SRI RANGA SRI Vol. I /017 dared 16th January 2001

[Guest guest]

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/

SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//

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SRI RANGA SRI VOL. I / 017 DATED 16th January 2001

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EDITORIAL

Dear Bhagavatas:

WISH YOU ALL A HAPPY MAKARA SANKARANTHI (PONGAL)

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AN IMPORTANT APPEAL:

If you are satisfied with the proposed format and content detailed below,

kindly spread the word among your friends and others interested.

 

We request EVERY ONE OF YOU to enroll as many of your friends as possible,

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NEW FORMAT FOR “SRI RANGA SRI” E. JOURNAL

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In a new format to be adopted in the future, the contents of “Sri Ranga Sri”

is proposed to be presented with one or more articles under different

categories as detailed below.

 

The categories have been devised for the sake of convenience only and are

not mutually exclusive. (e.g.) An article entitled “Kaliyan kaNDa RAghavan”

(on which Sri KaruNAkaran SwAmi has granted an audio cassette of his lecture

at TiruvaLLur) with permission to publish in “Sri Ranga Sri” can appear

either under “PerumAL” or under “PrabandhAmrutham”. Similarly, an article

“Rahasya Traya sArathil pEraruLALan” by Tirupput kuzhi Nrisimha Tatachariar

SwAmi of Kanchi PEraruLALan can appear under “PerumAL” or under

“DesikAmrutham”}

 

The number of articles will be subject, of course, to space constraints and

/ or other overriding events requiring immediate featuring of special

celebrations of events like birthdays (Tirunakshatrams) of AzhwArs,

AchAryas etc. For example, We are celebrating the Tirunakshatrams of two

great AchAryas this week viz. KoorathAzhwAn (15th January 2001) and

“Abhinava Desikan Uthamur Veer RAghavAchariar SwAmi”(17th January 2001). In

this issue, we offer our respectful homage to them (in addition to the usual

feature of “Sri Ranga Vijayam”)

 

The contributors have been advised to avoid predominance of Sanskrit/ Tamil

terms, except where inevitable (in which case, appropriate translations may

be indicated) because a large number of our readers can understand only

English.

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I: PERUMAL, KSHETRAMS AND AVATARAS.

As “Sri Ranga Vijayam” dealing with Lord RanganAtha and SriRanga KshEtram (a

combination of PerumAL and KshEtram components) is being featured currently,

the other articles in this category will be taken up after the completion of

the present series.

 

II: GRANTHA CHATHUSTAYAMS.

This will be the main focus of “SriRanga Sri” journal as directed by

Yathivaras and AchAryas in their Srimukhams published in the Inaugural

issues. Almost all the articles in this Part will be either provided by

AchAryas and Scholars in India, exclusively for publication in “Sri Ranga

Sri” or based on the materials granted by them and will be published with

due acknowledgements, but subject to minimal editing to suit the electronic

journal format. This will be featured in 4 Parts as follows:

 

II.1: SRI BHASHYAKARAMRUTHAM

(formerly, SribhAshyAmrutham)

Commencing with the “Life and Greatness of Bhagavad RamAnuja and his

Darsanam”, we will continue with the summary of the AdhikaraNams of the 2nd,

3rd and the 4th AdhyAyams of SribhAshyam. This is because SribhAshyam is

the first scripture commanded by Bhagavad RamAnuja to be studied by

Srivaishnavas. (You will remember that the summary of AdhikaraNams of the

1st AdhyAyam was already published in “Sri Ranga Sri”).

 

Besides this, the other Granthas of Bhagavad RamAnuja viz., vEdAntha

Sangraham, VedAntha deepam, VedAntha sAram, GitAbhAshyam, SaraNAgathi

Gadhyam, SriRanga Gadhayam , Sri VaikunTa Gadhyam and Nityam will be

covered. Hence, the change in the title of this Part.

 

II.2: GITAMRUTHAM:

We have already dealt with the summary of the entire Bhagavad Gita and the

summary (sAram) of the three Shadgams as per AalavanDAr

(A-GS) and Swami Desika (D-GS-P). The summary and the glory (Perumai) of

the 18 Chapters of Bhagavad Gita as stated by sAra sArajna TirukaLLam SwAmi

will follow. Articles on Bhagavad Gita by other scholars will also find a

place in this Part.

 

II.3: DESIKAMRUTHAM:

Similarly, besides articles on the “Life and Greatness of “Swami Desika and

his Darsanam”, the numerous works of Swami Desika will be featured

especially, his magnum opus, “Srimad Rahasya Traya sAram” being one of the

four scriptures (Grantha ChathushtTayams) to be studied by SrivaishnNavas of

Sri Desika sampradAya. This Part will include Swami Desika’s 28 StOtras as

also his other Granthas and Desika Prabandams.

 

II.4: PRABHANDAMRUTHAM:

This will include the life stories and the Glory of AzhwArs and their works

called the 4000 holy collects (nAlAyira divya prabandham) and articles on

these contributed by various Scholars who have done deep study of these

works, provided for publication exclusively in “Sri Ranga Sri”

 

III: ACHARYAS and SCHOLARS:

This will cover articles BY OTHER Poorva AchAryas and Prakritam AchAryas of

Srivaishnavam – and ON them also contributed by Scholars who have

specialized in the study of these subjects and provided for publishing

exclusively in “Sri Ranga Sri”.

 

We have collected short thumbnail sketches of over 150 AchAryas and Scholars

(both past and present) who have enriched and are enriching our

SatSampradAyam. We will be presenting them in due course.

 

IV: SCRIPTURES, ANUSHTANAMS, SAMSKARAS: Etc

This will deal with the basic scriptures like Vedas, Upanishads, IthihAsas,

PurANas, AnushTAna Granthas like SandhAvandanam, TiruvArAdhanam etc., the 48

SamskAras, Poorva prayOgams, Uttara PrayOgams etc. not only the “what” and

the “how” but also the “WHY” of it all, for the benefit of enquiring minds –

contributed by Scholars well versed in these areas.

 

Sri SrivatsAnkAchAriar Swami has blessed us (for exclusive publication in

“Sri Ranga Sri”) a set of audio cassettes on “SandhyAvandanam” recorded

during his “AnushTAna classes” and another set recorded during the “BhAgavta

SapthAham” UpanyAsams delivered by him at the residence of Sri R. Srinivasan

Swami (General Manager, Brakes India Ltd) during my last visit to India.

 

Also, explanation of special-technical terms used in PanchAngams, their

significance and relevance to our times. The Head of Department of Sanskrit

in a famous College in India has agreed to write on this subject.

 

A wonderful series (in 7 volumes) of well researched articles on "Yaksha

Prasnam" by Sri M.K.Ramaswamy SwAmin, who served as Secretary to Govt of India

as also another well researched thesis (16 pages) from Dr.R. Rajagopalan SwAmi

have been received for exclusive publication in "Sri Ranga Sri".

 

V: KIDS & YOUNG ADULTS:

This will cover “sampradAya lessons” for Grade II (Grade I lessons have

already appeared in “ SaraNAgathi” and “Sri Ranga Sri” journals.

This will cover lucid explanation of the meanings of StOtras (other than

those of Bhagavad RamAnuja and Swami Desika) like Sri VishNu Sahasra nAmam,

SuprapAdhams and other rare StOtras, sthuthis, Sthavams etc.

 

VI: QUESTION BOX & QUIZ PROGRAM:

For advanced students of our SathsampradAyam, two new features are proposed

to be provided viz.,

(1) A “Question Box” to which members can post doubts, questions etc. for

clarification relating to our SampradAya philosophy and practices and

(2) A “Quiz Program” in which questions will be posed for being answered by

members. The correct or the nearest correct answers will be published in

subsequent issues with the names of the winners. It is believed that these

two will enable a more active reader participation in our ongoing

discussions.

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We realize that this is an ambitious project, one that will sustain us at

least through another couple of years even if we resort to a daily release,

considering the vast volume of materials received on the one hand and the

constraints of bandwidth available, physical strain, vagaries of Internet

connections and the patience of readers on the other. But, we will endeavor our

best to cover as much as possible with the support of readers like you.

EXPECT THE BEST AND ONLY FROM "SRIRANGASRI"

Ever at your service,

Dasoham

Anbil Ramaswamy

Editor & Publisher “Sri Ranga Sri”

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1. Sri Ranga Vijayam”

15. “The Glory of SriRangam”

Translated by Anbil Ramaswamy, based on the booklet of

Purisai Sri Krishnamachariar Swami, Editor, Nrisimhapriya

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The mystic saints (AzhwArs) have consecrated 108 holy places (Divya Desams).

A tamil verse enumerates them thus:

“Eer irupadAm chOzham, Eer onbathAm pANDi

Ore pathinmoonrAm malai nADu, Ore iraNDAm seer naDunAdu

AarODu eereTTu thoNdai, av vaDanAdu Aar iraNdu

Kooru thirunADu onrAk koLL”

Though the modern divisions like ChOzha, Sera. PANDya etc regions were not

there, based on the ancient mapping this verse of PilLLAi PerumAL AyyangAr

lists these 108 DivyadEsams as follows:

ChOzhanADu: Modern ThanjAvur, Tiruchy and environs:(2x20) 40

PANDiya nADu: Modern Madurai and environs: (2x9) 18

Malai nADu; Modern KeraLa and environs: (1x13) 13

NaDu nADu: Modern South Arcot District and environs(1x2) 02

VaDa nADu: Modern North India (6x2) 12

ThONDai nADu: Modern Chengalpattu & NorthArcotDists.(6+ 16=2x8) 22

Thiru nADu: Paramapadam (1x1) 01

Total 108

Of all the DivyadEsams in the world, the foremost is Tiruvarangam. The Lord

manifests Himself on His own accord (SvayamvyakTham) because it was here

that such manifestation took place FOR THE FIRST TIME EVER.

 

The only Lord for whom all the 10 AzhwArs and ANDAL have dedicated their

“Mangalasasanams” is this Sri RanganAtha.

 

Not only have they sung over 200 verses on Him here, but they have all

stayed here permanently at SriRangam. It was in view of this that in

“SaraNAgathi Gadhyam”, the Lord is reported to have asked EmperumanAr to

live permanently in SriRangam

“atraiva SriRangE sukhamAsva”.

 

This DivyadEsam is also known as “BhoolOka VaikunTam”, “Koil”, PeriyaKoil”

 

SrivaikunTam is beyond regions known as BhoolOkam, BhuvarlOkam, SuvarlOkam,

MaharlOkam, JanalOkam, TapOlOkam and SatyalOkam. One can reach it only after

crossing all these seven lOkas. Similarly, Sri RangavimAnam can be reached

only after crossing the seven rounds “sapthaprAkArams"

 

And, that is also one reason why it is called “BhoolOka VaikunTam”. That is

why our forefathers celebrated Srirangam with the SlOkam repeated by the

parrot.

 

BhaTTar in his “RangarAja Sthavam” described SriRangam as very Paramapadam

itself and concluded by saying that he should be blessed forever to remain

in this holy place. BhaTTar proceeds to say that the human beings, animals,

birds and other living creatures blessed to live in SriRangam should not be

considered as such but as Nityasooris and muktas who have taken those forms

and bows to everyone of them.

(Of course, he was talking about his time. We do not know how far this is

true today!)

 

In Sri RanganAtha StOtram, BhaTTar offers his obeisance to the DivyadEsam as

follows:

“ I enjoy prostrating before Lord Sri RanganAtha who reclines on his serpent

bed of AdhisEsha, under the PraNavAkAra vimAnam which appears as a lotus

bud, the city itself lying between the two KavEris, who is forever youthful,

who has one hand resting on His thigh, and the other showing His feet that

are gently rubbed by SriDEvi and Bhoo Devi”

 

Saptha prAkAra madhyE saraja mukuLoth bhAsamAnE vimAnE

KAvEri madhya dEsE mridhutara paNirAt bhOga paryanka bhAgE/

NidrA mudrAbhirAmam kaTini kaTasira ;pArsva vinyastha hastham

PadmAdhAtri karAbhyAm parichitha charanam RangarAjam bhajEham//

 

Come! Let us join BhaTTar to enjoy the Darshan of Sri RangarAjan.

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To Continue: The Seven Enclosures(saptha prAkArams)

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2. A Homage to KoorathAzhwAn

BY Anbil Ramaswamy

(based on the Introduction to “Panchasthavam” by

U.Ve. VidwAn S. PaiyampADi Chetlur SrivatsAnkAchAriar Swami)

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SRI KOORTHAZHWAN

Sri KoorathAzhwAn (N) was the son of Sri KoorathAzhwAr ®. 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

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3. PurANa Desika and Abhinava Desika

A tribute to Abhinava Desika Uthamur SwAmi

Anbil Ramaswamy

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We celebrate this week (on 17th January 2001) the Tirunakshatram of one of

the greatest AchAryas hailed by scholars and layfolk alike as “Abhinava

Desikan, Sri Uthamur SwAmi”. I proudly recall that during my college days, I

had the bhAghyam of living at No. 6 of the same NAthamuni Street. T.Nagar

and having glimpses of this great Savant. I also recall vividly how even a

casual glimpse of this great

“Saint of SiddhAsramam” is enough to convince anyone that he was indeed a

Colossus, a legend in his lifetime. It is impossible to recount the glory of

the great mahAn but I wish to offer my humble homage on the occasion of his

Tirunakshatram.

 

About 730 years ago, a great luminary illuminated the SrivaishNava -

VisishTAdvaita firmament, viz. Swami Vedanta Desika, and firmly established

Sri Bhagavad RamAnuja Darsanam. About 630 years later, he came down to earth

again to live amongst us in the form of NallAn Chakravarthi Sri Uttamur

SwAmi, who became a legend in his own lifetime, like in his earlier

incarnation.

 

Sri Purisai Krishnamachariar Swami calls Swami Desika as “PURANA DESIKA” in

contrast to Sri Uttamur Swami who is known as “ABHINAVA DESIKA”

1. Both did not take to SannyAsa Ashrama, but though remained in

GrihastAsramam both lived with utmost austerity and dedication expected of

SannyAsis and earned the admiration of their contemporaries and generations

after them.

 

2. Both were prolific writers having authored more than 100 works, all

excelling in quality, clarity, originality, and variety as much as in

quantity so that anyone could grasp the fundamentals of our SathsampradAyam

- a stupendous feat for any single individual. No wonder, Uttamur SwAmi is

hailed as “Apara Desika”

 

3. If Swami Desika had the blessings of his Poorva AchAryas in what is known

as “madappaLLi maNam”(culinary flavor?) and of NaDADur AmmAL, Bhagavad

RamAnuja and Atreya RamAnuja, Abhinava Desika had the blessings of three

yathivaras of his time viz. KethANDipatti SwAmi, Tirupathi SwAmi and

KozhiyAlam Swami at whose feet he learned all the SAstras. In fact, it is

known to everyone that His AchArya, KozhiyAlam SwAmi acknowledged his

mastery in an open Sadas, saying –“If I have attained such adulation at the

hands of scholars, it is only because of my Sishya Sri Uttamur SwAmi. It is

very rare to find an AchArya openly praising his Sishya in this fashion.

 

4. If Lord RanganAtha conferred the title of “Vedantacharya” on Swami

Desika,which Desika strived proven right, when KozhiyAlam Swami, his AchArya

conferred on Uttamur Swami the honorific of “Abhinava Desika” our swAmi

strived to prove it right.

 

5. If SD wrote his VyAkhyAnam for Isavasya Upanishad, AD wrote a commentary

on it in his “AchArya BAshya TAthparyam”

 

6. If SD wrote his magnum opus, “Srimad Rahasya Traya SAra” at the fag end

of his life, so did AD who gave his wonderful VyAkhyAnam on the same.

 

7. For the “Tattva MuktA kalApam” of SD, he wrote a commentary on it called

“SarvArtha Siddhi”

 

8. If Lord Hayagriva was seated on the lion-throne at the tip of Swami

Desika’s tongue (jihvAgra simhAsana), for AD, Swami Desika himself seems to

have occupied his throne at the tip of Abhinava Desika’s tongue.

 

9. Swami Desika wrote that we get a clear perception on studying the Divya

Prabandhams (theLiyAdha marai nilangaL theLiginrOmE) May be, he had in mind

the emergence of Abhinava Desika whose works (like “ParishkAram” for

Sanskrit works and “Rakshai” for Tamil Prabandhams) give ignorant folks like

us, a much clear perception and correct interpretations of AchArya

SrIsooktis, which we could not have comprehend before.

 

10. It is acknowledged by all that there is none to match Abhinava Desika in

faithfully reflecting the “Tiru uLLam” of Swami Desika.

 

Considering all this, we are tempted to conclude that SwAmi Desika

reincarnated himself as Abhinava Desika for republishing his works and save

us from being misled by misinterpretations of some half-baked, self styled

scholars.

 

We will now consider a few unique aspects relating to our SwAmi.

 

1. As Sri RAma was the son of Dasaratha Chakravarthi, (Chakravarthi kulE

jAtha:) our SwAmi was born as son of ChakravarthyAchAriar in the vamsam of

NallAn Chakravarthi.

 

2. He bears the name of Sri Veera RAghavan of TiruvalLLUr. How did the Lord

get the title of Veera? It is his arch enemy who acknowledged it in his own

words

"Tham manyE Raghavam veeram NarAyaNam anA mayam”.

Our SwAmi’s majesty and erudition would evoke similar acknowledgements from

both friends and foes.

 

3. He was born in the month of Thai, the month in which was born

Tirumazhisai AzhwAr - “mazhisai vanda jOthi”- the amsam of Lord’s discus

“Sudarsanam”. No wonder, his brilliance in exposition revealed he was indeed

an “apara Mazhisai vanda jOthi”

 

4. He was born under the asterism of SwAthi nakshatram which is the

Tirunakshtram of Lord Nrisimha. He was verily a lion striking terror in the

hearts of spurious scholars who misinterpreted the meanings of Srisooktis.

 

5. He hails from Uthamanallur and is therefore known as Uthamur SwAmi.

ANDAL calls “Ongi ulagaLantha Uthaman”. Who is Uthaman? The one who harms

others is “Adhaman”; One who helps others expecting something in return is

“Uth”; One who helps others without expecting anything in return is

“uttara”; one who helps others even at the risk of sacrificing one’s own co

mforts and good is “uthaman” Here is a SwAmi who not only gave Kalakshepams,

discourses etc to thousands of Sishyas untiringly without expecting any

return (monetarily or otherwise) but also wrote a staggering volume of

Granthas for the benefit of posterity -without minding personal discomfort

and inconvenience till his last breath. He is indeed “Uthamar”

 

6. SwaAmi Desika while referring to AzhwArs called them as “Abhinava

DasAvatAram” of the Lord. Among the AchAryas also there seems to be an

“Abhinava DasAvatAram” and “Abinava Desika” may be justly considered among

them as “NrisimhAvatAra”

 

7. In spite of his unfathomable erudition, he was always seen with a smiling

face, with sweet words and friendly disposition but without compromising on

self-discipline and in disciplining his Sishyas (PayananrAgilum,

pAngallarAgilum seyal nanrAga thiruthip paNikoLvAr”

 

A few comments by other great AchAryas on our SwAmi

 

1. TirukkuDanthai AnDavan praised his efforts to publish rare works saying

that there can be none equal to him in this regard.

“na hi mudraNa sAmarthyamruthEAbhinavadEsikam”

 

2. Mukkur Azhagiya singhar observed while releasing his “BAshyArtah darpana

VyAkhyAnam’ on SribhAshyam that it was not mere “SruthaprakAsikai’ but a

“Bahusrutha prakAsikai”

 

3. D.R.SwAmi praised saying that in every word of Abhinava Desikar, there

was substance -“BhAva’ - “BhAvassanthi padE padE’’ Does this not remind of

the certificate given by Appayya Dikshitar to SwAmi Desika?

 

4. Reviewing SwAmi’s “kusumAnjali vistharam” which our SwAmi wrote even as a

student, U. Ve. MahAvidwAn Sriperumpudur Aasoori RmAnujAchArya SwAmi

commented that “Only one had the divinity in him could write such a work”

“DeivAmsam illAthavarAl intha urai ezhuthiirukka muDiyAthu”

 

May this divine AchArya bless us all. It is our duty and privilege to

contribute our mite to see that his unpublished works are brought out in

print. Let us resolve to do this and receive his blessings.

------(Referen\

ces

Based on articles in the Uthamur Sri Veera RAghava MahA Desikan SathamAna

MahOtsava Malar)

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