Guest guest Posted February 8, 2001 Report Share Posted February 8, 2001 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// =========================================================== SRI RANGA SRI VOL. I / 020 DATED 7th February 2001 =========================================================== EDITORIAL We are glad to present the 19th Issue of "Sri Ranga Sri" IN THIS ISSUE: 1. SriRanga Vijayam Part 18. The RAyagOpuram"" - Purisai Krishnamachariar Swami Translation: Anbil Ramaswamy 2. Greatness of Bhagavad RamAnuja Darsanam Part 2 - Anbil Ramaswamy 3 Thirumazhisai AzhwAr and SwAmi Desikan - Anbil Ramaswamy 4. "Know this AchArya" – EmbAr - Anbil Ramaswamy ===================================================================== AN IMPORTANT APPEAL: If you are satisfied with the format and content, kindly spread the word among your friends and others interested. If not, please feel free to tell us, so we can try to improve our services and the quality of the journal. We are glad to inform you that "Sri Ranga Sri" - Your favorite journal's membership has grown to over 400 in 4 months since its inauguration on 8th October 2000 (Tirunakshatram day of SwAmi Desikan) In these 4 months,20 issues have been released working out on an average 5 issues per month. PLEASE NOTE THAT THE URL HAS BEEN CHANGED FROM "EGROUPS' TO "" We request EVERY ONE OF YOU to enroll as many of your friends as possible, and in any event, AT LEAST ONE MORE NEW MEMBER to your favorite ejournal - "Sri Ranga Sri". You may invite their attention to our URL to help them decide: and encourage them to join by sending an email to -Subscribe As an alternative, you may suggest to us your friends who may be "really" interested to join, so that we can add them on straightaway to our mailing list. We also request you to advise us with your suggestions to improve the quality of the journal. You may send your feedback and comments to - Sri_Ranga_Sri (specially created for the purpose) and NOT to the "" address Dasoham Anbil Ramaswamy Editor & Publisher "Sri Ranga Sri" =================================================================== 1. SriRanga Vijayam Part 18. The RAyagOpuram"" - Purisai Krishnamachariar Swami Translation: Anbil Ramaswamy ================================================================== A few yards from there, you can see a tower entrance (GOpuravAsal). But as this was not completed it used to be called "moTTai gOpuram"- "Bald tower". It was also called "RAyagOpuram" because it was built by krishNadEvarAya of Vijayanagar empire. It is said that he commenced building it in 17c A.D But, after the disintegration of the empire ravaged by war, the construction stopped half way. This bald tower was reconstructed with 13 tiers by the 44 th Pontiff of AhObila Matam, SrivanNN saTakOpa SrI VedAnta DEsika yatheendra MahAdEsikan. He is said to have been directed by Sri RanganAtha Himself. He was wondering how he could carry out the Lord's command. At that time. He says a conversation took place between himself and the Lord: HH: "Oh! Lord! I am not able to decide if it would at all be possible to carry out your bidding" Lord: "Only you have to undertake this Kainkaryam" HH: "There were so many great souls all these years. How come you never asked any of them to undertake this work?. You know that funds are hard to come by these days" Lord: "You are quite unlike your predecessors. Only you have been taking up the work of constructing towers, digging tanks etc. Did Kaliyan who constructed the DasAvatAra Sannidhi start with lots of money? It was by sheer will power that he accomplished this. Similarly, you resolve to do this. Don't hesitate. Go ahead!" HH: "But, he had a large circle of disciples and followers to carry out whatever he commanded. I have none like that. Also, he is said to have raised lot of money since people in those days felt happy to participate in such kainkaryams and donated liberally. Is it possible in these days to garner funds as he did? I have become too old to undertake a work of this magnitude. Better look out for a more capable person for this" Lord: "Of course, we ordered you to construct as did Kaliyan. But, we didn't ask you to raise funds the way he did. You are not any the less in will power. Why are you so nervous about the project? You say Kaliyan had disciples. You also have several thousands of= disciples able and willing to offer you what is needed for this righteous cause. You are yourself the head of a wealthy monastery. People who read = your writings feel one with you. You are bearing the name of Sarvatantra Swatantra Sri VedAnta DEsika. You are equally capable of completing whatever work you undertake. When we are here on your side, why should you hesitate to carry ou= t our command (AajnA anujnA kainkaryam)? You say you are old. But, when you commence the work, you will gai= n the energy and enthusiasm of youth. Newer methods will automatically occur in your mind. Take the help of other Yathivaras like you, because this work cannot be accomplished by anyone alone but only with the support of so many. (It is worth remembering in this context that H.H. GOpAladEsika MahAdEsikan of PounDarikapuram ANDavan Swami Ashramam helped with funds for one of the tiers of the GOPuram) The media and the great souls will praise and encourage you in your efforts. We will also have a sense of fulfillment, which has been deluding us for a long long time" HH: "That old man commanded this old man into this project. I could not but obey. It is Lord RanganAtha who decided to build this and made me an instrument in His hands. What a great blessing for me!" Erecting makeshift steps to climb up HH dedicated one tier to "Muniyappa". Hence, this GOpuram is also known as "Muniyappan GOpuravAsal". As we cross the entrance, we see shops on either side and we head to the 7th enclosure called Chithirai Veedhi which is covered by another enclosure which for that reason is called "ADaiya valanjAn"- "The encasing Street". But, this street is not reckoned as one of the 7 enclosures (sapthaprAkArams). Actually, it is the 8th one. On the Southwest corner of this AdaiyavalanjAn, there is a Sannidhi for ANDAL also called "VeLiANDAL Sannidhi" built by one "vallabhadEvan" =================================================================== To Continue: Part 19: "The 7th Enclosure" =================================================================== 2. GREATNESS OF BHAGAVAD RAMANUJA DARSANAM(GRD2) {Note: This series was posted earlier in other Internet sites a while ago. As per the request of a large number of readers who are not members of those sites and / or those who had missed reading them, it is being posted here. Those who have read the series earlier may kindly refresh their memory or just skip excusing me for the encore presentation} - Anbil Ramaswamy ====================================================================== DVAITA, DVAITA AND VISISHTADVAITA SECTION 2 THE SRUTI PASSAGES IN SUPPORT OF THE THREE STREAMS OF PHILOSOPHY ================================================== ADVAITA : A few passages relied on by the Advaitins in support of their contention are as follows:- ( 1 ) " That thou Art"-" Tat Tvam Asi " (Chand. up.6.8.7) ( 2 ) " I am Brahma "-" Aham BrahmAsmi "(Brihad. up.) ( 3 ) " This soul is Brahma"-" Ayam Atma Brahma" (Mand.up1.2 and Brih. up. 2.5.19 & 4.4.5) ( 4 ) "Brahman is reality; Knowledge infinity" " Satyam GnAnam; Anantham Brahma (Taitt. up. 2.1.1) ( 5 ) "Sat (Beingness) alone was in the beginning, One only without a second" "Sadeva Sobhyedam Agra Aseeth; Ekameva Adviteeyam "(Chand. up. 6.2.1) ( 6 ) " For, whenever one perceives even the slightest distinction in Him, there, indeed, he has reason to fear" Yatha hye vai sha Yetasmin udaram antaram kurute; Atha tasyaBhayam Bhavathi (Taitt.up. 2.7.11) ( 7 ) "That which is all this is the self"- "Idam sarvam Yad Ayam Atmatmedam Amritam idam Brahmedam Sarvam (Brih. up. 4.5.7 ) ( 8 ) "There is nothing here that is many and varied, He who sees this as varied passes from death to death" " Na Iha Nanasthi Kinchna; Mrityossa Mrityum Apnotiyah iha Naneva Pasyati" (Brih.up6.4.19 and Kath. up. 4.10) ( 9 ) "Modification is but a name arising from speech; but the truth is that it is verily clay" " Vacha rambanam Vikara Namadheyam Mrittiketi evam Satyam" (Chan.up. 6.1.4 ) (10) "He is without parts, without actions, without faults, without taints, tranquil" " Nishkalam Nishkriyam SAntham Niravadhyam Niranjanam" (Svet.up.6.19 ) (11) "Let him worship him as the self itself"- " Atmatyeva Upaseetha"( Brih.up.1.4.7 ) (12)" He who knows Brahman becomes Brahman indeed"-" Sa Yo Hi Esha Brahma Veda Brahmaiva Bhavathi" (Mund.up.3.2 9 ) (13)" That which is without attributes, without taint"- " Nirgunam Niranjanam" ( Atharva Maha narayana up.7) (14) "Indeed the self, this one only, was in the beginning"- " Atma va idameka eva agra Aseeth" (Aitareya up.1.1 ) (15)" There exist no being, movable or immovable which is without me" " Na Tadasti Vina Syat Maya Bhutham Characharam" (B.G.10.39) ============================================================ DVAITA : While Abheda Srutis are a few and far between, the Vedas abound with Bheda Srutis on which the Dvaita philosophy is based. A few examples are given below:- ============================================================ ( 1 ) "Knowing the individual self and the Impeller as distinct and being blessed by him, he attains immortality"- " Pritak Atmanam Preritaram cha Matva jushtas tatas tena Amrutatvam Apnoti"(Svet. up. 1.6) ( 2 )"He who understands all; He who knows everything" 'Yat Sarvajnas Sarvavid" (Mand.up.1.1.9 & 2.2.7) ( 3 ) "His supreme power is revealed, indeed, as varied, natural, as consisting of knowledge, strength and action" "Para Asya Saktir Vividhaiva Sruyate Svaabhavikee Gnana Bhala Kriya cha" (Svet.up.6.8) ( 4 ) "It thought"- " Tad eikshyata- Bahusyam Prajayeya" (Chan.up, 6.2.3) ( 5 ) " He thought- may I create the worlds" " Sa Eihshata Lokannu Srujaa iti"(Aitt.up. 1.1) ( 6 ) "May I become many and be born-It desired" " So Akamayata Bahu Syaam Prajayeyeti; (Taitt.up 2.6.1) ( 7 ) " Knowing the enjoyer, the object of enjoyment and theImpeller" "BhOkta BhOghyam PreritAram cha Matva Sarvam PrOktam Trividham brahmam Etat" (Svet. up. 1.12) ( 8 ) " One of them eats the sweet Pippala fruit, while the other shines in splendor without eating at all " " Dva Suparna Sayuja Sakhaya Samanam vriksham Parishaswajate; Tayoranyah pippalam Khadvatyanasnan Anyo abhi chakaseethi "- (Svet. up. 4.6) ( 9 ) "Prakriti and Purusha are both without a beginning"- " Prakritim Purushams chaiva Viddhi Anadhi ubhe Api" (BG 18.19) (10) "Entering into these three deities along with this individual self which is the same as myself, I bring about the differentiation of name and form"- " Seyam Devataikshata Hanthaha Mamastisro Devata Anena Jeevena Atmana Anupravisya Nama Roope Vyakaravaneethi" (Chan.up. 6.3.2) (11) " Those who depart from here, after having known the self and His eternal qualities, freely move over all the worlds"- " Ya Atmanam ananuvidhya Vrajantyetamscha Satyan Kaman Thesham Sarveshu Lokeshva Kamacharo Bhavatyatha Ya Iha Atmanam Anuvidya Vrajantyetams cha Satyan Kaman Tesham Sarveshu Lokeshu KamacharoBhavathi" (Chan.up1.1.6) (12) "The liberated self having reached the Lord, whose nature is bliss, moves about over all the worlds, enjoying whatever things he likes, and assuming whatever form he likes"- Yetamanandamayat mamanam Upasamkramya; Iman Lokan Kamaannee kama roopyanu Sancharan etat Samagayan Aaste; Havoo; Havoo; Havu" (Taitt. up. 3.10.5) (13 ) " Then the wise man, casting aside merit and demerit and free of all taint, attains the highest degree of equality with Brahman"- " Tada Vidvan Punya Pape Vidooya Niranjanah Paramam Samyam Upaithi"(Mund.up.3.1.3) (14) "Having approached the Supreme light, the liberated self maintains himself in his own form" " Param Jyotir Upasampadhya Svena Rupena Abhi Nishpadhyate" (Chan.up. 8.3.4) (15 ) "By what means shall one know the knower?"- " Vigjnataram arekena Vijaneeyath" (Brih.up. 6.5.15) (16 ) "The all knowing Paramatma created various forms and named them suitably and publicized them" "Sarvani Roopani Vichitya Dheerah Naamaani Kritva AbhivadanYataste" (Purusha Suktam) ================================================================= VISISHTADVAITA : A few examples of Ghataka Srutis that reconcile the apparent contradictions of the above passages and on which Visishtadvaita is based are given below:- But the most important Ghataka Srutis relate to the Sareera- Sareeri bhAva, the sheet-anchor of VisishTAdvaita quoted at (8) and (9) below. Vide "PradhAna Prathitantra AdhikAram" of " Srimad Rahasya Traya Saram" of Swami Desikan. ================================================================== ( 1 ) " He who is free of sin, old age, death, sorrow, hunger and thirst; He whose desires are true, He whose will is true ."- "Yesha Atma Apahatapapma Vijaro Vimmrutyur Visokho Vijigatsopipasas Satya Sankamas Satya Sankalpah" (Chan. up.8.1.5, 8.7.1 and 8.7.3) ( 2 ) " Eternal among the eternals, Intelligent among the intelligent, He though One, realizes the desires of many"- " Nityo Nityanam Chetanas Chetananam Eko Bahoonam Yo VidadAthi Kaamaan" (Kata.up.5.13 and Svet.up13) ( 3 ) "Fearing him the wind blows... He who knows the bliss of Brahman, fears not"- " Bheeshasmath vatah pavate; Bheeshodeti Suryah; Bheeshasmath Agnischa Indrascha Mrity dhavati panchama iti; saisha Anandasya mimamsa Bhavati" (Taitt. Up II -Anuvaka 7.8) ( 4 ) "Not able to approach whom the words return with the mind; Know Him as Brahman" " Yato Vacho Nivartante Aprapya Manasa saha Anandam Brahmano Vidvan" (ibid) ( 5 ) "The successful worshipper attains, along with the intelligent Brahman, all His auspicious qualities"- " So Asnute Sarvan Kaamaan Saha; Brahmana Vipaschiteti" (Taitt.up 2.1.1) ( 6 ) " Having created the world, he entered into it" "Tat srushtva Tadeva Anupravisath Tad Anu pravisya"- (Taitt.up.2.6.1) ( 7 ) "He who has entered within, is the ruler of all things that are born, and is the self of all" - "Antah Pravishtas sastha Jananam " (Taitt. Aranyaka 3.24) ( 8 ) "He who dwelling in the self, is within the self, whom the self does not know, whose body is the self, who is the inner ruler of the self. He is your inner ruler and immortal self" " Ya Atmani tishtan Atmanontaro Yam Atma Na Veda Yasya Atma Sareeram Ya Atmaanam Antaroyamayati sata Atma Antaryamy Amrutah" (Brih. up.3.7.22 and the whole of the Antaryami Brahmana) ( 9 ) "He who is moving within the earth... whose body is matter, whom matter does not know, He is the internal self of all beings. He is bereft of all sins. He is the One. He is Narayana" "Yasya Prithvi Sareeram, Yah Prithveem Antare Sancharan Yam Prithvi Na Veda; Sarva Bhuta Antaratma Apahata PApma Divyo Deva eko Narayana" (Subala Up. 7.1) (10) " The Lord alone rules over the destructible and the indestructible self" " Ksharam Pradhanam Amrutaksharam Harah Ksharatmanaveesate Deva Ekah" (Svet.up1.10) (11) "He is the Lord of all the senses, the individual self"- " Sa Karanam Karanadhipah Na cha Asya Kanchijjanita Na cha Adhipah"(ibid 6.9.16) (12) "He is the Lord of the individual souls, is eternal, auspicious and inexhaustible" " Atmeswaram Saaswatham Sivam Achyutam" (Mahanarayana up. 11.3) (13) "Except in the matter of creation of the universe etc., the liberated souls possess all the powers of the Lord, because the texts dealing with this point mention the Lord alone and not themselves"- " Jagat Vyaapaara Varjam Prakaranada Sannihitatva Cha"(Brahma Sutra 4.4.17) (14) " Equality between the individual self and the Lord is confined solely to enjoyment" "Bhoga Matra Samya Lingascha" -(Brahma Sutra 4.4.21) (15) "Brahman is that which is approached by the liberated selves"- " Muktopasrupya Vyapadesath" (Brahma Sutra 1.3.2) (16) " He is the Lord, the soul of the Universe and eternal" "Patim Viswasya Atmeswaram Sawatham" ( Taitt.Up. N. Anuvaka) (17) " For whom all beings are his body" " Yasya Sarvani Buthani Sareeram " (Brih. Up) (18) " He enters in all things and confers on them forms and namesAnena Jeevena Atmana Anupravisya Nama Rupe Vyakaravani" (Chan. Up. 6.3) ================================================================= Thus, it will be seen that all the three streams are based on one or more of the Sruthi VAkhyams and therefore all of them are indeed - "Vaideeka matham" in that sense. ================================================================ GRD 3: SECTION 3: ADVAITA VIS - A - VIS OTHER SCHOOLS will follow ================================================================== 3. TIRUMAZHISAI AZHWAR AND SWAMI DESIKA Anbil Ramaswamy ================================================================== The month of "Thai" is specially sacred because with it dawns what= is known as the UttarAyaNa punyakAlam- the northward movement of the Sun. This time is considered so auspicious that the great PitAmaha BhishmAchAriar waited on his bed of arrows for the arrival of this season to shed his mortal coils. This is also the period of rejoicing like the Makara SankrAnthi festival (Pongal). As the saying goes "Thai pirandhAl vazhi pirakkum" meaning that when Thai arrives, problems automatically get resolved (and marriages are celebrated) ANDAL who started to sing Margazhi was looking forward to the birth of Thai month - saying- "thai oru thingaL tharai maNDalamiTTU". It is in this month that the great Sishya of Bhagavad RamAnuja, "Srivatsa Chinha Misrar" popularly known as KoorathAzhwAn was born in the asterism of Hastham. It is in this month that the mahAn of our own very times who became a legend in his lifetime viz. "Abhinava Desikar", Uttamur SwAmi was born in the asterism of SwAthi. It is also the month in which Bhagavad RAmAnuja's cousin "GOvindan" who became "EmbAr" later, was born in the asterism of Punarvasu occuring on 6th February 2001. It is in this glorious month that our "Mazhisai vandha Sothi" viz = Thirumazhisai AzhwAr was born in the asterism of Magham occuring on 9th February 2001. Personally, I have great pride in celebrating this AzhwAr because, he is the one who had sung about my native place in his PAsuram "NagathaNaimel" where he combined the twin–cities of "Tiruppernagar" (KOvilaDi) and "Tiruvanbil" in one breath, as "pEranbil". Though NammAzhwAr did his Prapatti at the feet of "Tiru venga Dam uDaiyAn" saying "Un aDikkeezh amarndhu pugunthEnE",the last DivyadEsam sung by him in his Tiruvoimozhi is only on this "pERanbil" and therefore, he is said to have attained "Moksham" here. Now, let us enjoy celebrating Tirumazhisai AzhwAr's Tirunakshatram which falls on 9th February 2001 by recalling his life story and how Swami Desikan celebrated this in his "PrabandhasAram". LIFE STORY OF THE AZHWAR This AzhwAr was an incarnation of Sudarsana Chakra (the divine discus of Lord Vishnu). He was born to BArghava Muni and KanakAngi at Tirumazhisai near KAnchipuram. Even though the fetus was in the mother's womb for an unusual 12 months, when delivered it was without arms, legs etc. The parents left it at the foot of a bush of cane shrubs in the forest. Lord Vishnu and Lakshmi appeared and blessed the child which then became fully developed into a lovely baby. A childless tribal couple called Tiruvaalan and Pankaya Chelvi engaged in cutting canes found the child and took it home. The child would not eat or drink anything nor did it show any signs of expelling waste material from its body. When an old agriculturist couple offered milk in a bowl, the child drank it with relish. One day, the couple drank of the milk left over by the child. They regained youth and in due course had a son born to them whom they named as 'KanikaNNan'. Thirumazhisai decided to learn about all other religions. So, he studied Buddhist, Jain and other literature. He became a staunch devotee of Siva assuming the name of Siva VAkya. One day, he saw an old man planting a plant upside down and then trying to water it with a broken pot using a tattered rope to lift water from a waterless well. SivavAkyar asked him why he was attempting such a foolish act. The old man was none other than Pey AzhwAr who replied that what he was doing was only less foolish than Sivavakya's allegiance to Saivam, knowing full well that the Vedas and Smritis proclaim Sri NArAyaNa as the Supreme deity. As a result of an argument with Pey AzhwAr, he finally got initiated into Srivaishnavam by Pey AzhwAr. After visiting several temples, he reached Tiruvekka, the birthplace of Budat AzhwAr. Tirumazhisai AzhwAr himself says- "sAkkiyam katrOm, SamaNam katrOm, SankaranAr aakkiya Aagamanool aarAindhOM; BhaggiyathAl venkaTkariyAnai SerndOm" meaning " We learned SAkkiyam (jainism) SamaNam (Buddhism) and did deep research into the doctrine of Saivam; which were all totally misleading. Luckily, we landed at the feet of TiruvengadathAN as a SrIvaishNavan" Impressed by the service rendered by an old spinster, he restored her youth with unsurpassed beauty as desired by her. She married the Pallava king who learned of the secret of her youth. He wanted to regain youth himself. She told him to approach KanikaNNan for the purpose. - When KanikaNNan was summoned to court, he refused to come; - When asked to compose a verse on the king, he refused to compose one on a mere mortal; - When told that the king was an aspect of the Lord, he composed a verse on the Lord and not on the king. This enraged the king who banished him from his kingdom. On hearing this, Thirumazhisai requested the Lord in his puja to leave the place. He sang: KanikaNNan Poginraan Kaamaru poong Kachi / ManivaNNaa! Nee Kidakka Vendaa/ Sennaap Pulavanum Poginren Neeyum Unran / Pai Naagappaayai Suruttik KoLL / " KanikaNNan is going out of kAnchi Oh! Manivanna!, You don't have to lie here anymore. Since, as the fluent poet that I am also leaving with him, you also roll your serpent bed and follow me" And, accordingly all of them left KAnchipuram. When they left, KAnchi became desolate. The king realized his folly and requested Thirumazhisai and KanikaNNan to forgive and return. Thirumazhisai prayed to the Lord that in view of the King's repentance, they might return. He sang again- KanikaNNan Pokkozhindaan Kamarupoong Kachi / ManivaNNa ! Nee Kidakka Vendum - Thunivudaiya / Sennap Pulavanum Pokkozhinden- Neeyum Unran / Pain NAgap Paayil Paduthuk KoLL / " KanikaNNan has changed his mind and rescinded his decision to leave Since, as I, the fluent poet am also returning with him, You may also return and lie down on your serpent bed as before" All of them returned accordingly and KAnchipuram regained its lost glory. Since the Lord did as He was told by the AzhwAr, he came to be called 'YatOtkAri' and 'Sonna vaNNam Seitha PerumAL'- meaning 'the Lord who acted as told' How Thirumazhisai got the name of BhaktisArar? There is an interesting story about this: Once, when Thirumazhisai was steeped in BhaktiyOga,Lord Paramasivan and his consort PArvati Devi wanted to grant him some boon. But, the AzhwAr being a ParamaikAntin would have none from them. When they insisted on his requesting some boon, he asked whether they could grant him `MOKsham". Lord Siva replied that he was incapable of granting this, as it was in the sole domain of Lord NarAyaNa only and conferred on the AzhwAr the honorific of "BhatisArar". AzhwAr refers to this incident saying "pENilum varam thara miDukillAtha dEvar"- Deities who are incompetent to grant the boon he desired. One day, when on his way to TirukkuDanthai, he stopped for a while for rest and he sat on a pial of a house in Perumpuliyur. A few Brahmins were reciting Vedas. On seeing him, they stopped their recitation since Veda was not to be recited in the presence of a stranger. The AzhwAr understood and was about to leave when the Brahmins started their recitation. They did not remember at what point they had left the recitation. The Alwar broke open a paddy seed with his fingernail to indicate the exact context, which had a reference to the paddy seed. The Brahmins realized the greatness of the Alwar and begged to be excused. An important point to be borne in mind in this connection is that as the AzhwAr was the incarnation of "Sudarsana Chakram", his brilliance was so powerful that it literally blinded the Brahmins who became stupefied, nonplused and speechless. That is the reason why they stopped the recitation, not exactly because the AzhwAr was a Non- Brahmin. This can be gleaned from Swami Desika calling him "Mazhisai Vandha SOthi" meaning "the brilliant luster from Mazhisai". Also, TiruppAvai PAsuram of ANDAL "ThoomaNi mAdathu Sutrum ViLakkeriya" is said to refer to Thirumazhisai AzhwAr (who could have spoken out the context but chose to indicate by sign language) when she exclaimed - "OomaiyO anri SeviDO ananthalO" – "Is it that s(he) is mute, deaf etc" When the Archaka (priest) of the local temple wanted to honor him, some objected and spoke ill of the AzhwAr. The AzhwAr prayed to the Lord to show himself to these people. He sang : Akkarangal Akkarangal Enrum Aavadhu En Kolo / Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel / Sakkaram Koll Kaiyane Sadankar Vai Adangida / Ut Kidantha VaNName Puram Posindhu KaaTTidE / " What is the use of your having those resplendent hands if you cannot remove the idiosyncrasy of these ignorant folk and make me powerful in their midst? O1 Lord with the divine discus in your hand ! Teach these fools a lesson by showing yourself appearing in my very body" The Lord showed himself off in the body of AzhwAr and the onlookers were astonished and begged forgiveness. On reaching TirukkuDanthai (Kumbakonam), he let the birchbark leaf containing his writings in the waters of river Kaveri. The leaf floated back to him holding his works viz.,'Tiruchanda Viruttam' (a poem of beautiful verses) in which he sang the following beautiful verse: 814: nanRirundhu yOkan^eedhi naNNuvaar_kaL sindhaiyuL, senRirunthu theeviNnaikaL theerththathEva thEvanE, kunRiruntha maadan^eedu paadakaththu moorakaththum, ninRirunthu veqkaNaikki danthathenna neermaiyE? (63) " Before I was born, He was standing in Ooragam, was sitting in Paadagam and was lying down in Tiruvekka. .At that time I was not born with wisdom; When once I was born with this wisdom, I never forgot. Therefore, the Lord left all those places and has taken permanent abode in my heart". The idea is that the great JnAnis never considered themselves as born at all until they realized this 'Artha JnAnam'. And, once they realized this, they had no other avocation than being immersed in the thought of the Lord. This is how MumukshuppaDi explains this sentiment. He refers to the inseparable-ness of ParamAtma and JeevAtama when he makes the powerful statement- " I cannot exist without you nor can you exist without me" "Naan unnaiyanri ilEn kaNDAi nAraNanE nee ennaiyanri illai" SwAmi Desikan echoes these sentiments thus-"yAnum neeyE ennuL urathalin, enadhum neeyE unadanri inmaiyin" Let us see how SwAmi Desika celebrates the AzhwAr in his "PrabandhasAram" "thai magathil varum mazhisai pirAnE matrai samayangaL pala therindhu mAyOna allAl deivam matrillai ena uraitha vEda sezhum poruL nAnmughan thoNNutrAru pATTu mei miguththa tiruchchandha viruthap pAdal viLangiya nooterirupadunthap pAmal meyvEvaiyagathu maravAmal uraithu vAzhum vagai adiyEnukku aruL sei magizhndu neeyE" meaning "The AzhwAr was born in the maheesAra kshEtram called Thirumazhisai in Magahm star. Having researched thoroughly all the other faiths; he came to the conclusion that they were all without any substance. He rediscovered the veracity of the Vedic dictum that ONLY Sriman NArAyaNa is the Supreme deity and none can equal Him. This, he declared unambiguously in his "Nanmughan TiruvanthAdi" and the other work "Tiruchchnda Viruttam" containing the quintessence of Tattvams." He prays to the AzhwAr to bestow on him the faculty never to forget but always remember these works as the only means for emancipation The other work of the AzhwAr is 'Naanmugan Tiruvantadhi'- an AnthAdhi commencing with the words 'Naanmugan' - a reference to the four faced Brahma. He published them for the benefit of posterity. The first stanza of the AnthAdhi categorically states 2382: nAnmuganai nArA yaNanpadaiththAn, nAnmuganum thAnmugamAych Sankaranaith thAn padaiththAn, - yAn mugamAy anthAthi mEliTTU ariviththEn Azh poruLai, sinthAmal koNminIr thErnthu (2) 1 "The four faced Brahma was born to Narayana and to this Brahma was born Sankara. I am declaring this truth in this AnthAdhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth". He was so fearless, outspoken and frank to a fault in establishing his staunch devotion to Narayana that he was known as 'the sword that was never sheathed in the cause of Vaishnavam'. Thanian on Tirumazhisai Alwar On Tiruchhanda Viruttam by Tiruk Kachi Nambigal tharuchchanthap pozhilthazhuvu thaaraNiyin thuyar_theera thiruchchantha viruththam sey thirumazhisaip paran varum oor, karuchchanthum kaarakilum kamazhkOnkum maNan^aaRum, thiruchchanthath thudanmaruvu thirumazhisai vaLampathiyE. The places of birth of AzhwArs are considered to be as sacred as the AzhwArs themselves. Hence, the Thanians praise their birthplaces. " This place is filled with the divine Kalpa tree, Sandalwood tree and other groves of fragrant flowers. Tirumazhisai is the holy place where was born the great Thirumazhisai AzhwAr who came to this world to relieve the populace of their misery. MahAlakshmi resides happily in this beautiful place." Thanian on Naanmukhan Tiruvantaadhi nArAyaNan padaiththAn nAnmuganai, nAnmuganuk kErAr sivan piRandhAn ennum sol - sIrAr mozhi seppi vAzhalAm nenjamE, moypU mazhisaip paran adiyE vAzhththu " NaarAyaNa created Brahma and to this Brahma was born Siva who is known as the 'Mei Tavathone'- real penitent. If we read and understand this great psalm, we can redeem ourselves. The one who gave us this rare psalm is the great Thirumazhisai AzhwAr who was born in the flower - garden city of Mazhisai" Divya Desams consecrated by Thirumazhisai AzhwAr - 1. Tiruvarangam 2. Tiru Anbil 3. Tiruppernagar 4. TirukkuDanthai 5. Kapisthalam 6. Tiruk KOshTiyur 7. Tiruk Koodal 8. Tiruk Kurunkudi 9. Tirup Paadakam 10.Tiru Ooragam 11.Tiru Vekkaa 12.Tiruvevullur 13.Tiru VEnkaDam 14.Tirup Paar KaDal 15.DwAraka and 16.Paramapadam ====================================================================== 4. "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'. ==================================================================== Quote Link to comment Share on other sites More sharing options...
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