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- Subject: SRI RANGA SRI VOL.03 / ISSUE # 34 dated 17th June 2002
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Sun, 16 Jun 2002 03:27:10 +0000
- Bcc:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.03 / ISSUE # 34 dated 17th June 2002
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Dear Bhagavatas:
IN THIS ISSUE
1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM) - ? Part 10: Prakrutam Achaarya (Verses
6 and 7)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 13 (Translation by Anbil Ramaswamy)
We have so far presented in the form of catechism, 53 questions raised and
answered by H.H. In this Issue, we present Questions 54, 55 and 56 posed in
a lighter vein and answered by the H.H. with his characteristic humor.
------------------------------------------------------------------------
Qn.54. Do you know that Harischandra, the greatest apostle of truth, known
to have never told a lie, did actually utter a lie? When that and what was
was the lie?
Qn.55. Do you know how an ?earthen begging bowl? (kapparai) became a family
treasure?
Qn.56. Do you know that RavaNa and Soorpankhaa (the brother and sister) went
on a ?dating spree? with each other and this was abetted by no less a person
than Sage Naarada?
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Copies of the book can be had from anyone of the following: - -
1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)
2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar, Chennai
600 090 (Phone: 490 0327)
3. Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006
(Phone: 434 438)
4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,
New Delhi 110 064 (Phone:5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet,
Bangalore 560 018 (Phone: 6511056)
6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion
East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar,
Chennai 600 017 (Phone: 8280949).
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 13 (77 to 79)
(Anbil Ramaswamy)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 9
(Prasnam 26 to 30)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of
India)
----------------------------------------
EDITOR?S NOTE: The ?Yaksha Prasnam? is an important topic in which very many
esoteric truths are discussed in a conversation between Dharma in the form
of a Yaksha and Dharma ? putra -Yudishtira. Though Yaksha?s questions and
Yudishtira?s replies may appear, on the face of it, simple and commonplace,
there is deeper philosophical significance beneath them. There are about 125
Questions and Answers that reveal these in a subtle manner but with deep
undercurrent of practical wisdom. The author who has done intense research
on the subject brings to light these aspects in simple, clear and
understandable English, for our benefit)
------------------------------------------------------------------------
5. DESIKAMRUTHAM ?
SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM?-Part 11
The Peerless Preceptor ? Part 11
Sri Sadagopan Iyengar Swami from Coimbatore
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for Volume 1 (Issues 1 to 27)
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol2-index.html
for Volume 2 (Issues 1 to 15):
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol3-index.html
for Volume 3 (Issues 1 to Current):
(Not the individual postings allowed for encouraging "Reader
participation").
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Tell your friends to join by sending an email to ?
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Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
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1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF
SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM)
Part 9: Prakrutam Achaarya (Verses 4 and 5)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
------------------------------------------------------------------------
Vedantha-Vidwat padavi sweekaara: (Academic embellishment)
Mastered he the quartet with flawless perfection
Learnt its branches alongside with great inclination
Passed he the Vedantic assessments with rare distinction
Beseech we the holy feet of Gopala Deshika, the citadel of knowledge ? 6
He finished his Kaalakshepam of Grantha-Chatushtaya at the feet of Srimath
Abhinava Ranganatha and learnt them with great perfection.
He also embarked upon learning from the great Aasthana Vidwan
Chatushshaastra pandita Atmakur Deekshacharya Swami, the fundamental texts
of Sri Sampradaayam. He studied branches such as Nyaya Siddhanjanam, Tattva
Muktaa Kalaapam and Nyaaya Parisuddhi under him.
Sriman Rajagopalan participated in six assessments or examinations in
Vedantha conducted by Vedaanta Deshika Vihaara Sadas under the direction of
the Jeeyar of Parakaala Mutt. He also passed with rare distinction, the
Purva and the Uttara parts of our Vedanta in the Vidwat Pariksha or
examination conducted by the Mysore Maharaja. He was then embellished with
the title ?Vedantavidwan?. After many years of rigorous study he finally
returned to Thillaiambur in 1947.
He also learnt Hindi very well and passed the examinations of ?Dakshina
Bharat Hindi bhaasha prachaara sabha? with distinction to be eligible for
the title ?Hindi Visharad?.
Learned was he so well by now that he shone with an aura of divinity around
him. He was greatly admired by one and all for his erudition. This quality
of Swamy being verily regarded as the citadel that is a fortress, sanctuary
or a stronghold of knowledge is upheld here in this verse.
Srikaarya padavi sweekaara: (Premier Service rank of monastery)
The seat of academic scholar he did decorate
The acquaintances of the holy and the great he did cultivate
Prime in service, to the monastery remained he intimate
Beseech we the holy feet of Gopala Deshika, the paramount of Bhaagavatha
pratipatti ? 7
Sriman Rajagopalacharya Swamy now decorated the seat of an academic scholar
by getting employed as a Sanskrit Pandit at Musiri. Sri Rajagopalacharya
Swami used to visit Srirangam in connection with the affairs of the
Ashramam, which was always uppermost in his mind.
Sriman Rajagopalacharya had by now cultivated the acquaintance of many great
Vidwans and Achaaryas. On occasions when he visited Srirangam, he would call
on Sri Madurantakam Vira-Ragahavacharya Swami, a renowned scholar who
considered Rajagopalacharya to be his compeer and whenever Rajagopalacharya
prostrated at the feet of Madurantakam Swami, the latter would do
Prathivandanam though Sriman Rajagopalacharya was 21 years junior to him.
Sriman Madhurantakam Swamy would say, ?How will Shesha-Sheshi bhavam as said
by Deshikan be effected if I do not return prostrate you, a full Brahma
jnaani and anushtana sampanna??
Sri Rajagopalacharya felt embarrassed and hit up on a plan to stop the
Prathivandanam. So, he submitted that he had not been initiated into
Vaishvadevam and requested Madurantakam Swami to initiate him. This done,
Madurantakam Swami had become his Acharyan and there was no way for him to
do Prathivandanam anymore. From the distinguished scholar and Vidwan, he
received Vaishvadeva Upadesham, for which he fell prostrate at the feet of
the Madurantakam scholar. The latter did not relish such respect offered to
him and felt extremely uncomfortable.
Sriman Rajagopalacharya was a regular attendee for thiru nakshatrams,
kainkaryams and other festivities that were conducted at the ashramam and
also the Vedanta Vidwat Sadas organised by Anbil V Gopalaacharya at the
ashramam. He would participate in the Vedantic debates and discussions and
shine with brilliance.
Having seen his prowess many scholars would invite him to the various Vidwat
sadas like Ahobila Matha Malola Vidwat Sadas, Parakaala Matha Vedanta
Vichaara Sabha Vidwat Sadas etc. Achaaryas of all the ashramams and mathams
and great scholars held him with great esteem and showered great benevolence
on him, after having seen his immense knowledge, vairaagyam and bhakti.
He was later appointed as the Srikaarya durandharar (Premier Service rank)
of Srimath Poundarikapuram Srimath Andavan Ashramam at Srirangam by the then
Achaarya of the ashramam. He was now prime in service to the monastery and
rendering his selfless and plentiful service, he remained closely attached
to it.
This verse upholds the modesty, naichchya anusandhanam and Bhaagavatha
pratipatti that Sriman Srikaaryam Rajagopalacharya had.
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(To Continue)
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 13 (Translation by Anbil Ramaswamy)
We have so far presented in the form of catechism, 53 questions raised and
answered by H.H. In this Issue, we present Questions 54, 55 and 56 posed in
a lighter vein and answered by the H.H. with his characteristic humor.
------------------------------------------------------------------------
Qn.54. Do you know that Harischandra, the apostle of truth, known to have never told a lie, did actually utter a lie? When was that and what was the lie?
Answer: (Page 345 of the book)
Nakshatresa, the Sishya of Viswamitra was fast asleep. Viswamitra woke him
up rudely and chided him:
Viswamitra: ?Did I not ask you to keep a constant vigil on Harischandra and
to report to me as soon as he uttered a lie? And, you are sleeping. Is this
the way to obey your Guru??
Nakshatresa: ?Oh! Lord! Since Harischandra lied in your very presence and
you were very much aware of it, I started sleeping. Please pardon my lapse?
Viswamitra: ?Is this true? I do not remember. Tell me, when did it happen??
Nakshatresa: Did not Harischandra tell you in your face that you are
affectionate, compassionate and merciful to your disciples?
(Meaning: Harischandra?s attributing to Viswamitra non-existent qualities of
affection, compassion and mercy was tantamount to a lie as evident from the
present angry posture of the Guru)
No wonder the citizens of Ayodhya were concerned about leaving the young
princes in the custody of one who could not even tolerate his Sishya taking
a well earned rest!
Qn.55. Do you know how an ?earthen begging bowl? (kapparai) became a family
treasure?
Answer: (Page 353-354 of the book)
There lived a widower dependent on his only son. For sometime, the daughter
in law gave food to him at the dining room. Later, he was shifted to a
veranda and then to a pial outside the house. She managed to take away his
silver plate saying that it would not be safe to keep at the pial opening up
to the street. Food was offered to him on a leaf. Later on, even the leaf
was replaced by a bowl, actually, a begging bowl! One day, the bowl
disappeared. The lady challenged that only if the old man found the bowl
would she offer food any more. Otherwise, he would have to starve to death.
She had a kid who came running, on hearing this, and said ?Mother! Don?t
worry. Only I took the bowl and kept it safe.? When questioned, the boy
answered ?You guys are also fast aging. When you get old like grandpa, I
would have to offer you food in the bowl on the pial. That is why, I have
preserved it for you?. Thus, the bowl became a family legacy!
(And, thereby hangs a tale and a moral! This is to remind that kids cannot
be taken for granted. They observe how their parents treat their parents and
learn how they should be treated when the time comes.)
Qn.56. Do you know that RavaNa and Soorpankhaa (the brother and sister) went
on a ?dating spree? with each other and this was abetted by no less a person
than Sage Naarada?
Answer: (Page 670-671 0f the book)
When a wedding is successfully and perfectly performed, people used to
create a situation to confuse and confound, all in fun with a view to
avoiding the ?evil eye?.
The wedding of Sri Sita with Sri Rama was one such perfect wedding. Who else
could anyone think of, for creating confusion than Sage Narada, known for
his good intentioned pranks? On the day of the wedding, the Sage made
straight to Lanka, met with Ravana and told him,
Narada: ?Oh! Ravana! You know what? With all your might, you could not even
lift the bow of Lord Siva. Shame on you! Rama, a mere boy not only lifted it
but also broke it. They are arranging for a grand wedding for Sita with this
boy, Rama. Even now, is not too late for you to secure Sita, provided you
follow my advice?
Ravana: ?Oh! Great Sage! You know my infatuation to Sita. Will I ever go
against your advice? Please, please tell me. I will do exactly as per your
directions?
Narada: ?Take the form of Rama right now. Go to Mithila and wait at the
Southern gate of the entrance to the city. At the stroke of 7am, Sita will
arrive there. Simply engage her in a conversation with her as if you are
Rama and she can be easily beguiled into following you to Lanka?
Ravana: ?Sire! I would implore you to accompany me to the spot. This, I
believe, would infuse confidence in Sita to follow me?
Narada: ?I am sorry that I cannot come with you because I have some very
urgent and important work elsewhere? So saying, he took leave of Ravana.
Then, he proceeded straight to DaNDaka AraNya and met with Soorpanakha and
narrated the same story but with a twist.
Narada: ?I am sure Sita is no match for the handsomest prince in the world,
that Rama is. If you wish to marry him go straight to Mithila assuming the
form of Sita. Exactly at 7 am, Rama will arrive there. You are powerful
enough to literally kidnap him. Bring him to DaNDaka AraNya. Then, you can
arrange to marry him?
Both the brother and sister arrived at the specified location and at the
appointed moment. Ravana lifted her up in a kidnap attempt. But, he found
her too heavy. He was wondering how a mere human woman could be so heavy. At
that time, the celestials that happened to see them recognized both of them
and started jeering ?How funny to have a marriage between a brother and his
own sister!?
The siblings looked at each other closely. Soorpanaka exclaimed ?Is it you,
my brother?? Ravana dropped her down like a hot potato.
?We have been duped. Where is this Narada, the mischief monger?, they asked
each other.
Narada is a frequent flyer traveling all over the 3 worlds. No one knew his
present whereabouts.
Thus ended the courting of Ravana and Soorpanaka.
(To Continue)
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 13 (77 to 79)
(Anbil Ramaswamy)
(S): Sanskrit (T): Tamil (M): MaNipravaaLam (a mixture of (S) and (T)
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CHAPTER 21 GATHI VISESHA ADHIKARAM
77. ? vaarthai solla karkira mukha vasyanaana Raaja kumaaranai Raajaa
eDuthuk koNDu ulaavumaap pole koNDu purappaTTu?? (M)
Meaning:
?Like a King who walks to and fro with his charming baby in arms, the Lord
literally carries the Jiva of the Prapanna through the Brahma NaaDi into the
main gate of Brahmapuri?
78.?s0okshmasareerathai aaru kaDakkaikkup patrina theppam pOga viDumaap pole
pOga viDuthu virajaikku appurap paDuthi apraakruta sareerathaik koDuthu?.?
(M)
Meaning:
? Like a passenger who gives up a boat used for crossing a river and sets it
adrift after crossing the river, the Prapanna jiva casts off even the subtle
body (Sookshma Sareera) it had acquired merely for the sake of journey and
not for experiencing the fruits of past karma?
79. ? pinbu varap pOgira kaNNaalathukku naaL eNNI irukkumaap pole poorva
praarthitha purusaartha smaraNa maatramaai ip purushaartham perap pOgirOam
engira preethi adisayathai viLaivithuk koNDu svayam prayOjanamaai irukkum?
(M)
Meaning:
? Like a bridegroom who is eagerly looking forward to and counting days for
the actual day of wedding that had already been fixed, a Prapanna takes a
keen delight in knowing that very soon, the supreme goal begged for at the
time of Prapatti will be attained?
(To Continue)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 9
(Prasnam 26 to 30)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of
India)
-------------------------------------------------------------------
PRASNAM 26:
YAKSHA:
?KIMSVIT GURU TARAM BHOOME:??
?WHICH IS WEIGHTIER THAN THE EARTH??
YUDISHTIRA:
? MAATAA GURU TARAM BHOOME?
? IT IS THE MOTHER WHO IS WEIGHTIER THAN THE EARTH?
PRASNAM 27:
YAKSHA:
? KIMSVIT UCHCHA TARAM RAVAAT??
?WHO IS TALLER THAN THE SKY??
YUDISHTIRA:
?PITAA UCHCHA TARAM RAVAAT?
?THE FATHER IS TALLER THAN THE SKY?
NOTES:
There is a traditional belief that the preceptor, the Guru, is at a higher
pedestal than even the father or the mother.
Sri Rama was of the firm view that this was not so. He declared it
unequivocally. He made his declaration more valuable and durable by
pronouncing it in public and contradicting Sage VasishTa, his preceptor, in
the process.
It happened this way: Bharata used many an argument to persuade Sri Rama to
give up his resolve to live in the forest for fourteen years and to accept
the Kingship instead. Sri Rama was not persuaded. At that stage, VasishTa,
who was looking on, intervened to say that he saw greater merit in
Bharata?s argument. He capped it by using what he considered to be a
clinching argument, namely, that a Guru is greater than the father because
the latter gave the body (merely a sheath) whereas the former gave substance
in the form of learning and wisdom.
?Prajnaam dadaati aachaarya: tasmaath sa: Gurur uchyatE? (VR II.iii.3)
?The Guru imparts discriminating wisdom; that is why he is also called a
weightier
person?
Sri Rama replied to him promptly, settling the issue beyond doubt and for
all times to come.
?yan maataa pitarou vritham tanayE kuruta: sadaa /
na supratikaram yathaa Sakti pradaanEnasvaapanOchchaadanEna cha /
nityam cha priya VaadEna cha tayaa samvardanEna cha //
(Ibid II.iii.10 & 11)
?What the mother and father constantly give to their children is
incalculable and indeed incredible. They give them the best nourishment, the
best of clothes and bed, support them and encourage them and make them
believe in themselves as worthy beings. These they do by going to the
maximum extent of their capacity. All these cane hardly be repaid or
equaled. There cannot be any doubt that in relation to the father and
mother, the Guru has to rank behind.
PRASNAM 28:
YAKSHA:
?KIMSVIT SEEGRA TARAM VAAYO:??
?WHICH IS SPEEDIER THAN WIND??
YUDISHTIRA:
?MANA: SEEGRA TARAM VAATAATH?
??MIND IS SPEEDIER THAN THE WIND?
PRASNAM 29:
YAKSHA:
KIMSVIT BAHU TARAM TRUNAATH??
?WHICH GROWS MORE NUMEROUSLY AND WILDLY THAN GRASS??
YUDISHTIRA:
?CHINTAA BAHU TARAM TRUNAATH?
?WORRIES ARE NUMEROUS AND MULTIPLY MORE WILDLY THAN GRASS?
NOTES
Worry or anxiety is cancerous. It multiplies itself very fast. It can spread
and cover huge ground very fast and grows wildly. It also destroys healthy
cells.
?SokO naasyatE dhairyam sOkO naasayatE srutam /
sOkO naasayatE sarvam naasti sOka samO ripu://?
Worry first gnaws at one?s self belief and the very courage needed to
endure, retain a calm mind and dispel the worry. After bringing down this
edifice, it attacks the memory cells. It makes one mournful, inactive and
also forget all the valuable teachings thus far learned. Once the spiritual
learning and practical wisdom have been undermined, worry can be said to
have succeeded in destroying everything. There is no greater foe to man than
the worry that sneaks into his mind.
PRASNAM 30:
YAKSHA:
?KIMSVIT SUPTAM NA NIMISHATI??
?WHO SLEEPS WITH EYES OPEN (i.e) WITHOUT CLOSING THE EYELIDS??
YUISHTIRA:
? MATSYA: SUPTO NA NIMISHATI?
?THE FISH SLEEP WITH EYES WIDE OPEN?
NOTES:
Fish have no eyelids. They do not have any need for eyelids because the
water, where they live keeps the eyes clean and moist. Fish do sleep. Some
fish hibernate. Carp go to the bottom of lakes and spend the winter partly
buried in the mud. This Scientific fact was well known to the ancients. The
Itihasas like Srimad Ramayana and Sri Mahabharata do contain subtle
information regarding animals, reptiles and birds.
Yudishtira, the ?master-mind?, revealed in his reply, his good grasp over
scientific knowledge. He revealed that fish do sleep, they do not have
eyelids and so while they sleep there is no closing of the eyelids.
But, surely, that cannot be the intention of Yaksha to test Yudishtira?s
knowledge in the field of zoology!
Yaksha, , in his questions, has been seeking information on the substratum
of truth regarding those that are manifest and un-manifest. From this
angle, he is perhaps referring to the Ataman inside the body. While the
latter sleeps or acts, the former remains awake un-participating, unaffected
and unfazed.
It would seem equally apparent that Yudishtira was referring to the Atman
while speaking about the fish. Originally, it was all water before life
forms began.
?Sam thu RakshaNaartham bhootaanaam srushTam prathamO jalam?
(MB Santi Parva Ch.176/2)
In the beginning, water was first created for the protection and
continuation of life. The body is mostly water. Like fish residing
comfortably inside water, Atman resides inside the body. ?Vyaapya sEtE
mahaan Atmaa? (Ibid 203.35) The Atman pervades the body in the sleeping
position.
The other attributes are:
?ajara: sah Amaras chaiva vyakata avyaktOpadEsavaan /
Vyaapaka: suguNa: Sookshma: sarva bhoota guNaasraya: //
(MB Santi Parva 203.36)
The Atman is not subject to the process of aging and decay or even death. It
is perfectly above all that is manifest and the un-manifest. It is all
pervading. It is imbued with many qualities both in comprehensiveness and
subtlety. Indeed, it is the refuge of all existence and qualities.
With this background, one is able to appreciate Yudishtira?s reply better.
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(To continue)
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5. DESIKAMRUTHAM ?
SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM?-Part 11
The Peerless Preceptor ? Part 11
Sri Sadagopan Iyengar Swami from Coimbatore
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Continuing with Swami Desikan's pasuram, " ennuyir tandu aLittavarai", we
are impressed with the distinguished author's apparently boundless bhakti
and admiration for Sri Ramanuja.
"pin aruLAl Perumboodur vanda vaLLal" says Tooppul Pillai, referring with
devotion to Sri EmperumAnAr. Each word of this line is worth its weight in
gold, as it illuminates one aspect of the multi-faceted personality that was
Sri Bhashyakara.
Swami Desikan would appear to divide the Guru Parampara into two broad
categories- the Acharyas before Sri Ramanuja and those after him.
Immediately after paying obeisance to one's own Acharya and the ones before
him, Swami Desikan says one should remember with reverence and gratitude the
Great Acharya who re-established VisishtAdvaita siddhAnta on unshakeable
foundations, through such monumental works as the Sri Bhashya. Swami Desikan
is of the firm opinion that if the Guruparampara were to be likened to a
magnificent necklace, then Sri Bhashyakara would be its splendorous
centerpiece, adding glamour to both sides
of the necklace ("mahatI gurupankti hAra yashti YatirAjEna nibaddha nAyaka
shree:").
Just as the Acharyas after Sri Ramanuja attained glory due to association
with his tiruvadi, the pre-eminence of the Acharyas before him was also
multiplied manifold due to their association with his tirumudi (head).
"aruLAl" vanda vaLLal- Sri Ramanuja came to this world with the sole aim of
emancipating jeevas like us, who wouldn't listen to words of wisdom even if
the Lord Himself were to appear before us and preach-
"engaL MadhavanE kaNNura nirkilum kANagillA ulagOrgaL"-
(Sri Ramanuja NootrandAdi).
Thus the only motive behind this avatAra was kripa or 'aruL". Whereas the
Acharyas before EmperumAnAr limited their teachings to those near and dear
to them, and in any case only to the chosen few, it was Sri Bhashyakara who
opened the floodgates of the Sampradaya to one and all, irrespective of
caste, creed or community, by propagating the Prapatti mArga, which does not
prescribe any eligibility criteria. Hence the title "KripA mAtra prasanna
Acharya" fits Sri Ramanuja to a T. And in so doing, he was motivated not by
considerations of the popular acclaim he would gain or the resultant power
or riches, but solely by unfathomable mercy for the countless millions
securely bound by the coils of samsAra and knowing not the means for
redemption therefrom. Swami Desikan is so impressed by Sri Ramanuja's kripa,
that he compares it to the Ganga in its breadth, depth and purifying
qualities-"Yatipati dayA divya thatinI".
"aruLAl vanda vaLLal"
The word "vanda" is extremely significant. Even though the words
"Perumboodur piranda vaLlal" could have been used, the usage of "vanda"
denotes that the birth of Sri Ramanuja was no accidental, uncontrolled
happening, but one planned and decided well in advance. While jeevas like us
have little control over when, how, where and in what form we would be born
next, Emperuman and nitya sUrIs, who enjoy absolute independence, decide the
place, time and other aspects of their avatArA. Thus we have Sri Rama
choosing Sri Dasarata as His father-
"pitaram rOchayAmAsa vriddham Dasaratam nripam".
Similarly, Sri Ramanuja, who was but an avatara of Sri Adisesha, too chose
Sri Perumboodur as his avatAra stthala. The choice of Sriman MahA bhoota
puri as birthplace, Sri Kesava Somayaji as father and Sri Kantimati as
mother, were all decided in advance to give Sri Ramanuja the advantages of
location and background. Further, Swami Desikan calls Sri Ramanuja's avatAra
the result of the combined merit and prayer of the three worlds, ("trijagat
puNya phalam") for, had this avatara not happened, the world would still be
clouded by ignorance and groping for a way out of the debilitating samsAra.
"Perumboodur vanda vaLLal - vaLLal is a philanthropist with boundless
munificence. Tamil literature lists seven great vaLLals - Kari, PAri, Began,
etc. KarNA too qualified as a vaLLal. However, all these philanthropists
satisfied only one aspect of the requirements of the needy- they gave away
money and riches, which could buy food, clothing, shelter, and other objects
of material pleasure. The one thing they could not give was happiness, that
is, lasting happiness. Ephemeral happiness could be acquired through
spending money, but not everlasting bliss. Sri Ramanuja was the rare
philanthropist who gave away bliss, not merely happiness, and that too,
perennial, everlasting, uninterrupted bliss, in the company of the best of
the Lord's devotees, at that abode of all happiness, Sri Vaikuntam. That all
mortals who came into contact with the Prince of Saints were emancipated
through hard-to-earn knowledge and were assured of heavenly bliss, is
pointed out by Sri AmudanAr thus- "aNNal IrAmAnusan vandu tOndriya
appouzhudE naNNarum gnAnam talai koNdu NaraNarku AhyinarE".
Sri Ramanuja's munificence does not stop with mere mortals: it extends to
the Lord Himself. When there was a dispute as to the identity of the Lord of
the Seven Hills, it was Sri Ramanuja who bestowed Him with the Shankha and
Chakra, thus conclusively establishing Him to be Sriya: pati.
Just as Sri Nammazhwar calls Emperuman "vaLLal"(" vaLLalE, Madhusoodana, en
maradaga malayE" "vaLLal Manivannan tannai kavi solla vamminO" etc.), Swami
Desikan applies the sobriquet to Sri Bhashyakara, overwhelmed by the
latter's generosity in parting with the esoteric secrets of the Sampradaya,
so that even the common man could start thinking of attaining liberation,
hitherto beyond the reach of all but the chosen few, by adopting Prapatti.
Sri Amudanar addresses Sri Ramanuja in a similar vein-
?Kozhundu vittu Ongia un vaLLal tanattinAl valvinayEn manam nee pugundAi".
Amudanar also lists the multifarious benefits that Sri Ramanuja's
munificence bestows on those who come to him-
"porundiya tEsum porayum tiralum pugazhum-nalla
tirundiya gnAnamum selvamum serum - seru kaliyAl
varundiya gyAlatthai vaNmayinAl vandu edutthu aLittha
arunthavan- engaL IrmAnusanai adaindavarkkE".
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