nambi whether he could get some of his doubts cleared during his routine conversations with the Lord. That very night when Nambi was alone with the Lord, the Lord asked him whether he desired to ask anything and Nambi mentioned about the request of BR. Nambi had not ascertained the doubts from BR and therefore could not present them to the Lord. But, the Lord gave His answers to be conveyed to BR., even without the questions before Him. This is known as ?The Six Words? (Aaru vArthaigaL).The gist of these 6 words are as follows:
1. I am Sriy:pathi, the Supreme reality
(param Tattvam SrImAn aham)
2. Essential differences between individual souls and the Supreme soul is the true doctrine.
(api cha bEdhO mama matham)
3. The easiest and the most direct means to attain mOksham is
self-surrender to me (Prapatti or SaraNAgathi)
(prapattisthu upAya:0
4. It is not necessary for such a surrendered soul to remember me at the time of his death.
(Charama samayE na smritirapi)
5. Moksha is guaranteed to such a soul at the end of this very life itself.
(sareerAnthE mOksha:)
6. The questioner should sit at the feet of MahApoorNar, his spiritual father.
(gururapi cha mahApoorNa:)
When Nambi met BR and conveyed the answers and asked him if these were his doubts, BR was astonished on the Lord?s answers to the very questions he had in mind.
More about the 6 words in a later posting.

Who is Srivaishnava?

WHO IS A TRUE VAISHNAVA?
NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is a Vaishnava?" (Devotee of Vishnu) and this poem is said to have influenced Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the following as the traits of a Vaishnava:
(i) One who feels sympathetic on seeing the sufferings of others and rushes to alleviate their sufferings and yet does not feel proud for doing this.
(ii) One who respects all living beings alike, and does not engage himself in slandering through mind, word or deed
(iii) One who has no ill will towards others and regards all womenfolk (other than one?s wife) as Mother (i.e.) without lust; one who does not indulge in falsehood, one who does not covet others' belongings
(iv) One who has banished with a determination Kaama and Krodha (desire and anger) from his mind.
(v) One who has totally dedicated oneself to the service of the Lord and humanity - because such service is the true hallmark of a Vaishnava.
A TRUE VAISHNAVA IS A TRUE GENTLEMAN
A true Vaishnava is a true gentleman and answers to the description given by CARDINAL NEWMAN in these words:
?The true gentleman carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; all clashing of opinion, or collision of feeling, all restraint or suspicion; or gloom or resentment.
His great concern being to make everyone at their ease and at home.
He has his eyes on all his company.
He is tender towards the bashful, gentle towards the distant, and merciful towards the absurd.
He can recollect to whom he is speaking.
He guards against unseasonable allusions, or topics that may irritate.
He is seldom prominent in conversation and never wearisome.
He makes light of favors and seems to be receiving when he is conferring.
He never speaks of himself except when compelled, never defends himself by a mere retort.
He has no ears for slander or gossip, is scrupulous in not imputing motives to those who interacts with.
He is never mean or little in disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil, which he dare not say out.
From a long-sighted prudence, he observes the maxim of the ancient sage that
we should ever conduct ourselves towards our enemy as if he were one day to be our friend.
He has too much good sense to be affronted at insults; he is too well employed to remember injuries and too indolent to bear malice.
He is patient, forbearing and resigned on philosophical principles.
He submits to pain because it is inevitable, to bereavement because it is irreparable and to death because it is his destiny.
If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy to better though less educated minds.
He may be right or wrong in his opinions but he is too clear headed to be unjust, he is as simple as he is forcible and as brief as he is decisive"

Let us try honestly to imbibe at least some of these guidelines, and attempt to be true ?Vaishnava?.

WHO IS A ?SRI VAISHNAVA??
Now, let us see who is a Srivaishnava?
A true Srivaishnava is one who understands and accepts the following basic truths as revealed in the scriptures and by Azhwaars and Achaaryas:
VEDAS AND UPANISHADS:
Vedas identify the Lord as ?Sriya: pathi?, ?Hrees Cha thE Vishnusya Pathni? and Lakshmi as ??Vishnupthnees Cha dheemahi?; and ?Maadhaveem Maadhava priyaam?

Kata Sruthi while explaining the significance of the individual letters of Pranavam says that the Jiva represented by the letter ?ma? is the servitor of both the Lord and Thaayaar ? ?makaaras thu thayOr daasa:?

Just like His form is auspicious and at the same time the ultimate resort to the devotees (Subha +Aashraya Tirumeni) and His qualities are also auspicious ((Kalyaana guna ganas), Thaayaar equally has ?Subhashraya Tirumeni? and ?Kalyanaguna ganas? and like Perumal, is the Siddhopaaya
(already existing means) and is always with Him inseparably.

That the Lord and Thaayaar are together in all the 5 states of Bhagavaan viz., Param, Vyuham, Vibhavam, Antharyaami and Archaa is brought out be the words:
?VaikunTE thu parE lokE Sriyaa Saardham jagatpathi:

SRIMAD VALMIKI RAMAYANA
In Srimad Ramayana (5.21.15) Sri Sita says ?We are like the Sun and its radiance? - ?ananya raaghavena aham Bhaaskarena Prabhaa yathaa?.
Sri Rama also expresses almost in the same words:
?ananyaa hi mayaa Sitaa bhaaskarena prabhaa yathaa?

Elsewhere, it is said that like the whiteness of milk is naturally inseparable, both PerumAL and Thayar are inseparable (aprithaksiddham)

Ratnam (gem) and Kaanchana (gold) have intrinsic merit. When they come together, they lend each other a unique brilliance. Likewise, both Perumal and Thayar lend glory to each other as per ?Ratna-kaanchana nyaayam?

In Srimad Ramayana, Mandodari describes Sita as ?Srivatsa vakshaa Nityasree? even when Sri Sita was away from Lord Rama!

NAMMAZHWAR
Nammaazhwaar very explicitly says this in Tiruvoimozhi 6.10.10 ?agalagillen Iraiyum enru alarmel mangai urai maarbhaa?
Meaning: ?Oh! Lord! You have on your chest Alarmelmangai Thaayaar who refuses to be away from there!?

And, in Tirukkolur Paasuram (6.7.10) he says ? ?Anaithulagam udaiya aravinda lochananai thinaithalavum vidaaL? meaning ? Oh! Lord of all the worlds! Oh! Lord with lotus like eyes! Your consort will never ever leave you even by a fraction of a millimeter (Thinaithalavum)

NANJEEYAR
Nanjeeyar says that the Vedas do not mention Sri separately because she is an integral part of Bhagavaan- ?thaam na prithak abhidattE Sruthirapi?.

BHASHYAKAARAR
Bhashyakaarar confirms this saying that whenever Emperumaan is mentioned, it also includes PiraaTTi.
?Tad anthar bhaavaath tvaam na prithak abhidaththE Srutirapi?

Bhashyakarar commences his Sri Bashyam with the invocatory Sloka with the words ? Brahmani Sreenivaase?. Without ?SrI?, the word ?nivaase? becomes meaningless!

PARAASARA BHATTAR
Paraasara Bhattar (1.8.17 of Vishnu Purana) says ?
?nityaiva Eshaa jaganmaathaa vishnor anapaayinee/
yathaa SarvagathO Vishnu: thathaiva ayam DvijOttama?//
meaning: ?The mother of the Universe is inseparable; Wherever Vishnu is, she is there too!?

VISHNU PURANAM
Sri Vishnu Puranam avers that Piraatti also takes Avatars along with the Lord like Sita for Sri Raghava, as Rukmini for Krishna etc
?Raaghavatve abhavat seethaa Rukmini krishnajanmani?/
anyeshu cha avataareshu Vishno: Sree: anapaayinee?

There is a Sloka that Says that when the Lord takes a divine form, she does so; when He takes a human form, she takes a human form too
?DevatvE deva deheyam manushyatvE cha maanushee/

This ?anapaayinee? (in-separable-ness) is alluded to by Bhashyakaarar in his Saranagathi Gadhyam thus-?Padmavanaalayaam Bhagavatheem Sriyam Deveem nityaanapayinee Deva Deva Divya mahishee...?
?Nitya anapaayinee? means ?never ever separated? ?Deva Deva Divya mahishee? means ?She is the Empress (mahishee) and the Lord of Lords like Bhagavaan Himself?

SWAMI DESIKA
Swami Desika offers obeisance in Guru parampara Saaram in Srimad Rahsya Traya Saaram first to the inseparable divine couple thus: ?Aaadhyou Dhampathi Jagathaampathee?


Swami Desika refers to her in Saarasaaram as
?Yath Dharmairiha Dharmapathni?.

In Sri Sthuthi 6, he says ?Prathyak roope havishi yuvayo: Eka Seshitva Yogaath? ? That both the Lord and Thaayaar are ONE in their mastery (Seshitvam )

In Sloka 16, he says ?yushmad aikaanthya yuktham? and in Sloka 22, YuvayOr Eka lakshyam Dayaayaa:? to emphasize this.

In Nyaasa Tilakam 4, and Sri Sthuthi 9, he says that like in Yajnas such as Agnishtoma, Havis should not be offered separately to Agni and Soma but together, Atma Bhara samarpanam (Surrender of the soul) should be offered to both the Divya Dhampathis tohether.

In Srimad Rahasya Traya Saaram, he says that while doing a Yajna, the Yajamaana should have his wife by his side. In the Yajna of saving the souls, which the Lord performs incessantly, Sri is always with Him.
?Sa pathneekanaai kondu yagna deekshithanaana Sarveswaran?

ARASAANIPAALAI SRI VENKAATDWARI SWAMI
Sri Arasanipalai Venkatadwari Swami in his ?Lakshmi Sahasram? says:
?Even when the Lord took the form of a Brahmachari in Vaamana Avatara, Piratti never vacated his chest and had to hide her under the ?Krishnajinam? (fawn leather piece) lest her glance falling on Mahabali should defeat the very purpose of the Avatara viz. conquering him!
?Krishnaajinena samvrinvan vadhhom vakshastha laalayaam?

PILLAI LOKACHAR
Pillai Lokachar in Mumukshuppadi 166 defines the role of Sri with reference to the Jiva ? ?When the Lord is the Siddhopaaya, she acts as Purushaakaara (mediatrix) for the soul that surrenders; When He is the UpEyam (the objective), she also becomes the same and receives the Kainkaryam along with the Lord
?Avan UpaayamaagumidathilE, thaan purushaakaaramaai Irukkum; Avan praapyanaamidathil thaan praapyaiyumaai kainkarya varthakaiyumaai Irukkum?

Pillai Lokachar in Mumukshuppadi 42 says ?Like the wife who sticks to the bed of her spouse and at the same time does not give up the cradle of her baby, Piraatti acts as the link between Paramaatma (represented by ?A? and Jivaatma (represented by ?ma? in the Pranavam.
?Barthaavin uDaiya paDukkaiyaiyum prajaiyin uDaiya thottilaiyum viDaathe irukkum maathaavaip polE, prathama charama padangalai viDaathE irukkum?

Swami Desika goes one step further in describing Piraati?s maternal affection to her child (Vaatsalyam) saying ? Even when the baby bites her nipples while feeding it, the mother bears the pain but does not stop feeding it. She is so full of affection? ? ?VaatsalyEna nirbharathayaa jananee kumaaram, sthanyEna vardhayathi nashta payodharaapi?

Her quality of mercy is revealed most emphatically in Srimad Ramayana. When Hanuman offers to destroy the Raakshasis who tormented her in Asokavana, she says ?whether they are sinners or saints, even if they deserve to be killed, noble ones would show mercy on them. Who in this world has not committed sins? She asks.
?paapaanaam vaa subhaanaam vaa vadaarhaanaam plavangama
Kaaryam karunam aaryena na kaschit na aparaadhyati?

No wonder, Ilayaperumal offered to serve the Divya Dhampathis whether awake or asleep, in all circumstances and in all manners
?Bhavaamsthu saha Vaidehyaa girisaanushu ramsyatE/
aham Sarvam karishyaami jaagratha: svapathas cha thE?//

It is clear from the above that a Srivaishnava is one who understands his / her status as a servitor to the Divine couple. This is the hallmark of a ?SRI- VAISHNAVA?.

After all the above compelling Pramaanams accepted by all nem. con -
How come, Ahobila Matam alone claims to be ?Sri? Sannidhi as if ?Sri? is its monopoly and as if the other Matams, Ashramams and other votaries of Bhagavad Ramanuja - Swami Desika Darsnam have dispensed with ?Sri? in their dispensation? Is it an apparent attempt at over- reaching? Or, is it an attempt to pose a ?holier than thou? stance?
Please think it over.
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IMPORTANT DISCLAIMER:
PLEASE DON?T GET ME WRONG. THIS IS THE ?POORVA PAKSHAM?. THE ANSWER, AS IT APPEARS TO MY LIMITED UNDERSTANDING, WILL FOLLOW IN THE NEXT POSTING.




PART 1: WHO IS A VAISHNAVA?
Simply stated, a ?Vaishnava? is one who has ?Sambandam? with Vishnu. ?VishnOrayam Vaishnava:?
Is there anyone who does not have this Sambandam?
The word ?Vishnu? is derived from the root ?Vis?, which means ?to enter, to envelop, to support from within and without?. There are 70 million mantras. Most of these relate to Bhagavan Vishnu. 3 of these are known as ?Vyaapka Mantras? viz. NaaraayaNa, VaasudEva and VishNu. The Vishnu Gayatri brings out the all pervasiveness of Bhagavan, especially the last one that does so most directly and explicitly.
Sruti avers-
Yasya kinchit Jagat yasmin Drisyate Srooyate pi vaa/
Anthat bahis cha ath sarvam vyaapya Naaraayana Sthitha:: //
Meaning ? Whatever there is in this universe that is seen or heard is occupied both within and without by Sriman Narayana?
Swami Desika in his ?Saarasaaram? reiterates the same adding ?there is no place where He is NOT??? nirathisaya sookshmthaiyaale sarvathilum ullum puramum ozhivara niraindhu nirkinra nilai thOtrum. Ivvidathil avan illaatha pradesam illai?
Brahmabindu Upanishad 20 also describes how He resides in all Jivas like ?ghee in milk?. Like butter is taken out by churning with churndashery, by constantly meditating only, we can see Him?
?Grithamiva payasi nigoodam bhoote bhoote cha vasathi vigjnaanam /
sathatham manthayithavyam manasaa manthaana bhoothena?
Nammazhwar in Tiruvoimozhi 8.5.10 also refers to Him as ?karandha Paalull neyye pole?. As such, there is nothing without His ?Sambandam?

DOES THIS SAMBANDAM ITSELF MAKE ONE A VAISHNAVA?
It is further clarified that one who has the ?Sambanda Jnaana? can be called a Vaishnava. We take a dip in Ganga, may be once a while and believe that its waters cleanse our sins. The fish that swim in the same waters all the time do not seem to have such awareness. Similarly, the awareness of one?s relationship with Vishnu becomes the sin-qua-non for one to be recognized as a ?Vaishnava?.
But, even an atheist ?Naastika? may have this Jnaana, if not the faith!
The answer to this is that the kind of ?Jnaana? here is not ?mere awareness? but the knowledge of the ?nature? of this ?Sambandam?

WHAT IS THIS NATURE?
The nature of this knowledge is contained in ?Pranavam?.
Kata Sruti explains this ?Pranava Lakshanam?
Akaarena uchyate Vishnu: Sarva bhootho Hari:/
Udhrutya Vishnunaa lakshmee kaarena Uchyate tathaa/
Makaaras thu thayor daasa ithi Pranavalakshanam//
Pranavam is composed of three syllables, A, U and Ma.. ?A? represents the Supreme Lord Vishnu called ?Hari?. The syllable ?U? represents ?only?. It also represents Thayar who is inseparable from Vishnu. ?Ma? represents that the Jiva is their eternal servant (Daasa:). One who realizes the relationship in this manner alone can be called a ?Vaishnava?.
Swami Desika defines a Vaishnava? as ?Vishnu Seshatva Daasatva Jnaanam ullavan? i.e. ? One who understands oneself as a dependent and a servitor of Vishnu. Elsewhere, he defines a Bhaagavata as ?Bhagavad Seshatva Jnaana Rasikarai? i.e. ? One who enjoys being dependent on and ?Servitor? to Bhagavaan?

HOW CAN ANYONE BE A ?RASIKA? OF THIS SERVITUDE?
As the saying goes: ?Sarvam Paravasam Duhkam?.
Serving someone is indeed sorrowful. That is why everyone wants to be a ?Swa tantra Rasika? and not ?Para tantara Rasika?.
Being subservient to those with karma vaasanas is indeed regrettable. As everyone in this world is subject to Karma and Trigunas and consequently
of evil tendencies, service to them is unpleasant. The Saastras declare that Bhagavaan?s Divyamangala Vigraham (the form of the Lord) is ?Apraakritam? and ?Suddha Sattvam?; that He is possessed of bunches of innumerable auspicious qualities (asankhyeya Kalyana guna gana) and that He is totally bereft of all evil tendencies (Akhila Heya Pratyneeka). So, being a Daasa to such a benevolent and beneficent master can only result in supreme bliss without any tinge of unpleasantness.
In Srimad Ramayana, Ilayaperumal says ?Gunair Daasyam upaagatha:? ?I have become a slave to your auspicious qualities?.
Prahlada declares this when he says-
?Yatra kutra kulE vaaso Yashu Keshu cha bhavosthu mE/
Thava Daasyaika BhogE syaath sadhaa sarvatra mE mathi:?
?In whatever Kula I may be born, in whatever place I may reside, in whichever Janmam I may take = please grant me the wisdom to remember forever that service to you is the highest bliss?

VISHNU PUTRAS
Another dimension that defines a ?Vaishnava? is the Jnaanam that we are all ?Vishnu-putras? i.e. ?Children of Vishnu?. More than His Jnaana (Knowledge) which helps in exposing our faults and Sakti (Capacity) that seeks to enforce justice through punishment, His ?Daya? (Mercy) which condones our sins is powerful. As His ?Putras?, we imbibe the quality of mercy. Hence, a ?Vaishnava? is one who not only sympathizes but also actually empathizes with others? miseries. If one gloats over another?s misfortune, one cannot be called a ?Vaishnava? says Nanjeeyar.
?Oruvanukku Vaishnavatvam undu, illai yennumidam theriyum kaaNN. Pirar anartham kandaal ?AiyO? yenru iranguvaanaagil avan namakku Vaishnavatvam undu yenru irukka adukkum; ?Ithanaiyum Vendum paTTiduvaanukku? yenru Irundaanaagil avan namakku Vaishnavatvam illai yenru irukka adukkum?


HOW DO WE ACQUIRE THIS?
By being merciful. Only if we show mercy, we can deserve mercy.
?naa datham upathishtatE?

WELL. WHAT DOES A DAASA DO?
He does all that is pleasurable to the Lord (Aanukoolya Sankalpam).
He avoids all that is against the wishes of the Lord (Praatikoolya Varjanam) These two form the important parts (angas) of SaraNaagathi, along with Mahaaviswaasam, Kaarpanyam and Goptrutva varanam, which will be explained in greater detail while discussing the Cardinal principle of Vaishnavam viz., ?SaraNaagathi?. But, before that, the question arises:

WHAT PLEASES THE LORD AND WHAT DISPLEASES HIM?
Lord Krishna answers this in Bhagavad Gita 16/24
Thasmaath Saastram Pramaanam thE kaarya akaarya vyavasthithou/
Jnaatvaa Saastra Vidhaanoktham karma karthum arhasi?//
?Therefore, in determining what is to be done and what should be avoided, it is only Saastras that provide the authority. Following these guidelines, you regulate your activities?
In Vishnu Dharmam 6.31, the Lord very emphatically declares ( as given in Saastreeya Niyamana Adhikara of Srimad Rahasya Traya Saaram ?
?Sruthi Smruthi Mamaiva Agjnaa ya: tham ullanghya varthathE /
Aagjnaa chEdhi mama drohi mad bhaktopi na vaishnava:?
?Sruti (Vedas and Vedantas) and Smruthi (Itihaasa, Puranas etc) are verily my commandments. Those who transgress them are traitors (Drohi) to me. Even if they claim to be my Bhaktas, they cannot be Vaishnavas?
It follows that ?Vishnu Bhakta? is different from ?Vaishnava? and that only he /she who follows scrupulously the dictates of Saastras (which are nothing but the commandments of the Lord) is really a ?Vaishnava?.

THE CRANE, THE HEN, THE SALT AND THE VAISHNAVA
A Vaishnava of Srirangam once asked Paraasara Bhattar about the characteristics of a true Vaishnava. Bhattar asked him to go to Tirumalai Anantaazhwaan to seek an answer. He did not get a direct answer to his query, but got a novel experience!. On the first day, during Tadheeya Araadhanai, he was asked to occupy the innermost of the 7 rows reserved for the chosen few known for their Anushtaanam. On subsequent days, he was relegated successively to the outer rows. On the day he was occupying the outermost row, Anantazhwaan beckoned him and told that a true Vaishnava would be ?like a crane, a crow, a pinch of salt and finally like the Vaishnava himself?.
?Kokkaippol iruppaan, Kozhiyaippol iruppan,
Uppaippol iruppaan, Ummaippol iruppaan?.
 ?Kokkaippol iruppaan : Like the crane which patiently waits till it gets the kind of fish it needs to feed on, a true Vaishnava will patiently search for a proper Acharya and stay tuned to him.
 Kozhiyaippol iruppaan : Like the hen which concentrates on securing the grain it needs to feed and discards all else as trash, a true Viashnava would turn a blind eye to others? faults but would seek to imbibe the essence of Saastras.
 Uppaippol iruppaan : Like salt that imparts taste to the food while dissolving itself, a true Vaishnava would be self effacing while imparting flavor to the lives of others.
 Ummaippol iruppaan : Like the Srirangam Vaishnava in question, he would not feel elated on being honored and would not feel depressed or offended even when disregarded.
Finally, the Vaishnava got his answer. And, we also get educated on this.

VAISHAMY JNAANAM
?Vaishnavam? also means ?Vaishamya Jnaanam?- understanding the differences between-
i. The impermanent Body and the Interminable Soul
ii. Unevolved Samsaris and Evolved souls having Vaishnavalakshanam
iii. Paradevata (Lord Mahaavishnu) and Devatantaras (other deities)
iv. Satguru (Acharya who instructs on the way to reach Godhead)and other Preceptors who merely teach mundane subjects.
v. Mantra Raja (Ashtaksharam) and other Mantras
vi. Siddhopaaya (The Lord who is already there to protect the souls) and Saadhyopaaya, The means adopted to seek His protection)
vii. Paratvam ( The transcendental State of the Lord in His Nitya Vibhoothi of Parama padam) and Archaa His appearance in our temples, hearths and homes out of utmost compassion towards us)
viii. Parama Purushaartham (Moksham) and other Purushaarthas. (Dharma, Aartha and Kaama)

TWO KINDS OF VAISHNAVAS
(i) Abhyaantaram ? Those who have Jnaana (deep Knowledge of the Saastras), Bhakti (intense devotion to the Lord), Vairaaghyam
(a total sense of detachment to worldly and material interests)etc.
(ii) Baahyam ? Those who appear with external insignia of Names (Naama), forms (Roopa) and conversing with technical parlance (Pari Baasha) with or without the qualities mentioned above.

THREE KINDS OF VAISHNAVAS
(i) Satkaara Yoghyar ? Fit to be respected only on account of Naama, Roopa, Baasha etc mentioned above
(ii) Sahavaasa Yoghyar ? Those who, in addition to those at (i) above, are known for their impeccable ?anushTAnam? (Practices as laid down in the Saastras) . It is desirable to seek to be in their company, for securing one?s own spiritual elevation.
(iii) Sadhaanubhava Yoghyar - Those who are endowed with (i) and (ii) above, in such an abundant measure that their Jnaana, Bhakti, Viraaghya and AnushTAna etc. which can be discerned even at first sight. Anyone coming into contact with them, will yearn for their company ?SamslEsham? and will feel depressed when being away from them. (VislEsham)

TEN KINDS OF VAISHNAVAS
(i) AdvEshi: Those who do not entertain any hatred.
(ii) Anukoola: Those who are proactively helpful
(iii) Naamadhaari: Those who can be distinguished by their names
(iv) Chakraankhi: Those who have had their ?Pancha Samskaram? or ?SamaasrayaNam? with cauterization of the sign of Lord?s disc.
(v) Mantrapathi: Those who have been duly initiated in the Ashtaakshara Mantra by their Acharyas.
(vi) Vaishnava: Those who practice Bhakti and give up worship of Devataantaras for Moksha
(vii) SriVaishnava: Those who meditate upon Sriya:Pathi incessantly.
(viii) Prapanna: Those who have done ?Prapatti? i.e. ?SaraNAgathi?
(ix) Ekaanthi: Those who believe that Lord Vishnu ALONE is the means (Upaaya) and the end (UpEya) and NOT EVEN Prapatti.
(x) Paramaikaanthi: Those who do not ask for EVEN MOKSHA.
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"A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar
Swami, former Principal, Sri Ahobila Mutt Sanskrit College,
Madurantakam
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"I have no paternal property: nor have I earned anything: But, on the
summit of Hastigiri is my ancestral property. I have decided to sing
His glory alone; I shall not engage myself in the childish pranks of
singing about seemingly great men?"

These are the words of our illustrious Acharya, Sri Nigamanta Maha
Desika. Quite appropriately, his son called him the sacred jewel
eagerly desired by every true Srivaishnava. Incidentally, we come to
know of a true Srivaishnava and his qualities.

"Cast aside your desires, cares and anxieties: Surrender unto me: I
shall look after your welfare" are the words gleaned out from the
teachings of the Supreme Lord. These commandments were truly carried
out throughout his life by our Acharya, the greatest of all times.
Hence, he became "Sarvatantra Swatantra" and loved by many Non-
Srivaishnavites too in his own time.

He proved to be a person of attraction not only for his followers but
also for Lord Sri Ranganatha and His Consort Sri Ranga Nachiar, the
Divine couple, as the Acharya addressed them.

Our Acharya combines in himself the great qualities of the teacher
and the taught. A true follower of his Sampradaya should at all times
strive to follow up his teachings throughout his life. Though it is
not possible to raise us to his stature, everyone amongst us in our
own miniature world, should try to attain at least a part of his
perfect life.

Comparing his life, what a great fall we now see in our midst!
We do very many things now merely because they are remunerative to us
or to someone around us. We engage ourselves in very many activities
to get us to limelight of the innocent public, which think us to be
great, perhaps!

Our desire very often is to be published, photographed and praised
very much. "Even a fool does not act without expecting some return"
is the motto of this day. We see this striking contrast between the
life of the great Acharya and our own lives today.
Are we real Sri Vaishnavas?

We are ignorant about the real purpose of the teachings of our great
Acharya: We are lazy to follow up his teachings: We are even
reluctant to give a helping hand to those trying to practice the
teachings of the Acharya. Being so ignorant and unwilling, naturally,
we do not teach our youngsters the greatness of our Acharya and his
teachings. On the other hand, we make our children believe that we
are the real representatives of the Acharya.
Are we really so?

We fail in our duty to educate the youngsters on the right Sastric
lines. Our real service to society is in the uplift of spiritually
downtrodden youngsters of our community.

We must set an example to our children by our simple lives and
devotional behavior. Only then, we can be considered to have done
some service to our community. Our real service starts with the
education of our children in schools, in homes and everywhere,
highlighting the simple living and noble thinking which marked the
life of our Acharya.

May the Acharya give us the courage and necessary help to do our duty
on the right lines!

(Source: Swami Desika's 7th Centenary Commemoration Volume)

Ashtakshara, Dwaya, Charama Slokas

DHYANA SLOKAS OF
ASHTAKSHARAM, DVAYAM AND CHARAMA SLOKAMS:
(Anbil Ramaswamy)
We take this opportunity to provide the general meanings of the Dhyana Slokas of Ashtaaksharam, Dvayam and CharamaslOkam. In fact, someone had asked for these meanings a while ago.


ASHTAKSHARAM:
savyam paadam prasaarya sritha: durithaharam daksiNam kunjayithvaa
jaanoon aadaaya savyEtaram ithara bujam naaga bhOgE nidhaaya /
paschaath baahu dvayEna prathibhaTa samanE dhaarayan sanka chakrE
dEvee bhooshaadhi jushTO janayathu jagathaam sarma VaikunTa naatha: //

Meaning:
Sitting on Adhisesha, He has His left foot (savyam paadam) dangling (prasaarya) from the left knee down. The right foot that is slightly bent (kunjayitvaa) and resting on Adhisesha quickly removes *sritha duritha haram) the obstacles of Prapannas. He rests left hand on His right knee (jaanun aadhaaya savyE). His other hand is resting on Adhisesha (Ithara bujam naaga bhOgE nidhaaya). He dons the Conch and the powerful disc on the upper two hands for demolishing the evil forces (PrathibaTa samanE. This Lord of Paramapada rejoices with His Devis on either side and in adorning ornaments(dEvee booshaadhi jushTa:). Let Him protect the entire world (janayathu Jagathaam).


DVAYAM:
"Ksheera ambhOnidhi Ratna manDapa Souvarna simhaasanE
VaamaangE sthithaayaam prasanna vadhanaam "Srikaanthyaa aalingitham"
DhOr danDaangita sanka pankaja gadhaa chakrair udhaara Sriyam
Tvam nityam kalayaami janma vimukhO lakshmeesa (cha) Narayanam//"

Meaning:
? I always meditate on you (tvam nityam kalayaami) ?Oh! Sriya: Pathi? (Lakshmeesa). You sit on the mantapam in the shape of the golden lion throne (souvarna simhaasanE) studded with gems from the milky ocean (ksheera ambOdhi Ratna mantapa). Mahaalakshmi embraces you fondly with a pleasant smile sitting on your left lap (vaamaangE sthithayaam prasanna vadanaam Srikaanthyaa aalingitham). You wear the sharp staff (DhOr danDaangita), conch (sanka), lotus (pankaja). Mace (gadhaa) and disc (chakrai:). Why am I doing this? I shun this cycle of birth and death ( janma vimukhO)


CHARAMA SLOKAM
Yath Prapattim vinaa sarvai: yasya maayaa durathyayaa /
Dhananjaya rathastham tath prapadhyE saranam mahah //

Meaning:
? I surrender myself at the feet of the Lord who sits on the Chariot of Arjuna. Without this surrender it will not be possible for anyone to untangle and cross over the delusion imposed by Him?

Though there are a few more Slokas after this in Bhagavad Gita, this is called the last slOka (Charama slOka) because with it ends Lord Krishna?s main advice to Arjuna and what follows is in the nature of instructions as to whom it can be revealed and to whom it should not be revealed etc.

Koorathu Alwar

SRI KOORTHAZHWAN
Sri Koorathaazhwaan (N) was the son of Sri KoorathAzhwAr (R). He was also known as Azhwaan, Kooranaathan, NaDamaaDum Pathanjali, Srivatsaanka Misrar, Srivatsa Chinhar etc. He was one of the direct disciples of Bhagavad Ramanuja. He had two illustrious sons viz. Sri Paraasara BhaTTar and Sri Veda vyaasa BhaTTar. His Sishya was VaDuga Nambi.

HIS WORKS
Several works have been attributed to him e.g. Abigamana Saaram, Charama SlOka vyaakhyaanam, Purusha Sooktha Baashyam, Saareeraka Saara etc. He wrote the thanian beginning with ?LakshminAtha samArambhAm?. Several songs sung during weddings like Laali, Oonjal, yEsal as well as "Lakshmi KalyaaNa VaibhOghamE", "Sriraama, Jaya Jaya Laali" etc. were also written by him. "KoorEsa Vijayam" and "Yamaka Rathnaakaram" are also believed to be his works though some hold that his father wrote these two.

PANCHA STHAVAMS
But, by far the most famous of his works are the 5 StOtras known as "Pancha Sthavams" which include-

1. Sri Sthavam (10 SlOkas) on Sri Ranga Naachiyaar.

2. Sri VaikunTa Sthavam (100 SlOkas) on Paramapada naathan.
The Saastra arthas contained in Sri Baashyam and other Rahasya granthas have been clearly brought out in this Sthavam without transgressing the preclusions and exclusions ordained in the study of the Vedas, in such a manner that it used to be said "Sri VaikunTa Sthavam theriyaadhavan Sri VaishNavan allan" meaning- "one who does not know Sri VaikunTa Sthavam is not a Srivaishnavan at all"

3. AthimAnusha Sthavam (61 SlOkas). Here, the Azhwaan argues how though
PerumaaL claimed to be just human, He did superhuman feats in the various avataars. Azhwaan has unassailably proved with Tharkam (logic) PramaaNam (authority) and Anubhvam (experience) how Emperumaan is THE SarvEswaran.

4. Sri Sundara bAhu Sthavam (132 SlOkas) on Azhagar of TirumAaalirum SOlai. History has it that this was composed when due to the harassment by the ChOzha King, Azhwaan had to stay at TirumAlirum sOlai which was then under Paandya kingdom.


5. Sri Varadaraaja Sthavam (102 SlOkas) on Hasthigiri Varadan, This is
considered to be he last StOtra composed by Azhwaan.

After appealing to Purushaakara ThaayAr in (1), Azhwaan proceeds to describe "Param" in (2). In (4) and (5) we enjoy Azhwaan's anubhavam of "Archaa'.(3) stands apart as Azhwaan?s "magnum opus".

We will commence with a short write up on "Sri Sthavam"
the shortest of the 5 Sthavams. This is because Azhwaan himself has commenced his Sthavams with a salutation first to Sri, in accordance with Sri Vaishnava Sampradaayam of praying to the Purushakara 'Sri"- before offering our obeisance to PerumaaL.



A Homage to KoorathAzhwAn
BY Anbil Ramaswamy
(based on the Introduction to ?Panchasthavam? by
U.Ve. VidwAn S. PaiyampADi Chetlur SrivatsAnkAchAriar Swami)
=============================================================
SRI KOORTHAZHWAN
Sri KoorathAzhwAn (N) was the son of Sri KoorathAzhwAr (R). He was also known as AzhwAn, KooranAthan, NaDamADum Pathanjali, SrivatsAnka Misra, Srivatsa Chinhar etc. He was one of the direct disciples of Bhagavad RAmAnuja. He had two illustrious sons viz. Sri ParAsara BhaTTar and Sri Veda vyAsa BhaTTar. His Sishya was VaDuga Nambi.

HIS WORKS
Several works have been attributed to him e.g. Abigamana SAram, Charama SlOka vyAkhyAnam, Purusha Sooktha BhAshyam, SAreeraka SAra etc. The Tanian beginning with ?LakshminAtha samArambhAm? was written by him. Several songs sung during weddings like Laali, Oonjal, yEsal as well as ?Lakshmi KalyANa VaibhOghamE?, ?SrirAma, Jaya Jaya Laali? etc. were also written by him. ?KoorEsa Vijayam? and ?Yamaka RathnAkaram? are also believed to be his works though some hold that these two were written by his father.

PANCHA STHAVAMS
But, by far the most famous of his works are the 5 StOtras known as ?Pancha Sthavams? which include-
1. Sri Sthavam (10 SlOkas) on Sri Ranga NAchiyAr
2. Sri VaikunTa Sthavam (100 SlOkas) on ParamapadanAthan. The SAstra arthas contained in Sri BhAshyam and other Rahasya Granthas have been clearly brought out in this Sthavam without transgressing the preclusions and exclusions ordained in the study of the Vedas, in such a manner that it used to be said ?Sri VaikunTa Sthavam theriyAdhavan Sri VaishNavan allan? meaning- ?one who does not know Sri VaikunTa Sthavam is not a Srivaishnavan at all?
3. AthimAnusha Sthavam (61 SlOkas). Here, the AzhwAn argues how though PerumAL claimed to be just human, He did superhuman feats in the various AvatAras. AzhwAn has unassailably proved with Tharkam (logic) PramANam (authority) and Anubhvam (experience) how EmperumAn is THE SarvEswaran.
4. Sri Sundara bAhu Sthavam (132 SlOkas) on Azhagar of TirumAlirum SOlai. History has it that this was composed when due to the harassment by the ChOzha King, AzhwAn had to stay at TirumAlirum sOlai which was then under PAndya kingdom.
5. Sri VaradarAja Sthavam (102 SlOkas) on Hasthigiri Varadan, This is considered to be he last StOtra composed by AzhwAn.

When RamAnuja went to Kashmir to refer to BodhAyana Vritti, he took KoorathAzhwAn with him. With very great difficulty, RamAnuja got the document. But, before he could peruse it, it was snatched away from him. He felt very upset. But, KoorathAzhwAn consoled him saying that he had given one reading of the entire text in just one night and that he could reproduce it verbatim. and he did it! It was with the help of KoorathAzhwAn that RamAnuja was able to complete his ?SribhAshyam?

KoorathAzhwAn was indeed the most important disciple who was totally devoted to RamAnuja. Once, Kuresan participated in the shradda ceremony performed for his mother by the famous Tiruvarangathu AmudanAr. This AmudanAr was in charge of the Srirangam temple. When Amudanar enquired what Kuresan desired as reward for his participation, Kuresan replied that the administration of the temple should be handed over to RamAnuja. Amudanar, who had already known the greatness of RamAnuja was only too glad to hand over the key to RamAnuja. It is this Tiruvarangathu AmudanAr who subsequently wrote the RamAnuja Noorrantadhi of 108 verses which was included in the holy collects to make up the total of 4,000.

KulOthunga ChOzha was a staunch devotee of Siva. He commanded RamAnuja to come to his court with a view to enlisting his support to establish the superiority of Siva over all other deities (including VishNu). If the support was not forthcoming, the king was planning to kill RamAnuja. Sensing the danger, Kuresa went to the court disguised as RamAnuja along with another disciple called Periya Nambi. The king ordered him to sign a document to the effect that 'Siva is the greatest'. Kuresa added that ' SIVAM WAS GREAT BUT DRONAM WAS GREATER THAN SIVAM'-BOTH EXPRESSIONS REFERRING TO UNITS OF MEASUREMENT.

The enraged king ordered both of them to be blinded when he came to know that he was Kuresa who was impersonating RamAnuja. One NaloorAn who was responsible for this order was trying to carry out the order, KoorathAzhwAn said the he did not need these physical eyes that had seen such a sinner as NaloorAn and with a stylus quickly plucked his eyes himself. Periya Nambi was tortured to death while Kuresa survived. Kuresa, though he himself was blinded, was happy that he had saved RamAnuja.

And, when RamAnuja came to know of the tragedy, he asked KoorathAzhwAn to pray to the Lord for restoration of his eyesight. KoorathAzhwAn did pray but for a different reason. He prayed that the blessings of mOksham he was destined to get should be extended also to NaloorAn, his arch opponent.

It is said that he got back his eyesight also but only for having Sevai of the Lord and his AchArya, Sri RamAnuja.

Such was the AchArya Bhakti of KoorathAzhwAn that he gave his sight (Darsanam) for the sake of our Darsanam (doctrine). Such was his compassion even unto those who did him wrong!.

Let us pray to this great Savant who has given us his works of a unique nature, in a manner hitherto not presented by anyone to bless us imbibe at least an iota of his AchArya Bhakti and faithful adherence to our Siddhantam and also his unsurpassed Compassion







KOORATHAZHWAN

Name Koorathazwan
Place of Birth Kooram(near Kancheepuram) Tamil Nadu
Year Kaliyuga 4109, Sowmyavarsha
Month Makara masa
Star Hastham

Ramanuja had many disciples chief among them was Koorathazhwan. His glory transcendeth the spoken word according to the poet of Praoanna Gayatri (Ramanuja Nootrandadi).

All Acharyas were of one voice in declaring that Koorathazhwan even excelled the most excellent of all Acharyas - RAMANUJA- in qualities of head and heart. erily Koorathazhwan has no equal in qualities like compassion towards all jivas. Acharya Bhakti, Vairagya, Jnana, Annushtana. All atma-gunas fund their hall-mark of perfection in the being called KOORATHAZHWAN.

The extra ordinary word 'AZHWAN' was conferred on him by Sri Ramanuja in view of his melting bhakti un to the Supreme Being even like the Azhwars. Like Nammazhwar Koorathazhwan is reputed to go into extensive spells of samadhi on contemplating the sowbhagya of Lord Krishna. As he hailed from Kooram, he came to be known as Koorathazwhan.

Koorathazhwan was the ruler of the kingdom of Koora-ma-nagar. On a nocturnal inspection, he heard cries from a house. He overheard the cause of the grief thereof. As a girl had horoscopical indication of instant death to her spouse on marriage, the family was thinking of permitting her to take suicidal action. Melting at this human sorrow, he summoned the parents of the girl to his court and offered himself for marrying her so-called daughter. As this would endanger the life of the Ruler, they hesitated. But Koorathazhwan comforted them by saying that nothing untoward would happen as he would not lead a conjugal life in the manner of the worldly men and that his marriage would end their sorrow as even as provide him with a partner in life for dharmanustana. As he wished, Andal and Koorathazhwan became man and wife- a divine couple with nothing of the earthly yearnings in them but as living exemplars of the sastric injunctions. Andal was equally, if not more, bestowed with jnana, vairagya and atma-gunas as, it used to be said that, whenever a doubt arose in Koorathazhwan's mind, she gave him the necessary light and clarification!

The extent of Koorathazhwan's wealth was fabulous. He used his wealth for dharma-anusthana, sadhu-seva, and on myriad philanthropic channels. His palace bells resounded to a distance of several miles.

Lord Devaraja, the presiding deity of Kancheepuram, in his inimitable way wanted that Koorathazhwan should not be lost to the world by merely being a ruler of a small kingdom. Normally, the closing bells of Koorathazhwan used to chime only after night's Nittyaradhana in the Varada-Raja temple. One day. owing to a festive delay, even before the close of the nitya-aradhana, he heard the resounding of the bells coming from the place of Koorathazhwan. The omniscient Lord VaradaRaja asked Kanchipurna as to where from those chimes. To this , the pious Kanchi-purna spoke "Lord, this not the door-bell sound of Thy temple, but the one coming fro the palace of Koorathazhwan." To this, the Lord exclaimed, "Oh! Is he so wealthy, as to dazzle even Us!". This conversation reached the ears of Koorathazhwan utter vairagya filled Koorathazhwan. He now knew the thick screen of false wealth separating him from Bhagavan, Bhagavat Kainkarya and Bhagavata Kainkarya. He yearned for the grace of Acharya.

Acceptance of Thiruvarangathu Amudhanar in to the fold

In those days Tiruvarangathu Amruthanar was the chief of those employed in Sri Rangam temple. One day he came to Udayavar(Swami Ramanujar) and requested him to order a holy man to educate him in sacred ways as he was immersed in sin. He sent word to Koorathazhwan and introduced him to Amruthanar, "He is the chief who looks after the day to day kainkaryam of Sri Ranganatha. Without caring for his failings and weaknesses bring him into our fold". Koorathazhwan closely moved with Amruthanar for six months and made him fit and took him to Sri Ramanuja. Sri Ramanuja made Amrutanar a disciple of Koorathazhwan. Amruthanar himself admits in a famous stanza (Ramanuja Nootranthathi) that having sought the holy feet of Koorathazhwan he was able to overcome three fold sins.

Koorathazhwan taking food in Amrthanar's house on the eleventh day ceremony.

While Amruthanar was spending his time with Azhwan studying the holy books and so on, his mother passed away and the tenth day ceremony went off. Then Amruthanar requested Sri Ramanuja to ask somebody to be the guest on the eleventh day ceremony. Sri Ramanuja asked Azhwan to accept. Without showing any disrespect to his Acharya, Azhwan accepted. Amruthanar was simply overtaken and fed Azhwan in the ceremony with all respect and humility. Since he felt what all he had was his Acharya?s, he offered him plenty of money and requested him to accept it. Though Azhwan accepted them, he never cared for them but simply threw them away in the street; after taking bath in the Cauvery and dressing up properly he went and prostrated before Sri Ramanuja who asked where are the gifts given by Amruthanar. Azhwan replied that since the gifts were the source of sins, they had been discarded. Sri Ramanuja wondered if there could not be such an enlightened person.

The reason for sending Koorathazhwan to Amruthanar?s house for the eleventh day ceremony and feeding

This is a trick which Sri Ramanuja played to gain the overall control of Sri Rangam Temple from Amruthanar which was under the control of Amruthanar. At the end of the ceremony, the swami who has been fed must say that he is satisfied. So Sri Ramanuja has asked Azhwan not to express satisfaction unless the temple keys were handed over. Azhwan did so and got the keys.

Koorathazhwan getting the doubts cleared by Thirukkoshtiyur Nambi

In the great forum presided over by Sri Ramanuja, where great religious texts of both Sanskrit and Tamil were discussed it was pointed out that the Atma (Chetanam) is qualified for perennial happiness and he is the vassal of the Lord. Then the question arose what was the salient proof . Though Sri Ramanuja was omnisaint, he wanted the answer to be provided by his Acharya. So he asked Azhwan to go to Thirukkoshtiyur and seek the answer form the Nambigal there . Azhwan went there and waited for six months and as no answer was forthcoming, he prepared to return to Sri Ramanuja. Then Nambigal quoted Nammalwar on answer namely, ?Mayarvara??. Being pleased Azhwan took leave of Nambigal.

The reference quoted by Nambigal is the second song in the eighth decade of Thiruvoimozhi namely ?Kangal Sivanthu?: ?Kangal Sivanthu ? and ?Adiyen Ullan? both reflect the existence and glory of God. Azhwar out to have said that Paramathma is in the Athma or in me. Since he said ?Adiyenullan? it shows how substantiate is the Athma to God and his being the ?sesham? is more important than jnana.

Koorathazhwan takes to interpret the puranas

Koorathazhwan steeped in Bakthi illustrating that a day when he could not worship the Lord with flowers and other things was a fasting day and whatever he does, eat or drink and so on they are all nothing but the Lord i.e. he sees the Lord in everything. He continued to be deeply immersed in studying the Divya Prabandas and he skipped his food. When Lord Ranganatha was offered food that night accompanied by the ringing of the temple bell, Andal, wife of Azhwan thought when her lord was pining Ranganatha was enjoying. Ranganatha who heard this ordered the temple secretary Uthama Nambi through the Archaka to take the sweet food (Akkara adisil) to Azhwan with all temple honours. Azhwan was highly elated, took some of the food sent, and sent Uthama Nambi back. He praised the love (karunai) of the Lord, partook of the prasadam with his food. As a result his wife conceived and gave birth to sons Sri Parasara Bhattar and Sri Vedavyasa Bhattar. This is like the birth of Sri Rama and his brothers, after king Dasaratha gave the ?Payasam? to his queens.

He under went all the humiliations in the court of the Chola king. Then he went to the temple of Sri Ranganatha and standing near the Bali Peetam exhorted to the Lord why he should not accept him and take him to the celestial Abode as he did in the case of Peria Nambigal. Then he tried to enter the Sanctum Sanctorum when the servants of the Chola king blocked the passage saying none connected with Sri Ramanuja could enter. Some good people there said Azhwan was not like others and he was a holy man with great soul force and so he might be admitted. Azhwan bemoaned that where as the soul force of other made them acceptance to Sri Ramanuja in his case his soul force had only helped that connection. He said he cared only for the sacred feet of the Acharya and his blessing, that he never cared even Sri Ranganatha. Those who pleaded for Azhwan entry in to the Temple on the merit of his soul force made small of his relations with Sri Ramanuja nevertheless he did not enter. At the very moment he left Sri Rangam desiring to live at Thirumaliruncholai.

On his way, in order to forget the pains at heart he remembered of the divine qualities of the Lord and wrote two stotras, Sri Vaikunta Stavam and Athimanushya Stavam. Sri Vaikunta Stavam comprises of a hundred slokas and this is the first of the five sthavas.

In the Athimanushya Stavam Azhwan exolts the divine qualities of the Lord enjoying the beauty of the Avatars.Herein he speaks briefly of Nrisimha Avatara and sings the praise of Sri Rama and Krishnavatara at a great extent. This stava is the supreme in the use of phraseology, in the meanings, in the poesy and the worship. This has been endorsed by great Rasikas.

Koorathazhwan Vaibhavam

He prayed sincerely through four slokas that Sri Rangam may be cleared of devilish elements and that he must live at the feet of Sri Ramanuja and lived there for sometime (some say it as twelve years).

Return to Sri Rangam

Having heard that the Chola king had died of a cruel disease, taking leave of Azhagar, Azhwan returned to Sri Rangam.

Sri Ramanuja who had taken refuge at Thirunarayanapuram fearing the punishment from the Chola King, heard through a Vaishnava who came from the court of the Chola king heard of the great disaster that had fallen on Azhwan and Perianambi broke at heart, the only consolation being that Azhwan atleast was alive. Then he ordered Maruthi Chiraiyandan who was under his service to go to Sri Rangam and bring news about Azhwan and other particulars. He went to Sri Rangam as fast as he could and learnt from Azhwan that the Chola king had been dead of cruel disease and other things and returned to Thirunarayanapuram and delivered the news to Sri Ramanuja. He became happy and returned to Kancheepuram as quickly as he could and met Azhwan in his house along with his followers. Azhwan prostrated at the feet of Sri Ramanuja and holding them wouldn?t get up. Sri Ramanuja lifted him up and embraced him and would not utter a word because his heart was full of sorrow and spoke to him with a shaken voice. He exclaimed it was the fruit of his evil deeds that Azhwan lost his eyes (Azhwan who was the light of this Darsanam). He comforted Azhwan with sweet and kind words and took him to his ?Madam?.

Koorathazhwan writing ?Varadaraja Sthavam?

The next day Sri Ramanuja listened to the Sthavas created by Azhwan during his sojourn at Thirumaliruncholai and appreciated them. He told Azhwan because of his works (Arulicheyal) Sri Rangam had become alive and they were able to live. He added that Lord Devaraja will offer the gifts to his devotees. He asked Azhwan to render a stotra in praise of Devaraja pleading for his lost eyes and insisted on his doing so. Heeding to the wishes of Acharya, Azhwan sung in praise of Devaraja.



?Neela meganibam anjana punja

Syama kunthalam ananthasyam thwam?

Abja paani padam ambuja netram

Netrasat Kuru Karicha! Satha mei? (23)

Having come up to this sloka he prayed to Devaraja to give him his divine eyes such that he (Azhwan) could enjoy seeing the Lord; that might Devaraja appeared in Azhwan?s dream and said that He had given him his request.

Azhwan was happy and got up and performed his daily duties and completed the Varadaraja Sthavam. Taking it he went to Sri Ramanuja and placed the Sthava at his feet. At his request he recited the slokas and when he came to the above mentioned sloka beginning with ?Nilamga nibam?, Sri Ramanuja exclaimed that Devaraja would surely open his (Azhwan?s) eyes and asked Azhwan to show him his eyes.

Azhwan told Sri Ramanuja of the dream he had, wherein he was offered divine eyes by Sri Devaraja . Sri Ramanuja interpreted the dream differently and told Azhwan that they should go to Perumal Koil of Kanchi and worship Perulalan personally and accordingly they set out for Kancheepuram.

They reached Kanjeepuram and went to the temple. As per the wishes of Sri Ramanuja, Azhwan narrated ?Varadaraja Sthavam? in the presence of Sri Varadaraja. Before he could conclude with his request, Sri Ramanuja went around the temple and Sri Varadaraja, happy at the Sthava, asked Azhwan to present his request. Instead of asking for the return of the eyes Azhwan preyed that whatever gifts he was offered must be given to ?Naluran? also. Why this? This Naluran was instrumental for the loss of Azhwan?s eyes and the death of Peria Nambi in Cholan?s court and for Sri Ramanuja?s exile from the land. Such a great sinner Naluran was. But Azhwan wanted that Naluran, a Vaishnavite should not go to hell. Showing mercy even to the worst enemy is the greatest quality of Azhwan and infact very rare to come across.

Ramanuja and Azhwan return to Sri Rangam

Sri Varadaraja said ?Amen? to Azhwan?s request when Sri Ramanuja heard. When Ramanuja heard all that happened before Lord Varadaraja he was very much shocked and felt wounded at heart and he remarked that Sri Devaraja had not fulfilled his wishes and that Azhwan had opted for something useless. Thus Sri Ramanuja felt dejected and would not decide on the next step- understanding the pains at the heart of Sri Ramanuja, Sri Devaraja said that He was offering divine eyes with which Azhwan would be able to see Sri Ramanuja and Devaraja. Azhwan to heart?s content worshipped Sri Devaraja; as a proof of his seeing he could describe in detail Sri Devaraja, his dress, the ornaments and so on. Sri Ramanuja was pleased to some extent and started towards Sri Rangam.

One day some Vaishnavas came to Azhwan and asked him how he got the pardon for Naluran whereas he deserved the worst punishment. But Azhwan countered saying that only such sinners must be redeemed and added there is no need for giving water to a fish. People wondered at this reply and very much appreciated the kindness of Azhwan. People began to say that great qualities which were not found even in Sri Ramanuja were possessed by Azhwan.

The word given by Azhwan to Pillaipillaiazhwan

Among the many disciples of Azhwan ?Pillaipillai Azhwan? was one. He came from an illustrious family and so was some what arrogant and was offending the good vaishnavas. Knowing that this would pull him down in to abyss to Hell and destroy all his observing Acharas, Azhwan wanted to put an end to this trend. One holy day Azhwan asked what offering he was going to make on such a day as others were offering land, gold, food, clothes and so on and wanted the gift to be made to him. Pillaipillai Azhwan replied very politely that what all he possessed, belonged to Azhwan. Azhwan was not satisfied and asked him to make a vow that he would never offend Sri Vaishnavas in any manner. Pillaipillai did so without demur. But it so happened that one day he offended a Vaishnava in his thoughts. Fearing something terrible would happen; he avoided meeting Azhwan and was hiding in his own house. Azhwan noticed his absence and went to his house to enquire, when Pillai, all in tears, said he found it impossible to be purely innocent. Azhwan appreciated the penitence on the part of Pillaipillai and said that Bhagavan will pardon the sins committed by the mind. People would not harm others physically because of the fear of the laws of the land. Azhwan pardoned him for all the sins committed by the mind and body, advised him to be careful in his speeches.

Koorathazhwan becomes the preceptor of Bhattar

By God?s grace Azhwan had two sons born to him. Sri Ramanuja was very happy at the news he went to Azhwan?s house on the eleventh day after the birth of these children. He ordered Embar to bring the children before him. Embar, accordingly brought the children to Sri Ramanuja and to ward of evil eyes, he recited the ?Dwaya? Mantra as talisman. Sri Ramanuja was overwhelmed with joy at the sight of these divine children and exclaimed; ?Embar, what did you do to them that they smell of ?Dwaya??? Embar narrated what he did. Since he (Embar) did what is good for the salvation of those children, Sri Ramanuja ordered Embar to be the spiritual father to them. Hence the lineage of Acharyas continue from Sri Ramanuja, Embar, Bhattar, Nanjeer and so on. Azhwan also got an entry in this lineage.



One day Azhwan was teaching his sons ?Thiruvoimozhi? and when he came to the line, ?En perukannalathu nporul erila, vann pukazh naranam, thein kazhal serai?. This explains the meaning ?Thirumantram? and it must be learnt through an Acharya. So Azhwan stopped and asked his sons to go to their Acharya and to get to know the meaning. They too started going to Embar when Azwan remembered the line. ?Minnin nilaiyila mannuyur akkaikal ? and realizing the fluctuating nature of life called his children back and asked them to remember the line ?En Perukkannalathu? as the meaning of Thirumanthram. Because one does not know the nature life and hence the meaning must be learnt as early as possible. This way Azhwan became the Acharya to his sons.

When he started his commentary on Sahasranama, Bhattar, pays his obeisance both to Embar and to his father as ?Vandai govinda dathou? showing there by his relations to both Acharyas.

The biography of Koorathazhwan

The explanation given by the Azhwan to ?Chirumamanisar? appearing in the Prabhanda.

Once Bhattar in his very young days was listening to his father Azhwan reciting the Pasuram ?Urumo paviyenaku? (Thiruvoimozhi 8-10-3) the sentence ?chirumamanisarai ennaiyanderinge thriyave? was quoted Little as Bhattar took exception to it. How can small and big exist together? They are just the opposite. Azhwan thought for a while and said my darling, you have asked well. Since you have not been initiated in to Upanayana, I cannot explain it with the help of Vedas, but I will answer you in a practical way?.

He referred to great and scholarly Sri Vaishnavaites. He referred to Siriyachan, Arulalaperumal Emberumanar and others had great wisdom in spite of their small physical body. And then though Mudaliyandan, Embar, and others lived like others, they were like the Nithya suries. They could be called ?Sirumamanisar? without anybody questioning it. Thus these people appear small in their physique; but because of their Bhakthi, Jnanam and Anusthanam they are equal to Nityamuktar as denizens of Paramapada. Azhwar refers only to those great souls as ?Sirumamanisar?.

The Lord Himself looked after the household affairs of Azhwan

Bhattar and Rama Pillai, sons of Azhwan studied all the Vedas and the six branches well and became very proficient and reached the age of marriage. Then, their mother Andal asked Azhwan if they should not be married. Azhwan who had overcome all sense of ?I? ness and ?mine? ness and who had dedicated himself absolutely to the Acharya prostrated before him and requested to know his opinion on getting the youngster married. Sri Ramanuja suggested that if there were suitable girls in the family of Peria Nambigal, they could be thought of. When Azhwan approached them, though they agreed at first, they negatived and said they were not interested in new alliance.

After sometime, Andal again reminded Azhwan about the marriage of their sons. Azhwan asked her if she wanted him to plead. He asked her to send the son to the Perumal Sannadhi the next day. When Azhwan stood before Sri Ranganathan, He asked him if he had anything to say. Azhwan said that it was being proposed to get his sons to be married. Then the Lord said that He would look after the affair and see it was settled well. There He appeared in dream to the relative of PeriaNambigal and ordered them to get in to alliance with Azhwan?s family.

They wondered and volunteered to give the daughters in marriage and the marriage of Bhattar and Sri Ramapillai went off and well. This incident is mentioned in the Edu Vyakyanam of the Thiruvoimozhi Pasuram(5-5-7). This shows how the Lord Himself looked after the family affairs of Azhwan.

How Azhwan interpreted the Arulicheyal

Though our Acharyas were proficient in all sastras, they had their bearing in thoughtful words of the Azhwars. They would spend their time in remembering and reflecting upon the words of the sastras. They would find the meaning of the sastras in the Arulicheyal. This experience was quite common to Azhwan. Here is an example.

Azhwan in his Thiruvoimozhi puts on the mantle of a lady in love and such a one is ?Masaru Jothi? (5-3). When Azhwan was explaining the stanzas in the palace of Rajendra Cholan, he was speaking of the line ?Thalaiyil Vanangavum akum kolo thaiyalar munbe (5.3.7). Then a very old man aged about 100 named Amaravi Niraimeithan Nambiar stood up and with a shaky voice asked if it was possible for the lady love to pay obeisance to her lover by bending her head, Azhwan quoted a line from Srimad Ramayana. ?Kousalya loka bhartharam sahiveyum manasvini, tham mamarthe sukam prucha sirasachapi vadaya?. These are the words of Sita to Hanuman when she was in the Asokavana. There Sita asks Hanuman to bend his head in prayer for her sake. The old man was very happy to hear the explanation. Thus, there are many such things in the annotations by Azhwar for Divyaprabanda.

The works of Azhwan

They are five in number and popularly known as ?Pancha Stavas?; They are the three stavas composed during his sojourn to ?Thirumaliruncholai?; Varadraja stava, composed according to the command of Sri Ramanuja and the Sri Sthava where he explains ?Avignatha? in his exposition on Sahasranama, he quotes the sloka ?Sarvagnatham evambu balabama hatvam hayanja evasritha dosha joshana? of his father Azhwan.

Since Sri Vedantha Desika makes mention on Charama Sloka in his Rahasyathraya sara ?Bhattarum Azhuvanum thamthan aurlicheitha mithyangalile?. There is ground to believe Azhwan might have written a ?Nithya Grantha?. Another mention is also made, ?Azhvanudaiza charamasloka vyakyanahilum ivvaleve vivakshitum ahaiyal oru virothamumillai?. From this, it is clear that Azhwan had written a commentary on the Charama sloka.

The Azhwan was leading a very pious life rendering all things possible for the benefit of the good of the world and its beings. He was sharing his knowledge with others thus enlightening them and getting enlightened in the process. During one such a day in Emberumanar?s Sannadhi there was a discourse on Thiruvoimozhi, when the Thiruvoimozhi couplet ?Soozhvisum Panimugil(Tv. 10-9-1)? was explained and when he touched upon ?Mudiyudai Vanavar Murai Murai Ethir kolla?, it conveyed the meaning that those who attained the feet of Lord earlier will welcome those who attain His feet. When Azhwan heard this he began to think that if he were to attain the feet of Lord after Sri Ramanuja, he will be welcomed by Sri Ramanuja, which he considered as a great ?apachara? (sin). He, therefore, desired that he should preceed Sri Ramanuja in attaining the Lord?s Feet. He did not desire to make a request to the Lord before Emberumanar. He went quietly near the Lord. Lord on seeing Azhwan asked him what brought him there. Azhwan rendered a couplet to the Lord, which was very much appreciated.

The Lord out of great kindness said to Azhwan that he will grant whatever he requested and desired that he request Him about his wish. Azhwan said that the Lord had given everything for him but wanted one request to be fulfilled. The Lord compelled him to make known his request. Azhwan said that he should be granted a wish to leave this dirty body and be in Nitya Vibudhi(i.e., salvation) Lord on hearing the request of Azhwan was very sad that He had to be away from Azhwan. He, therefore, requested him to ask for anything other than his original request. Azhwan replied that the Lord would be going back on his promise if he did not grant his wish and, therefore, he desired that his request be granted. The Lord granted the wish of Azhwan with all divine honours like Parivattam, offering and garland.

Emberumanar got elated and at the same time felt sorry that Azhwan?s wish to be in ?Nithya vibhudhi? (Ever living with the liberated souls) was granted by the Lord.

Emberumanar when he heard that the request of Azhwan has been granted by the Lord, slipped back in his memory to the time when he was initiated the secret upadesa with an undertaking that he would not reveal it to anyone save the deserving Sri Vaishanvites by Thirukoshtiyur Nambi he dared to break the promise with the idea that if he were to go to hell by revealing the secret to one and all and others who have been revealed the secret were assured of a place by the side of Lord, he did not mind it. But by the act of Lord granting Azhwan the status in Nityavibudhi (who is a close associate of Emberumanar) Ramanuja felt elated that he would by virtue of relations with Azhwan would also get the place in Nityavibudhi. Out of extreme joy, he appeared to have thrown up his ochre robes.

Emberumanar began to think that how he would live on the face of earth losing a great disciple with outmost detachment towards the world and his self.

He gathered all his disciples and went to Azhwan and asked him why he decided to kill him by slow torture of separation from him. Azhwan explained the reason for requesting Lord to make him in Nityavibudhi before Sri Ramanuja. Emberumanar listened to the view of Azhwan and exclaimed ?Na Sastram Naivacha Karma:?

Emberumanar was very much depressed and thought why this kind of experience should happen to him. He hugged Azhwan and amidst tears pleaded that how he could live without him and why he did not think of taking him along with him. What sin have we committed to leave us and enjoy the unsatiable joy of being with Lord! It is contained in his couplet ?Icchuvai Thavira Yanpoi Indrialokamalum Acchuvai Perinum Venden Arangamana garulane?. He lamented there is no use saying repeatedly to Azhwan the pangs of seperation and his agony there of. He did not want to be an obstacle in his path. He, thereafter, administered the Dwaya manthra in his ear. The people present there asked Ramanuja ?why at this stage carrying out the upadhesa of Dwayamanthra again?? Sri Ramanuja said that if camphor is not in Rajakumara?s throat his tongue is likely to go dry similarly for Azhwan there will be nothing pleasing than to hear Dwayam. So saying he affectionately patted the back of Azhwan and with respect he gave his acceptance to Azhwan and sent him.

Azhwan?s journey to Thirunadu

Having got the permission of Emberumanar Azhwan felt like an uprooted tree at the feet of Emberumanar. He lifted Azhwar by both his hands.

He again prostrated at Ramanuja?s feet and after touching it, accepted the water touched by Emberumanar?s feet. He then preceded to the north bank of the river followed by Sri Ramanuja. Bhattar and Sri Ramapillai prostrated at the feet of Azhwan. He made them get up. He turned towards his house and saw his devi Sri Andal standing in the middle of the garden. He asked her what she thought about the whole affair. She replied that she has no bigger service than following Azhwan?s decision and she fell at the feet of her husband(Azhwan). Azhwan consoled Bhattar and Srirama Pillai and He advised them to surrender at Sri Ramanuja?s feet. ?See that Sri Andal?s not put to any hardship?. In respect of Bhagavathas do not offend by thought, and deed. Do always go in their way and be good to them. So saying he wiped the tears of Bhattar and Sriramapillai. He also said that if they were to feel sad about the relationship with God they will be going against the norms laid down by Sri Ramanuja and that would be equivalent to spurning at Sri Ramanuja?s code of conduct. If they were to feel sad about the relationship with soul, they will in effect be cutting off the indispensible relations. So saying he consoled them and reclined in front of the temple with his head on the lap of Pillaipillai Azhwan and his leg on the lap of Sri Andal. He was then deeply engrossed in the thought of attaining the feet of Azhwar Alavandar and passed away on that day itself. Thereafter, Emberumanar with the help of Azhwan?s sons conducted the final rites.

Thus Azhwan attained the feet of the Lord. The way of living of such great souls stand apart from all things i.e., language and other things. This vibhuti is all pervasive and hence those who had no opportunity to witness the happenings feel glad and consider fortunate to learn about such a great soul.

Ref: http://www.srivaishnavan.com/tomcat/sub_guru.html