SRI RANGA SRI VOL.04.15 d/03/03/03-PEUKKARANAI SWAMI SATABISHEKAM SPL

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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.04 / ISSUE # 15 dated 3rd March 2003

PEUKKARANAI SWAMI SATABISHEKAM SPECIAL ISSUE

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EDITORIAL:

We are celebrating with great éclat the SathaabhishEka MahOtsavam of Sri

Vaishnava Simham, Abhinava Sudarsana BhaTTaaryar, PerukkaraNai MaaDabhoosi,

Saargjna SirOmaNi Chakravarthyaarya Mahaa dEsikan who is a legend in his own

lifetime. In connection with this great event, Sri Anand Karalapakkam Swami

is releasing a Souvenirwith as many as 5 articles in English written by

members of “Sri Ranga Sri”. With the kind permission of Sri Anand

Karalapakkam Swami, and the authors themselves, it is our proud privilege to

feature 3 of these articles (received by us so far)

IN THIS ISSUE:

1. "KULAMANI" DESIKA ON "VISWAMBHARA" AND "SUDARKKODI"

By Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri”

Sri Perukkaranai Swami is a staunch Thooppul (Kulamani) Desika Bhakta and

has done a wonderful book on Soodikkodutha Nachiyar (Sudarkkodi).

And, Andal is none other than Bhoodevi (Viswambhara). This article dedicated

to Swami is a tribute at once to Swami Desika, ANDAL and BhhodEvi.

2. "VEDA NOOL PIRAYAM NOORU"

By Sri Sadagopan Iyengar Swami of Coimbatore

“Srikaryam of Board of Advisors of “Sri Ranga Sri”

This article deals with the magic number “One hundred” with a prayer to the

Divya Dhampatis to grant “innumoru nootraaNDirum” to Swami and his admirers

too.

3. “BHAGAVAD RAMANUJA”

BY Sri Madhava Kannan Swami of Singapore

Moderator, “Acharya” group.

This article brings out the glory of the greatest Achaarya of our

Satsampradayam, Bhagavad Ramanuja

Dasoham

Anbil Ramaswamy

Editor & Publisher “Sri Ranga Sri” Electronic Journal

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98 issues have been released, so far -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

- 14 Issues of Vol. 4

 

These issues have been archived for public view at -

.

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at “srsindex.html”

(Not the individual postings allowed encouraging "Reader participation")

 

We are sure that you will be convinced of the quality of the contents.

 

IF you are satisfied with the quality and contents of

“Sri Ranga Sri”:

Tell your friends to join by sending an email to –

"-Subscribe (AT) (DOT) com"

 

IF not:

Tell us, as to how we may improve.

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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IMPORTANT:

The “Files” Section also contains the full text of “Art of Living”– (a write

up on the Life and works of Swami Desika) by Sri M.K.Sudarshan of Kuwait.

Kindly also peruse the following files at the sites indicated:

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – for

- Biography of Bhagavad Ramanuja –

- Biography of Swami Desika –

- Acharya Vamsa Vriksham –

- Srimad Rahasya Traya Saram

- and other links.

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

SDDS Volume 1 / Issues 1 to 33

SDDS Volume 2 / Issues 1 to 26

SDDS Volume 3 / Issue 1

SaraNAgati Vol. 1 / Issues 1 - 24

SaraNAgati Vol. 2 / Issues 1 - 04

For “Hinduism Rediscovered”

and other links

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain) for -

- Dasavatara Stotram meanings

-“Srimad Rahasya Traya Saaram” and other links

in the “Philosophy” section

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1. "KULAMANI" DESIKA ON "VISWAMBHARA" AND "SUDARKKODI"

By Anbil Ramaswamy,

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ANDAL is considered to be the incarnation of BhoodEvi.

Let us see how.

 

During the great deluge ending Padma Kalpa, the Lord took the form of a

behemoth boar, leaped into the air and plunged deep into the ocean and

reached the fathomless PaaTaaLa to save Mother Earth who was kept concealed

there by the demons. Swami Desika in his Dasavatara Stotra refers to the

Lord in this incarnation as “MahaapOtrin” to indicate that the massive boar

bore Mother Earth who herself bore the entire universe (Viswambhara).

 

As the Lord lifted her on his single horn (Eka sringhO Varaaha tvam)

-(Srimad Valmiki RamayaNam) as if she were a piece of tuber root (mustEeva),

Mother earth requested the Lord to instruct how with minimum effort, all the

Jivas could secure the maximum benefit of attaining MOKsham. (MatkritE sarva

bhootaanaam laghu upaayam vada PrabhO)

 

Thereupon, Varaaha PerumaaL made a solemn declaration of his famous “Varaaha

Charama Slokam” in which He promised that if anyone remembered Him during

sometime, anytime during one’s lifetime while in good health and normal

sense functioning, the Lord would Himself remember that at the time of death

even if one were to lie immobilized like a stone or log of wood and lead the

Jiva to His abode.

 

SthitE manasi sukhasthE sareerE sati yO nara: /

Dhaatu SaamyE sthitE smartaa viswaroopam cha maam ajam //

Tatas tham mriyamaaNam tu kaashTa paashaaNa sannibham /

Aham smaraami madh Bhaktam nayaami paramaam gatim //

(Vide Swami Desika’s Rahasya SikhaamaNi Slokas 1 and 2)

 

Thus, Mother earth literally wrested from the Lord the solemn promise to

save her children from the throes of Samsaara.

 

And, it is this Viswambhara (BhoodEvi) who incarnated as ANDAL for

propagating this promise to the world and to emphasize the need for and the

efficacy of SaraNaagati, the basic theme of the said promise.

 

Why should she do this?

 

This is because BhoodEvi represents earth, one of the five elements

(Panchbhootas) and being at our terrestrial level, is having the most

intimate proximity and nexus to all living beings, the human, the flora, the

fauna etc. even to the lowliest of insects and shrubs. In Sloka 33 of Bhoo

Stuthi, Swami Desika draws attention to this fact saying that this is verily

proclaimed in the Srutis. “AsyEsaanaa jagata iti yaa srooyatE VishNupatnee”

 

Also, of the three consorts of the Lord, Mother earth is the only visible

element who could be comprehended even with our limited sense organs unlike

the other two who could be understood only at an esoteric level.

 

That is why, even as we wake up and tread on earth we pray her to forgive us

for the act by saying:

 

“Samudra vasanE Devi parvatastana maNDitE /

VishNu patni namas tubhyam paadasparsam Kshamasva mE //”

 

Also, before commencing the Asana Mantra kramam in Sandyaavandanam etc, we

invoke her saying: “Oh! Mother! You bear the entire world and you are borne

by Lord VishNu. Please accept me and by taking your seat here make it holy

and purified and fit for performance of the Japa Araadanam.

 

Prithvee tvayaa dhrutaa lOkaa: dEvi tvam VishNunaa dhrutaa

tvam cha dhaaraya maam dEvi, pavitram kuru chaasanam //

 

BhoodEvi’s name occurs in the Vyaahriti Mantra immediately after “PraNavam”

“Bhoor Bhuvar Suva:” and also before the Gaayatri Mantra. Swami Desika

brings this out in SlOka 2 of Bhoo Stuthi thus:

“Tvaam Vyaahruti PraNava: Prathamata:

priyam tE samvEdayati”.

 

BhoodEvi has special attachment to her children more than SridEvi.

 

You may wonder how?

 

SridEvi may ask “Na kaschit na aparaadyati?” meaning “Who in the world has

not sinned?” implying an admission of guilt and the propensity to err on the

part of Jivas and pointing to the need for the Lord to forgive their

indiscretions. But, BhoodEvi is Compassion personified (Saakshaat Kshamaam).

She would say that they had not committed any fault at all. There was thus

no way for the Lord to punish them in His capacity as disciplinarian

(DanDadharan), nor was there anything to “forgive”!

 

Lord DattaaatrEya also asserts this aspect of proximity when he enumerates a

list of 24 teachers from whom he learned lessons and “earth” tops this list

(Srimad Bhaagavatam XI Ch.7.37 and 38)

 

Bhagavad Ramanuja in his SaraNaagati Gadhyam (SlOkam 7) briefly refers to

her “Evam Bhoota Bhoomi NeeLaa naayaka” meaning “Like Periya PiraaTTi, the

Lord’s other consorts are BhoodEvi and NeeLaadEvi”. Purusha Sooktam Uttara

Anuvaakam (verse 6) also declares this as: “Hrees Cha tE lakshmees cha

patnyou”. “Hree” is another name of BhoodEvi.

 

Swami Desika visualizes the scene of Bhgavad Ramanuja doing SaraNaagati to

the Lord accompanied by these consorts and pays rich tributes to all of them

with the word “PrapadyE” occurring in the very first Sloka in each StOtra.

He also composed on the subsequent incarnation of BhoodEvi as ANDAL in his

“GOdaa Stuti”

 

We will limit ourselves to consider how “Thooppul KulamaNi” Swami Desika

proves himself a true follower of “SooDik KoDutta SuDarkkoDi” ANDAL the

reincarnation of BhoodEvi.

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SWAMI DESIKA – A TRUE FOLLOWER OF ANDAL

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- ANDAL conveyed the lofty philosophical doctrine of how Jivatma

should strive to reach Paramaatma through commonplace examples like praying

to “Parjanya dEvata” for copious rains that sustain life on earth (thingaL

mummaari peidu) and mundane (loukeeka) concepts like observing “Paavai

nOnbu” for attaining a good husband. Lord Ranganatha yielded to Her binding

Him with Her with garland of flowers (Poomaalai) even as He yielded to

YassOda binding Him to a mortar. (kaTTuNNap paNNiya peru maayan) In the case

of Swami Desika, both PerumaaL and PiraaTTi allowed themselves to be bound

by the wonderful garlands of StOtras (paa maalai) so much that they

conferred on him honorifics like “VEdanataachaarya” and “Sarva Tantra

Swatantrar”.

 

In fact, Swami says that having conferred such titles, it became the

responsibility of the Lord to prove them true! (VEdaanta dEsika padE

vinivEsaya baalam dEvO vaihaarikENa vidhinaa samayE gruheetam veeNaa

visEshamiva vEnkaTasailanaatha: - Dayaa Satakam SlOkam 104)

 

- ANDAL shows how the Lord whose greatness, even the VEdas could

not comprehend and therefore returned crestfallen (YatO vaachaa nivartantE

apraapya manasaa saha) was found rubbing shoulders with the unlettered

cowherds of AyarpaaDi. Upanishads describe various means to reach the

Supreme Lord. It is not possible for ignoramus children like us to

understand and much less adopt any of these means. Merciful mother that she

is, ANDAL literally spoon-feeds us with “baby formula” food. In Tiruppaavai,

she calls her peers (and by extension us too) as “Dear Children” (Selva

SirumeergaaL) and proceeds to teach step by step in a language that we

children could understand and readily relate to on topics like-

 

(i) Who is “Paraman”? (PaarkaDaluL paiyatuyinra paraman)

(ii) How to approach Him? (Thoo malar toovi tozhudu,Vaayinaal paaDi,

manathinaal sindikka)

(iii) How to approach Him in a congregation? (KooDi irundu kuLirndu)

(iv) How to pray to Him in His august presence? (POtri, POtri)

(v) What to ask Him? (UntannODu utrOmE aavOm)

(vi) How to ask Him? (UnnODu uravEL namakku ingu Ozhikka Ozhiyaadu)

 

Swami Desika brings all these into our focus with equal felicity through his

simple but sound Srisooktis to cater to lay folk like us and to scholars

alike.

 

In fact, in all of his works whether in Gadhyam, Padhyam or NaaTakam,

whether small, medium or long in size, and whether in Sanskrit, Praakritam

or Tamil – the one message that runs through the warp and woof of his works

is nothing but “SaraNaagati” (Surrender to the Lord which ANDAL has conveyed

through her Tiruppaavai.

 

- ANDAL’s Tiruppavai is considered as the very seed from which Vedas

sprouted (Vedam anaithukkum vithu aagum).

Do you know why?

 

She is the darling daughter of Periyaazhwar, the very incarnation of

GaruDaazhwar (Periya TiruvaDi) and the very personification of the VEdas

(Vedaatma VihagEswara). Therefore ANDAL could have comprehended the Vedas as

revealed in her Tiruppavai, which is justifiably regarded as the seed of the

Vedas. Swami Desika was also the recipient of the benediction of this

“Vedaatmaa VihagEswara”, since his Acharya “AppuLLaar” initiated him into

the GaruDa mantram. (Incidentally, the word “Appullaar” also refers to the

divine bird – GaruDaazhwar). Therefore, there is no wonder that he had also

understood the essence of the Vedas all within 20 years of his age.

 

Added to this, GaruDaazhwar blessed him with Sri Hayagriva Mantra, which

made him a real “Sarva Tantra Swatantrar” Thus, in a mystical sense, can we

regard Swami Desika as ANDAL’s younger brother even as Bhagavad Ramanuja is

deemed to be her elder brother (Perumpudur maamunikkup pinn aanaaL

vaazhiyE)?

 

- If ANDAL in her original form had the blessings of Lord

“Yagjna Varaaha”, Swami Desika had blessings from “Jnaana Ananda mayam dEva

” Lord “Hayagriva”

 

- ANDAL’s concern for the welfare of the world (neengaada selvam niraindu

and engum TiruvaruL petru inburuvar) is well reflected in Swami Desika’s

works. (e.g.) He calls his “Dasavatara StOtram” as conferring universal

happiness “Jagan MangaLam”, his “Goda Stuti” as delightful with numerous

auspicious qualities “BahuguNa RamaNeeyaam”- conferring supreme bliss on the

readers (sa bhavati Bahumaanya: SreematO Rangabartu:)

 

- Like Azhwars, Swami Desika’s ornaments were his Knowledge and detachment

to worldly pleasures (Jnaana Vairaaghya bhOOshaNam). Like Azhwaars, he also

forgot his manhood and simulated the role of a ladylove in “Naayaki Bhaava”

inspired by the example of ANDAL, the bridal mystic. He was indeed “Desika

Naayaki” like Nammaazhwar and Tirumangai Mannan who were called “Paraankusa

Naayaki” and “Parakaala Naayaki” respectively.

 

- If ANDAL had single minded devotion to the Lord as to declare that she

would rather end her life than getting married to a mere human

(maaNidavarkku enru pEchuppaDil VaazhagillEn- Naachiyaar Tirumozhi 5), Swami

Desika’s Vairaaghyam was of the same caliber when he declared “Dhanyaam na

manyaamahE, Deavm sevitumEva nischinumahE” in his “Vairaaghya Panchakam”

 

- Being head over heels in divine love with the Lord, he was so enchanted by

“Devanaayakan” of Tiruvaheendrapuram that it overflowed in what the Swami

himself calls “Chandamigu Praakritam”, the language used by womenfolk in

those days in his “Achyuta Satakam”, an exercise not attempted even by the

Azhwars!

 

- Besides this, he sang also in Sanskrit (Devanaayaka Panchaasat) and in

Tamil (MummaNIkkOvai and NavamaNi maalai) on Devanaayakan – “a hat trick”,

as it were, that no other Divya Desa PerumaaL could muster!

 

- ANDAL appealed to Nappinnai to recommend (Purushaakaaram) vide “Ukkamaum

TattoLiyum tandu unn maNaaLanai ippOde emmai neeraaTTu”. Similarly, “Desika

Naayaki” appeals to PiraaTTi saying “Please recommend to your spouse to

accept me” thus emphasizing the importance of and need for “Purushaakaaram”

(Bhoo Stuti 30)

 

- Like ANDAL who adorned her Lord with fragrant garlands and won Him over,

Desika Naayaki also wove multicolored garlands in his Tamil Prabandams

employing varied metres like “Agaval”, “VaNbaa”, “Aasiriyappaa”

“KaTTaLaikkaLiturai” etc., that are the specialties of that language. Like

Lord Ranganaatha who preferred to wear garlands of poems and flowers offered

by Naachiyaar, Lord Devanathan seems to have yearned to adorn Himself with

the wonderful garland of poems brimming with “Sringaara Rasam”

 

- Like Naachiyaar who pined for her KaNNan, this Desika Naayaki languishes

for the love of Devanaayakan accusing Cupid (Manmata) of heartlessly

tormenting her with his flowery arrows. The joy of union (SamslEsham) and

the pangs of separation (VislEsham) get portrayed graphically in his work

reminiscent of similar sentiments of Naachiyaar and other Azhwaars. When the

Lord does appear before Desika Naayaki, she exclaims that those who have

seen the pulchritude of the Lord will reach Him forever and will never again

be born in this world.

“Adiyavarkku meyyanE! Ayindai vaazhum manju enavE aruL pozhiyum vaLLalE!

Ninn vaDIvazhagu maravaadaar piravaadaarE” (NavamaNI maalai Paasuram 6)

 

- Swami refers to ANDAL as “Bhoo-magaL”. Vaikuntavaasi Sri Seva SwamigaL

used to interpret this both directly and derivatively. In the former, it

refers to BhoodEvi while in the latter taken as “Bhoovin magaL”, it can

refer to her as Mahaalakshmi Herself, who as Sri Sita sprang from the earth

while ploughing for the Yaagasaala while Sri ANDAL sprang from the earth in

the TuLasi pit.

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SWAMI DESIKA ON VISWAMBARA

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(Numbers in brackets are the numbers of SlOkas from Swami’s Bhoo Stuti)

 

- She augments the glory of Bhagavaan with Her own glory that bears no

comparison. Yet, Her Soulabhyam is such that she is easily accessible to

all. Swami says that because she is thus equal to Him in every respect, she

commands His utmost respect. (4 and 5)

 

- Even as the Lord is having numerous names (Naamas), She also has several

names like Sarvamsahai (Enduring tolerance), Avani (Granting sustenance),

Achala (Standing firm), Viswambhara (Supporting all lives), Vipula

(Expansive), Vasundara (Holder of treasures), etc. each having deep

significance (6)

 

- All the Tattvas remain as Sareera of BhoodEvi in the same way and measure,

as they do in the Lord. In fact, BhoodEvi represents the last Tattva

viz.,“Earth”(8)

 

- The Lord is fond of BhoodEvi more than even SridEvi. How? The Lord wears

SridEvi only on His chest (Vakshasthalam) while honors BhoodEvi holding Her

on His very head in the form of the thousand hooded AadisEsha a role He had

taken purposely to honor BhoodEvi (10)

 

- When the Lord gets incensed at the sins committed by Jivas, it is

BhoodEvi, the personification of mercy (Kshama) who by Her very presence

diverts His attention and extinguishes His intent to punish (Nigraha Sakti).

But for Her, Swami avers that we have no chance of redemption. (13)

 

- Swami refers to the scene in Varaaha Avataara and says that both the Lord

and BhoodEvi merely acted as if BhoodEvi was in trouble concealing Her

powers of Jnaana, Sakti etc and assuming an effeminate role and the Lord

acted as if He was saving Her – all for the benefit of the devotees! (14)

 

- Swami describes vividly the coronation of BhoodEvi as the Royal Queen

(PatTTa Mahishi) (20 and 21)

 

- BhoodEvi along with the Lord acts as the means (Upaaya) and the end

(UpEya) and grants all that one needs, be it material welfare or Svargam or

Kaivalyam or even Moksham (22). Taking pity on Jivas who do not understand

their real Svaroopam and do not know anything about Emperumaan and,

therefore, continue to commit sins with impunity and without any shame, She

stands in the Upaaya sthaanam and exercising Her Purushakaaram submits them

at the feet of the Lord. Swami concludes the StOtra with a prayer to

BhoodEvi to confer on all of us all that is auspicious. (30 and 32)

 

- BhoodEvi affords “abhayam” with Her right hand and for this purpose holds

the lotus and blue lily flowers in Her left hand! (26)

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SWAMI DESIKA ON SOODIKKODUTHA SUDARKKODI

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(Numbers in brackets are the numbers of SlOkas from Swami’s Godha Stuti)

We will savor some of the fine sentiments Swami expresses in this SriSookti.

 

- Godha is a verdant creeper that entwines the divine Harichandana tree,

suggesting in the 1st SlOka itself both her birth and her wedding with her

Lord (Sri VishNuchittakula nandana kalpavalleem Sri Ranga raja Harichandana

yoga drisyaam) (1)

 

- The glory of Godha’s qualities breaks the silence observed by Swami.

(Mouna druhO mukharayanti guNaas tvadeeyaa:) (2)

 

- Swami prays to Godha to grant him power of sweet speech. Why? Only with

the power so granted could he praise her glory! (Vaacham prasanna madhuraam

mama samvidEhi) (3 and 4)

 

- Swami compares Godha to six rivers, SONa, Tungabadra, Saraswati, Viraja,

GOdaavari and Narmada (6)

 

- Valmiki became Kavi Saarvabouman because he was born out of Godha’s ear.

Poets describe the anthill springing from the earth as the “ear of the

earth” (valmikaata: sravaNatO vasudaatmanas tE (7)

 

- The Azhwars who attempted the “Naayaki Bhaava” could not do so as

effectively as ANDAL because at best they could only emulate and simulate

what came in naturally for Godaa as a woman (BhOktum tava priyatamam

Bhavateeva gOdE) (8)

 

- VishNuchittar, Godha’s father got the honorific of being called

“Paeriyaazhwaar” (The great Azhwaar) only because he gave you to the Lord in

marriage. (Taatastu..lEbhE mahattara padaanuguNam prasaadam) (10)

 

- Because Godaa was born in the South, the very direction became superior to

the rest since Lord Ranganatha lies with his look latched on to Godaa’s

birthplace Sri Villiputtur that lies south of Sri Rangam. (dik

dakshiNaapi..sarvOttaraa bhavati dEvee! tava avataaraath) (11)

 

- Unlike Yamuna, which parted to make way for KrishNa’s crossing over to

Gokulam, Godavari, out of fear of RavaNa stood silent when Sri Rama asked

for the whereabouts of Sri Sita and thus incurred opprobrium. Only when

ANDAL was born and named as Godaa, it was relieved of this infamy and became

the holy center for all other rivers to take bath in its waters for their

own purification. (Godaavaree jagad idam payasaa puneetE) (12)

 

- The friends of Godha, the bride, make fun of her for choosing a grand old

man having a snake for bed and a bird for vehicle. Swami finds the very

points as extolling her choice! (naagesaya: sutanu pakshiratha:. Katham tE

jaata: swayamvara pati purusha: puraaNa (13)

 

- The Vaijayanti garland adorning the chest of the Lord has been relegated

to a lower position when the Lord adorned Godha’s garland on His head

(tvadbukta maalya surabheekrita chaaru moulai: hitvaa bhujaantara gataamapi

vaijayanteem) (14)

 

- Swami describes the flower decorations, the music of the bees, the

fragrance of the wedding couple, their dressing, their sidelong glances to

each other etc in graphic detail (15 to 21)

 

- The color of Godaa is green like Durva grass (arugam pul) and that of

Mahaalakshmi is yellowish red (gOrOchana). When they occupy either side of

the Lord, the blue black color of the Lord becomes a happy blend of all -

like the array of colors on the neck of a peacock and shines with a unique

hue that spells auspiciousness for the world. (Dorvaa daLa pratimayaa tava

dEha kaantyaa gOroChanaa ruchirayaa cha ruchEndraaayaa aaseeed anunjita

sikhaavala khaNDa sObham) (22)

 

- Describing the attainment of Godaa’s Archaavatara samaadhi, Swami offers

obeisance” to the divine couple. (23)

 

- If only ANDAL were not there to give us Darsanam in the company of the

Lord, we would have been left ignored and helpless - says Swami Desika (24)

 

- Like a mother who does not stop but continues to breastfeed her baby even

when it bites her nipple, GOdaa, the mother, should nourish us despite our

propensity to indulge in sins all the time (Vaatsalya nirbharatayaa Jananee

kumaaram stanyEna vardhayati dashTa payOdaraapi) (27)

 

- Swami asserts that anyone reading this StOtram composed with great

dedication will be eligible to receive the grace of Lord Ranganatha and

secure the blessings of rendering eternal service at the feet of the Lord

here and hereafter.

Iti Vikasita bhaktE: uthitaam VenkatEsaath

BahuguNa ramaNeeyaam vakti Godhaa stuitim ya: /

Sa bhavati bahumaanya: sreematO Rangabartu:

CharaNa kamala sEvaam saaswateem abhyupaishyan //

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2. "VEDA NOOL PIRAYAM NOORU"

Sri Sadagopan Iyengar Swami of Coimbatore

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A Hundred is a magic figure. The fascination with the hundred begins with us

as a child, when we are urged by our parents to get a "centum" in exams to

denote that everything is well, people say that they are "one hundred

percent okay". In Cricket, it is every batsman's dream to get a hundred, on

debut and in every innings thereafter. Similarly, bowlers are also after the

hundredth wicket, which is a landmark in their career.

 

There are batsmen who have the distinction of a hundred centuries to their

credit. Historians measure time and happenings in terms of centuries, viz.,

a hundred years. When we are busy, we lament that we have a "hundred things

to do". It is customary to perform archana to the Lord by reciting His

hundred (and eight) tirunAmas-an ashtotthra Satha nAmAvali. Currency is

usually measured in units of hundred- hundred paise make a Rupee, hundred

Cents a dollar and so on.

 

It is every man's ambition to live to be a hundred. The Shruti too considers

a benediction to live a hundred years to be the ultimate in AsIrvAthams.

Whenever we prostrate before elders, they invariably utter a blessing that

we may live a hundred years- "SatamAnam bhavati.pratitishttati". The bride,

during the lAja hOmam ("poriyidal"), prays to the Lord to bless her groom

with a hundred long years of life-"deerghAyu: astu mE pati: jeevAtu sharada:

shatam." We pray to the Lord to afford us a hundred years of familial

happiness-"shatam jeevEma sharada: sa veerA:"

 

Not content with an occasional prayer for hitting a century in life, we

pursue the matter with the Lord painstakingly on a daily basis, during the

Madhyahnika SandhyOpAsanam, with the mantra beginning with "pasyEma sharada:

shatam."

And what sort of a life do we pray for, during these hundred years? Let's

find out from the aforesaid the upastthAna mantra-

 

1. "pasyEma sharada: shatam"-

 

Our first prayer is that we should see for a hundred years. See what? Not

the mundane sights which only add to our desires and lead us on the path to

nowhere, but the sort of sights that Sri Nammazhwar says he saw-"KandOm

kandOm kaNNukkiniyana kandOm". We should spend these hundred years making

the Lord, (residing in the middle of the Solar orb and in His numerous other

abodes) the object of our sight.

Sri Kulasekharazhwar says "Krishnam lOkaya lOchana dvaya!”

Emperuman's devotees, the things which are of utility in His kainkaryam,

like fragrant flowers and TirutthuzhAi, our Acharyas who lead us to

Paradise-all such auspicious sights should greet us, says the ShAnti pAta-

"Bhadram pasyEma ashabhir yajatrA:” Impliedly, we pray our eyes should be

spared all painful or inauspicious spectacles.

 

2. "JeevEma sharada: shatam"-

 

We pray that we may live to be a hundred. Such a life should be one filled

with utility to others and to the Lord. There is absolutely no point in

living a hundred non-descript or inglorious years, with nothing to show for

all that time. We must be remembered, for all the right sort of things. When

we leave these mortal coils, our contemporaries should wish we were with

them for longer or that we should live on forever. Even today, we fervently

wish that Swami Desikan were with us and voice our desire daily that he

should live on for centuries-"VEdAnta DEsikanE innum oru noottrAndu irum".

Our lives should be Such as those of a Bhashyakara, an Alavandar, a Swami

Desikan-all of whom lived beyond a hundred years and left the earth a much

better place than it was.

 

3. "nandAma sharada: shatam"-

 

There is no use of living long, if our days are to be filled with loneliness

and desolation-such a life is hardly worthwhile living. Hence the prayer to

bless us with happiness in good company, the enlightening company of

bhAgavatAs, with whom we can exchange experiences and tales of the Lord and

His innumerable auspicious attributes. Let us rejoice for a hundred years in

Satsangham says this mantra.

 

4. "ModAma sharada: shatam"-

 

Bless us with a hundred years of unalloyed happiness, we pray to the Lord.

If our lives are one of grief and unhappiness, who would want to live a

hundred years? We pray therefore for a life filled with fun, frolic and

happiness. The happiness sought here is not of the type arising from

ephemeral enjoyment or sensual pleasures, but one afforded by selfless

service to the Lord and His devotees, which provide as much pleasure as that

experienced by the permanent residents of Paradise.

 

5. "bhavAma sharada: shatam"-

 

Let our long lives be brightened by fame. Let us not be "also ran"s, and

make a mark for ourselves in this world, marks that would live on long after

we leave.

 

6. "ShrunavAma sharada: shatam"-

 

Let everything that is good fall on our ears-"Bhadram karNEbhi: shrunuyAma

dEva:" says the Shanti Pata, invoking the Lord's blessings for a lifetime of

listening to Veda parayanam, Prabanda anusandhanam, grantha kAlakshEpam,

bhagavan nAmAs, tales of the glorious Lord and his celebrated devotees, etc.

A hundred years of only glad tidings, only the most auspicious of sounds, is

what we pray for. A similar prayer is voiced in the Upanishad-"KarNAbhyAm

bhoori vishruvam".

 

7. "PrabravAma sharada: shatam"-

 

Only the most propitious of words should pass our lips during these hundred

years. And what could such words be, other than the Lord's haloed names? Let

our lips always be vibrant with Bhagavan nAma, prays this mantra. Stotras

extolling the Lord's glory should be the daily diet for our tongue.

Conversely, the praise of mere mortals or that of demi gods should not be

uttered in all these hundred years that are sought, as Sri Nammazhwar

declares-" mAnidam pAda vanda kaviyEn allEn".

 

Even when interacting with our co-passengers in this life's waiting room,

our tongue should be as if dipped in honey-"jihvA mE madhumatthamA" says the

Upanishad. Our lips should be busy learning and reciting the Vedas, Divya

Prabandas, Stotra patas and Stotra patas and the like.

 

May we live a life of constant victory and never taste defeat in these

hundred years, we pray. What sort of triumph is sought here? Is it over our

rivals in the economic, social or academic spheres? Not at all, for the

victory we seek is over our own senses, which are the worst foes a man could

encounter. What is worse is that these enemies form a part of our own

system, which makes them that much more difficult to conquer. Everybody

knows how treacherous it is to deal with internal foes, which remain dormant

till the crucial moment and emerge suddenly to fell us with a single blow.

As victory over our faulty faculties (indriyAs) is essential if we are to

make anything of our lives, a life of sustained success over these internal

enemies is prayed for.

 

We see thus that the Shruti envisages a full life of a hundred years for all

human beings and elders bestow a benediction upon the younger ones that the

latter may live with distinction and devotion for a century, as ordained by

the "Veda nool".

 

We come across a rare instance of a devotee blessing the Lord with an

interminably long life. In this reverse flow of good wishes, Sri Periazhwar,

enthralled at the sight of Emperuman on His Garuda vAhanam and apprehensive

that the evil eye might befall Him and prove injurious, prays that the Lord

be granted a long life. The Azhwar's concern for the Lord's continued

welfare comes through in his seeking a life of not merely a hundred, but

several billion years, for the Lord. Azhwar begins reasonably, with a prayer

for a several thousand years of life ("pallANdu, pallAndu,

pallAyiratthANdu") for the Lord, but then his overwhelming maternal love for

Emperuman makes him extend the benediction to cover not merely several

thousand, but several billions of years ("pala kOti noorAyiram"). It is not

that Azhwar is unaware that the Lord is without a beginning and an end, and

is not bound by limitations to life, like the rest of the creation-it is his

tremendous love for the Lord and an over-powering feeling of protectiveness

that make him pray for a long life for Him. And he doesn't mean just

billions of years, when he says "pala kOti noorAyiram"-what he means is that

the Lord should live on and on, infinitely. He mentions these numbers simply

because these are the largest his imagination could grapple with, and not

because he wants Emperuman's life to be limited to several billion years.

 

If the Lord alone lives on and the rest of His companions don't, won't He

feel bored and lonely? Azhwar hastens to extend the mangalasasanam to cover

not only the Lord, but Piratti too-"vadivAi nin vala mArbinil vAzhgindra

mangayum pallAndu"-and to Sri SudarsanAzhwar and Sri Panchajanya Azhwan, who

are the Lord's constant companions and protectors too- "sudar

Azhiyum...Panchajanyamum pallANdE"

 

While seeking an interminably long life for the Lord, Azhwar seeks such a

boon for himself and ourselves too-"adiyOmOdum ninnOdum pirivindri Ayiram

pallANdu". There are people, who, in the guise of seeking favors for others,

incidentally favor themselves too, though indirectly. Azhwar's love for the

Lord is such that he wants to be with Him always, without a moment's

separation ("pirivindri"). And this would be possible only if Azhwar too

were to be endowed with an equally long life. We should note clearly that

Azhwar prays for such a life only to ensure uninterrupted and constant

kainkaryam and not out of a mundane desire to live on and on. And kainkaryam

is always more enjoyable if performed in the company of like-minded

BhAgavatAs- "koodi irundu kulirndu", as the Azhwar's beloved daughter too

confirms. Hence Azhwar includes us too in his prayer for a life of several

thousand (interminable) years.

 

On the occasion of Sri PerukkAraNai Swami's satAbhishEkam, we too can but

pray the Lord to grant Swami not merely a hundred years of Bhagavat

kainkaryam, but "pala kOti noorAyiram", so that Swami may bless us with more

satgranthAs and kAlakshEpams. For Swami to do this, we too must live on with

him, performing kainkaryam to him yatAshakti. Hence, following the haloed

footsteps of Sri Bhattar PirAn, we too pray to Swami-"adiyOmOdum ninnOdum

pirivindri Ayiram pallANdu".

 

May this prayer fall on the ever-attentive ears of the Sharanya Dampathi.

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3. “BHAGAVAD RAMANUJA”

Sri Madhava Kannan Swami of Singapore

Moderator, “Acharya” group.

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It is aDiyEn’s bhagyam to be chosen for contributing this article for the

SathAbhisheka malar of Sri PerukaraNai Swamy. It is our fortune to live in

his period. His ThiruppAvai commentary is a feast for anyone and everyone –

is a gross understatement. With humble prayers to Divya Dampathi for Their

continuous blessings on this Swamy to live for innumoRu nooRRaaNdu… and

bless us with many more such brilliant books for the sake of future

generations.

 

aDiyEn wants to mull about out unparalleled peerless YathirAjar and his

greatness in this rambling of mine. Please forgive me for mistakes and if

ever there is any good in it, it is all due to the wonderful articles in

Tamil from which I have written this piece.

 

Sri Ramanujacharya with His towering personality- Fair complexioned- with

dwAdasa oordhva pUndram (12 ThirumaN), the pristinely pure saffron sanyaasi

robe (that adds beauty to the fair complexion further), the dark tresses

curly hair of sikhA which is so charming on His moon like Divine smiling

face laden with dayA on us, (Charming Most graceful Thirumukham), the white

bright pooNool (yagnOpaveedham), the strong thridhaNdam, the lovely Lotus

feet- Oh Lord! What a sight It could have been, to those Srivaishnavas must

have been blessed with!

 

How nice it would have been to witness Sri Ramanujacharya, walking so

gracefully with such an enchanting personality, with his group of sishyas of

caliber like KooratthAzhwAn, MudaliANdaan, Embaar, Boy Paraasara Bhattar,

Kidaambhi Acchaan, and others…. What a sight! Once, even Periya Nambhi (who

had initiated Sri Ramanuja with Pancha smaskaram) saw this group coming in

the front and prostrated on the ground falling flat. When asked, he said "It

appeared to me as if Alavandhaar is coming with his sishyas!

 

This scene of Divine Beauty of Sri Ramanuja reminds us of Embaar's verse on

the divine beauty [azhagu] of Sri Ramanuja and declares in the end "illai

enaaku edhir; illai enakku edhir; illai enakku edhirE! "There is none equal

to me; none equal to me; none equal to me!". True!

 

There is NONE equal to us FOR BEING BLESSED WITH Sri Ramanuja (sampradayam)!

EmbAr's description:

“parppOm enatthigazh pai~nkazhal unRan pallavamE viralum/

paavanamAgiya painthuvaraadai pathintha marunkazhagum/

muppuri noolodu munkail yEndhiya mukkOlthan azhagum/

munnavar tandhidum mozhikaL niRaindhidu muruval nilAvazhahum/

kaRpagamE vizhi karunai pozhindhidum kamalkkaNN azhagum/

kaarisuthan kazhalsoodiya mudiyum kana naRRsihai mudiyum/

yeppozhudhum ethiraaJan vadivazhaghu yen idhayatthuL uLLathaal/

illai enakku edhir; illai enakku edhir; illai enakku edhirE!"

 

Embar's enjoyment of seeing Sri Ramanujacharya's lotus feet, tender fingers

reminding one of the creepers, sacred saffron robe, most auspicious pooNool,

thridandam, His enchanting smile laden with dayA, large dark eyes

reminiscent of wish yielding kaRpaka maram (tree), the kudumi (sikhA) formed

by abundant tresses is simply beautiful. EmbAr declares that there is no

one equal to him; since YathirAjan's Divine Beauty lingers in his heart.

 

This beautiful description also reminds us of Swami Desikan's verse in

YathirAja saptathi:

upaveethinam Oordhvapundravantham

thrijagath punya phalam thridhanda hastham

sharanagatha sarthavahameede

shikhaya shekarinam pathim yatheenaam"

 

The upaveedham [poonool] and 12 ThirumaN [dwadasa oordhva puNdram] are

special characteristics of Yathis. The other unique characteristic of our

Emperumanar as Swami Desikan's vision perceives is the fact that he was ever

surrounded by a huge Srivaishnava prapanna goshti

 

Adding to our enjoyment is today's description of how the Lord was saved by

YathirAjA. Swami Desikan's excellent description of the greatness of

YathirAjA and his Srisookthis can be felt in each of the 74 slOkAs of

YathirAja Sapthathi.

 

The 38th slOka says: (From Sri U Ve VN Vedantha Desikan's translation in Sri

Nrusimhapriya)

"Victory to Ramanuja- who saved the Para Brahman by giving a hand lift from

being caught in the slough of Saiva religion, without getting hooked, also

from the net of pure dreamy imagination that the Saankhyaas had cast,

avoiding also the entanglement in the contrivance laid by the scheming

Chaarvaaka and finally when Brahman was almost about to fall into the

trap-mouth of Advaitins, the deceitful misguides"

 

Elaboration: (as heard from the lovely sweet mellifluous voice of

asmadhAchAryan His Holiness Srimath PaRavaakkOttai Andavan of Sri

Poundareekapuram Andavan Ashramam, Srirangam in his seven cassette upanyasam

on Yathiraja Sapthathi): [Please forgive me for my free translation]

 

The Lord (Brahmam) had started to look for the most accurate religion of

philosophy and commenced His journey. On the way, He saw lots of muddy

waters (i.e. Saivism sect, with various "odd" formalities and worships) and

sensed danger of getting trapped. He avoided by going away from the track;

but still, He was pulled by the current of the muddy waters (sERu) and He

somehow managed to hold on to a nearby stick, saving Himself.

 

The Lord further proceeded and was caught in the deep, dense bushes with no

trace of way anywhere (Saankhyaas); He managed to get out of it somehow

(getting lost here and there). He could escape similarly from the clasps of

Chaarvaakam too!

 

Then, when He further proceeded, He saw an excellent philosophy that follows

Vedas! Brahmam was quite excited! YES! There's at least one religion that

refers and interprets Vedas! It shall be the right one! Let me get in!

 

Alas! He fell down into the deep well with absolutely no water inside, full

of bushes and thorns inside the well. The well was not at all visible from

outside. There was huge covering of the well with leaves and flowers (Vedic

statements and their (mis) interpretations). Brahmam was hooked like anyone

else thinking that it is following Vedas! And He is deep down! No way to

escape!

 

Brahmam has now realized that at least other religions do not refer at all

to Vedas and thus He could sense the danger. Here he has been completely

swept by the outside sugarcoated logic covered by (wrong) arguments /logic.

 

Sri Ramanuja heard the Brahmam's lament and moans. He sensed something

wrong. He spotted the danger. He saw the covers and traps, and also

comprehended what could have taken place! He could understand that even

Brahmam was trapped by the misinterpretations of advaitam.

 

AchAryA, holding strongly and using his interpretations to Vedas, (with no

ambiguities/ contradictions, in full accordance with BhOdhAyana's commentary

for Brahma soothram,) as a support for himself, removed all the covers and

bushes that hide the well, saw clearly the pitfalls- lent a hand to Brahmam

and lifted Him out of danger. (Here, it should be noted that the one who

lifts the other from the deep well, should be strong enough and even

stronger than the one who is in danger. He should know of his capacity that

he would be able to get the other One out of danger without himself falling

into the well!

 

OUR SRI RAMANUJACHARYA, thus has emerged victorious and is stronger!

Powerful! He lifted the Brahmam out of danger! So great are His Sri

sookthis! (which AchAryA used as his support for himself)

 

(True! The Lord was claimed to be having no form, no guNam, no body; the

world is false, the jIvan is false were all the statements as per advaitham,

referring a portion of Vedic statements ignoring other Vedic statements

completely, and understanding wrongly! It was Sri Ramanuja's VisishtAdvaitha

siddhaantham that gave the true picture of what is Truth of the Lord!

Without ignoring any statement, without contradicting any statement,

encompassing all Vedic truths, AchArya saarva bhouman clearly and

unambiguously established the Brahman and His KalyANA guNAs, His SarIram

(i.e. the jIvan and Prakriti)). Thus, he established Brahman's identity and

saved His existence even!

 

However, for Amudhanaar there is nothing more pleasurable than immersing in

the overflowing kalyaaNa gunaas of emperumaanaar. Verse 84 of Iraamaanusa

nooRRanthAthi:

 

kaNdukoN dEnem iraamaa NnusanRannai kaaNdalumE

thoNdukoN dEn_avan thodtar_poR RaaLil_en thollai ven^n^Oy

viNdukoN dEn_avan seerveLLa vaariyai vaaymaduththin

RuNdukoN dEn,innam uRRana Othil ulappillaiyE.

 

Now that I have seen my Ramanuja- what a sight it is indeed, it makes me

seek to serve the golden feet of his devotees; Now that I have taken just a

sip from this ocean of auspicious qualities and all my past karmaas are

destroyed. There is no end if I start to say more.

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