81st Tirunakshatram Celebration of H.H. Srimad Poundarikapuram Andavan Swami

[Guest guest]

Sri:

 

SrimatE Gopaladesika MahadesikAya Namaha,

 

Dear Bhaktas,

 

Adiyen wishes to share the following appeal from U.Ve. Dr. V.N.

Vedanta Desikan Swamin for the rapidly approaching 81st Tirunakshatram

MahOtsavam of H.H. U.Ve. Dr. VNV Swamin takes us through a wonderful

spiritual journey as he consummately describes the greatness of

Srimad Poundarikapuram Ashramam and several Acharyas, who have adorned

the Peetam of Andavan at the Ashramam.

 

Namo Narayana

 

SriMuralidhara Dasan

***************************************************************

 

THIRUVINNAGAR TO THIRUVARANGAM

 

A FEW PAGES OF A GREAT SPIRITUAL SAGA

 

Among the forty Divyadesa shrines of the Chola country, Thiruvinnagar

gets accorded a prime place. It has been sung of by two (early) Mudal

Azhavars, Nammazhvar and by Thirumangai Azhvar. Nammazhvar describes

his experience as Parankusa – Nayeki – a damsel in God love – in many

decades. In VI 2, of Thiruvoimozhi he narrates the love – quarrel.

At the end he was given the love-experience of the Lord whom he

describes as "having seen Him at Thiruvinnagar". He names the Lord in

the equivalent of "Oppiliappan', though the Lord is fit to be referred

to as "Uppiliappan" also, on the basis of a classic legend.

 

The shrine is housed in a small calm village. Every activity in the

village is centred around the Lord. All live there as His servants,

mind you. It is Vaikunta on earth and so is watered by Viraja

(Thirunattaru). East of the village, a couple of furlongs off, is the

hamlet, Devanarvilagam and a couple of miles to the south-east is

Poundarikapuram. The mother of Sri H H Devanarvilagam Azhagiyasingr

(Jeer, the 43rd in order) hailed from the latter village.

 

The Lord is a great benefactor even to this day. But 300 years back,

He blessed a couple from Royampettai with a divine child – in the

image of Sri Desika who was similarly blessed by Lord Venkatesa – this

child growing in later life as a great spiritual patriarch, called

Thirukkudanthai Desikan. He is to this day regarded as a great

water-shed preceptor, head of a fairly large family of the so-called

Munitraya Sampradaya, since for one reason among many others, three

ascetics prostrated before this householder and learnt Vedanta at his

feet – a rather unique phenomenon in Indian spiritualism.

 

There lived in this village one great scholar-saint, called 'Sri

Navanitam Swami' (1874-1949). His name was Vangipuram Navanitam

Krishnamacharya. The Navanitam prefix is derived from a forefather

who had written a Sanskrit work, 'Chandogya – Navanitam' for which he

had received many honours and land-conferments by the then ruler. The

prefix became particularly appropriate to the Swami when he brought

out, among others for the first time into print, a book called

'Dasopanishad-Bhashyam' of Sri Rangaramanuja Muni ('Upanishad -

Bhashyakarar, ca-1550AD) Descendants can claim the initials as V.N. in

their right, but the honorific 'Navanitam Swami' is his own, not fit

to be appropriated by another! He was a stalwart, but simple,

unassuming, austere, self-denying, ever at the service of the Lord

here. When he lived, for almost 75 years here in his old house, he

had been host to many scholars of high orthodoxy, including a few

ascetics like H H Sri Poundarikapuram Andavan Sri Mannarkoil Andavan,

Sri Kozhiyalam Swami and Sri Thiruvahindipuram Swami (his own

preceptor). They were all familiar guests thereat!. Indeed there is

a famous comment of Sri Kozhiyalam Swami:- "you people don't know that

we ascetics have also got a father-in-law's home where we enjoy

hospitality. I mean Sri Navanitam Swami's house!"

 

"Navanitham Swami" had left off train-travel when he was some 40 years

old. He did not reckon travel, honours, money, fame, etc. as things

of relevance. He was devoted to publication of rare books that were

all high-class and were really relevant to that age. He was a friend

of all Vaishnavites irrespective of their school, clan or sect. He

was a great devotee of the Archa. When a social circumstance arose in

early 1948 that prevented him from worshipping the Lord without

compromising on his basic codes of orthodoxy, he was so shocked

mentally that he lost his speech. He lived a dumb devotee for 16

months and died on an Ekadesi in April 1949.

 

'Sri Navanitham Swami' had definitely influenced many, not excluding

Dr V Sadagopan who had initially grown under his shadow and later

under his sons, who were also scholars in the old form. To-day he

lives in USA though with the true heart of a pious Prapanna, a devotee

of the Lord, a disciple of H H Jeer, a lover of Carnatic music, a

philanthropist of the first order and what is more, a discerning

propagator of oriental philosophy. His broad outlook, his simplicity

and his flawless respect for all things of spiritual antiquity deserve

praise.

 

Returning to Sri Navanitam Swami (Sri VNK) he was a few years senior

to Sri Injimedu Swami (who later become the 42nd Jeer) in the Tarka

course at Kumbakonam. They were very thick friends. The friendship

between the Navanitham family and the Devanarvilagam family is rather

too long and too close. Sri Lakshmi-Narasimhacharya studied many

advanced treatises with Sri Navanitam Swami, before he became the 43rd

Jeer. As with many earlier-mentioned ascetics, the Jeers too used to

be honoured guests at the village house. This friendship, never

marred by any mundane events, has continued between the successors in

the Sri Ahobila Mutt and successive generations in the Navanitham

family too! – till this day !

 

Sri Poundarikapuram Swami had a large stock of affluence. He left off

all in his supreme self-denial and became an ascetic by almost

compelling his preceptor to grant him the saffron robe. He was some

25 years senior to Sri Navanitam Swami. He swayed, as spiritual king,

the Srirangam town for almost five decades. He was no ordinary

scholar, nor an ordinary ascetic, nor even an ordinary pontiff at

that. He taught many; taught Sri Bhashya every day; believed that it

was his chief goal and inaugurated the present headquarters of the

Asramam on the banks of the Coleroon river, a few yards west of Sri

Dasavatharam Sannidhi (of Sri Ahobila Mutt). Mark that this Sannidhi

is a creation of Thirumangai Azlvar and that Desika's Dasavatara –

Stotram is in its praise. What a hoary association!

 

Sri Navanitam Swami banked on the Asramam for lending cadjan leaves,

that Sri H H Poundarikapuram Andavan had meticulously copied for

posterity. The former would not travel then but the latter would

visit Oppiliappn shrine once in a way, and he had an unrelentingly

orthodox friend for Bhikshai! What is more, in 1928, when the

affluent devotees of Poundarikapuram village – nevertheless not his

disciples – had arranged for renovation and consecration, It was H H

Sri Poundarikapuram Andavan who was invited to lend the 'holy hand'

for karasparsam (by a great man). With what results! All can see

today how the small shrine of Oppiliappn has grown as Southern

Thiruppathi, with gala and festivity, fund-flow and pomp and fame and

attraction, all after 1928! The event has a precedent in

Thirukkudanthai Desikan lending his 'kara-sparsam' to Aravamuthan some

200 years back!

 

Sri Vinnatrangarai Swami, a scion of upanishad-Bhashyakara, was a

familiar person at Oppiliappan Sannidhi. He was the Vasista, so to

say, who officiated at the weddings in Navamitam home for many

decades. He was a master in Samaveda. As Andavan Sri Vinnatrangarai

Swami was on uncompromising Acharya, making heavy demands – on what ?

on the discipline and personal outfit of the disciples! That indeed

marks this Asramam as a true hallmark!

 

A special kind of link between the Ahobila Mutt and Sri

Poundarikapuram Andavan Asramam deserves mention in this connection.

Down from 1750 to this day the Acharya hierarchy is unbroken, uniquely

continuous in this Asramam. The Acharyas are also native to the

school; inbred and brought up by Kalakshapam / invitation by earlier

Pontiffs at some time. Once a gap occurred in the Ahobila Mutt; for

some five years (1900-1905). The Poundarikapuram Andavan of this

Asramam had proudly helped in securing a deserving candidate and

giving him Sannyasa – order and installing him as the Pontiff (the

38th). This happened in 1905.Only incidentally though, I would

mention that my uncle's name (I mean, Sri V N Srirama Desikacharya)

used to be mentioned in regard to the drafting for the Asramam head,

for this as well as for Kozhiyalam Swami's at different stages. He

was not willing for reasons of the urgency that he felt in his

publishing work. What is more, the great Poundarikapuram Swami had

helped Sri Kozhiyalam Swami to take the ascetic garb in 1940's.

 

The unique role of this Asramam in preserving spiritual heritage of

Sri Vaishnavism can be understood from these records, which are

broadly indicated. The emphasis is that notwithstanding the fact that

the Acharyas of this Asramam seldom go on tours, their service to the

religious cause is none the less important.

 

Sri Navanitam Swami's sons, both scholars in their own right, were

regular visitors to the Asramam, especially on Sadas days and other

festivals. They were not disciples though. Indeed there is an

interesting sidelight on this. We used to be told that there would be

a reference everyday to Sirangam-pilgrimage in the court of

Kulasekhara Azhvar ('Ghushya-te yasyanagare Rangajytra dine dine). In

a similar manner, at our home at Oppiliappan Sannidhi, there would be

reference to 'Swami Sannidhi' ever and ever! It is in special

reference to the one swami, the Andavan of Sri Poundarikapuram Swami

Asramam. (That I really became a 'disciple' in 1980 along with my

brothers is incidental to this narration).

 

Sri Desika's Rahasya works are cardinal to our Sampradaya. Of them,

'Srimad-Rahasyatraya-saram' is his magnum opus. It is the first to be

studied, among the four religious classics. My uncle Sri V N Srirama

Desikacharrya was commissioned to bring out a modern edition, using

Devanagari script for Sanskrit and with helpful annotations. Sri

Mannarkoil Andavan (1880-1954) did the great service (to provide

financial support and moral encouragement) and remember that the

edition is holding the field ever since 1960's. It was given a second

edition (in 1986) and has been given a third edition (in April 2000)

by the present pontiff, Sri H H Paravakkottai Andavan. The Asramam

has, as ever, been subsisting on faith and devotion, not on money.

The present Andavan is a traditionalist to the core. He never

compromises on his discipline or demands of orthodoxy. He may be

sweet-mannered to all, but sticks to the old ways and practices. That

is why he is not able to tour around, nor worship in shrines. Indeed

the only Divyadesa Lord he can confidently worship is Malola, when the

Jeer visits Srirangam and camps at the Dasavataran Sannidhi. The Jeer

and the present Andavan are in most friendly terms – it is mere

continuation of what was existing over many decades. H H Sri

Paravakkottai Andavan daily gives Kalakshepam, e.g. on Sri Bhashyam

every forenoon. Daily parayanam as well as special parayanams on

Ekadesi and Dwadesi go on; of course all in a moderate scale

permissible. He takes personal care with regard to re-editions of

Chillarai Rahasyam (Vol I to III) brought about by the Asramam. He

writes regularly for religious magazines also.

 

Till about 1890's there was only one Andavan Asramam, situated

somewhat near further up-stream the coleroon. Sri Andavan,

particularly called Peria Andavan had many disciples, among whom two

were Tatacharya cousins; Sri Valianallur Andavan is the one finding a

place in the hierarchy of Sri Poundarikapuram Asramam. The other

pontiff, Sri Chinnandavan headed the Mela (or Peria) Asramam. The two

were naturally intense friends [only incidentally I would mention that

my aunt - the daughter of Sri Navanitam Swami had been given in

marriage to Sri V R S Tatacharya, the grandson of Sri Chinnandavan.

This gentleman was more than a son-in-law to my grandfather!].

Certain circumstances might have necessitated the setting up of this

new Asramam for Sri Poundarikapuram Andavan but we - the modern

educated disciples ought to bear in mind that the more there are

Acharyas, the more they serve the religious cause in a broad canvas.

It is relevant to mention that Sri Vinnatrangarai Swami was accepted

as Sama teacher by Sri Thenbarai Andavan (of Peria asramam), since the

latter had a feeling of regret that he had not mastered his own Sakha,

Sama veda! Very interestingly, in the Sannyasa life too, Sri

Vinnatrangarai Andavan exhibited great concern for the health (that

was rapidly declining) of Sri Thenbarai Andavan (1960's). Everyday he

would walk to and fro. What it means is that he should take bath

every time on return! Once indeed, a moving event occurred, Sri

Vinnatrangarai Andavan walks to Peria Asramam, meets Sri Kannan Swami

on the way, learnt that the latter was going to Madras on some urgent

work since the Thenbarai Andavan's health would sustain life for some

three days, but Sri Vinnatrangarai Andavan warns the latter that it

was not so, takes him back to the Asramam and almost influences him to

take to the saffron order. Yes, it was urgently necessary. Readers

would realise the risk, the confusion, etc. That often results on the

successor not taking over immediately without a gap in time.

 

Indeed on later occasions, Sri Vinnatrangarai Andavan used to

congratulate Sri Thirukkudanthai Andavan on the growth, expansion,

increasing affluence, etc. of his Asramam, with a legitimate

satisfaction that He himself had worked for it by forcing Sri Kannan

Swami to accept Sannyasa at the right moment.

 

How I wish disciples of both the Asramams bear this in mind and help

the cordial spirit to grow ever and ever. There is - and there can be

- no reason for any other feeling between two such parallel and allied

streams of spiritual propagation, working for the same goals of

spiritual uplift of society according to the great, common, heritage

both inherit.

 

We are planning to celebrate the Satabhishakam (the 80th Anniversary)

of H H Sri Paravakottai Andavan between March24-30, 2001 at Srirangam.

It is the duty of all spiritually-minded persons to contribute their

mite towards this celebration. To place the Asramam free from want,

to make it self-sustaining, we wish to build a sold fixed edifice.

Disciples or non-disciples do not have a distinction herein. In fact

many top philanthropists of the Mutt circle are in donors' camp for

our Asramam too. A less-financially favoured Asramam, like ours,

depends on the patronage of all. The cause is great; other

considerations are irrelevant. The US team has been most charitable

for all our good causes here.

 

Yours at

Sri Andavan's service

V N Vedanta Desikan

***************************************************************

 

Contributions from the USA are tax exempt. Please mail your checks to:

 

SMSA Inc,

c/o Smt. Nagu Satyan,

7821 W Alder Drive

Littleton, CO 80128

 

Please indicate on the memo of your check that your contribution

is for Srimad Poundarikapuram Ashramam. To ensure that contributions

reach India in time for the celebration, adiyen requests donors to

send their checks to SMSA Inc., by March 3, 2001.

 

For those in India, please send the cheque or drafts in favour of

"S.P.A.V Trust, 81st Jayanthi a/c and send to Srikaryam, Srimad

Poundarikapuram Andavan Ashramam, 43- A/13, Asramam Road, Srirangam,

TRICHY. PIN 620006, India.

 

Namo Narayana,

 

SriMuralidhara Dasan