SrI UttamUr SwAmi: An Introduction

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SrI:

SrI PadmAvati SamEta SrInivAsa Para BrahmaNE namaH

SrImad abhinava dESika UttamUr Tirumalai VAtsya VeerarAghavArya -

mahAdESikAya namaH

 

namO nArAyaNa!

 

Dear devotees,

 

Following is the article that is placed in the Link " Introduction "

of SrI UttamUr SwAmi's Homepage. This introduces one to

know about SrI UttamUr SwAmi's salient contributions to our

sampradAyam.

 

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This Web-Page is dedicated for sharing the biography,

special achievements and related issues of one of the

great Philosophers of 20th Century, SrI " abhinava dESika "

UttamUr Tirumalai " VAtsya " VeerarAghavAchArya from India. During

his lifetime (1896-1983 A.D.), he was revered as a great

authority of especially the Philosophy of NyAya-VaiSEshika

(Indian Logic), ViSishTAdvaita VEdAnta and Advaita VEdAnta, by

all the eminent scholars of different schools of VEdAnta.

 

He firmly established the Philosophy of ViSishTAdvaita,

following the footsteps of the well known premier SrI VaishNava

AchAryas like Bhagavad RAmAnuja (1017-1137 A.D.), one of the all

time great Philosophers and Religious Leaders from India and

Bhagavad VEdAnta DESika (1268-1369 A.D.), a genius and versatile

Polymath, adorning a unique place in the history of India as one

of the all time great Philosophers cum Poets. After the

unparalleled and original contributions by Bhagavad RAmAnuja and

SrI VEdAnta DESika, SrI UttamUr SwAmi in his own merit made many

new rich contributions to the Philosophy of ViSishTAdvaita and

SrI VaishNava Sat SampradAyam. Apart from writing excellent

commentaries to some of the Philosophical works of eminent SrI

VaishNava AchAryas like SrI YAmunAchArya (916-1041 A.D.), SrI

RAmAnujAchArya, SrI VAtsya Varadaguru alias NadAdUr ammAL

(1165-1275 A.D.), he also made insightful commentaries to almost

all the works of SrI VEdAnta DESika, further attesting them

firmly to be the guiding light for understanding the simple to

esoteric meanings enshrined in the holy VEdas and allied

authoritative scriptural texts. Unlike many other great

SrI VaishNava scholars, he had the unique and rare distinction of

having attained a high and equal authority over both Upanishads

in Sanskrit, as well as Divya Prabandhams of the AzhwArs in Tamil,

reverred as Dravida VEdas with NammAzhwAr's ThiruvAimozhi being

hailed as DramidOpanishad. He commented upon both of these with

equal ease, adding great clarity and profound insights. He is thus

revered to be one of the all time great Ubhaya-VEdAnta scholars,

which refers to mastery in Twin-VEdAnta comprising the sacred

VEdas in Sanskrit and AzhwAr's Divya Prabandhams.

 

His lengthy hair splitting Polemic work " ParamArtha BhUshaNam "

written in refutation to SrI AnantakrishNa SAstri's

" SatabhUshaNi " a criticism on SrI VEdAnta DESika's SatadUshaNi,

is recognized as his magnum opus. In this work, the soundness of

the arguments in SatadUshaNi, in successfully refuting the

various tenets of advaita vEdAnta are clearly established.

Moreover, all the developments in advaita VEdAnta after the

period of SrI VEdAnta DESika are thoroughly considered. In this

work in particular, he has shown his extrordinary mastery of the

various intricate issues in both ViSishTAdvaita and advaita

VEdAnta, contributed by several scholars spanning many a

centuries and has advanced innumerous original arguments with

great logical acumen to drive home his point. Soon after the

release of this monumental work in 1959, he was honoured to be

the very first recipient of the " President Award " in the history

of India, for scholarship in Sanskrit, after top-notch scholars

of advaita VEdAnta unbiassedly recommeding him to be the

befitting scholar to receive that highly prestigious award.

 

 

His profound scholarship in VEdAnta was built from his sound

mastery of sAmAnya SAstras like NyAya-VaisEshika, Sage Jaimini's

mImAmsa and VyAkaraNa (Sanskrit Grammar esp. as established by

Sage PAnini). He was a great authority in both PrAcIna-NyAya

(Old NyAya) and Navya-NyAya (Neo-NyAya) and authored some high

quality works in this field. His outstanding commentary in a

young age, to UdayanAchArya's (10th Cent.A.D.) NyAya-KusumAnjali,

a very terse text in the style of PrAcIna NyAya won the hearts

of innumerous scholars. It is accepted by all that but for this

illuminating commentary in the style of Navya-NyAya, the

purport and in-depth meanings of this great PrAcIna NyAya

classic could not have been understood. It is well known that

this commentary is followed by all teachers and students. His

commentary to " Tarka Sangraha " , a fundamantal manual of

Navya-NyAya, is a Philosopher's delight. It is a very unique

commentary presenting the " SAbdabOdham " for the entire original

text, thereby revealing his high-end mastery of Navya-NyAya.

His incomplete insightful commentary on NyAya-SUtras of Sage

Gautama is awaiting publication from the manuscript stage,

after the request of several scholars to enrich the

understanding of NyAya Philosophy.

 

His works on VaiSEshika Philosophy like " VaiSEshika RasAyanam " ,

a brilliant commentary on the Sutras by Sage KaNAda won deep

admiration of eminent scholars like late SrI ChandrasEkharEndra

Saraswati (SankarAchArya) of Kanchi. SrI Kanchi SankarAchArya

has openly acknowledged during public functions to felicitate

SrI UttamUr SwAmi that he was an avid reader of various books

of SrI UttamUr SwAmi and that he has not seen a scholar of

SrI UttamUr SwAmi's stature in his lifetime.

 

His excellent commentary for " MImAmsa NyAya-PrakASa " in a very

young age, was very well appreciated by all scholars of MImAmsa,

including " PaNDitarAja " SrI D.T.TAtAchArya, an authority of

mImAmsa SAstra. His scholarly commentaries for SrI VEdAnta

DESika's SESwara MImAmsa and MImAmsa PAduka speaks volumes on

his mastery of mImAmsa SAstra. His brief work called " Upayukta

MImAmsa " is highly celebrated for delineating with clarity on

only the essentials of mImAmsa SAstra to be known for the good

understanding of SrI BhAshya, the outstanding commentary on

Sage VyAsa's Brahma SUtras (VEdAnta) by Bhagavad RAmAnuja.

 

His detailed commentary on SrI VEdAnta DESika's " NyAya PariSuddhi "

serves as a milestone in the exposition of Epistemology adopted by

ViSishTAdvaita. His commenatry and detailed Introduction to

SrI VEdAnta DESika's " NyAya SiddhAnjanam " , and commentary on

SrI VEdAnta DESika's " SarvArtha Siddhi " are cherished by eminent

scholars for their lucid and insightful presentation of simple

to even very advanced aspects of ViSishTAdvaita Metaphysics,

Ontology, Epistemology, Cosmology, Eschatology and Theology.

 

Two of his well celebrated classics in ViSishTAdvaita VEdAnta

are (i) an elaborate commentary to SrI BhAshyam, the magnum opus

of Bhagavad RAmAnuja and (ii) a very detailed commentary on

SrI VEdAnta DESika's " AdhikaraNa SArAvalI " . In the former,

named " SrI BhAshyArtha DarpaNa " , he has packed various brilliant

ideas, arguments, new problems with appropriate solutions in a

very lucid style. After the advent of SrI SudarSana SUri's

(13th-14th Cent. A.D.) " SrutaprakASika " , a well celebrated

exhaustive illuminating commentary on SrI BhAshyam as heard

from the discourses of SrI NadAdUr ammAL and SrI RangarAmAnuja

Muni's (16th-17th Cent. A.D.) excellent treatise " BhAvaprakASika " ,

a commentary upon " SrutaprakASika " , this monumental original

contribution from SrI UttamUr SwAmi has taken the exposition of

SrI BhAshyam to new dimensions. AdhikaraNa SArAvalI is a gem

amongst the Philosophical works of SrI VEdAnta DESika with 562

verses in SragdharA meter expounding the purport of each

adhikaraNa of Brahma SUtras with innumerous original special

insights not presented in SrI BhAshyam. SrI UttamUr SwAmi's

commentary on this is regarded as a masterpiece by proficient

scholars.

 

His bhUmikas ie.Introductions to his works in general are

highly learned in nature. Special mention must be made on his

two outstanding bhUmikAs of very high order information content:

(i) For SrI MEghanAdAri SUri's NayadyumaNi : This very elaborate

bhUmika is a treatise in itself with brilliant summary and

expositions of various technical concepts of ViSishTAdvaita in

contrast with other Philosophical systems. (ii) For Bhagavad

RAmAnuja's GIta BhAshya and TAtparya chandrika : This is an

excellent comparitive study on the three commentaries to

Bhagavad GIta, viz. by SrI SankarAchArya, SrI RAmAnujAchArya

and SrI MadhvAchArya. Soundness of SrI RAmAnuja's interpretation

is also established apart from successfully refuting the

criticisms over it.

 

His expositions on Dwaita VEdAnta in some of his works, with

comparitive study on ViSishTAdvaita throws new light on various

issues regarding the soundness of the ViSishTAdvaita VEdAnta.

 

His majestic scholarly commentary upon SrImad Rahasya Traya SAra,

the magnum opus of SrI VEdAnta DESika, makes very evident that he

was an authority in the " rahasya " granthas of SrI VaishNava

AchAryas expounding the esoteric meanings and significances of

the three mantras held in high esteem by SrI VaishNava Sat

SampradAya. He has also written independent works on Prapatti Or

SaraNAgathi and allied " rahasya " works apart from commenting upon

various works on this field by previous AchAryas. In addition to

his commentaries on works like pAn~carAtra Raksha of SrI VEdAnta

DESika, his independent treatises on the authority and teachings

of PAn~carAtra and VaikhAnasa Agamas are rich contributions to

the Agama Literature. His tamil commentary to the SankshEpa

RAmAyaNa is a wonderful treat for the devotees of Lord SrI RAma.

 

 

Like SrI VEdAnta DESika, he was also a great Poet and has

composed many stotras, as well as commented upon all the

magnificient super-excellent kAvyas of SrI VEdAnta DESika

viz.YAdavAbhyudaya (MahAkAvya with 24 Cantos on the pastimes of

Lord KrishNa, which won the deep admiration of SrI Appaya DIkshita

<16th Cent.A.D.>, a great exponent of advaita VEdAnta, who even

wrote a commentary upon it), PAdukA Sahasra (1008 verses on the

PAdukAs ie. Sandals of Lord RanganAtha with exposition of

intricacies in Sage VAlmIki's SrImad RAmAyanam and hidden

salutations to SrI NammAzhwAr), Hamsa SandESa (A Lyric on Divine

Love with Lord RAma sending a Swan messanger to Goddess SIta in

separation), SubhAshita NIvI (Didactic poetry on moral and

religious instructions) and Sankalpa SUryOdaya (An allegorical

Play dramatizing the concepts of ViSishTAdvaita VEdAnta and

SrI VaishNava sampradAya). Being a master of Poetry, even in his

Philosophical works like ParamArtha BhUshaNam, SrI UttamUr SwAmi

followed the style of SrI VEdAnta DESika in giving the essence

of a chapter etc through verses easy for commitment to memory

and to recall all the appropriate philosophical ideas.

 

He was not only a prolific writer in sAmAnya SAstras,

ViSishTAdvaita VEdAnta and SrI VaishNava SampradAyam, but also

an excellent teacher of SAmAnya SAstras and Ubhaya-VEdAnta

throughout his lifetime. Innumerous Students both from north

and south India were immensly benifited.

 

 

He was well appreciated and admired by scholars of all other

schools of VEdAnta for his sincere and truthful way of presenting

an issue and in advancing healthy criticisms, without getting

into emotional outburst of sarcasm etc upon opponent individuals

of other schools. Though he never compromised upon his own

principles and Philosophical convictions, his high order

intellectual skills with proficiency in various SAstras, combined

with his excellent personality of noble qualities made him a very

good friend of many scholars of other schools of thought. For

instance, it was SrI AnantakrishNa SAstri, a good friend of SrI

UttamUr SwAmi, who specially requested him to write the refutal

for his SatabhUshaNi, so that he <SrI SAstri> can have a good

idea of the merit of his own work. He was invited by Dwaitins,

for meetings of scholars and honoured him. After the request of

SrI DIkshitAji, the then head of SrI VallabhAchArya sampradAya,

SrI KOzhiyalam swAmi instructed his chosen disciple SrI UttamUr

SwAmi to write a refutal work on " Advaita AamOda " and thus was

born " ParamArtha PrakASika " in 1940, printed by SrI DIkshitAji

himself. He was invited by Mutts like Gaudiya Muth of

Chennai (Madras), who held him in high esteem, to deliver

discourses at their premises.

 

 

Needless to say, he commanded great reverence and respect from

various SrI VaishNava AchAryas and scholars. Special mention

must be made about SrImad Mukkoor Azhagiyasingar (44th H.H.Jeeyar

of SrI Ahobila Muth) of SrIrangam RAjagOpuram fame, who as an

ardent admirer of him has donated large heartedly for some

of his Publications, including for that of the magnum opus

" ParamArtha BhUshaNam " . During the Vidvat Sadas (meetings of

scholars) esp. for ViSishTAdvaita scholars, those who are

sitting down in the side of SrI UttamUr SwAmi would sit only

few feets back of him as a mark of great respect to his

unparalleled scholarship.

 

In recognition of his outstanding scholarship, SrI UttamUr SwAmi

was held in great esteem by eminent ThennAchAryas including SrI

PrativAdi Bhayankaram AnnangarAchArya. SrI KArapangAdu -

VenkatAchArya swAmi was a deep admirer of him and while speaking

during felicitation functions, he has also publicly identified

himself as a disciple of SrI UttamUr SwAmi through his invaluable

books. SrI VELukkudi VaradAchArya SwAmi studied and got well

trained in NyAya SAstra under SrI UttamUr SwAmi, acquiring

strong foundations for the study of SrI BhAshya.

 

He never wasted time in baselessly criticizing opponent's

views, even within SrI VaishNava sampradAyam, just for the

sake of criticizm and filling pages after pages only to further

intensify animosity between the sects. Propelled by his superior

mental maturity, he used to simply ignore those who untiringly

perform vain-criticism as their life's mission to derive immense

self-satisfaction. << He wrote the siddhAnta taking the relevant

pUrvapakshams into account, at an appropriate context in his

publications and didn't indulge in a debate with

esp.ThennAchAryas >>.

 

Having incarnated after Lord VeerarAghava of Thiru-yevvuL Divya

DEsam answered the prayers of their parents in the lineage of

NallAn Chakravarti at UttamanallUr, a village near MadhurAntakam,

Tamilnadu, during the Tamil month of Thai(Jan-Feb) and SwAti star,

he had his SamASrayanam under SrI Tirupati SwAmi of Munitraya

AchArya Parampara, and Grantha kAlakshEpam cum Bhara-nyAsam under

SrI KOzhiyAlam SwAmi. He became the successor of this lineage and

administered SamASrayanam and Bhara-NyAsam for disciples while

being in the gruhastAshrama, as per the instructions of his

AchArya, which was to mainly carry out the publications without

much problems. From his unparalleled jn~Ana (Knowledge), he had

the resultant great devotion to Lord SrIman nArAyaNa. He was an

ardent devotee of Lord SrInivAsa of Tirumalai and apart from

composing stotras to PerumAL and thAyAr, he has also written an

unfinished kAvya on " SrInivAsa KalyAnam " . He was a very regular

reciter of SrI VEdAnta DESika's classic " DayA Satakam " , a 108

verse composition on the mercy of Lord SrInivAsa. Even just

before he departed to SrI VaikuNTham, he asked his two sons to

recite " DayA Satakam " and heard it. His deep bhagavad anubhavams

are well brought out in his commentaries to Divya Prapandhams.

He was well versed in his anushThAnas following the five fold

division of services/duties for each day. He never longed for

money and fame, and lead a very simple life with exemplary

AchArya bhakti.

 

SrI UttamUr SwAmi was performing all the activities like washing

his cloths daily by himself, buying vegetables etc for the

house daily, attending all the marriages, functions etc of the

realtives and friends without fail, delivering kAlakshEpams to

sishyAs daily, attending Vidvat Sadas regularly etc. After he

settled in Madras, he worked day and night for the publications

through " Ubhaya VEdAnta GrantamAla " and " ViSishTAdvaita PrachArini

Sabha " . He wrote in bits of papers and will by himself give for

composing and will by himself proof check everything etc till the

book comes out. He was then assisted by some of his learned

disciples in Proof reading etc.

 

He even struggled to manage getting papers for writing and

printing and at times shortened his commentaries due to the

lack of funding. Moved by the hardships undergone by SrI

UttamUr SwAmi, SrI AnantakrishNa SAstri told in a public

meeting that, if at all SrI UttamUr SwAmi was an advaitin,

himself and his community would have performed " KanakAbishEkam "

(shower of Gold Coins) in recognition of his scholarship. He

never showed any sign of slackness and was ever brisk with

his publication activities. His dispassionate analysis, well

researched writings, originality, lucid explanations of terse

original texts and establishment of authentic readings from

manuscripts remain as hallmarks of his inavluable Philosophical

works. His total number of known works amounts to 170,

discounting his various learned articles in different souvenirs

and magazines like VEdAnta Deepika, SrI Nrusimha PriyA etc.

 

He has immesly taken pains to get to know all the available works

of PUrvAchAryas esp. after SrI VEdAnta DESika, through manuscripts

and included those in his publications which are necessary to be

printed. Few other important commentaries of PUrvAchAryas were

independetly published by other scholars. Thus, preservation of

vast source of knowledge spanning across various centuries can

be easily done by preserving the publications of SrI UttamUr

SwAmi, apart from learning his new contributions. Currently, his

publications are invariably used in most of the traditional

kAlakshEpams and upanyAsams.

 

He was a walking encyclopedia of various systems of Philosophies

and was a leading guiding star of ViSishTAdvaita VEdanta. It was

a golden era for SrI VaishNava sampradAya with his invaluable

Publications taking the ViSishTAdvaita VEdAnta to new higher

and greater heights - A great quantam leap in terms of the

Philosophical literature.

 

No wonder that in recognition of his Super-Human activities,

SrI UttamUr SwAmi was hailed by one and all -AchAryas to Scholars

to Layman as " Abhinava DESika " - A Newer VEdAnta DESika in their

midst.

 

Long Live SrI " abhinava dESika " UttamUr VeerarAghavAchArya SwAmi!

Long Live Invaluable Works of SrI UttamUr SwAmi !

Long Live SrI VaishNava Sat SampradAyam !

 

aDiyEn rAmAnuja dAsan,

KOmAndUr Elayavilli (BAladhanvi) KaralapAkkam anantapadmanAbhan.

KrishNArpaNam.