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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
=============================================================
SRI RANGA SRI VOL.08 / ISSUE # 04 dated 27th October 2006
=============================================================
EDITORIAL
Dear Bhagavatas:
MOVING TO CLEVELAND, OHIO
This is to inform you that I will be leaving for Cleveland, Ohio on
Monday the 30th October 2006. My address at Cleveland for contacts is
25807 Iris Court, Westlake, OH-44145
Phone # (440) 716- 0771 Cell # (770) 876- 9188
(PLEASE NOTE THE ABOVE CHANGE OF ADDRESS AND PHONE #)
My personal email address remains the same, namely, Ramanbil@xxxxxxxxxxx
--------------------------------------------------------------------
When I met asmad Achaaryan, Srimad Andavan, Poundarikapuram Swami Asramam, 
Srirangam, during my recent trip, he was pleased to learn that I was giving 
Tele-Upanyasams on Tiruppavai last year. H.H. suggested that I should give 
similar Tele-Upanyasams on Srimad RaamaayaNam. Bhagavatas in Atlanta who came 
to know of this, proposed to arrange for my series of Tele-Upanyaasam talks on 
?Srimad RaamaayaNam at the ?Hindu Temple of Atlanta? on 9 successive Sundays 
from December 2006. Therefore, I hope to be back at Atlanta around Thanksgiving 
Day (end of November 2006).Please await a further announcement in this regard.

Sri Madhava Kannan Swami, Co-Moderator of ?Sri Ranga Sri? will hold charge as 
?Editor and Publisher? of the Journal, in my absence.
Dasoham
Anbil Ramaswamy
======================================================================IN THIS 
ISSUE:
1. IMPORTANT DAYS IN AIPPASI (TULA MONTH)
BY SRI MADHAVA KANNAN SWAMI, SINGAPORE
CO-MODERATOR OF ?SRI RANGA SRI?
2. ?THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS? ? Part-3?
BY ANBIL RAMASWAMY
(This is from my talk at Sri Hayagrivar Temple, Pondicherry on 31st May 2006)
3."DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 4?:
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO
4. ?MAAL UGANDHA AASIRIYAR ? LIFE AND WORKS OF AZHWARS
Part ? 1- BY SRI MADHAVA KANNAN SWAMI, SINGAPORE
CO-MODERATOR OF ?SRI RANGA SRI?
============================================================
ISSUES RELEASED
With this issue, about 231 Regular issues of SRS have been released so far, 
apart from numerous ?Special Issues? as indicated below:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6
50 Issues of Vol. 7 and
04 Issues of Vol. 8
----------------------------------------------------------------------
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
By Sri Diwakar Kannan (diwakark@xxxx)
You may also view the archives at http://www.ibiblio.org/sripedia maintainedBy 
Sri Srinivasan Sriram (ajiva_rts@xxxx)

We strongly urge you to kindly peruse the "Regular Issues" archived in the 
Files Section and view the Contents at srsindex.html (Not the individual 
postings allowed for encouraging "Reader participation"). We are sure that you 
will be convinced of the quality of the contents.

IF you are satisfied with the quality and contents of 
?Sri Ranga Sri? -
Tell your friends to join by sending an email to
Srirangasri-subscribe@xxxxxxxxxxxxxxx

IF NOT:
Tell us, as to how we may improve.
Ever at your service
Moderator
?Sri Ranga Sri?
=====================================================================
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======================================================================IMPORTANT 
DAYS IN AIPPASI (TULA MONTH)
BY SRI MADHAVA KANNAN SWAMI, SINGAPORE,
CO-MODERATOR OF ?SRI RANGA SRI?
----------------------------------------------------------------------
VIYA VARSHA- AIPPASI MONTH
October 18, 2006- Wednesday -Aippasi 1-
Aipaasi month begins- thula vishu puNya kaalam
October 20, 2006-Friday- Chathurthasi-
Naraga chathurthasi snaanam
October 21, 2006- Saturday- Sarva amavaasyai-
Deepavali Festival of lights
October 27, 2006- Friday- Moolam Star ?
Sri Manavala maamunigaL Thirunakshathram
October 28, 2006- Saturday- Pooradam Star-
Sri VishvaksEnar Thirunakshathram
October 29, 2006- Sunday- Utthiraadam Star-
ThirutthuRaipooNdi Andavan Thirunakshathram
October 30, 2006- Monday- ThiruvONam Star-
Poigai AzhwAr Thirunakshathram
October 31, 2006- Tuesday- Avittam Star-
BhoothatthAzhwAr Thirunakshathram
November 1, 2006- Wednesday- Sadhayam Star-
pEyAzhwAr Thirunakshathram
November 2, 2006- Thursday- Vaishnava Ekadasi
November 16, 2006- Thursday- Ekadasi
?Kaartthigai maasam begins [VishNupathi puNya Kaalam]
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2.      ?THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS? ? Part - 3?
                  BY ANBIL RAMASWAMY
----------------------------------------------------------------------
(This is from my talk at Sri Hayagrivar Temple, Pondicherry on 31st May 2006)
----------------------------------------------------------------------
(Excerpts from Chapter 11 of ?Hinduism Rediscovered? by Anbil Ramaswamy)
----------------------------------------------------------------------
ICHCHA SAKTI, CHITTA SAKTI, KRIYA SAKTI
?In order that the souls may discern the way to shape their future, God has 
provided them with 3 kinds of powers Ichca Sakti, Chitta Sakti and Kriya (Or 
Pravritti) Sakti.

'ICHCHA SAKTI' (Power to desire) ? This is essentially the function of the mind 
(manas) - Desire for Life, Health, Wealth, Power, Sex, Food, Enjoyment etc. 
When the mind comes into contact with the 'Bhoga vishayas' (objects of 
enjoyment) it develops Ichcha or desire. Desire is not bad in itself. But, the 
objects of desire and the means to obtain them may not always be good. If they 
are good, it will lead to a chain of action that would create good Agami Karma 
and this would modify the Sanchita karma. If they are bad, it will lead to a 
different chain of action resulting in adverse 'Agami Karma' which in turn 
would affect adversely the Sanchita karma.

'CHITTA SAKTI' (Power of wisdom). This refers to the 'sixth sense' in human 
beings which differentiates them from beasts. This is also called 
'Buddhi'(Intellect). In common parlance it can be defined as the power to 
discriminate between good and evil (i.e) Intellect as distinct from mind. 

The mind is subject to moods or Ahankara (Deceit) which blinds one's vision to 
right and wrong. The Chitta sakti is also assisted by conscience "Antah-karaNa" 
in weighing the pros and cons in any situation - whether good or bad. And, the 
Saastras provide the guidelines as to what constitutes good and what 
constitutes bad and helps in regulating conduct.

Mind is said to be a conglomeration of 4 faculties.
MANAS: The receiving agent of all impressions coming through senses directly 
and may be called the 'antenna'.

BUDDHI: Plays the role of sorting, sifting, analyzing and concluding.
AHAMKARA: or Ego which is the feeling of "I-ness" that which claims agencyfor 
every thought and deed.
CHITTHA: The 'subconscious' which stores up all impressions and keeps them 
ready for retrieval in action.

This Chitta is also called the 'little inner voice' as Mahatma Gandhiji would 
put it. In other words, it is the manifestation of the 'Antaryaami' - (the 
divine presence residing in the heart of every soul). It is this Chitta that 
definitely indicates what should be done and what not in given circumstances 
based on the analysis and conclusions provided by Buddhi.

Mind is a reservoir brimful with dirty Vasanas that cannot be wished or washed 
away or sublimated by waving a magic wand or ordered to vanish by crying 
'Avaunt'. The only way to neutralize the toxic effects of its contents is by 
pouring in 'Vasanas' of the opposite kind (i.e) pure, ennobling, elevating 
thoughts, words and deeds which alone can uplift and lead the soul on to the 
path of divine perception.

Mind is not a sinner by itself. It is a sinner on account of its Vasanas. Mind 
with the sense or ego (Self deceit) in him is a sinner. Rid of these 
impurities, the mind is divine.

Mind is said to have three tendencies:-
First, it leaves the present and constantly revels in the past or in the future.
Second, it desires to have something that is not available
Third, once it gets what it desires, it develops a strong attachment to it and 
undergoes a syndrome of 'possession' and if it does not get it, it generates 
within itself a disappointment and consequent anger.

'KRIYA OR PRAVRITTI SAKTI':( Power of Action): That which allows a world of 
freedom to the soul either to accept or reject the dictates of conscience and 
proceed with action. If it decides to act according to the injunctions, such 
acts result in 'PuNya'. If it decides to act against the injunctions such acts 
incur 'Papa', the consequences of which the soul has to suffer either in this 
life itself or in future lives.

When we buy, say, a computer or any gadget, they provide us with the User's 
Manual with a list of "Do's and Don'ts". If we follow the instructions, the 
gadgets work alright. If we do not, and misuse or abuse the gadgets, they might 
not work but might even explode causing damage. The Saastras are like the 
user's manual and our lives are like gadgets. It is up to us to save or ruin 
our lives by the proper or improper use of the Saktis endowed to us with 
reference to the Saastric codes of conduct.

A father gives his two sons one million each. And instructs them as to how to 
use the amount so that they can become billionaires and also cautions them how 
if they squander the capital, they will go down the drain. One follows the 
instructions and prospers; the other does just the opposite and ruins himself.

God in his infinite mercy has endowed us with a body, soul and intelligence and 
has provided us with the 'Do's and Don'ts through the Saastras that govern 
every conceivable situation in life, like the father mentioned above. Since the 
father is to be praised for the money and the advice he gave and cannot be 
blamed for the plight of the prodigal son which was his making, the conduct or 
misdemeanor of individual soul rests with it and it will have to reap the 
consequences.

When a cow is tethered with a rope, it can graze whatever is within its reach. 
It cannot move beyond the limits imposed but is quite free to graze grass or 
poison ivy or weeds that may lie within its ambit. Assuming also, that it has 
the power to differentiate between the edible and the in-edible, it will be for 
it to choose and enjoy or suffer as per its choice. This is another analogy 
which explains the role of man in the day-to-day affairs and the overall 
supervision of God.

The more one understands and follows the Saastric injunctions, the sharper 
one's intellect would become and the movement towards God would be that 
quicker. It is here that ethics finds its place in religion where human effort 
at first appeared to be woefully inadequate.

Man has freedom to obey or disobey God. Fate is only an infinitesimally small 
segment that has been blown out of proportion. We are born with a particular 
parentage of Vasanas, in a particular environment, in a particular sex. Our 
fate influences our tendencies acquired through the past actions. (e.g.) if I 
am not able to resist smoking, it is because my system is tuned to the smoking 
habit. And every action has a reaction. -  People continue to smoke knowing 
full well that it most certainly kills -because of habit. This is the VASANA 
theory.

Similarly, we come across the instance of a person convicted of 
counterfeiting currency, continued to discover means to procure 
infrastructure to use  his 'know-how' in counterfeiting within his prison cell 
itself! This is the 'Vasana' that he has refused to shed in spite of the 
punishment. 'Once bitten' by a scorpion one becomes 'twice shy' and looks for 
scorpions in every nook and corner; one who finds a gold ring on the way, gets 
habituated to looking ?down to earth? for a golden treasure all the way.

But, Fate does not act anything beyond conditioning tendencies. All else is in 
your hands in this life. You have TOTAL FREE WILL to turn TO God or AWAY FROM 
God. But if you do surrender to him wholeheartedly and unconditionally, He 
promises that he will take care of your "YOGA" and "KSHEMA"

"Those people who not being mindful of anything else, think of me and 
worship me well - the prosperity and welfare of those who are desirous of being 
ever united with me, I look after and carry on"

BG 9 / 22 "Ananyas chintayanto mam /  Ye janah paryupasathe
          tEshaam  Nityabhiyuktanaam  / Yogakshemam   vahamyaham
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To Continue
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3.      "DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 4?:
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO
----------------------------------------------------------------------
Slokam 2 of avatArikA:
praj~nAkhye mantha Saile prathita guNa rucim netrayan sampradAyam
tat-tal-labdhi-prasaktaiH anupadhi vibhudhaiH arthito ve?nkaTeSaH  |
talpam kalpAnta yUnaH SaThajit Upanishad dugdha sindhum vimathnan
grathnAti svAdu gAthAlahari daSa-SatI nirgatam ratna jAtam   ||

Having thus declared the greatness of nammAzhvAr? tiruvAimozhi as one that 
uplifts us from the cycle of birth and death, svAmi deSikan proceeds to outline 
his next step.  Given that all works about bhagavAn deal with the enjoyment of 
His guNa-s, and given that a simple study of AzhvAr?s pAsuram-s should reveal 
these guNa-s, svAmi deSikan tells us what he plans to achieve through this work 
of his, in this second Slokam.

The rationale for undertaking this work is given in this Slokam.  There have 
been vyAkhyAna-s for tiruvAimozhi prior to svAmi deSikan, and specific guNa-s 
have been identified for the pattu-s, for the tiruvAimozhi, and even for 
specific pASuram-s.  tirikkurugaip-pirAn piLLAn has identified guNa-s 
associated with each tiruvAimozhi in his ARAyirap-paDi vyAkhyAnam.  
PeriyavAccAn piLLai has identified guNa-s sung in each tiruvAimozhi for the 
first pattu.  The IDu vyAkhyAnam describes the guNa-s sung by the different 
pattu-s in different places.  However, there is no consistency between these 
different sources.  Thus, the need was felt by the elders at the time of 
svAmi deSikan for an analysis of the guNa-s of bhagavAn that are 
specifically sung in each aspect of tiruvAimozhi.  It is to fulfill this need 
that svAmi deSikan undertook this effort.

-         ve?nkaTeSah ? (The author) tUppul ve?nkaTa nAthan
-         tat-tal-labdhi prasaktaih anupadhi vibudhaih arthitah ? having been 
requested by scholars who were greatly desirous of knowing the principal guNa 
of bhagavAn that is sung by the AzhvAr in each pattu, in each tiruvAimozhi, and 
in each pASuram
-         praj~nAkhye ? using the ocean of knowledge received from his 
illustrious AcArya-s
-         manthaSaile ? as the churning rod that is huge like a mountain
-         prathita guNa rucim sampradAyam netrayan ? using the sacred 
tradition imparted by the AcArya-s in specifically enjoying the kalyANa guNa-s 
of emperumAn as the rope to churn this mountain of knowledge
-         SaThajit Upanishad dugdha sindhum vimathnan ? churning the 
Milky-ocean in the form of AzhvAr?s tiruvAimozhi that is an Upanishad 
(vedAntic work)
-         svAdu gAdhA lahari daSa SatI nirgatam ratna jAtam ? and using the 
most enjoyable thousand precious stones that came out through the thousand 
waves that rose in the form of the thousand pASuram-s of AzhvAr
-         grathnAti ? has strung them together (in the form of this 
composition.  Thus, this work becomes a ratnAvaLi).

The term ?guNa-ruci? in the Slokam means ?the desire to know and enjoy the 
specific guNa that is primarily brought out in each pASuram, in each 
tiruvAimozhi, and in each pattu?.

?sampradAyam netrayan? can be understood as ?using strictly traditional methods 
of analysis?.

?tat-tal-labdhI prasaktaih?    refers to the situation that the gunanubhavam 
(enjoyment of bhagavASn?s guNa-s) are scattered in a few grantha-s, and is 
incomplete and inconsistent, and hence has led to the desire to know and enjoy 
the complete set of guNa-s of bhagavAn that are sung in tiruvAimozhi.  This is 
explained further in the next paragraph.

It is well-known that bhagavAn acceded to the request of the deva-s for amRtam, 
and using the Mandara Mountain as the churning rod and vAsuki as the churning 
rope, He churned the Milk Ocean that serves as the support for His bed, and got 
the amRtam (nectar) for the deva-s.  Similarly, svAmi deSikan accedes to the 
request of the learned elders of his time, uses the mountain of knowledge that 
has been acquired by him from his AcArya-s as the churning rod, uses the strict 
methods of analysis based on sampradAyam (tradition) passed on to him by his 
AcArya-s as his churning rope, churns the milk ocean called tiruvAimozhi that 
serves as the support for Him like a comfortable 
bed for all time, and draws out the 1000 gems (ratna-s) from the thousand 
pASuram-s which are the nectar coming out of this ocean.  BhagavAn gives the 
nectar He got to all the deva-s; and svAmi deSikan gives this ratnAvaLi to all 
the devotees.

The deep regard that svAmi deSikan had for tiruvAimozhi grantham is revealed by 
his use of the term ?SaThajit Upanishad dugdha sindhu? to refer to tiruvAimozhi 
? AzhvAr?s work is an Upanishad itself (the dramiDopanishad), that gives the 
summary of all the veda-s.

One cannot but help notice the deep devotion that svAmi deSikan has for his 
AcArya-s.  This is an important part of our sampradAyam.  SvAmi deSikan credits 
his AcArya-s for the knowledge he possesses, and he credits his AcArya-s for 
the analytical principles and approach that he is going to follow in digging 
out the gems from AzhvAr?s pASuram-s.  AcArya bhakti is the key requirement for 
all of us in attaining emperumAn.

There are those who are confused as to who the Supreme Deity is according to 
nammAzhvAr.  This is partly based on an incorrect understanding of the meaning 
of AzhvAr?s words in pASuram-s such as ? ?muniyE! nAn muganE! mukkaNNappA!?, 
?ariyai ayanai aranai alaRRi? etc.

Though the question that is raised by some may seem strange to us, AzhvAr 
himself points out that there is lot of confusion on who the Supreme Deity is 
in the minds of people, and repeatedly points out that SrIman nArAyaNa is the 
only One who can be the Supreme Deity, and no one else.  svAmi deSikan points 
out in his very first Slokam that AzhvAr?s tiruvAimozhi reveals to us the 
wealth that is ?emperumAn who is inseparably associated with SrI? ? ramA 
sannidhAnam nidhAnam?.  In this second Slokam, he is pointing out that 
tiruvAimozhi is the milk ocean in which the never-aging SrIman nArAyaNa who is 
a youth even at the time of praLaya, reclines for all time ? SaThajit Upanishad 
dugdha sindhu: kalpAnta yUnah talpam
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To Continue
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4.      MAAL UGANDHA AASIRIYAR- LIFE AND WORKS OF AZHWARS ? Part 1?
BY SRI MADHAVA KANNAN SWAMI, SINGAPORE, 
CO-MODERATOR OF ?SRI RANGA SRI?
----------------------------------------------------------------------
SrimAn vEnkata nAthArya kavi tArkika kEsari /
vEdAntAchArya varyOmE sannidatthAm sadA hridi //
RamAnuja dayA pAtram gnAna vairAgya bhooshaNam/
srimadh vEnkata nAthAryam vandhE vEdhantha dEsikam//
Lakshmi nATha samArambhAm nATha yAmuna madhyamAm/
Asmadh AchArya paryanthAm vandhE guru paramparAm//

?poigaimuni bhoothathAr pEyAzhwAr thaN porunalvarum kurukEsan vittuchitthan/
tuyya kulasEkaran naM pANanAthan thondar adip podi mazhisai vandha jOthi/
vaiyamellAm marai viLanga vALvEl Endhum mangaiyar kOn enRivargaL
magizhndhu pAdum/
seyyatamizh mAlaigaL nAm theLiyavOdhith theLiyAdha maRai nilaNgaL
theliginRomE/?

(From AdhikAra sangraham by Srimad vEdAntha Desikan)

Divya Prabandham - the four thousand Tamil devotional hymns (pAsurams) or holy 
collects sung by the Divine Ten AzhwArs, Sri Andal and Sri Madhurakavi AzhwAr 
and Sri Thiruvarangatthu Amudhanaar are reverentially praised as 4000 and Tamil 
Vedas. They are called Vedas because they reflect the relevant portions of 
Vedas in unambiguous terms and they do not speak of anything other than Vedas, 
directly or indirectly. The PAsurams of the AzhwArs and Sri Andal praise the 
Lord with His Divine consort in his varied incarnations, expressing the depth 
of devotion in which they were immersed, their divine experiences and also 
praying for the eternal bliss of 
association with Him and service to Him.

Sri Madhurakavi AzhwAr?s 11 verses [pAsurams] were in praise of his Achaarya 
Sri NammAzhwAr and Sri Thiruvarangatthu Amudhanaar?s 108 pAsurams on Sri 
Ramanujacharya?s glories are also in 4000. (These 108 PAsurams of Amudhanaar 
were added later into this 4000).

Owing to the great esteem in which Sri NammAzhwAr and Sri Ramanujar are held in 
the tradition of Acharyas, the PAsurams extolling them are also included in the 
four thousand devotional hymns worshipping the Lord.

Before we outline their number of pAsurams (as to how it gets added to 4000, 
let us see their origin and dates of birth. Tradition assigns high antiquity to 
the AzhwArs taking them to 4200 BCE to 2700 BCE and also regards them as Divine 
incarnations (as amsaas of the Lord?s paraphernalia).

According to guru paramparas, the first four AzhwArs namely Poigai AzhwAr, 
BhUtatthAzhwAr, PEyAzhwAr and Thirumazhisai AzhwAr were born at the end of 
Dwapara Yuga, which corresponds to 4200 BCE. Madhurakavi also is believed to be 
born in Dwapara yuga corresponding to 3200 BCE. NammAzhwAr, KulasekarAzhwAr, 
PeriyAzhwAr and ANdAL were born during the first century of Kaliyuga which 
approximates to 3103 BCE to 3003 BCE. The remaining three AzhwArs 
ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr and Thirumangai AzhwAr took birth in 
the years of 298, 343 and 399 respectively in the Kaliyuga which corresponds to 
2803, 2758 and 2702 BCE. (From A Govindacharya, the Holy 
lives of Alwars).

However, the modern scholars have questioned these dates and assigned a period 
ranging from 5th to the 9th centuries CE on the basis of a few historical 
evidences, though there is no unanimity among them on the dates. Whatever it is 
the order in which they would have appeared is:

1, 2 and 3: Mudhal AzhwArs (First three AzhwArs- Poigai, BhUtha, PEy 
AzhwArs);[The Thirunakshathram- birthdays of these three Azhwaars are on Oct 
30th Nov 1st and Nov 2nd on three consecutive days. Please read the wonderful 
article ?Four is a crowd? by our Sri Sadagopan Iyengar Swami posted a few days 
ago]
4. Thirumazhisai AzhwAr,
5. Madhurakavi AzhwAr
6. NammAzhwAr
7. PeriyAzhwAr
8. AndAL
9. KulasekaraAzhwAr
10. ThoNdaradipodi AzhwAr
11. ThiruppAN AzhwAr and
12. [Kadai kuutti] Thirumangai AzhwAr

It may be noted that Swami Desikan appeared on the first Thirunakshathram of 
first AzhwAr namely Poigai AzhwAr [in ThiruvONam] and ascended to Paramapadam 
on the Thirunakshathram of the last AzhwAr, Thirumangai AzhwAr in Karttigai.

Further, the reference is there in Srimad Bhaagavatam to the birth of these 
AzhwArs:

In the beginning of Kaliyuga, persons exclusively devoted to Narayana and 
endowed with spiritual knowledge will be born here and there but in large 
numbers in the land of the Draavidas where the flow of rivers ThaamaraparaNi, 
Krtamaalaa (Vaigai), Payasvini (Paalaar), the holy river cauveri, and the 
MahaanadhI (PeriyaaRu), which runs westwards.

kalau khalu Bhavishyanthi nArAyaNa parAyaNaa:
kvachin kvachi mahAbhAga drAmidEsu cha bhUrisa:
thAmaraparaNi nadI yatra krtamaalaa payasvinI:
kAvErI cha mahAbhAgA prathIchI cha mahAnadhI
(Srimad Bhaagavatam- XI-5- 38-39)

It is to be noted that NammAzhwAr and Madhurakavi AzhwAr were born on the banks 
of ThamaraparaNi; PeriyAzhwAr and ANDAL in a place close to Vaigai (Madurai); 
Poigai AzhwAr, BhUthathAzhwAr, PeyAzhwAr, and Thirumazhisai AzhwAr near the 
Paalaar and ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr, Thirumangai AzhwAr on the 
banks of the river Cauveri.

The dates are not however relevant for enjoyment of their divine pAsurams of 
course. The important point is that they were all born before Sri Nathamuni 
(823 CE) and Ramanuja (1017 CE) who were greatly influenced by their pAsurams 
and teachings and after the periods of Agamas, the epics and the Puranas, as 
their PAsurams reflect the deep knowledge of these Agamas, epics and Puranas.

Let us look at the count:
A composer wise count of 4000 given by Swamy Sri Vedantha Desikan:
(From Prabhandha Saaram - 15 and 16). I am giving just the meanings of the 
relevant Paasurams)

If we keep a count of the 4000 Divya Prabandhams:
1. Mudhal AzhwArs (Poigai, BhudhathAzhwAr, and PeyAzhwAr) sang 300; (mudhal, 
irandaam and moonRaam nooranthaadhi- 100 each)
2. Thirumazhisai AzhwAr sang 216 (120- Thirucchandha viruttham; 96- 
Naanmukhan Thiruvandhaathi)
3. MaaRan (Sri NaamAzhwAr) sang 1296 as the essence of Vedas containing true 
spiritual teachings-[ Thiruviruttham- 100; Thiruvaaasiriyam- 7; Periya 
ThiruvandhAthi- 87; Thiruvaaymozhi- 1102; ]
4. MadhurakavigaL (who showed the path of devotion to AchArya) sang 11 
(Kanninun chRrutthambu);
5. Kulasekara AzhwAr (king of Vanji land) sang 105 (PerumAL Thirumozhi)
6. PeriyAzhwAr (Bhatta nAthan) sang 473 pAsurams which shines as the
literature for music
7. Kodhai (Sri Andal) who was an incarnation of Sri BhUmi PiraaTTi Herself) 
sang 173 (ThiruppAvai-30; Naacchiyaar Thirumozhi- 143)
8. ThoNdar adippodi AzhwAr- (Patthar adippodi) sang fifty five 
(Thiruppalliyezhiucchi- 10; Thirumaalai- 45)
9. PaaNar (ThiruppANAzhwAr) sang 10 (Amalanaadhipiraan)
10. Parakalan (Thirumangai AzhwAr) sang 1253 in all praising the glorious Lord 
of Thirumalai Sri Srinivasan, the father of the world, [Periya Thirumozhi- 
1084; ThirukkuRunthANDakam- 20; ThirunedunthANdakam- 30; 
ThiruvezhukkuRRirukkai- 1; SiRiya Thirumadal- 40; Periya Thirumadal- 78]

11. Sri Thiruvarangatthu Amudhanaar- (during Sri Ramanuja?s period) sang 108 
pAsurams praising the beautiful Lotus Feet of YathirAjar (Sri Ramanuja) who 
showed us the path to mOksham (Salvation). Add the above: You get 4000. These 
four thousand hymns sung and left by these saints for the welfare of all in all 
directions of the world are the source of prosperity for the lives of ours -who 
are servants of the Lord and His devotees.

The Naalaayiram (4000) is organized as follows:
1. FIRST 1000- PeriyAzhwAr Thirumozhi; ThiruppAvai; Naacchiyaar Thirumozhi; 
PerumAL Thirumozhi; Thirucchandha Viruttham; Thirumaalai; 
Thiruppalliyezhucchi; Amalanadhipiran; KaNNinun chIru tthaambhu; - nine works. 
(Total- 947 pAsurams)

2. Second 1000- Periya Thirumozhi; ThirukkuRunthANdakam; 
ThirunedunthANdakam; - three works (Total- 1134 pAsurams)

3. Third 1000- Thiruvaymozhi alone- (1102 pAsurams)

4. Fourth 1000- mudhal, iraNdaam and mooNraam nooRanthAdhi; Thirumazhisai 
AzhwAr?s naanmukhan ThiruvanthAdhi; Thiruviruttham; Thiruvaasiriyam; Periya 
ThiruvanthAthi; ThiruvezhukkuRRirukkai; SiRiya Thirumadal; Periya Thirumadal; 
Iraamaanusa NooRanthAthi (11 works- Total- 817 pAsurams)
TOTAL- 4000.

Now- if we notice; PeriyAzhwAr comes in the 6th chronologically; but still his 
Prabandhams are the first to be taken in 4000. WHY?

1.PeriyAzhwAr saw the PerumAL and Thaayar first, before reciting the 
pAsurams- Even PEy AzhwAr saw. ThirupPANAhwAr saw. NammAzwAr is in the AchArya 
lineage. It is He who blessed us with all 4000. He is also reported to be the 
?angi? while all other AzhwArs as ?anga? parts of His ThirumEni (Body) His work 
should have been taken as the first. But, it is PeriyAzhwAr who sang PallAndu 
for PerumAL.

2. Sri ANDAL is the incarnation of PiraaTTi (BhUmi PiraaTTI). Hence, 
PiraaTTi should be given top preference. ThirupPAvai and Nacchiyaar 
Thirumozhi to be taken as the first in 4000. But AndAl would not have been 
happy to receive that special treatment. She would not be pleased because her 
AchArya (as claimed by her in each of her works - as Bhattar Piraan kodhai) 
PeriyAzhwAr should be given higher position than hers. That?s why first 
PeriyAzhwAr PAsurams and then immediately followed by AndAL?s works.

3. Who else can have the rarest distinction of being called Father in law of 
PerumAL? He needs to be in the TOP and the first position.

4. PeriyAzhwAr?s ThiruppallANDu is the meaning of PraNavam enshrined most 
beautifully. And the 4000 is the Tamil Vedas; hence, the praNavam 
(Thiruppallandu) is the beginning of 4000.

Due to the above the PeriyAzhwAr?s works have been taken first in 4000.

The first Ayiram (first 1000) is also considered as "PraNavam";
The second 1000 is considered as "namO" sabhdham;
The Third 1000 is considered as "Narayana" sabhdham and
The last 1000 is considered as the ?Aya? sabhdham; thereby the whole 4000 is an 
elaboration of Thiru-AshTaakshara Mantram.

Let us continue on the life history of these divine Saints ? AzhwArs.
Though adiyEn had posted the same few years ago, I would like to repost them as 
they are always sweet to be shared; and there are lots of new members who may 
not be aware of them.

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam
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