SRI RANGA SRI VOL.03 / ISSUE # 34 dated 17th June 2002

[Guest guest]

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

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 Sri cha VardhathAm//

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SRI RANGA SRI VOL.03 / ISSUE # 34 dated 17th June 2002

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Dear Bhagavatas:

IN THIS ISSUE

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM) - – Part 10: Prakrutam Achaarya (Verses

6 and 7)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

-----

2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 13 (Translation by Anbil Ramaswamy)

 

We have so far presented in the form of catechism, 53 questions raised and

answered by H.H. In this Issue, we present Questions 54, 55 and 56 posed in

a lighter vein and answered by the H.H. with his characteristic humor.

------

Qn.54. Do you know that Harischandra, the greatest apostle of truth, known

to have never told a lie, did actually utter a lie? When that and what was

was the lie?

Qn.55. Do you know how an “earthen begging bowl” (kapparai) became a family

treasure?

Qn.56. Do you know that RavaNa and Soorpankhaa (the brother and sister) went

on a “dating spree” with each other and this was abetted by no less a person

than Sage Naarada?

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Copies of the book can be had from anyone of the following: - -

1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)

2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar, Chennai

600 090 (Phone: 490 0327)

3. Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006

(Phone: 434 438)

4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,

New Delhi 110 064 (Phone:5492877)

5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet,

Bangalore 560 018 (Phone: 6511056)

6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion

East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)

7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar,

Chennai 600 017 (Phone: 8280949).

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3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 13 (77 to 79)

(Anbil Ramaswamy)

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4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 9

(Prasnam 26 to 30)

(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of

India)

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EDITOR’S NOTE: The “Yaksha Prasnam” is an important topic in which very many

esoteric truths are discussed in a conversation between Dharma in the form

of a Yaksha and Dharma – putra -Yudishtira. Though Yaksha’s questions and

Yudishtira’s replies may appear, on the face of it, simple and commonplace,

there is deeper philosophical significance beneath them. There are about 125

Questions and Answers that reveal these in a subtle manner but with deep

undercurrent of practical wisdom. The author who has done intense research

on the subject brings to light these aspects in simple, clear and

understandable English, for our benefit)

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5. DESIKAMRUTHAM –

SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM”-Part 11

The Peerless Preceptor – Part 11

Sri Sadagopan Iyengar Swami from Coimbatore

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1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 9: Prakrutam Achaarya (Verses 4 and 5)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

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Vedantha-Vidwat padavi sweekaara: (Academic embellishment)

 

Mastered he the quartet with flawless perfection

Learnt its branches alongside with great inclination

Passed he the Vedantic assessments with rare distinction

Beseech we the holy feet of Gopala Deshika, the citadel of knowledge – 6

 

He finished his Kaalakshepam of Grantha-Chatushtaya at the feet of Srimath

Abhinava Ranganatha and learnt them with great perfection.

 

He also embarked upon learning from the great Aasthana Vidwan

Chatushshaastra pandita Atmakur Deekshacharya Swami, the fundamental texts

of Sri Sampradaayam. He studied branches such as Nyaya Siddhanjanam, Tattva

Muktaa Kalaapam and Nyaaya Parisuddhi under him.

 

Sriman Rajagopalan participated in six assessments or examinations in

Vedantha conducted by Vedaanta Deshika Vihaara Sadas under the direction of

the Jeeyar of Parakaala Mutt. He also passed with rare distinction, the

Purva and the Uttara parts of our Vedanta in the Vidwat Pariksha or

examination conducted by the Mysore Maharaja. He was then embellished with

the title ‘Vedantavidwan’. After many years of rigorous study he finally

returned to Thillaiambur in 1947.

 

He also learnt Hindi very well and passed the examinations of ‘Dakshina

Bharat Hindi bhaasha prachaara sabha’ with distinction to be eligible for

the title ‘Hindi Visharad’.

 

Learned was he so well by now that he shone with an aura of divinity around

him. He was greatly admired by one and all for his erudition. This quality

of Swamy being verily regarded as the citadel that is a fortress, sanctuary

or a stronghold of knowledge is upheld here in this verse.

 

Srikaarya padavi sweekaara: (Premier Service rank of monastery)

 

The seat of academic scholar he did decorate

The acquaintances of the holy and the great he did cultivate

Prime in service, to the monastery remained he intimate

Beseech we the holy feet of Gopala Deshika, the paramount of Bhaagavatha

pratipatti – 7

 

Sriman Rajagopalacharya Swamy now decorated the seat of an academic scholar

by getting employed as a Sanskrit Pandit at Musiri. Sri Rajagopalacharya

Swami used to visit Srirangam in connection with the affairs of the

Ashramam, which was always uppermost in his mind.

 

Sriman Rajagopalacharya had by now cultivated the acquaintance of many great

Vidwans and Achaaryas. On occasions when he visited Srirangam, he would call

on Sri Madurantakam Vira-Ragahavacharya Swami, a renowned scholar who

considered Rajagopalacharya to be his compeer and whenever Rajagopalacharya

prostrated at the feet of Madurantakam Swami, the latter would do

Prathivandanam though Sriman Rajagopalacharya was 21 years junior to him.

Sriman Madhurantakam Swamy would say, “How will Shesha-Sheshi bhavam as said

by Deshikan be effected if I do not return prostrate you, a full Brahma

jnaani and anushtana sampanna?”

 

Sri Rajagopalacharya felt embarrassed and hit up on a plan to stop the

Prathivandanam. So, he submitted that he had not been initiated into

Vaishvadevam and requested Madurantakam Swami to initiate him. This done,

Madurantakam Swami had become his Acharyan and there was no way for him to

do Prathivandanam anymore. From the distinguished scholar and Vidwan, he

received Vaishvadeva Upadesham, for which he fell prostrate at the feet of

the Madurantakam scholar. The latter did not relish such respect offered to

him and felt extremely uncomfortable.

 

Sriman Rajagopalacharya was a regular attendee for thiru nakshatrams,

kainkaryams and other festivities that were conducted at the ashramam and

also the Vedanta Vidwat Sadas organised by Anbil V Gopalaacharya at the

ashramam. He would participate in the Vedantic debates and discussions and

shine with brilliance.

 

Having seen his prowess many scholars would invite him to the various Vidwat

sadas like Ahobila Matha Malola Vidwat Sadas, Parakaala Matha Vedanta

Vichaara Sabha Vidwat Sadas etc. Achaaryas of all the ashramams and mathams

and great scholars held him with great esteem and showered great benevolence

on him, after having seen his immense knowledge, vairaagyam and bhakti.

 

He was later appointed as the Srikaarya durandharar (Premier Service rank)

of Srimath Poundarikapuram Srimath Andavan Ashramam at Srirangam by the then

Achaarya of the ashramam. He was now prime in service to the monastery and

rendering his selfless and plentiful service, he remained closely attached

to it.

 

This verse upholds the modesty, naichchya anusandhanam and Bhaagavatha

pratipatti that Sriman Srikaaryam Rajagopalacharya had.

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(To Continue)

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2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 13 (Translation by Anbil Ramaswamy)

We have so far presented in the form of catechism, 53 questions raised and

answered by H.H. In this Issue, we present Questions 54, 55 and 56 posed in

a lighter vein and answered by the H.H. with his characteristic humor.

------

Qn.54. Do you know that Harischandra, the apostle of truth, known to have never

told a lie, did actually utter a lie? When was that and what was the lie?

Answer: (Page 345 of the book)

Nakshatresa, the Sishya of Viswamitra was fast asleep. Viswamitra woke him

up rudely and chided him:

Viswamitra: “Did I not ask you to keep a constant vigil on Harischandra and

to report to me as soon as he uttered a lie? And, you are sleeping. Is this

the way to obey your Guru?”

Nakshatresa: “Oh! Lord! Since Harischandra lied in your very presence and

you were very much aware of it, I started sleeping. Please pardon my lapse”

Viswamitra: “Is this true? I do not remember. Tell me, when did it happen?”

Nakshatresa: Did not Harischandra tell you in your face that you are

affectionate, compassionate and merciful to your disciples?

(Meaning: Harischandra’s attributing to Viswamitra non-existent qualities of

affection, compassion and mercy was tantamount to a lie as evident from the

present angry posture of the Guru)

 

No wonder the citizens of Ayodhya were concerned about leaving the young

princes in the custody of one who could not even tolerate his Sishya taking

a well earned rest!

 

Qn.55. Do you know how an “earthen begging bowl” (kapparai) became a family

treasure?

Answer: (Page 353-354 of the book)

There lived a widower dependent on his only son. For sometime, the daughter

in law gave food to him at the dining room. Later, he was shifted to a

veranda and then to a pial outside the house. She managed to take away his

silver plate saying that it would not be safe to keep at the pial opening up

to the street. Food was offered to him on a leaf. Later on, even the leaf

was replaced by a bowl, actually, a begging bowl! One day, the bowl

disappeared. The lady challenged that only if the old man found the bowl

would she offer food any more. Otherwise, he would have to starve to death.

 

She had a kid who came running, on hearing this, and said “Mother! Don’t

worry. Only I took the bowl and kept it safe.” When questioned, the boy

answered “You guys are also fast aging. When you get old like grandpa, I

would have to offer you food in the bowl on the pial. That is why, I have

preserved it for you”. Thus, the bowl became a family legacy!

 

(And, thereby hangs a tale and a moral! This is to remind that kids cannot

be taken for granted. They observe how their parents treat their parents and

learn how they should be treated when the time comes.)

 

Qn.56. Do you know that RavaNa and Soorpankhaa (the brother and sister) went

on a “dating spree” with each other and this was abetted by no less a person

than Sage Naarada?

Answer: (Page 670-671 0f the book)

When a wedding is successfully and perfectly performed, people used to

create a situation to confuse and confound, all in fun with a view to

avoiding the “evil eye”.

 

The wedding of Sri Sita with Sri Rama was one such perfect wedding. Who else

could anyone think of, for creating confusion than Sage Narada, known for

his good intentioned pranks? On the day of the wedding, the Sage made

straight to Lanka, met with Ravana and told him,

Narada: “Oh! Ravana! You know what? With all your might, you could not even

lift the bow of Lord Siva. Shame on you! Rama, a mere boy not only lifted it

but also broke it. They are arranging for a grand wedding for Sita with this

boy, Rama. Even now, is not too late for you to secure Sita, provided you

follow my advice”

Ravana: “Oh! Great Sage! You know my infatuation to Sita. Will I ever go

against your advice? Please, please tell me. I will do exactly as per your

directions”

Narada: “Take the form of Rama right now. Go to Mithila and wait at the

Southern gate of the entrance to the city. At the stroke of 7am, Sita will

arrive there. Simply engage her in a conversation with her as if you are

Rama and she can be easily beguiled into following you to Lanka”

Ravana: “Sire! I would implore you to accompany me to the spot. This, I

believe, would infuse confidence in Sita to follow me”

Narada: “I am sorry that I cannot come with you because I have some very

urgent and important work elsewhere” So saying, he took leave of Ravana.

 

Then, he proceeded straight to DaNDaka AraNya and met with Soorpanakha and

narrated the same story but with a twist.

Narada: “I am sure Sita is no match for the handsomest prince in the world,

that Rama is. If you wish to marry him go straight to Mithila assuming the

form of Sita. Exactly at 7 am, Rama will arrive there. You are powerful

enough to literally kidnap him. Bring him to DaNDaka AraNya. Then, you can

arrange to marry him”

 

Both the brother and sister arrived at the specified location and at the

appointed moment. Ravana lifted her up in a kidnap attempt. But, he found

her too heavy. He was wondering how a mere human woman could be so heavy. At

that time, the celestials that happened to see them recognized both of them

and started jeering “How funny to have a marriage between a brother and his

own sister!”

 

The siblings looked at each other closely. Soorpanaka exclaimed “Is it you,

my brother?” Ravana dropped her down like a hot potato.

 

“We have been duped. Where is this Narada, the mischief monger”, they asked

each other.

 

Narada is a frequent flyer traveling all over the 3 worlds. No one knew his

present whereabouts.

Thus ended the courting of Ravana and Soorpanaka.

(To Continue)

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3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 13 (77 to 79)

(Anbil Ramaswamy)

(S): Sanskrit (T): Tamil (M): MaNipravaaLam (a mixture of (S) and (T)

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CHAPTER 21 GATHI VISESHA ADHIKARAM

77. “ vaarthai solla karkira mukha vasyanaana Raaja kumaaranai Raajaa

eDuthuk koNDu ulaavumaap pole koNDu purappaTTu…” (M)

Meaning:

“Like a King who walks to and fro with his charming baby in arms, the Lord

literally carries the Jiva of the Prapanna through the Brahma NaaDi into the

main gate of Brahmapuri”

 

78.”s0okshmasareerathai aaru kaDakkaikkup patrina theppam pOga viDumaap pole

pOga viDuthu virajaikku appurap paDuthi apraakruta sareerathaik koDuthu….”

(M)

Meaning:

“ Like a passenger who gives up a boat used for crossing a river and sets it

adrift after crossing the river, the Prapanna jiva casts off even the subtle

body (Sookshma Sareera) it had acquired merely for the sake of journey and

not for experiencing the fruits of past karma”

 

79. “ pinbu varap pOgira kaNNaalathukku naaL eNNI irukkumaap pole poorva

praarthitha purusaartha smaraNa maatramaai ip purushaartham perap pOgirOam

engira preethi adisayathai viLaivithuk koNDu svayam prayOjanamaai irukkum”

(M)

Meaning:

“ Like a bridegroom who is eagerly looking forward to and counting days for

the actual day of wedding that had already been fixed, a Prapanna takes a

keen delight in knowing that very soon, the supreme goal begged for at the

time of Prapatti will be attained”

(To Continue)

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4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 9

(Prasnam 26 to 30)

(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of

India)

-

PRASNAM 26:

YAKSHA:

“KIMSVIT GURU TARAM BHOOME:?”

“WHICH IS WEIGHTIER THAN THE EARTH?”

YUDISHTIRA:

“ MAATAA GURU TARAM BHOOME”

“ IT IS THE MOTHER WHO IS WEIGHTIER THAN THE EARTH”

 

PRASNAM 27:

YAKSHA:

“ KIMSVIT UCHCHA TARAM RAVAAT?”

“WHO IS TALLER THAN THE SKY?”

YUDISHTIRA:

“PITAA UCHCHA TARAM RAVAAT”

“THE FATHER IS TALLER THAN THE SKY”

NOTES:

There is a traditional belief that the preceptor, the Guru, is at a higher

pedestal than even the father or the mother.

Sri Rama was of the firm view that this was not so. He declared it

unequivocally. He made his declaration more valuable and durable by

pronouncing it in public and contradicting Sage VasishTa, his preceptor, in

the process.

 

It happened this way: Bharata used many an argument to persuade Sri Rama to

give up his resolve to live in the forest for fourteen years and to accept

the Kingship instead. Sri Rama was not persuaded. At that stage, VasishTa,

who was looking on, intervened to say that he saw greater merit in

Bharata’s argument. He capped it by using what he considered to be a

clinching argument, namely, that a Guru is greater than the father because

the latter gave the body (merely a sheath) whereas the former gave substance

in the form of learning and wisdom.

“Prajnaam dadaati aachaarya: tasmaath sa: Gurur uchyatE” (VR II.iii.3)

“The Guru imparts discriminating wisdom; that is why he is also called a

weightier

person”

 

Sri Rama replied to him promptly, settling the issue beyond doubt and for

all times to come.

“yan maataa pitarou vritham tanayE kuruta: sadaa /

na supratikaram yathaa Sakti pradaanEnasvaapanOchchaadanEna cha /

nityam cha priya VaadEna cha tayaa samvardanEna cha //

(Ibid II.iii.10 & 11)

“What the mother and father constantly give to their children is

incalculable and indeed incredible. They give them the best nourishment, the

best of clothes and bed, support them and encourage them and make them

believe in themselves as worthy beings. These they do by going to the

maximum extent of their capacity. All these cane hardly be repaid or

equaled. There cannot be any doubt that in relation to the father and

mother, the Guru has to rank behind.

 

PRASNAM 28:

YAKSHA:

“KIMSVIT SEEGRA TARAM VAAYO:?”

“WHICH IS SPEEDIER THAN WIND?”

YUDISHTIRA:

“MANA: SEEGRA TARAM VAATAATH”

”“MIND IS SPEEDIER THAN THE WIND”

 

PRASNAM 29:

YAKSHA:

KIMSVIT BAHU TARAM TRUNAATH?”

“WHICH GROWS MORE NUMEROUSLY AND WILDLY THAN GRASS?”

YUDISHTIRA:

“CHINTAA BAHU TARAM TRUNAATH”

“WORRIES ARE NUMEROUS AND MULTIPLY MORE WILDLY THAN GRASS”

NOTES

Worry or anxiety is cancerous. It multiplies itself very fast. It can spread

and cover huge ground very fast and grows wildly. It also destroys healthy

cells.

“SokO naasyatE dhairyam sOkO naasayatE srutam /

sOkO naasayatE sarvam naasti sOka samO ripu://”

Worry first gnaws at one’s self belief and the very courage needed to

endure, retain a calm mind and dispel the worry. After bringing down this

edifice, it attacks the memory cells. It makes one mournful, inactive and

also forget all the valuable teachings thus far learned. Once the spiritual

learning and practical wisdom have been undermined, worry can be said to

have succeeded in destroying everything. There is no greater foe to man than

the worry that sneaks into his mind.

 

PRASNAM 30:

YAKSHA:

“KIMSVIT SUPTAM NA NIMISHATI?”

“WHO SLEEPS WITH EYES OPEN (i.e) WITHOUT CLOSING THE EYELIDS?”

YUISHTIRA:

” MATSYA: SUPTO NA NIMISHATI”

”THE FISH SLEEP WITH EYES WIDE OPEN”

NOTES:

Fish have no eyelids. They do not have any need for eyelids because the

water, where they live keeps the eyes clean and moist. Fish do sleep. Some

fish hibernate. Carp go to the bottom of lakes and spend the winter partly

buried in the mud. This Scientific fact was well known to the ancients. The

Itihasas like Srimad Ramayana and Sri Mahabharata do contain subtle

information regarding animals, reptiles and birds.

 

Yudishtira, the “master-mind”, revealed in his reply, his good grasp over

scientific knowledge. He revealed that fish do sleep, they do not have

eyelids and so while they sleep there is no closing of the eyelids.

 

But, surely, that cannot be the intention of Yaksha to test Yudishtira’s

knowledge in the field of zoology!

 

Yaksha, , in his questions, has been seeking information on the substratum

of truth regarding those that are manifest and un-manifest. From this

angle, he is perhaps referring to the Ataman inside the body. While the

latter sleeps or acts, the former remains awake un-participating, unaffected

and unfazed.

 

It would seem equally apparent that Yudishtira was referring to the Atman

while speaking about the fish. Originally, it was all water before life

forms began.

“Sam thu RakshaNaartham bhootaanaam srushTam prathamO jalam”

(MB Santi Parva Ch.176/2)

 

In the beginning, water was first created for the protection and

continuation of life. The body is mostly water. Like fish residing

comfortably inside water, Atman resides inside the body. “Vyaapya sEtE

mahaan Atmaa” (Ibid 203.35) The Atman pervades the body in the sleeping

position.

 

The other attributes are:

“ajara: sah Amaras chaiva vyakata avyaktOpadEsavaan /

Vyaapaka: suguNa: Sookshma: sarva bhoota guNaasraya: //

(MB Santi Parva 203.36)

The Atman is not subject to the process of aging and decay or even death. It

is perfectly above all that is manifest and the un-manifest. It is all

pervading. It is imbued with many qualities both in comprehensiveness and

subtlety. Indeed, it is the refuge of all existence and qualities.

With this background, one is able to appreciate Yudishtira’s reply better.

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(To continue)

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5. DESIKAMRUTHAM –

SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM”-Part 11

The Peerless Preceptor – Part 11

Sri Sadagopan Iyengar Swami from Coimbatore

-----------------------------

Continuing with Swami Desikan's pasuram, " ennuyir tandu aLittavarai", we

are impressed with the distinguished author's apparently boundless bhakti

and admiration for Sri Ramanuja.

 

"pin aruLAl Perumboodur vanda vaLLal" says Tooppul Pillai, referring with

devotion to Sri EmperumAnAr. Each word of this line is worth its weight in

gold, as it illuminates one aspect of the multi-faceted personality that was

Sri Bhashyakara.

 

Swami Desikan would appear to divide the Guru Parampara into two broad

categories- the Acharyas before Sri Ramanuja and those after him.

Immediately after paying obeisance to one's own Acharya and the ones before

him, Swami Desikan says one should remember with reverence and gratitude the

Great Acharya who re-established VisishtAdvaita siddhAnta on unshakeable

foundations, through such monumental works as the Sri Bhashya. Swami Desikan

is of the firm opinion that if the Guruparampara were to be likened to a

magnificent necklace, then Sri Bhashyakara would be its splendorous

centerpiece, adding glamour to both sides

of the necklace ("mahatI gurupankti hAra yashti YatirAjEna nibaddha nAyaka

shree:").

 

Just as the Acharyas after Sri Ramanuja attained glory due to association

with his tiruvadi, the pre-eminence of the Acharyas before him was also

multiplied manifold due to their association with his tirumudi (head).

 

"aruLAl" vanda vaLLal- Sri Ramanuja came to this world with the sole aim of

emancipating jeevas like us, who wouldn't listen to words of wisdom even if

the Lord Himself were to appear before us and preach-

 

"engaL MadhavanE kaNNura nirkilum kANagillA ulagOrgaL"-

(Sri Ramanuja NootrandAdi).

 

Thus the only motive behind this avatAra was kripa or 'aruL". Whereas the

Acharyas before EmperumAnAr limited their teachings to those near and dear

to them, and in any case only to the chosen few, it was Sri Bhashyakara who

opened the floodgates of the Sampradaya to one and all, irrespective of

caste, creed or community, by propagating the Prapatti mArga, which does not

prescribe any eligibility criteria. Hence the title "KripA mAtra prasanna

Acharya" fits Sri Ramanuja to a T. And in so doing, he was motivated not by

considerations of the popular acclaim he would gain or the resultant power

or riches, but solely by unfathomable mercy for the countless millions

securely bound by the coils of samsAra and knowing not the means for

redemption therefrom. Swami Desikan is so impressed by Sri Ramanuja's kripa,

that he compares it to the Ganga in its breadth, depth and purifying

qualities-"Yatipati dayA divya thatinI".

 

"aruLAl vanda vaLLal"

The word "vanda" is extremely significant. Even though the words

"Perumboodur piranda vaLlal" could have been used, the usage of "vanda"

denotes that the birth of Sri Ramanuja was no accidental, uncontrolled

happening, but one planned and decided well in advance. While jeevas like us

have little control over when, how, where and in what form we would be born

next, Emperuman and nitya sUrIs, who enjoy absolute independence, decide the

place, time and other aspects of their avatArA. Thus we have Sri Rama

choosing Sri Dasarata as His father-

 

"pitaram rOchayAmAsa vriddham Dasaratam nripam".

 

Similarly, Sri Ramanuja, who was but an avatara of Sri Adisesha, too chose

Sri Perumboodur as his avatAra stthala. The choice of Sriman MahA bhoota

puri as birthplace, Sri Kesava Somayaji as father and Sri Kantimati as

mother, were all decided in advance to give Sri Ramanuja the advantages of

location and background. Further, Swami Desikan calls Sri Ramanuja's avatAra

the result of the combined merit and prayer of the three worlds, ("trijagat

puNya phalam") for, had this avatara not happened, the world would still be

clouded by ignorance and groping for a way out of the debilitating samsAra.

 

"Perumboodur vanda vaLLal - vaLLal is a philanthropist with boundless

munificence. Tamil literature lists seven great vaLLals - Kari, PAri, Began,

etc. KarNA too qualified as a vaLLal. However, all these philanthropists

satisfied only one aspect of the requirements of the needy- they gave away

money and riches, which could buy food, clothing, shelter, and other objects

of material pleasure. The one thing they could not give was happiness, that

is, lasting happiness. Ephemeral happiness could be acquired through

spending money, but not everlasting bliss. Sri Ramanuja was the rare

philanthropist who gave away bliss, not merely happiness, and that too,

perennial, everlasting, uninterrupted bliss, in the company of the best of

the Lord's devotees, at that abode of all happiness, Sri Vaikuntam. That all

mortals who came into contact with the Prince of Saints were emancipated

through hard-to-earn knowledge and were assured of heavenly bliss, is

pointed out by Sri AmudanAr thus- "aNNal IrAmAnusan vandu tOndriya

appouzhudE naNNarum gnAnam talai koNdu NaraNarku AhyinarE".

 

Sri Ramanuja's munificence does not stop with mere mortals: it extends to

the Lord Himself. When there was a dispute as to the identity of the Lord of

the Seven Hills, it was Sri Ramanuja who bestowed Him with the Shankha and

Chakra, thus conclusively establishing Him to be Sriya: pati.

 

Just as Sri Nammazhwar calls Emperuman "vaLLal"(" vaLLalE, Madhusoodana, en

maradaga malayE" "vaLLal Manivannan tannai kavi solla vamminO" etc.), Swami

Desikan applies the sobriquet to Sri Bhashyakara, overwhelmed by the

latter's generosity in parting with the esoteric secrets of the Sampradaya,

so that even the common man could start thinking of attaining liberation,

hitherto beyond the reach of all but the chosen few, by adopting Prapatti.

 

Sri Amudanar addresses Sri Ramanuja in a similar vein-

“Kozhundu vittu Ongia un vaLLal tanattinAl valvinayEn manam nee pugundAi".

 

Amudanar also lists the multifarious benefits that Sri Ramanuja's

munificence bestows on those who come to him-

"porundiya tEsum porayum tiralum pugazhum-nalla

tirundiya gnAnamum selvamum serum - seru kaliyAl

varundiya gyAlatthai vaNmayinAl vandu edutthu aLittha

arunthavan- engaL IrmAnusanai adaindavarkkE".

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(To Continue)

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