Sri Ranga Sri Journal - Vol 08- Issue # 10 dated Jan 7, 2007

[Guest guest]

rI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

=========================================================

SRI RANGA SRI VOL.08 / ISSUE # 10 dated 7th January 2007

==========================================================

EDITORIAL

Dear Bhagavatas:

 

As Sri Anbil Ramaswamy Swami is in Cleveland, I am sending this on

his behalf.. Swami is available at:

25807 Iris Court, Westlake, OH-44145

Phone # (440) 716- 0771 Cell # (770) 876- 9188

You may contact him at Ramanbil (AT) hotmail (DOT) com

 

Regards

Namo narayana

dAsan Madhava Kannan

==========================================================

INTHIS ISSUE:

 

1. "DRAMIDOPANISHAD TATPARYA RATNAVALI" – PART- 10":

BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO.

2. MAAL UGANDHA AASIRIYAR- Swami Nammazhwar -life and works

BY V. Madhavakkannan – Singapore

=========================================================

ISSUES RELEASED

With this issue, about 233 Regular issues of SRS have been released

so far, apart from numerous "Special Issues" as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7 and

09 Issues of Vol. 8

---

-

These issues have been archived for public view at -

 

By Sri Diwakar Kannan

 

You may also view the archives at http://www.ibiblio.org/sripedia

maintained By Sri Srinivasan Sriram

 

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 for 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

Srirangasri-

 

IF NOT:

Tell us, as to how we may improve.

Ever at your service

Moderator

"Sri Ranga Sri"

==========================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

xxx

==========================================================

1. TAATPARYA RATHNAVALI – SUBMISSION 10- SLOKAM 8 OF AVATARIKA

 

by Sri N.KRISHNAMACHARI SWAMI

 

SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submission 10 - Slokam 8 of avatArikA.

Slokam 8:

sevyatvAt bhogya bhAvAt Subha-tanu vibhavAt sarva-bhogyAdhikatvAt

Sreyas-tad hetu dhAnAt Srita vivaSatayA svASritAnishTa hRtvAt |

bhaktac-chandAnuvRtteh nirupadhika suhRd-bhAvatah sat-padavyAm

sAhAyyAc-ca sva-siddheh svayamiha karaNam SrIdharah pratyapAdi ||

In this Slokam, svAmi deSikan gives the ten guNa-s that are to be

enjoyed at the Satakam level (groups of hundred pASurams), which

stand to establish the one guNa identified and enjoyed at the

grantham level. This was the subject of Slokam 6 at a different level

of detail. We will discuss the relation between Slokam 6 and Slokam 8

after looking at the meaning of the current Slokam.

The subject matter of the ten Sataka-s as given in this Slokam, is

listed sequentially below:

- sevyatvAt – bhagavAn is worthy of being worshipped – guNa of

sevyatvam

- bhogya bhAvAt –He is fit to be enjoyed – guNa of bhogyatvam

- Subha tanu vibhavAt – He has an auspicious tirumEni that can erase

all sins of those who meditate on It – guNa of SubhASraya divya

vigrahaSAlitvam

- sarva bhogyAdhikatvAt – He is the Ultimate Bliss above all objects

that can be enjoyed – guNa of sarva bhogyAdhikatvam

- Sreyah tad-hetu dAnAt – He bestows the best among all the

purushArtha-s or things that are sought by the devotees - namely

moksham, as well as the means to attain it – guNa of purushArtha tad-

upAya hetutvam

- Srita vivaSatayA – Easily accessible to those who have surrendered

to Him – guna of prapadana sulabhatvam or prapatti sulabhatvam

- sva ASrita anishTa hRtvAt – Remover of all the sorrows of those who

have taken refuge in Him – guna of ASrita anishTa nivartakatvam

- bhaktac-candAnuvRtteh – He is subject to the wishes of His

devotees – guNa of ASrita chandAnuvartitvam

- nirupadhika suhRd-bhAvah – Being a bandhu (relative, well-wisher)

to everyone by nature, without any reason or expectation – guNa of

nirupAdhika suhRtvam

- –sat-padavyAm sAhAyyAc-ca – Helping and guiding on the right path –

guNa of sat-padavI sahAyatvam. SrImad tirukkuDanthai ANDavan explains

that the `right path' here refers to the arcirAdi mArgam through

which the jIva wo has attained liberation (mukta jIvanI is led to SrI

vaikunTham. (SrI PBA's words are: tAL aDaintOr tan'gaTkut tAnE vazhit

tuNaiyAm avan emperumAn).

- SrIdharah sva-siddheh svayamiva karaNam – (Because He is endowed

with all the above guNa-s), The Lord of SrI is Himself the means to

attain Him

- pratyapAdi – This, SrI nammAzhvAr establishes unambiguously.

 

SrI P. B. aNNa'ngrAcArya svAmi (hereafter referred as SrI PBA)

comments that the statement in the last pAda of the current Slokam –

sva-siddeh svayamiha karaNam SrIdharah pratyapAdi – is the grand

theme that is established through the thousand pASuram-s of the

grantham; this is also stated in the first pAda of the previous

Slokam - deva: SrImAn sva-siddheh karaNamiti vadan ekam artham

sahasre.

 

Possible relation between Sloka-s 6 and 8:

To understand the possible relation between Sloka-s 6 and 8, it is

first necessary to understand the importantce of the first 3 Sataka-s

in the context of the whole grantham. It is held by pUrvAcArya-s that

the first 3 Sataka-s contain the essence of the whole grantham, at a

higher level. (Additionally, it is also considered that the first 3

tiruvAimozhi-s or daSaka-s also contain the essence of the grantham

in them, and in fact, the first three pAda-s or lines of the 1st

pASuram also state the essence of the grantham (upAyatvam, upeyatvam,

and divya ma'ngaLa vigrahatvam).

As if to signify this point, AzhvAr declares the Ultimate benefit –

the moksha phalan, at the conclusion of the third Satakam itself –

………………………………………………………. avan

nADum nagaramum na'nguDan kANa nalaniDai Urdi paNNi

vIDum peRuttit tan mU ulagukkum tarum oru nAyagamE (3.10.11)

 

Keeping this point in mind, we will now look at the possible relation

between Sloka-s 6 and 8 of tAtparya ratnAvaLi, and see how there is

no redundancy, but an organization built in here. It was noted

earlier that Slokam 6 dealt with the same topic as the current Slokam

does, but at a different level.

 

The guNa-s identified in Slokam 6 were: upAyatvam, mukta prApyatvam,

and Subha subhaga tanutvam for the first three Sataka-s. The guNa

identified for the fourth Satakam was ananya-prApayatvam, which is a

further extended description of the guNa of prApyatvam identified in

the second Satakam. Then for the remaining Sataka-s, the guNa

identified in Slokam 6 is ananya-upAyatvam, which is related to the

guNa identified for the first Satakam. Thus, one can notice that

three principal guNa-s are identified in Slokam 6 in the first three

Sataka-s, signifying that the first three Sataka-s contain the

essence of the whole tiruvAimozhi. The current Slokam then extends

and expands the three principal guNa-s identified in Slokam 6 into

ten guNa-s for the ten Sataka-s. (In a tree-structure, Slokam 4

expands on the guNa described in Satakam 2, and Slokas 5 to 10 expand

and support the guNa expressed in Sstakam 1.

 

Additional thoughts:

 

There are differences in the way that different vyAkhyAna kartA-s

interpret the ten Sataka-s as explaining the main theme of

tiruvAimozhi. The IDu vyAkhyAnam gives the subject matter of the ten

Sataka-s as:

- bhagavat kainkaryam alone is the ultimate goal.

- Removal of the obstacles to attaining this goal.

- Bhagavad kainkaryam extends all the way to kainkaryam to

bhAgavatas.

- The obstacles to kainkaryam are aiSvaryam, kaivalyam etc.

- BhagavAn alone is the One who can remove these obstacles to

attaining Him.

- Surrendering to Him for the removal of these obstacles.

- Feeling sorry that even after surrendering to Him, there is no

union with Him, and one has to suffer in samsAra

- Getting rid of all attachment to this samsAra

- Enjoying the Grace of nArAyaNa who willingly comes forward to

protect the jIva-s

- BhagavAn fulfilling the desire of AzhvAr.

 

vAdi kesari has given yet another interpretation, and gives the

following as the subjects covered by the ten Sataka-s: rakshakatvam,

bhogyatvam, jIva as one who should enjoy paramAtman alone, this alone

will give true joy to the soul, emperumAn as the upAyam, His being

chosen as the upAyam, the obstacles to this, removal of these

obstacles, the resulting benefits, and attaining these benefits.

Both the above interpretations deal with the Satakam level; these

works do not aim at identifying a central theme for the grantham as a

whole, or identification of guNa-s at the daSakam level or at the

level of the individual pASuram-s. In addition to giving us the

central theme for the grantham as a whole, and the guNa-s extolled by

Azgvar at the Satakam level, svAmi deSikan identifies and presents

the guNa-s at the daSakam level and at the pASuram level as well, and

also gives a natural connectivity between all these towards one

central theme for the whole grantham. This is the unique contribution

of tAtparya ratnAvali.

-dAsan kRshNamAcAryan

(To be continued)

===================================================

2. MAAL UGANDHA AASIRIYAR – SWAMI NAMMAAZHWAAR –Life and works

 

by Sri V. Madhavakkannan

 

SRI:

SrImathE Gopaladesika Mahadesikaya nama:

 

Dearest all

Let us not worry or bother and attach importance to the time period of

nammAzhwAr as it has different time periods; some theories claim 3100

B.C (5000 years ago) and others claim 8 th century A.D. However, the

pAsurams composed by nammAzhwAr contain the depths and visions of

philosophy equal to vEdAs, (or even more). These pAsurams along with

those of other azhwArs were onlt compiled by nAthamuni and later

propagated by embermAnAr (Sri Ramanujar) and hence, is even

considered as the foster mother of ThiruvAimozhi (nammAzhwAr's 1102

pAsurams).

 

nammAzhwAr's parents, kAri (a veLLALa agriculturist) of

Thirukkurugoor and udhayanangai, the childless couple, after praying

to the Lord AdhinAthA, (who himself had announced through the archakA

that his amsam would be born to them soon) were blessed with a male

child with a divya tEjas in the year pramadhi, vaikAsi tamil month

and visAkam nakshatram on a Friday (an incarnation of VishvaksEnA,

the Chief administrator of MahAvishNu). The parents' happiness was

short-lived only as the baby did not even cry, move or open its eyes

or mouth. Since the baby was different from others it was

named "mARan" (later called kArimARan).

 

It may be noted that this Divine baby AzhwAr did not eat/move; but

did grow like other healthy kids (similar to baby Thirumazhisai

AzhwAr). The grief-stricken parents, due to this unusual uncommon

child went to Lord AdhinAthA, put the "immobile" baby in an emerald

cradle under a tamarind tree besides the temple. This puLiyamaram

(tamarind tree) also is supposed to be "AdhisEshan" (the Serpent of

mahAvishNu) which grew here before the azhwAr's birth. This tree has

flowers, which tield unripened "puLiyngAi" and not a ripened one

(puLiyampazham). This tree, unlike other tamarind tree does not fold

its leaves in the nights; and it is still called uRangAp puLiyamaram

(the tree which does not sleep), like LakshmaNa. (Even today one can

witness this phenomenon ay AzhwArthirunagari. The parents observed

penance by putting the kid in the cradle at the temple daily.

 

One day when they relaxed by closing their eyes and fell into a short

nap, the "little azhwAr" crawled towards the tree bottom and sat down

crosslegged and closed its eyes. From then on, the divine child grew

in the same state of meditation for 16 years. Needless to say, all

sorts of people in that region from all walks of life; and from all

religions came to see this marvel. The boy was a 16 year old divya

tejas, Golden hued divine form. People affectionately named him

nammAzhwAr(our azhwAr), satakopan, paraankusar, etc. (Brothers, It is

very clear and certain that it is nothing but His grace and order to

bless us with this marvellous AzhwAr who has composed pAsurams whose

depths of meanings will vary with the readers' capabilities and

GnAna /Bhakti to the AzhwAr- A GREAT AZHWAR, REALLY)

 

The Elephant comes after; while the bell sound can be heard before.

Like that the Graceful Lord had sent a brahmin saint by

name "Madhurakavi" before this azhwAr's birth. This madhurakavi of

Thirukkoilur was on his pilgrimage tour (by walk, of course) to North

India and was fascinated by the Beauty of ayOdhyA. He chose to stay

there. Suddenly one night madhurakavi saw a very bright star (a new

one which was not there before; nor was it seen by others even when

madhurakavi saw it) in the southern direction.

 

He was pulled by the magnetism of this light (in the nights) and

started his journey back to south following the course and guided

only by THIS SOUTHERN STAR. He found himseld at Lord AhinAthA temple

and the star's brightness in nammAzhwAr's tEjas. He was simply

excited and deeply attracted by the Divine figure and Golden hue of

AzhwAr's face. Since he was a sanskrit and Tamil scholar and a great

philosopher, too he wanted to test the azhwAr, without knowing that

the azhwAr does not talk or open his eyes.

 

He just threw a small stone into a nearby pond and for that splash

sound, our azhwAr opened his lotus eyes. Madhurakavi asked in tamil

 

"Seththathin vayiRRil siRiyadhu piRandhAl yetthai thinRu engE

kidakkum?"

 

(meaning: If the small is born in a dead's body(or stomach), what

will it eat and where will it stay?)

 

nammAzhwAr, the one who has not opened his mouth since his birth (not

even for food) opened his lips and answered

 

"aththaith thinRu angE kidakkum" (meaning: It will eat that and stay

there). (Too abstract-Is it not?

 

The small one refers to the individual soul and the dead one refers

to the gross matter, the body. When the soul enters the body, the

body comes into life; and when it leaves, it becomes a corpse. The

soul experiences the pleasures and pains through the body and its

senses and reaps only what it has sown quite unaware and unconscious

of its true nature of its being part of the Almighty, as His body. So

the soul will eat that and stay there;

 

When the soul realises its true nature and does prapatti to Him Srman

nArAyaNan (realizing the body/mind and intellect as not attached to

its nature), it will eat His thoughts. verses and pAsurams as

his "annam" and will stay there( at His abode as His servant

rendering service to Him).

 

Madhurakavi was greatly impressed at AzhwAr's depth of answer and his

philosophy. He prostrated at the feet of AzhwAr and with tears in his

eyes said " O, southern sun! Please take me as your disciple: Please

make me cross the ocean of Births and deaths. Please protect me".

Seeing him at his feet, nammAzhwAr said " Stay with me and write my

pAsurams on Sriya:patih".

 

>From then on nammAzhwAr sang with utmost Bhakti, pAsurams on Sriman

nArAyaNan and The Lord along with MahAlakshmi on His Garuda appeared

before nammAzhwAr and blessed him. Not only that, my dear brothers.

It is also told that all perumAls from various thiruthalams (Divya

Desams) appeared one by one before him and got their quota of

pAsurams. Such is the Greatness of "our AzhwAr". nammAzhwAr stayed

under that tamarind tree for 35 years. His pasurams are compared to

essence of Rig, yajur, sama adharvaN vEdAs. After living for 35 years

he wished to reach His abode (and so did the Lord, too).

 

Madhurakavi's eyes were welled with tears and was immensely pleased

and excited when he saw his AchAryA became one with the Lord and

united with Him. Simulataneously, he was also blessed with a swarNa

vigrahA (Golden statute) of nammazhwAr which he consecrated at the

Tamarind tree.

 

He performed daliy ArAdhanA to his AzhwAr and even ignored the Lord

Sriman nArAyaNana since then.

 

Swami NammAzhwAr was always a favorite for Sri RamAnujA , Sri vEdAntha

dEsikA and all seers of visishtAdvaita, due to its essence of our

great

vaishNavA philosophy and the doctrine of saraNAgathi.

 

NammAzhwAr composed the following:

1.Thiruviruttam (100 verses as the essence of Rg vEdA)

2.ThiruvAsiriyam (7 verses as the essence of yajur vEdA)

3.Periya ThiruvandhAdhi (87 verses as the essence of atharvaNa vEdA)

4.ThiruvAimozhi (1002 verses as the essence of sAma vEdA)

 

The sentiments expressed in every single pAsuram of nammAzhwAr reflect

Bhakti ecstasy of nammAzhwAr and will take us to such an interest and

Bhakti for Sriya:pathih sriman nArAyaNa. It is impossible to select

the

best verse as all are equally excellent

 

parAsara bhattar's thanian on nammAzhwAr:

 

vAn thigazhum sOlai madhil arangar vAn pugazh mEl/

Aanra thamizh maraigal Ayiraum- EenRa/

mudhal thAi sadagOpan moymbAl vaLarttha/

Edhat thAi ErAmAnujan/

 

" ThiruvAimozhi' 1000 verses are the vEdAs which declare the

auspicious

qualities of Sri RanganAthA. The natural mother is SatakOpan

(nammAzhwAr) and the foster mother is Sri RamAnujA, since he based

his entire kAlakshEpams on ThiruvAimozhi.

 

mikka iRainilaiyum meyyAm uyir nilaiyum/

thakka neRiyum thadaiYAgi -thokkiyalum/

Oozh vinaiyum vAzhvinaiyum Odhum kurugaiyOr kOn/

yAzhin isai vEdaththiyal.

 

"The ThiruvAimozhi(tamil Vedam) composed by kurugaiyOr kOn nammAzhwAr,

contains the five realities namely.,

1. the nature of the Eternal ParamAtma

2. the nature of the Eternal jeevAtma

3. the means for the jeevAtma to

attain the goal of ParamAtma

4. the blocks and hurdles on the way and

5. the goal of life i.e mokshA.

 

Let us conclude with Sri AlavandhAr's sthOthra rathna verse paying

tribute to Swami NammAzhwAr:

 

mathA pithA yuvathayas tanayA vibhUthi:

sarvam yadhEva niyamEna madhanvayAnAm

Adhyasya Na: Kulapather VakuLAbhirAmam

Srimath Tadhangri YugaLam praNamAmi MoordhnA

 

For me and all those associated with me, Swamy NammAzhwAr is always

the Mother, Father, progeny, spouses and all other wealth. At the most

beautiful pair of Thiruvadis of the emperor of our Kulam [Kula

pathi], Swamy NammAzhwAr adorned with the most fragrant divine VakulA

flower garland, adiyEn salutes those holy feet with my head.

 

Swamy Desikan's tribute in UpakAra Sangraham:

 

"anthamilA pErinbham arundha yERkkum

adiyOmai aRivudanE yenRum kaatthu

munthai vinai nirai vazhiyil ozhuhAthemmai

munnilayAm Desikar tamm munnE sErtthu

manthiramum manthiratthin vazhiyum kaatti

Vazhippadutthi vaann yERRi adimai koLLa

Tanthai yena ninRa Tanit ThirumAl thALil

talai vaitthOm SATAKOPAN ARULAALE

 

----Mudal AdhikAram of UpakAra Sangraham

 

We bow unto the matchless thiruvadigaL of ThirumAl solely due to the

Krupai of Swamy NammAzhwAr, who made us fit to enjoy the measureless

aanandham of Moksham , who protected our eternal Dharma bhUtha

Jn~Anam , who saved us from being swept away by the ancient torrent

of karmaas by placing us at the feet of sadAchAryans, who in turn

initiated us in to Thirumanthiram and Saranagati [Prapatthi] UpAyam

and then helped us climb the steps to Sri Vaikuntam for nithya

Kaimkaryam to Sriya: pathi. [Translation by Sri V Satakopan Swami,

USA]

 

Swami Nammaazhwaar ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan Madhavakkannan

======================================================================

=====