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.07 / ISSUE # 50 dated 9th June 2006 =========================================================== IN THIS ISSUE EDITORIAL 1. Today [Friday June 9th ] is the most auspicious day for all of us being Vaikaasi Visaakam- our Prapanna jana santhaana kootasthar Swami Nammaazhwaar Thirunakshathram [Birthday]. The article on Nammazhwaar is compiled from Sri Satakopan Swami?s post based on one of His Holiness Srimad PaRavakkottai Andavan?s teleupanyasams wherein His Holiness has wonderfully blessed us with Swami NammAzhwAr?s glories. 2. Also forthcoming is Sri Parasara Bhattar Thirunakshathram [June 10, 2006] Let us pay our obeisance by reading this Acharya saarvabhouman?s vaibhavam. =========================================================== 1. NammAzhwAr?s Greatness: maatha pithaa yuvathayas thanayaa vibhuthi: sarvam yadhEva niyamEna mathanva-yaanaam, aathyasya na: kulabhthEr vagu-Laabhi-raamam sreemath thathanGgari-yugalam praNa-maami moortha-naa. (composed by Yamunacharya- Alavandhar) For my vasmam, the feet- which always are the Mother, Father, the spouses, the children; the wealth, the bhOgyam (pleasure); those feet of our Kula pathi Sri NammAzhwAr, wearing magizha maalai (garland of magizha flowers).. I prostrate to those lotus feet. Mother takes care of us sacrificing all her pleasures.. moonRu bhuvanatthu porul muRRUm kodutthu yEnRa vazhipaadhu iyaRRidinum en thaay oru naaL vaLartthathaRkku iyaiayAvE... says one poet.. Even if one pays back the three worlds at the feet of one?s mother, it does not equate to one day of her taking care of us.. So great are they. Father takes us in his arms, teaches us, disciplines us.. During youth and later, the spouse takes care of us like the mother and father and is loving, caring.. (may be those days.) At old age and even after death, the children pave the way for alleviating pains (with pithru tharpaNam..) Sri NammAzhwAr stood in all these places as bandhus and bhOgam as well for my lineage (meaning right from nathamuni- janma vamsam and vidhyA vamsam). He is Kula pathi (Srivaishnava kula pathi) for having initiated and blessed my grand father Sri Nathamuni with jnAnam and with 4000. He is the prapanna jana santhAna kUTashthar. Swamy NammAzhwAr's(SN's) ThiruvAimozhi (TVM) is closely linked to Saama Vedam. Some describe it as the essence of Saama Vedam in general and the ChAndhOgya Upanishad (affiliated with Saama Vedam) in particular. The Thiruvaymozhi is also considered equivalent to all four Vedas, the elaboration of Dwaya manthra. Thiruvaymozhi is the essence of all Vedas. It is divinely blessed AzhwAr?s outpourings. maasil manantheLi munivar vagutthadhellaam maal ugandha aasiriyar vaartthaikku ovvaaa Says Swamy Desikan. Whatever spoken by the Sages and Rishis who have obtained their jnAnam through their penance and clear mind, are not comparable to the putpourings of the blessed souls namely AzhwArs who are blessed and endearing to the Lord as they are ?mayarvaRa mathinalam peRRvargaL?. Sri Satakopan Swami?s write up is now reproduced below: One of the Taniyans for ThiruvAimozhi salutes the connection of Saama Vedam and its thousand Saakhais (branches) to the Thousand plus paasurams of TVM: BhakthAmrutham Visva janAnumOdhanam SarvArthatham SRISATAKOPA VAANGMAYAM SAHASARA SAAKOPANISHAD SAMAAGAMAM NamAmyaham DhrAvida Veda Saagaram Bhagavaan identified Himself as Saama vedam among the four Vedams. If our Lord were to take a stand among Tamizh Marais, it is fair to anticipate that He would say that among Dhivya prabhandhams, He is ThiruvAimozhi. It would be no surprise since the subject matter of TVM at the highest level is Bhagavath PrApthi through SaraNAgathi upAyam revealed to us by Lord ParthasArathy on the battle field of KurukshEthram through His charama SlOkam. ThiruvAimozhi is recognized in our sampradhAyam as the Dheerga-SaraNAgathi arising out of the elaboration of the sacred Dhvaya manthram. Like Saama Vedam, ThiruvAimozhi is revelation knowledge. It sings about the glorious attributes of the Lord. It has been described as ?an experience of the vision of God; it is not a discourse but an experience of God in a direct manner, unmediated by the senses, a spiritual intuition comparable to revelation knowledge" in Tamil language( Tamizh MaRai). During the teleupanysam blessed by Swamy H.H. Srimath PaRavakkOttai Andavan of Sri Poundarikapuram Andavan Ashramam, Swami mentioned the subject of the upakArams [great help] done by the divya dampathis for us. According to Swami Sri Desikan, they fall into three major categories: (1) PoorvOpakAra ParamparAdhikAram (2) SaadhanAdhikAram (3) NirNayAdhikAram Swami Desikan has brilliantly summarized all of these upakArams in the first Tamizh Paasuram of UpakAra Sangraham. Srimath Andavan anchored his first focus theme on the individual subsections of this verse that have very rich meanings: [It is most apt on this day of Sri Nammaazhwaar Thirunakshathram.. and let us read and contemplate on the glories of Sri Satakopa muni thru? the excellent compilation of Sri Satakopan Swami of New York. ] anthamilA pErinbham arundha yERkkum adiyOmai ARIVUDANE yenRum kaatthu munthai vinai nirai vazhiyil ozhuhAthemmai munnilayAm DESIKAR TAMM MUNNE SERTTHU MANTHIRAMUM MANTHIRATTHIN VAZHIYUMK KATTI vazhippadutthi VAAN YERRI ADIMAIK KOLLA Tanthaiyena ninRa tanit ThirumAL ThALil Talai vaitthOm SatakOpan aruLinAlE This work of Swami Sri Desikan is understood as the VyAkhyAnam for the Sri Sookthi of NammAzhwAr revered as THIRUVIRUTTHAM and particularly its first paasuram (poy ninRa Jn~Amum --ViNNaPPamE). The revered AchAryA of Poundrikapuram Aasramam selected this paasuram of Swami Desikan and dwelt on the selected words in this paasuram and linked it to other powerful words from the other paasurams of NammAzhwAr's ThiruvAimozhi{TVM }, (e-g)., " annAL nee tantha AAKKAYIN vazhi uzhalvEn " ( TVM: 3.2.1). Srimath Andavan explained as to what happened at these sacred feet of the Lord as a result of the grace of NammAzhwar our Prapanna SanthAna Jana kUtasthar. The paasura Vaakhyam is: Tanit ThirumAl ThALil talai VaitthOm SatakOpan aruLAlE. Through the Parama KrupA of NammAzhwAr, we got to Sri Vaikuntam and laid our feet at the sacred feet of Sriman NaarAyaNA as the ultimate step in Moksha Siddhi resulting from SadAchArya Sambhandham and BhagavAn's paramOpakArams. NammAzhwAr is the One, who showed us the way through his Prabhandhams. He used the purvOpakArams done by the Lord to anticipate the future upakArams to come and showed us the way. He was blessed with Bhakthi and Jn~Anam from the Lord of Nithya Sooris. His enjoyment of the Lord blossomed as the Four divya prabhandhams. Thiruviruttham was the first of the Four prabhandhams. Here, he describes his varalARukaL (Virutthams)and thus this prabhandham came to be known as Thiruviruttham. In the very first paasuram ( Poy ninRa Jn~Amum-- ViNNappamE), NammAzhwAr reflects on the purvOpakArams (or the upakArams done earlier through conferral of aathma Jn~Anam, Dharma BhUtha Jn~Anam) and sets that up as Infrastructure for the ensuing paasurams and prabhandhams containing his requests for other upakArams that culminate in Moksha Siddhi at the end of ThiruvAimozhi. In this Thiruviruttha Paasuram, NammAzhwaar addresses the Lord as ImayOr talaivA (sarva Seshi) and himself as adiyEn ( sesah bhUthan). The sEsha-sEshi Sambhandham, Artha panchakam are covered here. The connection of Artha panchakam with brahma SvarUpam is known as Shadatha nirUpaNam. That was what NammAzhwAr instructed. Swami Desikan wished to show us the paramount importance of this central message and crated UpakAra Sangraham. Srimad Andavan pointed out that the Divya Dampathi help us in every way. Mainly, there are 54 incomparable upkArams that are performed by them for us, SamsAris, with the view to join us to Their parama Padham in the spirit of NammAzhwAr's TVM Vaakhyam: " Vaikuntham puhuvathu maNNavar VidhiyE ". He reminded us of Sage MaarkanDEyA's Vaakhyam in this context: lOkAnAm MaathA PithA cha MADHAVA: The reference here was to " Tanthai yena ninRa Tanit ThirumAL', section of the above verse to the sarva vidha Bhandhu, SarvEswaran. Before He joins us to Sri His Vaikuntam for nithya kaimkaryam, ThirumAl performs many upakArAms that is hard for us even to keep track off ( NaaraNan maayayai aRibhavar yArO --TVM: 1.3.3,AtthA nee seythana naan aRiyEnE!). His upakArams are giving us aakkai (sarIram) to house the Jivan; He blessed the Jivan to be eternal (nithyan) in svarUpam and blesses the Jivan with Dharma BhUtha JnAnam and makes it the Jivan's nithya guNam and protects thus the Jivan's svarUpam and SvabhAvam. This is the connection to the paasura pasage,"adiyOmai yenRum aRivudanE kaatthu" in the UpakAra sangraham. Srimath Andavan went on to explain the other key passages in that important paasuram of Swami Desikan. The meanings are: anthamilAp pErinbham arundha yErkkum adiyOmai = for us, who are fit to enjoy the limitless bliss of the great Moksha anubhavam arivudanE yenRum kaatthu, munthai vinai nirai vazhiyil ozhuhAthu emmai munnilayAm Desikar tamm munnE sErtthu blessing and protecting us with the eternal dharma bhUtha Jn~Anam and also protecting us from drowning in the timeless flow of the river of karmAs and getting us to the safety of the bank by uniting us with SadAchAryA. manthiramum manthiratthin vazhiyum kaatti vazhippaditthi (by uniting us with the sadaachAryAs) for upadesam of Your redeeming sacred manthram, the AshtAksharam and for learning about the inner meanings of that manthram (viz)., the middle section of the manthram (nama: sabdham) denoting Prapatti [Saranagti] and the end luptha chathurthi vibhakthi standing in for Bhagaavdh Kaimkaryam. The greatness of this acquisition of knowledge through upadesam has been celebrated may times by AzhwArs and AchAryAs: iha sangrahatha: SrimAn GopthA sEshi samAdhika dharidhra: SaraNam sarva sarIri prApya; sEvyasccha saadhubhirbhAvya: Srimath Rahasya Thraya Saaram, Moola manthrAdhikAram (Meaning): Briefly, the Moola manthram recognizes our Lord as Sriya: Pathi (Srimaan) through akAra sabdham and rakshakan ( protector with many upakArams), in luptha chathurthi as sEshi, and as one who has no equal or superior, in namas sabdham as upAyam ( prapatthi), in NaarAyaNa sabdham as sarvAntharyAmi and in the final chathurthi as the One to be worshipped by Saadhu Janams as PrApyan and Sevyan. The three manthras, namely AshtAksharam, Dwayam, Charama slokams are the most important and powerful mantras. Please visit www.sundarasimham.org and click on e-books for reading the outline and glories of these wonderful mantras and Swamy Desikan?s detailed elaboration and enjoyment of the powers of these rahasya thrayams. The actual mantras are to be learnt from the SadAchAryan by performing kaimkarya at His feet and the inner esoteric meanings of them need to be learnt from them for proper understanding. Srimath Andavan referred to the paasura vAkhyam, MaamAyA! mikkAr otthAr ilai! There is no one equal to You or greater than You (samAdhika Dharidhra: in the above Rahasya Thraya SlOkam). The VedAntha Jn~Anam imparted to us by SadaachAryAs (Mantharitthin vazhiyum kaati) is another of these MahOpakArams of the Lord since it leads to the ultimate bliss of ascent by archirAdhi maargam (vaanERRi adimaik koLLa) and nithya kaimkaryam. That is the nall Vaazhvu referrred to by Thirumangai in his ThirunedumthANDakam (TNT) paasuram passage: anthaNar maattu anti vaittha MANTHIRATTHAI MANTHIRATTHAAL maravaathu YENrUM VAAZHUTHIYeL VaZHALaM --TNT pasuram: 4 (Meaning):Oh my foolish mind! If you enjoy the Thirumanthiram, the saaram of the Vedantham, which is the wealth of the Brahmins, and if you reflect upon the meanings of that sacred manthiram, you will surely attain sadhgathi ( nall Vaazhvu). Srimath Andavan continued with the explanation of the fourth paadham of the UpakAra Sangraha SlOkam: Tanthai ena ninRa tanit ThirumAl ThALil thalai vaitthOm SatakOpan aruLinAlE The Lord stood as the Forever-caring Father, who performs great upakArams (tanthai ena ninRavan). He is a matchless EmperumAn with the mahimai of PaadhAravindham that ha s no comparison in its redemptive and anugraha qualities ( Tanit ThirumAl ThALil). Srimath Andavan of PoundarIkapuram Aasramam selected this verse deftly as the first theme in his upanyAsam. We are indeed blessed.[Thanks to Sri Satakopan mama for taking an extract from his wonderful summary of H.H Teleupanyasam] 2. Parasara Bhattar?s Glories: [from aacharya vamsa vruksham ? written by Sri Anbil Ramaswamy]Parasara Bhattar was the son of Kurathalwan. His Acharya was Embar. He learned the Sastras so well that he came to be called a 'walking university'. His works include his commentary on Vishnu Sahasra Nama Bashya ( 1,000 names of Vishnu ) also known as 'Bhagavad Guna Darpanam', Rangaraja Stava, Ranganatha Ashtaka, Sri Guna Ratna Kosam, Kriyaa Deepam, Ashta Sloki, Satusloki, Dvisloki, Tanisloki While he was a kid, a haughty Advaita exponent by name 'Vidvad Jana Kolahala Panditha' was being carried on a palanquin to engage in a debate with Ramanuja. The boy stopped him on the way. Holding a handful of sand in his closed fist, he asked the Panditha how much of sand was there in his palm. The Panditha was nonplussed and asked how anyone could count the sands. Parasara retorted saying that if he could not answer that it was just a 'fistful' how he proposed to win an argument with the great Ramanuja. The Panditha praised the boy, his father Kuresa and his Acharya, Embar. The Panditha subsequently became the disciple of Parasara assuming the name of ' Per Arulala Perumal Emperumanar' Parasara and his brother helped the master in the documenting the Sribhashya. When the master bade Embar to bring the baby for naming, Embar brought the baby and by way of protection was muttering Dvaya Mantram. When the master enquired how the baby showed off an unusual brilliance, Embar narrated what he did on the way. The master exclaimed that he had prevented Koorathaalwaan from being the Guru for the baby since only the one who initiates in Dvaya would be the Acharya. Since he had done this, the master asked Embar to act as the Guru for the baby. His TANIAN runs as follows: Sri Paraasara Bhattaaryas Sri Rangesa Purohitah | Sri Vatsaanga Suthas Srimaan Sreyase Mae Asthu Bhooyase || Sri Satakopan Swami adds the vaibhavam of Bhattar further: it will be useful to summarize the life and works of Parasara Bhattar, the precocious son of Kooratthazhwar, the disciple of Sri Ramanuja. For Parasara Bhattar, Sri Ranganatha , Sri Ranganayaki, Vishnu Sahasra Namam,4000 Divya Prabhandam in general and Thirumangai"s TNT in particular were the guiding compass. Bhattar defeated an Advaitic Scholar at Melkote by using TNT as the basis for discussion and converted him to Visishtadvaitam. He accepted latter as his prime disciple and gave him the name of Namjeeyar. Bhattar returned to Srirangam with Namjeeyar and visited Sri Ranganatha at his sanctum sanctorum. He had the good fortune of conversing with the Lord of Srirangam like Thirukkacchi Nambi could speak with Sri Varadaraja. Both Rangantha and Varadaraja broke their Archa Silence to speak to their special devotees. Bhattar told the Lord as to what had happened at Melkote and how he used TNT to defeat the Advaita Vedantin in a scholastic debate. Sri Ranganatha asked Bhattar to repeat the winning arguments. The Lord was very pleased with Bhattar's defence and blessed him. This event is celebrated even today at Srirangam on the eve of Adhyayana Utsavam by the Arayar, Who enacts the incident at Melkote before Sri Ranganatha. This festival at Srirangam is known as Thirunedumthaandakam. Guru Parampara states that the Divya Dampathis of Srirangam adopted Parasara Bhattar as their son. The name of Parasara was given by Sri Ranganatha Himself. Parasara is the author of Vishnu Puranam and the father of Veda Vyasa. Kuratthazhwar had named his son Ranganatha and the name given by the Lord (Parasara ) stuck over time. Since then, Parasara was the Purohita for the Divya Dampathis, he was also known as Sri Rangesa Purohita or Parasara Bhattar. As the chief priest of Sri Ranganatha and as the one born out of the grace of the Lord of Srirangam, ParAsara Bhattar blessed us with the guru parampara starting from Nanjeeyar and the vyaakhyaana jkarthaas of Thiruvaimozhi. As the son of KurathAzhvAn and one Smt AndAL, he was very dear to Acharya RaamAnujA. Paraasara Bhatar blessed us with twelve works, ten in sanskrit and two in Tamil besides his nirvAhAs on some passages of the Divya Prabandham. The book by Dr. S.Padmanabhan, the nephew of the 43rd Jeeyar of DevanAr ViLAgam Azhagiya Singar on Sri Parasara Bhattar is a scholarly study for those of us, who want to follow up on his works. The summary on the works of Paraasara Bhattar are: 1. Ashta slOki, 8 terse verses on the three Rahasyams of Sri VaishNavAs. Using long metres, Bhattar hinted at the depth of the subject matter. The metres used by Bhattar are SikhariNi, Saardhula Vikridhitham and Sragdharaa. It is interesting to compare Swami Deikan?s usage of these three long metres in his works. Among the total of 862 slokams of Swami Desikan used SikhariNi 28 times, Saardhula vikridhitham 35 times and Sragdharaa 82 times. Bhattar used 45 kinds of metres in all of his sthothrAs containing 337 verses. The top three usage among the 45 metres are: Saardhula vikridhithA ( 55), VasanthatilakA ( 43 ) and SikhariNi (34). In comparison, Swami Desikan used 22 metres in his 862 slOkAs. His most frequent usages among metres are: Vasantha TilakA ( 266), short AaryA ( 116 ) and SragdharA (82 ). Bhattar's works: # 2 Bhagavad GuNa DarpaNa: This is a celebration of the SaguNa Brahmam aspect of Sriman NaarAyaNaa and the important tenets of Sri VishitAdvaitham. Work # 3: Bhattar's celebration of Sri Devi (Sri RanganAyaki) The 61 stanzas of this sthuthi celebrate the glory of Mahaa Lakshni. Bhattar dwells at length about Mahaa Lakshmi's pleading for us (Purushakaara aspect ) before Her Lord and suggests that the Lord's glory is dependent on Her. Work # 4: Sri Ranganatha Sthothram This is said to have been composed, when Bhattar had to leave Srirangam, when he angered the chOlA king and stayed at Thirukkhoshtiyur. There he used 6 slOkAs to reflect upon his great loss arising from his inability to have the daily darsanam of Sri Ranganatha. Work #5: Sri Rangaraajasthavam He followed the tradition of his illustrious father, the author of Pancha sthavAs, and composed this long sthavam with 232 verses. The first half deals with the glories of Srirangam, the supremacy of the Lord there and His Anantha KalyANa GuNams and the beauty of river Cauveri, the upanishadic basis for Sri VaishNavaNava SiddhAntham, the nature of Moksham et al. Works #6, 7, 8, 9and 10 Many of Bhattar's work are lost and are available in either fragments or thru the quotation of other AchaAryAs. These are KriyA DeepA( Like Nitya GranthA ), Tattva RathnAkarA ( masterly treatise on TattvA ), AdhyAthma khaNda dvaya VivaraNA, Lakshmi KalyANa. The last work celebrating the marriage of MahA Lakshmi to Sriman NaarAyaNA deals with araNAgathi, the position of Sri Devi in Srivaishnava SampradhAyam, the supremacy of Divya Dampathis revered as Lakshmi NaraayaNA, Sridharan, Srinivasan, and Maadhavan. The other two Sanskrit works lost to us or available in shreds are the commentary to SulabhOpanishad, which was elaborated on by Swami Desikan in his Sarvaarthasiddhi and stray verses of Thirumanjana KattiyangaL recited even today at the great temple at Srirangam by the descendants of ParAsara Bhattar there. This starts off as a dialog between the Lord and his devotee and goes onto celebrate the glories of the Lord during His Thriumanjanam. Works 11 and 12 in Tamil The commentary on Kaisikha PurANam earned him the honor of being carried on a palanquin by the brahmins of Srirangam around the streets of that city of the Lord ( Brahma Ratham ). The remaining work in Tamil is the celebrated commentary on the 21st paasuram of ThirunedunthAndakam, which converted the Advaitha achArya to Sri VaishNavism [as narrated earlier] and earned him the title of Nam Jeeyar from ParAsara Bhattar. The rest of the Tamil works are the ones known from Thiruvaimozhi commentaries as Bhattar NirvAhams. The greatness of Bhatar, the beneficiary of RaamAnujA's grace Achaarya RaamAnujA had a significant influence on Parasara Bhattar as his teacher. On this day that is two days away from the celebration of the jayanthi of Achaarya RaamAnujaa, it is appropriate to dwell at length on the works of a great acharyA, Bhattar, who followed the footsteps of the illustrious guru of his father and his own acharya, Embaar. Bhattar's philosophical contributions to Sri SampradhAyam have been brilliantly sumamrized by Dr. Padmanabhan and chapter 5 of his monograph deals with this subject. The role of Karma and the Lord's will in relation to it are covered here. The nature and means of MokshA, the Sesha-Seshi bhavam, the concept of Sri, the concept of Avathaarams, Iconic forms of the Lord et al. Some passages quoted by the author regarding Bhattar's views on SaraNAgathi that may be of interest to the current discussions are: 1.Vishnumaayaa can be crossed only when Prapatthi is performed. 2.Oh Ranganatha! I resort to You, who are my refuge --I am devoid of any knowledge or action or devotion; nor I am aware of any icchaa(desire), the proper eligibility (adhikaarA ), the feasibility of such a hope etc. Full of sin and foolishness and with a confused state of mind, I request you to be my saviour.( Verse 89 of Sri RangarAjasthavam ). 3.In the 102nd verse, Bhattar once again performs SaraNAgathi this way: I have been made your burden and responsibility (Bhara ) by my AchAryAs. I have also orally declared that I seek refuge. Therefore, it behoves You to accept me as your entrusted burden 4. In his ashtaslOki, the verses 6, 7 and 8 deal with Prapatthi. Sixth verse is about the Prapatthi to Sri Devi as the means to the end of resorting to the Lord. In the 7th slokam, he explains the meaning of Charama SlOkam. In the 8th verse, he declares his prapatthi,"where he expresses his inability to implement the Karma, Jnaana and Bhakthi yogAs as means of salvation. Even regarding Prapatti, he is unable to follow it because of his utter helplessness and lack of firm conviction of its implementation. Still the hope of being saved by the Lord, He being the final means, sustains him. Let us place our heads at the feet of these exemplary acharyas of our tradition and sampradaaya. 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