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 SrIs cha VardhathAm//
=====================================================================================================================SRI
RANGA SRI VOL. I / 020 DATED 7th February 2001
====================================================================================================================íITORIAL
We are glad to present the 19th Issue of "Sri Ranga Sri"
IN THIS ISSUE:
1. SriRanga Vijayam Part 18. The RAyagOpuram""
- Purisai Krishnamachariar Swami
Translation: Anbil Ramaswamy
2. Greatness of Bhagavad RamAnuja Darsanam Part 2
- Anbil Ramaswamy
3 Thirumazhisai AzhwAr and SwAmi Desikan
- Anbil Ramaswamy
4. "Know this AchArya" ? EmbAr
- Anbil Ramaswamy
=========================================================================================================================================AN
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Anbil Ramaswamy
Editor & Publisher
"Sri Ranga Sri"
=====================================================================================================================================1.
SriRanga Vijayam Part 18. The RAyagOpuram""
- Purisai Krishnamachariar Swami
Translation: Anbil Ramaswamy
===================================================================================================================================A
few yards from there, you can see a tower entrance (GOpuravAsal).
But as this was not completed it used to be called "moTTai gOpuram"-
"Bald tower". It was also called "RAyagOpuram" because it was built
by krishNadEvarAya of Vijayanagar empire. It is said that he
commenced building it in 17c A.D But, after the disintegration of the
empire ravaged by war, the construction stopped half way.
This bald tower was reconstructed with 13 tiers by the 44 th Pontiff
of AhObila Matam, SrivanNN saTakOpa SrI VedAnta DEsika yatheendra
MahAdEsikan. He is said to have been directed by Sri RanganAtha
Himself. He was wondering how he could carry out the Lord's command.
At that time. He says a conversation took place between himself and
the Lord:
HH: "Oh! Lord! I am not able to decide if it would at all be possible
to carry out your bidding"
Lord: "Only you have to undertake this Kainkaryam"
HH: "There were so many great souls all these years. How come you
never asked any of them to undertake this work?. You know that funds
are hard to come by these days"
Lord: "You are quite unlike your predecessors. Only you have been
taking up the work of constructing towers, digging tanks etc. Did
Kaliyan who constructed the DasAvatAra Sannidhi start with lots of
money? It was by sheer will power that he accomplished this.
Similarly, you resolve to do this. Don't hesitate. Go ahead!"
HH: "But, he had a large circle of disciples and followers to carry
out whatever he commanded. I have none like that. Also, he is said to
have raised lot of money since people in those days felt happy to
participate in such kainkaryams and donated liberally. Is it possible
in these days to garner funds as he did? I have become too old to
undertake a work of this magnitude. Better look out for a more
capable person for this"
Lord: "Of course, we ordered you to construct as did Kaliyan. But, we
didn't ask you to raise funds the way he did.
 You are not any the less in will power. Why are you so nervous
about the project?
 You say Kaliyan had disciples. You also have several thousands of=
disciples able and willing to offer you what is needed for this
righteous cause.
 You are yourself the head of a wealthy monastery. People who read =
your writings feel one with you.
 You are bearing the name of Sarvatantra Swatantra Sri VedAnta
DEsika. You are equally capable of completing whatever work you
undertake.
 When we are here on your side, why should you hesitate to carry ou=t
our command (AajnA anujnA kainkaryam)?
 You say you are old. But, when you commence the work, you will gai=n
the energy and enthusiasm of youth. Newer methods will automatically
occur in your mind.
 Take the help of other Yathivaras like you, because this work
cannot be accomplished by anyone alone but only with the support of
so many.
(It is worth remembering in this context that H.H. GOpAladEsika
MahAdEsikan of PounDarikapuram ANDavan Swami Ashramam helped with
funds for one of the tiers of the GOPuram)
 The media and the great souls will praise and encourage you in your
efforts.
 We will also have a sense of fulfillment, which has been deluding us
for a long long time"
HH: "That old man commanded this old man into this project. I could
not but obey. It is Lord RanganAtha who decided to build this and
made me an instrument in His hands. What a great blessing for me!"
Erecting makeshift steps to climb up HH dedicated one tier
to "Muniyappa". Hence, this GOpuram is also known as "Muniyappan
GOpuravAsal".
As we cross the entrance, we see shops on either side and we head to
the 7th enclosure called Chithirai Veedhi which is covered by another
enclosure which for that reason is called "ADaiya valanjAn"- "The
encasing Street". But, this street is not reckoned as one of the 7
enclosures (sapthaprAkArams). Actually, it is the 8th one. On the
Southwest corner of this AdaiyavalanjAn, there is a Sannidhi for
ANDAL also called "VeLiANDAL Sannidhi" built by one "vallabhadEvan"
=====================================================================================================================================To
Continue: Part 19: "The 7th Enclosure"
=====================================================================================================================================2.
GREATNESS OF BHAGAVAD RAMANUJA DARSANAM(GRD2)
{Note: This series was posted earlier in other Internet sites a while
ago. As per the request of a large number of readers who are not
members of those sites and / or those who had missed reading them, it
is being posted here. Those who have read the series earlier may
kindly refresh their memory or just skip excusing me for the encore
presentation}
- Anbil Ramaswamy
===========================================================================================================================================DVAITA,
DVAITA AND VISISHTADVAITA
SECTION 2 THE SRUTI PASSAGES IN SUPPORT OF
THE THREE STREAMS OF PHILOSOPHY
==================================================================================================VAITA
: A few passages relied on by the Advaitins in
support of their contention are as follows:-
( 1 ) " That thou Art"-" Tat Tvam Asi " (Chand. up.6.8.7)
( 2 ) " I am Brahma "-" Aham BrahmAsmi "(Brihad. up.)
( 3 ) " This soul is Brahma"-" Ayam Atma Brahma"
(Mand.up1.2 and Brih. up. 2.5.19 & 4.4.5)
( 4 ) "Brahman is reality; Knowledge infinity"
" Satyam GnAnam; Anantham Brahma (Taitt. up. 2.1.1)
( 5 ) "Sat (Beingness) alone was in the beginning, One only
without a second"
"Sadeva Sobhyedam Agra Aseeth;
Ekameva Adviteeyam "(Chand. up. 6.2.1)
( 6 ) " For, whenever one perceives even the slightest distinction
in Him, there, indeed, he has reason to fear"
Yatha hye vai sha Yetasmin udaram antaram kurute;
Atha tasyaBhayam Bhavathi (Taitt.up. 2.7.11)
( 7 ) "That which is all this is the self"-
"Idam sarvam Yad Ayam Atmatmedam Amritam idam Brahmedam Sarvam
(Brih. up. 4.5.7 )
( 8 ) "There is nothing here that is many and varied,
He who sees this as varied passes from death to death"
" Na Iha Nanasthi Kinchna; Mrityossa Mrityum Apnotiyah
iha Naneva Pasyati"
(Brih.up6.4.19 and Kath. up. 4.10)
( 9 ) "Modification is but a name arising from speech; but the truth
is that it is verily clay"
" Vacha rambanam Vikara Namadheyam Mrittiketi evam Satyam"
(Chan.up. 6.1.4 )
(10) "He is without parts, without actions, without faults, without
taints, tranquil"
" Nishkalam Nishkriyam SAntham Niravadhyam Niranjanam" (Svet.up.6.19 )
(11) "Let him worship him as the self itself"-
" Atmatyeva Upaseetha"( Brih.up.1.4.7 )
(12)" He who knows Brahman becomes Brahman indeed"-"
Sa Yo Hi Esha Brahma Veda Brahmaiva Bhavathi"
(Mund.up.3.2 9 )
(13)" That which is without attributes, without taint"-
" Nirgunam Niranjanam" ( Atharva Maha narayana up.7)
(14) "Indeed the self, this one only, was in the beginning"-
" Atma va idameka eva agra Aseeth" (Aitareya up.1.1 )
(15)" There exist no being, movable or immovable which is
without me"
" Na Tadasti Vina Syat Maya Bhutham Characharam" (B.G.10.39)
=======================================================================================================================DVAITA
: While Abheda Srutis are a few and far between, the
Vedas abound with Bheda Srutis on which the Dvaita philosophy is
based. A few examples are given below:-
=======================================================================================================================(
1 ) "Knowing the individual self and the Impeller as distinct and
being blessed by him, he attains immortality"-
" Pritak Atmanam Preritaram cha Matva jushtas tatas tena Amrutatvam
Apnoti"(Svet. up. 1.6)
( 2 )"He who understands all; He who knows everything"
'Yat Sarvajnas Sarvavid" (Mand.up.1.1.9 & 2.2.7)
( 3 ) "His supreme power is revealed, indeed, as varied, natural, as
consisting of knowledge, strength and action"
"Para Asya Saktir Vividhaiva Sruyate Svaabhavikee Gnana Bhala
Kriya cha" (Svet.up.6.8)
( 4 ) "It thought"-
" Tad eikshyata- Bahusyam Prajayeya" (Chan.up, 6.2.3)
( 5 ) " He thought- may I create the worlds"
" Sa Eihshata Lokannu Srujaa iti"(Aitt.up. 1.1)
( 6 ) "May I become many and be born-It desired"
" So Akamayata Bahu Syaam Prajayeyeti; (Taitt.up 2.6.1)
( 7 ) " Knowing the enjoyer, the object of enjoyment and theImpeller"
"BhOkta BhOghyam PreritAram cha Matva Sarvam PrOktam Trividham
brahmam Etat" (Svet. up. 1.12)
( 8 ) " One of them eats the sweet Pippala fruit, while the other
shines in splendor without eating at all "
" Dva Suparna Sayuja Sakhaya Samanam vriksham
Parishaswajate; Tayoranyah pippalam Khadvatyanasnan
Anyo abhi chakaseethi "- (Svet. up. 4.6)
( 9 ) "Prakriti and Purusha are both without a beginning"-
" Prakritim Purushams chaiva Viddhi Anadhi ubhe Api"
(BG 18.19)
(10) "Entering into these three deities along with this individual
self which is the same as myself, I bring about the differentiation
of name and form"-
" Seyam Devataikshata Hanthaha Mamastisro Devata Anena
Jeevena Atmana Anupravisya Nama Roope Vyakaravaneethi"
(Chan.up. 6.3.2)
(11) " Those who depart from here, after having known the self and
His eternal qualities, freely move over all the worlds"-
" Ya Atmanam ananuvidhya Vrajantyetamscha Satyan Kaman
Thesham Sarveshu Lokeshva Kamacharo Bhavatyatha Ya Iha
Atmanam Anuvidya Vrajantyetams cha Satyan Kaman
Tesham Sarveshu Lokeshu KamacharoBhavathi" (Chan.up1.1.6)
(12) "The liberated self having reached the Lord, whose nature is
bliss, moves about over all the worlds, enjoying whatever things he
likes, and assuming whatever form he likes"-
Yetamanandamayat mamanam Upasamkramya; Iman Lokan
Kamaannee kama roopyanu Sancharan etat Samagayan Aaste;
Havoo; Havoo; Havu" (Taitt. up. 3.10.5)
(13 ) " Then the wise man, casting aside merit and demerit and free
of all taint, attains the highest degree of equality with Brahman"-
" Tada Vidvan Punya Pape Vidooya Niranjanah Paramam Samyam
Upaithi"(Mund.up.3.1.3)
(14) "Having approached the Supreme light, the liberated self
maintains himself in his own form"
" Param Jyotir Upasampadhya Svena Rupena Abhi Nishpadhyate"
(Chan.up. 8.3.4)
(15 ) "By what means shall one know the knower?"-
" Vigjnataram arekena Vijaneeyath" (Brih.up. 6.5.15)
(16 ) "The all knowing Paramatma created various forms and named them
suitably and publicized them"
"Sarvani Roopani Vichitya Dheerah Naamaani Kritva AbhivadanYataste"
(Purusha Suktam)
=================================================================================================================================VISISHTADVAITA
:
A few examples of Ghataka Srutis that reconcile the apparent
contradictions of the above passages and on which Visishtadvaita is
based are given below:-
But the most important Ghataka Srutis relate to the Sareera- Sareeri
bhAva, the sheet-anchor of VisishTAdvaita quoted at (8) and (9)
below. Vide "PradhAna Prathitantra AdhikAram" of " Srimad Rahasya
Traya Saram" of Swami Desikan.
===================================================================================================================================(
1 ) " He who is free of sin, old age, death, sorrow, hunger and
thirst; He whose desires are true, He whose will is true ."-
"Yesha Atma Apahatapapma Vijaro Vimmrutyur Visokho
Vijigatsopipasas Satya Sankamas Satya Sankalpah"
(Chan. up.8.1.5, 8.7.1 and 8.7.3)
( 2 ) " Eternal among the eternals, Intelligent among the
intelligent, He though One, realizes the desires of many"-
" Nityo Nityanam Chetanas Chetananam Eko Bahoonam Yo VidadAthi
Kaamaan" (Kata.up.5.13 and Svet.up13)
( 3 ) "Fearing him the wind blows... He who knows the bliss of
Brahman, fears not"-
" Bheeshasmath vatah pavate; Bheeshodeti Suryah; Bheeshasmath
Agnischa Indrascha Mrity dhavati panchama iti; saisha Anandasya
mimamsa Bhavati"
(Taitt. Up II -Anuvaka 7.8)
( 4 ) "Not able to approach whom the words return with the mind; Know
Him as Brahman"
" Yato Vacho Nivartante Aprapya Manasa saha Anandam Brahmano Vidvan"
(ibid)
( 5 ) "The successful worshipper attains, along with the intelligent
Brahman, all His auspicious qualities"-
" So Asnute Sarvan Kaamaan Saha; Brahmana Vipaschiteti"
(Taitt.up 2.1.1)
( 6 ) " Having created the world, he entered into it"
"Tat srushtva Tadeva Anupravisath Tad Anu pravisya"- (Taitt.up.2.6.1)
( 7 ) "He who has entered within, is the ruler of all things that are
born, and is the self of all" -
"Antah Pravishtas sastha Jananam " (Taitt. Aranyaka 3.24)
( 8 ) "He who dwelling in the self, is within the self, whom the self
does not know, whose body is the self, who is the inner ruler of the
self. He is your inner ruler and immortal self"
" Ya Atmani tishtan Atmanontaro Yam Atma Na Veda Yasya Atma Sareeram
Ya Atmaanam Antaroyamayati sata Atma Antaryamy Amrutah"
(Brih. up.3.7.22 and the whole of the Antaryami Brahmana)
( 9 ) "He who is moving within the earth... whose body is matter,
whom matter does not know, He is the internal self of all beings. He
is bereft of all sins. He is the One. He is Narayana"
"Yasya Prithvi Sareeram, Yah Prithveem Antare Sancharan Yam Prithvi
Na Veda; Sarva Bhuta Antaratma Apahata PApma Divyo Deva eko Narayana"
(Subala Up. 7.1)
(10) " The Lord alone rules over the destructible and the
indestructible self"
" Ksharam Pradhanam Amrutaksharam Harah
Ksharatmanaveesate Deva Ekah" (Svet.up1.10)
(11) "He is the Lord of all the senses, the individual self"-
" Sa Karanam Karanadhipah Na cha Asya Kanchijjanita Na cha
Adhipah"(ibid 6.9.16)
(12) "He is the Lord of the individual souls, is eternal, auspicious
and inexhaustible"
" Atmeswaram Saaswatham Sivam Achyutam" (Mahanarayana up. 11.3)
(13) "Except in the matter of creation of the universe etc., the
liberated souls possess all the powers of the Lord, because the texts
dealing with this point mention the Lord alone and not themselves"-
" Jagat Vyaapaara Varjam Prakaranada Sannihitatva Cha"(Brahma Sutra
4.4.17)
(14) " Equality between the individual self and the Lord is
confined solely to enjoyment"
"Bhoga Matra Samya Lingascha" -(Brahma Sutra 4.4.21)
(15) "Brahman is that which is approached by the liberated selves"- "
Muktopasrupya Vyapadesath" (Brahma Sutra 1.3.2)
(16) " He is the Lord, the soul of the Universe and eternal"
"Patim Viswasya Atmeswaram Sawatham" ( Taitt.Up. N. Anuvaka)
(17) " For whom all beings are his body"
" Yasya Sarvani Buthani Sareeram " (Brih. Up)
(18) " He enters in all things and confers on them forms and
names" "Anena Jeevena Atmana Anupravisya Nama Rupe Vyakaravani"
(Chan. Up. 6.3)
=================================================================================================================================Thus,
it will be seen that all the three streams are based on one or
more of the Sruthi VAkhyams and therefore all of them are indeed -
"Vaideeka matham" in that sense.
===============================================================================================================================GRD
3: SECTION 3:
ADVAITA VIS - A - VIS OTHER SCHOOLS will follow
===================================================================================================================================3.
TIRUMAZHISAI AZHWAR AND SWAMI DESIKA
Anbil Ramaswamy
===================================================================================================================================
The month of "Thai" is specially sacred because with it dawns what=
is known as the UttarAyaNa punyakAlam- the northward movement of the
Sun.
 This time is considered so auspicious that the great PitAmaha
BhishmAchAriar waited on his bed of arrows for the arrival of this
season to shed his mortal coils.
 This is also the period of rejoicing like the Makara SankrAnthi
festival (Pongal). As the saying goes "Thai pirandhAl vazhi pirakkum"
meaning that when Thai arrives, problems automatically get resolved
(and marriages are celebrated)
 ANDAL who started to sing Margazhi was looking forward to the birth of
Thai month - saying-
"thai oru thingaL tharai maNDalamiTTU".
 It is in this month that the great Sishya of Bhagavad
RamAnuja, "Srivatsa Chinha Misrar" popularly known as KoorathAzhwAn
was born in the asterism of Hastham.
 It is in this month that the mahAn of our own very times who became a
legend in his lifetime viz. "Abhinava Desikar", Uttamur SwAmi was born in the
asterism of SwAthi.
It is also the month in which Bhagavad RAmAnuja's cousin "GOvindan" who
became "EmbAr" later, was born in the asterism of Punarvasu occuring on
6th February 2001.
 It is in this glorious month that our "Mazhisai vandha Sothi" viz
=Thirumazhisai AzhwAr was born in the asterism of Magham occuring on
9th February 2001.
Personally, I have great pride in celebrating this AzhwAr because, he
is the one who had sung about my native place in his
PAsuram "NagathaNaimel" where he combined the twin?cities of "Tiruppernagar"
(KOvilaDi) and "Tiruvanbil" in one breath, as "pEranbil".
Though NammAzhwAr did his Prapatti at the feet of "Tiru venga Dam
uDaiyAn" saying "Un aDikkeezh amarndhu pugunthEnE",the last DivyadEsam sungby
him in his Tiruvoimozhi is only on this "pERanbil" and therefore, he issaid to
have attained "Moksham" here.
Now, let us enjoy celebrating Tirumazhisai AzhwAr's Tirunakshatram
which falls on 9th February 2001 by recalling his life story and how
Swami Desikan celebrated this in his "PrabandhasAram".
LIFE STORY OF THE AZHWAR
This AzhwAr was an incarnation of Sudarsana Chakra (the divine
discus of Lord Vishnu). He was born to BArghava Muni and KanakAngi
at Tirumazhisai near KAnchipuram. Even though the fetus was in the
mother's womb for an unusual 12 months, when delivered it was without
arms, legs etc. The parents left it at the foot of a bush of cane
shrubs in the forest. Lord Vishnu and Lakshmi appeared and blessed
the child which then became fully developed into a lovely baby.
A childless tribal couple called Tiruvaalan and Pankaya Chelvi
engaged in cutting canes found the child and took it home. The child
would not eat or drink anything nor did it show any signs of
expelling waste material from its body. When an old agriculturist
couple offered milk in a bowl, the child drank it with relish. One
day, the couple drank of the milk left over by the child. They
regained youth and in due course had a son born to them whom they
named as 'KanikaNNan'.
Thirumazhisai decided to learn about all other religions. So, he
studied Buddhist, Jain and other literature. He became a staunch
devotee of Siva assuming the name of Siva VAkya. One day, he saw an
old man planting a plant upside down and then trying to water it with
a broken pot using a tattered rope to lift water from a waterless
well. SivavAkyar asked him why he was attempting such a foolish act.
The old man was none other than Pey AzhwAr who replied that what he
was doing was only less foolish than Sivavakya's allegiance to
Saivam, knowing full well that the Vedas and Smritis proclaim Sri
NArAyaNa as the Supreme deity.
As a result of an argument with Pey AzhwAr, he finally got initiated
into Srivaishnavam by Pey AzhwAr. After visiting several temples, he
reached Tiruvekka, the birthplace of Budat AzhwAr.
Tirumazhisai AzhwAr himself says-
"sAkkiyam katrOm, SamaNam katrOm, SankaranAr aakkiya Aagamanool
aarAindhOM; BhaggiyathAl venkaTkariyAnai SerndOm"
meaning
" We learned SAkkiyam (jainism) SamaNam (Buddhism) and did deep
research into the doctrine of Saivam; which were all totally
misleading. Luckily, we landed at the feet of TiruvengadathAN as a
SrIvaishNavan"
Impressed by the service rendered by an old spinster, he restored her
youth with unsurpassed beauty as desired by her. She married the
Pallava king who learned of the secret of her youth. He wanted to
regain youth himself. She told him to approach KanikaNNan for the
purpose.
- When KanikaNNan was summoned to court, he refused to come;
- When asked to compose a verse on the king, he refused to compose
one on a mere mortal;
- When told that the king was an aspect of the Lord, he composed a
verse on the Lord and not on the king. This enraged the king who
banished him from his kingdom.
On hearing this, Thirumazhisai requested the Lord in his puja to
leave the place. He sang:
KanikaNNan Poginraan Kaamaru poong Kachi /
ManivaNNaa! Nee Kidakka Vendaa/
Sennaap Pulavanum Poginren Neeyum Unran /
Pai Naagappaayai Suruttik KoLL /
" KanikaNNan is going out of kAnchi Oh! Manivanna!, You don't have to
lie here anymore. Since, as the fluent poet that I am also leaving
with him, you also roll your serpent bed and follow me"
And, accordingly all of them left KAnchipuram.
When they left, KAnchi became desolate. The king realized his folly
and requested Thirumazhisai and KanikaNNan to forgive and return.
Thirumazhisai prayed to the Lord that in view of the King's
repentance, they might return. He sang again-
KanikaNNan Pokkozhindaan Kamarupoong Kachi /
ManivaNNa ! Nee Kidakka Vendum - Thunivudaiya /
Sennap Pulavanum Pokkozhinden- Neeyum Unran /
Pain NAgap Paayil Paduthuk KoLL /
" KanikaNNan has changed his mind and rescinded his decision to leave
Since, as I, the fluent poet am also returning with him, You may also
return and lie down on your serpent bed as before"
All of them returned accordingly and KAnchipuram regained its lost
glory.
Since the Lord did as He was told by the AzhwAr, he came to be
called 'YatOtkAri' and 'Sonna vaNNam Seitha PerumAL'- meaning 'the
Lord who acted as told'
How Thirumazhisai got the name of BhaktisArar?
There is an interesting story about this:
Once, when Thirumazhisai was steeped in BhaktiyOga,Lord Paramasivan
and his consort PArvati Devi wanted to grant him some boon. But, the
AzhwAr being a ParamaikAntin would have none from them. When they
insisted on his requesting some boon, he asked whether they could
grant him `MOKsham". Lord Siva replied that he was incapable of
granting this, as it was in the sole domain of Lord NarAyaNa only and
conferred on the AzhwAr the honorific of "BhatisArar". AzhwAr refers
to this incident saying "pENilum varam thara miDukillAtha dEvar"-
Deities who are incompetent to grant the boon he desired.
One day, when on his way to TirukkuDanthai, he stopped for a while
for rest and he sat on a pial of a house in Perumpuliyur. A few
Brahmins were reciting Vedas. On seeing him, they stopped their
recitation since Veda was not to be recited in the presence of a
stranger. The AzhwAr understood and was about to leave when the
Brahmins started their recitation. They did not remember at what
point they had left the recitation. The Alwar broke open a paddy seed
with his fingernail to indicate the exact context, which had a
reference to the paddy seed. The Brahmins realized the greatness of
the Alwar and begged to be excused.
An important point to be borne in mind in this connection is that as
the AzhwAr was the incarnation of "Sudarsana Chakram", his
brilliance was so powerful that it literally blinded the Brahmins who
became stupefied, nonplused and speechless. That is the reason why
they stopped the recitation, not exactly because the AzhwAr was a Non-
Brahmin.
This can be gleaned from Swami Desika calling him "Mazhisai Vandha
SOthi" meaning "the brilliant luster from Mazhisai".
Also, TiruppAvai PAsuram of ANDAL "ThoomaNi mAdathu Sutrum
ViLakkeriya" is said to refer to Thirumazhisai AzhwAr (who could have
spoken out the context but chose to indicate by sign language) when
she exclaimed - "OomaiyO anri SeviDO ananthalO" ?
"Is it that s(he) is mute, deaf etc"
When the Archaka (priest) of the local temple wanted to honor him,
some objected and spoke ill of the AzhwAr. The AzhwAr prayed to the
Lord to show himself to these people. He sang :
Akkarangal Akkarangal Enrum Aavadhu En Kolo /
Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /
Sakkaram Koll Kaiyane Sadankar Vai Adangida /
Ut Kidantha VaNName Puram Posindhu KaaTTidE /
" What is the use of your having those resplendent hands if you
cannot remove the idiosyncrasy of these ignorant folk and make me
powerful in their midst? O1 Lord with the divine discus in your
hand ! Teach these fools a lesson by showing yourself appearing in my
very body" The Lord showed himself off in the body of AzhwAr and the
onlookers were astonished and begged forgiveness.
On reaching TirukkuDanthai (Kumbakonam), he let the birchbark leaf
containing his writings in the waters of river Kaveri. The leaf
floated back to him holding his works viz.,'Tiruchanda Viruttam'
(a poem of beautiful verses) in which he sang the following
beautiful verse:
814:
nanRirundhu yOkan^eedhi
naNNuvaar_kaL sindhaiyuL,
senRirunthu theeviNnaikaL
theerththathEva thEvanE,
kunRiruntha maadan^eedu
paadakaththu moorakaththum,
ninRirunthu veqkaNaikki
danthathenna neermaiyE? (63)
" Before I was born, He was standing in Ooragam, was sitting in
Paadagam and was lying down in Tiruvekka. .At that time I was not
born with wisdom; When once I was born with this wisdom, I never
forgot. Therefore, the Lord left all those places and has taken
permanent abode in my heart".
The idea is that the great JnAnis never considered themselves as born
at all until they realized this 'Artha JnAnam'. And, once they
realized this, they had no other avocation than being immersed in the
thought of the Lord. This is how MumukshuppaDi explains this
sentiment.
He refers to the inseparable-ness of ParamAtma and JeevAtama when he
makes the powerful statement- " I cannot exist without you nor can
you exist without me"
"Naan unnaiyanri ilEn kaNDAi nAraNanE
nee ennaiyanri illai"
SwAmi Desikan echoes these sentiments thus-"yAnum neeyE ennuL
urathalin, enadhum neeyE unadanri inmaiyin"
Let us see how SwAmi Desika celebrates the AzhwAr in
his "PrabandhasAram"
"thai magathil varum mazhisai pirAnE matrai
samayangaL pala therindhu mAyOna allAl
deivam matrillai ena uraitha vEda
sezhum poruL nAnmughan thoNNutrAru pATTu
mei miguththa tiruchchandha viruthap pAdal
viLangiya nooterirupadunthap pAmal meyvEvaiyagathu maravAmal uraithu
vAzhum
vagai adiyEnukku aruL sei magizhndu neeyE"
meaning
"The AzhwAr was born in the maheesAra kshEtram called Thirumazhisai
in Magahm star. Having researched thoroughly all the other faiths; he
came to the conclusion that they were all without any substance. He
rediscovered the veracity of the Vedic dictum that ONLY Sriman
NArAyaNa is the Supreme deity and none can equal Him. This, he
declared unambiguously in his "Nanmughan TiruvanthAdi" and the other
work "Tiruchchnda Viruttam" containing the quintessence of Tattvams."
He prays to the AzhwAr to bestow on him the faculty never to forget
but always remember these works as the only means for emancipation
The other work of the AzhwAr is 'Naanmugan Tiruvantadhi'- an
AnthAdhi commencing with the words 'Naanmugan' - a reference to the
four faced Brahma. He published them for the benefit of posterity.
The first stanza of the AnthAdhi categorically states
2382:
nAnmuganai nArA yaNanpadaiththAn, nAnmuganum
thAnmugamAych Sankaranaith thAn padaiththAn, -
yAn mugamAy anthAthi mEliTTU ariviththEn Azh poruLai,
sinthAmal koNminIr thErnthu (2) 1
"The four faced Brahma was born to Narayana and to this Brahma was
born Sankara. I am declaring this truth in this AnthAdhi. Resort to
this without any doubt, if you desire to wipe out the pangs of birth".
He was so fearless, outspoken and frank to a fault in establishing
his staunch devotion to Narayana that he was known as 'the sword that
was never sheathed in the cause of Vaishnavam'.
Thanian on Tirumazhisai Alwar
On Tiruchhanda Viruttam by Tiruk Kachi Nambigal
tharuchchanthap pozhilthazhuvu thaaraNiyin thuyar_theera
thiruchchantha viruththam sey thirumazhisaip paran varum oor,
karuchchanthum kaarakilum kamazhkOnkum maNan^aaRum,
thiruchchanthath thudanmaruvu thirumazhisai vaLampathiyE.
The places of birth of AzhwArs are considered to be as sacred as the
AzhwArs themselves. Hence, the Thanians praise their birthplaces.
" This place is filled with the divine Kalpa tree, Sandalwood tree
and other groves of fragrant flowers. Tirumazhisai is the holy place
where was born the great Thirumazhisai AzhwAr who came to this world
to relieve the populace of their misery. MahAlakshmi resides happily
in this beautiful place."
Thanian on Naanmukhan Tiruvantaadhi
nArAyaNan padaiththAn nAnmuganai, nAnmuganuk
kErAr sivan piRandhAn ennum sol - sIrAr
mozhi seppi vAzhalAm nenjamE, moypU
mazhisaip paran adiyE vAzhththu
" NaarAyaNa created Brahma and to this Brahma was born Siva who is
known as the 'Mei Tavathone'- real penitent. If we read and
understand this great psalm, we can redeem ourselves. The one who
gave us this rare psalm is the great Thirumazhisai AzhwAr who was
born in the flower - garden city of Mazhisai"
Divya Desams consecrated by Thirumazhisai AzhwAr -
1. Tiruvarangam
2. Tiru Anbil
3. Tiruppernagar
4. TirukkuDanthai
5. Kapisthalam
6. Tiruk KOshTiyur
7. Tiruk Koodal
8. Tiruk Kurunkudi
9. Tirup Paadakam
10.Tiru Ooragam
11.Tiru Vekkaa
12.Tiruvevullur
13.Tiru VEnkaDam
14.Tirup Paar KaDal
15.DwAraka and
16.Paramapadam
===========================================================================================================================================4.
"KNOW THIS ACHARYA"
EMBAR
- Anbil Ramaswamy
=========================================================================================================================================He
was a cousin of RAmAnuja. His earlier name was GOvinda. He studied
under YAdhavaprakAsa along with RAmAnuja. It is he who rescued
RAmAnuja from the plot, the Guru YadhavaprakAsa hatched to kill
RAmAnuja. Subsequently, as he was taking bath in a river, a Sivalinga
(an icon in the phallic form of Siva) mysteriously landed on his
palm. He became a Saivite for a while. Later, on the advice of his
uncle, Tirumalai Nambi and RAmAnuja he returned to Vaishnavam and
closely followed RAmAnuja in all his itineraries assuming the name
of 'EmbAr'.
=======================================================================================================================================
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