meyviradanannilattu maanmiyam

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meyviradanannilattu maanmiyam


adiyEn will start on the next dhivya Prabhandham of Swamy Desikan (viz)., Mey Viratha Maanmiyam .

Swamy Desikan had created a MaNipravALa rahasya grantham before known as Sathya Vratha MahAthmyam . He assembled the Tamil Paasurams from that rahasya grantham to create the Tamil Prabhandham of Mey Viratha Maanmiyam. There are 29 Pasurams in this Desika Prabhandham. Swamy Desikan's skills as Tamil poet are abundantly present here. The SaasthrArthams condensed in one single Paasuram houses the quintessence of SrI BhAshyam.

Kaanchi KshEthram , where Lord VaradarAja presides over from the top of
Hasthi Giri (Athti Giri) is also known as Sathya Vratha KshEthram and
PerumAL KOil . In this KshEthram , all the vrathams ( vows and observances)
engaged in yield immediate and unfailing fruits.These vows observed become
Sathyam or Mey due to the anugraham of Lord VaradarAja. . Hence these
unfailing vows are called Sathya Vratham or Mey Viratham.

The Prabhandham of Mey Viratha Maanmiyam focuses on the avathAram of
Lord VaradarAjan in response to the Yaagam performed by Lord Brahma Devan,
who longed to visualize and enjoy the Dhivya Soundharyam of SrIman
NaarAyaNan . The Yaagam performed was the AswamEdha Yaagam .
It was performed on top of Hasti Giri , which was used as the Yaaga Kuntam
(Yaaga vEdhi).

While preparing for this Yaagam , BrahmA's wife , Sarasvathi had left
Her husband due to an altercaton and was doing penance at the banks of
Sarasvathi river in the north. According to our SaasthrAs , a man separated
from his wife is not qualified to perform a Yaj~nam like AswamEdham.
Brahma sent his son , Vasishtan to request his mother to return home and
join him in the performance of the Yaj~nam at Kaanchi as his
Sarasvathi refused that invitation sent by her husband . Brahma replaced
thereafter with his other wife Saavithri and commenced the Yaj~nam.

The asurAs , who could not stomach the glories of DevAs went now
to Sarasvathi Devi and told her that her husband is insulting her
by starting the Yaj~nam with his other wife. The asurAs had the intent of
interfering with the performance of the Yaj~nam of Brahma Devan.
When Sarasvathi learnt about this news , she was outraged and took
the form of a fast moving river to destroy the Yaaga Saalai. Our Lord
saw this and took the form of a dam (sEthu) across the Vegavathi river
and arrested the flow of that furious river. Our Lord's merciful glances
banished the anger of Sarasvathi and restored her to her senses . She
her rash deed and came to the side of her husband , who invited her to join
the ongoing Yaj~nam.

At the final stages of this Yaj~nam , Brahma dEvan offered his vapaa as
havis and performed a hOmam. Immediately from the center of
the Yaaga Kuntam arose a supreme JyOthi housing PuNya kOti VimAnam
with Lord VaradarAja at its center. Brahma was ecstatic with joy
at the darsana soubhAgyam of the Lord and eulogized Him movingly .
Our Lord asked BrahmA to seek the boons that he desired . BrahmA asked for
the boon of the Lord staying permanently in the Sathya Vratha KshEthram
to bless BhakthAs for all times to come. Lord VaradarAja , the king of
boon givers , agreed and the Yaj~nam of Brahma came to an auspicious end.
Swamy Desikan describes the various scenes associated with the avathAram
of Lord VaradarAja on top of Hasthi Giri in Mey Viratha Maanmiyam.



Paasuram 1

Vaazhi AruLALar Vaazhi aNi Atthigiri
Vaazhi YethirAsan vAchakatthOr --Vaazhi
SaraNAgathy yenum saarvudan maRRonRai
araNAhak-koLLAthaar anbhu

(Meaning): Long life to PeraruLALan and His place of residence , Hasthigiri
Long life to those who follow the path of RaamAnuja darsanam and
the UpAyam of Prapatthi ; Long life to the devotion of those PrapannAs
who have performed Prapatthi to Lord VaradarAjan !

This is a MangaLAsAsana Paasuram . Hasthigiri is recognized as
the alankAram for the Earth . Long life (PallANDu ) is offered to
those who are steeped in the study of the SrI Sookthis of AchArya
RaamAnujA . Long life is offered to those who perform SaraNAgathy
at the sacred feet of the Lord and do not seek any other upAyam
for their salvation .The devotion of those PrapannAs to PeraruLALan
is hailed here.

Today , we will study three additional paasurams of
Swamy Desikan 's Mey Viratha Maanmiyam .

209) Appeal to the Scholars to Listen to this SrI Sookthi
YeNDisayum kadal yEzhum malaikaL yEzhum
yeerEshu vaiyakamum padayitthu ilangum
PuNDareehatthayan puNarttha periya vELvip-
punitha naRum bhOkkiyatthai uvanthu vanthu
ThoNDai-yenum maNDalatthin naduvil pAril
thU nilam Meyvirathatthut-tOnRi ninRa
koNDal aruL guNamE nAmm kUruhinROm
koormathyeer kuRiyAHak-koNmineerE

(Meaning ): Oh People of sharp intellect ! You know that Brahma
Devan created the eight directions , eight oceans , eight kula parvathams
( 8 mountains of MahEndhram , Malayam , Sahyam , SukthimAn ,
Ruksham , Vindhyam and PariyAthram ) and the fourteen lOkams
( athala , vithala , Suthala , TarAthala , MahAthala , RasAthala ,
PaathaLam as lower lOkAs and BhU: , Bhuva: , Suva: , Maha: ,
Jana: , Tapa: , Sathya lOkas as the upper lOkAs).

Brahma Devan was born in the lotus sprouting out of the navel
(Naabhi Kamalam) of the Lord . He created the worlds , performed tapas
at Sathya Vratha KshEthram and performed AswamEdha Yaagam there.
Our Lord appeared at Sathya Vratha KshEthram to accept the Havis
offered by His son , Brahma Devan and stays there eternally for the
enjoyment and
upliftment of all the chEthanams.He is the KaaLa mEgam that drenches
us with the nectarine rain of mercy . adiyEn (Swamy Desikan ) is saluting
the glories of this Boon-granting Emperor with Bhavam , Raagam and TaaLam .
Oh You people of sharp intellect should listen to these eulogies of our Lord
intensity !

Swamy Desikan's elaboration of the glories of Sathya Vratha KshEthram
follows the description of BrahmANDa PurANam .

210) Invitation to Poets to join Him to celebrate the glories of the Lord
Vammeen pulaveer AruLALap-perumAL yenRum AruLAzhi
AmmAn yenRum ThirumahaLaip-peRRum yenn nenjam kOil koNDa
PeraruLALan yenRum viyappA virudhu UthumpaDi karai puraNDa
KaruNaik-kadalai yevaNNam pesuveer yeethenna paangE

(Meaning ): Oh Poets ! Come hither ! The Vaibhavam of Lord
VaradarAjan ( PeraruLALan , the grand conferrer of His grace)
is being sung by AzhwArs and Parama BhAgavathAs through
the recitation of His many titles (Birudhus) . How can You in
the backgroud of those incomparable salutations attempt to eulogize
the limitless glories of this ocean of Mercy ? It is not befitting for
you all to engage in such futile efforts to praise Him individually .
Come and join us. Let us together pool our talent in an attempt
somewhat to sing His glories in unison !

The ThirunAmams of "AruLALa PerumAL , AruLAzhi AmmAn
and PEraruLALar " arose because of His guNam of KaruNai
towards ChEthanams.

211) The removal of burden from the shoulders of Prapannan
onRE puhal yenRu uNarnthavar kaattat-thiruvaruLAl
anRE adaikkalam koNDa namm Atthigirit-ThirumAl
inRE isayin iNai adi sErppAr inippiRavOm
nanRE varuvathellAm namaku bharam onRu ilathE

(Meaning) : The meaning of this slOkam is provided under
the 18th slOkam of Amrutha Ranjani that has been covered
earlier. This slOkam is selected from the Desika Prabhandham of
Rahasya RathnAvaLi for inclusion in both Amrutha Ranjani and
Mey Viratha Maanmiyam in view of the important message of
the Lord lifting off the burden of protection for PrapannAs .

For those PrapannAs , who are clear about the doctrines of
arTa Panchakam and SarIrAthma BhAva sambhandham and
place their entire trust in their AchAryAs know that SrIman
NaarAyaNan alone is the UpAyam for MOksham . They know
that that our Lord through His sahaja KaaruNyam and
the sipArsu of His Devi has accepted their Prapatthi performed
through a SadAchAryan. They know further that the Lord will
grant Moksham even today , if they wanted. He is ready, willing
and capable to grant that great boon of Moksham . They also
know that they will be freed from the cycles of births and deaths
after Prapatthi. They recognize that the happiness or sorrows
experienced during their post-prapatthi days is only for their
anukoolam . They are convinced that there is nothing special
to do anymore for their upliftment besides nithya karmaas
ordained by the Lord.

Today , we will study three more paasurams of
Swamy Desikan 's Mey Viratha Maanmiyam .

212) Brahma Devan's sorrow over his failed attempt
vampu avizh pOthu amar mAthar uhantha ammAnidhiyai
tann balamE koNDu kaaNak-karuthiya ThAmarayOn
munn pala kuRRatthu vall vinai moykka mahizh mathiyAyi
ampuli vENDiya Baalanaip-pOla azhuthananE

(Meaning) : Our Lord is Sriya: Pathi . He is the object of
love of SrI Devi. He is the huge treasure of SrI Devi known for Her
celebrated tresses adorned with just-blossomed , fragrant flowers.
Brahma Devan wished to visualize that Lord of Lakshmi
with his own yogic strength . His karmAs however interfered
with his attempts and he could not succeed in his efforts.
Recognizing his failure , Brahma cried in frustration like
the child , which tried to reach and touch the Moon but
failed miserably in its efforts .

Additional comments: SrIman NaarAyaNan is the Supreme
Lord and Master of the Universe. He has limitless auspicious
attributes and has no blemishes whatsoever. He is an ocean of
Mercy , Simplicity , Love , Strength and Wealth . When there
were no gods or the world or beings ( at the time of MahA
PraLayam ) , He created in sequence the Tatthvams of MahAn,
AhankAram and all the way up to BrahmANDam. Afterwards ,
He created BrahmA in the navel lotus so that he can create the DevAs
and all others (ChEthana -achEthanams) .This He did by entering
(anupravEsam ) in to Brahma"s body and created the Jeeva vargams ,
their BhOgya vasthus and BhOgyOpakaraNams for the Jeevans .
He stood as all of these . Next , He taught His son , BrahmA
all the four VedAs and appointed him as the Lord of all
the fourteen worlds .

Brahma Devan was thus well blessed by the Lord , His Father .
Instead of understanding where all his powers came from and being
thankful to his Father , Brahma was deluded to think that he is
the clever and scholarly one possessing immense powers of
creation and Lordship over the universes. He felt independent and
became haughty through the thought that he was high born and
possessed great vedic jn~Anam and mastered all the Vaidhika
anushtAnams. In this mood of haughtiness , Brahma tried to
visualize the Lord , who is the antharyAmi of all chEthanams
and achEthanams like the ghee hidden in the milk .He thought
that he can accomplish this task with the power of his Yogic
attainments. BrahmA's karmAs interfered however with his
efforts to visualize the Lord and His Svaroopam . His intellect got
dulled and he fell down from his yogic stance. He cried intensely
over his failure in a state similar to the baby , which reaches out to
hold the Moon with its puny hands and fails miserably.

213) Brahma dEvan's disgust with himself
adangAk-karaNangaL aindhudan aaRum adakki munam
nedunkAlam innilamE nilayAppooNDu needu uRaivAn
sadangAl periya tavangaL seythEn yenna tanmai thu yenRu
idam kAtthiruntha Tisaimukhan tannai ihazhnthananE

(Meaning): The disturbed Brahma Devan began to think about
the reason for his failure .He was keen on knowing why his Yogic
attempt failed to visualize the Lord , who is present in every thing and
everywhere as SarvAntharyAmi . He recognized that his unsteady
mind (sanchala buddhi) behaving like a monkey jumping from branch to
branch was the cause for that failure. Brahma felt despondent over his
wasted days spent enjoying the power assigned to him by His Father
and developing ego and haughtiness thinking that he was the source of
all that power. Brahma dEvan recognized his fault in thinking that
Brahma lOkam was permanent and that he was going to rule over it
forever . He felt terrible over his mighty confidence in his prowess
to gain control over his fast moving indhriyams that caused the mental
agitations leading ultimately to failure He regretted over his efforts
to perform penance and causing harm to his body in the execution of
that tapas. Brahma dEvan became despondent over his wasted efforts ,
cried intensely and developed disgust over his futile act.

214) BrahmA's vow perform Tapas in the land of BhAratham

ViNNUlahil VeeRRurintha mEnmayAlum
Vedangal eeriraNDum viritthathAlum
KaNnanai nAnn karutthuRavE kANpan yennak-
kANAmal vilakkiya tann vinayaik-kANA
yeNNiya nall bhuvanangaL yEzhum aaRum
iru moonRu dheevamum yettu idamum vittup-
paNNiya nall virathamelAm palikkumenRu
Bharathatthil PankayatthOn padinthittAnE

(Meaning ): For thousand crores of yugams , a special jeevan
performed the worship (AarAdhanam) for the Lord with lotuses
and recieved the boon from SarvEswaran to attain the status of
Brahma dEvan. After attaining this mighty status and power ,
the ego accompanying that power and status sunk Brahma dEvan
in the mud of ahankAram and MamakAram and prevented him
from the visualization of (SaakshAthkAram of ) the Lord
through Yogam and Tapas. Brahma wanted to banish that karma
visEsham and sought a place where he will be blessed with
the darsana soubhAgyam of the SarvEswaran without failure .
He analysed the suitability of the places that would be ideal
to perform this tapas . He recognized that all the fourteen lOkams
with the exception of BhU lOkam , the seven dhveepams with
the exception of Jambhu dhveepam , the nine varshms except
Bhaaratha varsham are unfit for his tapas since all of them are
places for the sole enjoyemnt of the fruits of one's karmAs .
Hence Brahma dEvan chose BhAratha Varsham in Jambhu
dhveepam located in BhU lOkam as the most appropriate
place for performing the most auspicious tapas aimed at
visaulizing the LOrd (SarvAntharyAmi) in palpable , physical form.
He thus chose the southern most lOkam of BhU lOkam ,
which is ideal for the successful observance of Sakala dharmams .

Additional Notes: SrImath BhAgavatham describes the seven
dhveepams as Jambhu , Plaksham , Saalmali , Kusam , Krouncham ,
Saakam and Pushkaram . The nine Varshams are recognized there as
BhAratham , Kimpurusham , Hari , ILAvrutham , Ramyam ,
HiraNyakam , Kuru , BhadhrAsuvam and kEthumAlam .

Today , we will study the next three paasurams of
Swamy Desikan's Mey Viratha Maanmiyam .

215) Brahma DEvan's commnad to Visvakarman
Yetthisai nilanum yeythi arum tavam seyhtha nannAL
Satthiya viratham selvAi yenRa ohr urayin sArvAl
atthisai senRu azhaitthu angu amararil yeduppAn tannai
utthara vEdhi sey yenRu urai aNangu iRai uraitthAn

(Meaning): The Lord of Saraswathi commanded VisvakarmA,
the architect of the DevAs to construct an Utthara Vedhi to
accomodate the Yaaga Vedhi (Yaaga SaalA ) for performing
AswamEdha Yaagam at a sacred site known as Sathya Vratha
KshEthram . This Brahma Devan did after listening to the divine
voice (asariree ) commanding him to go to Sathya Vratha KshEthram to
perform his elected yaagam . The divine voice instructed Brahma
after Brahma performed a severe penance seeking the directions
from the Lord about the most appropriate location to perform
the planned AswamEdha Yaagam.

Additional Comments: In the earlier prabhandha paasuram ,
Swamy Desikan referred to the agitated state of mind of
BrahmA over the impact of his KarmAs , which stood in the way of
the direct visualization of the Lord . He performed additional Tapas
and still could not see the Lord and was mortified over his
pitiable state. At that ime , the asarIree told Brahma that
his mind will become tranquil to see the Lord only after
performing 1,000 AswamEdha Yaagams .BrahmA was
worried that it will be very difficult to complete those
long yaagams and it will take a long, long time for finishing
them.The asariree responded and said that a single yaagam
performed at Sathya Vratha KshEthram would yield the fruits of
1,000 AswamEdha Yaagam and commanded BrahmA to go to
Kaanchi (Sathya Vratha KshEthram ), where the Lord resides
permanently on top of the Hasthi Giri . The asariree commanded
BrahmA to construct a Yaaga Saalai on top of Hasthi Giri and
perform the aarAdhanam of the Lord there through the Yaj~nam.
Brahma became delighted and called upon the architect of
DevAs to create that Uthara Vedhi for the Yaj~nam as well as
lovely accomodations for the participants and visitors
to the Yaj~nam at Kaanchi.Thus arose the Hasthi Giri
YaagasAla and the RaajadhAni of Kaanchi .

216) The Glories of Kaanchipuram
Utthama amartalam amaitthathu ohr yezhil tanuvin uyttha kaNayAl
atthira arakkan mudi patthum oru kotthu yena uthirttha tiRalOn
matthu uRu mihuttha tayir moyttha veNnai vaitthathu uNNum Atthan idamAm
Athigiri patthar vinai totthu aRa aRukkum aNi AtthigiriyE

This is the 83rd Paasuram found in AdhikAra Sangraham dealing with
the SthAna VisEsha adhikAram of Srimath Rahasya Thraya Saaram ,
where the uniqueness of Kaanchipuram is celebrated.

(Meaning): Kaanchipuram is the KshEthram , where the heinous sins
of the chEthanams are utterly destroyed and in that context , Kanchi
is like the powerful Sudarsanam found in the hands of SrIman NaarAyaNan.
Here resides on top of Hasthi Giri , the heroic Lord , who cut asunder
the ten heads of RaavaNan in the mighty battle at Lankaa ; this is the same
Lord who showed valour as Veera Raaghavan during His RaamAvathAram
and demonstrated His soulabhyam during KrishNAvathAram , when He
swallowed copiously the navaneetham and curds in His Mother's house
and got tied by her to a mortar as punishmnet for His mischief.

217) BrahmA's delight over Visvakarman's creation
TiNN-maNigaL ponnudunE sErthalAlum
sithayAtha nool vazhiyil sErtthiyAlum
vaNmai yezhum yeer iraNDu vaNNatthAlum
vAnavarkkum viyappAna vahuppinAlum
oNmayudai vaasi viLi osayAlum
oru kaalum azhiyAtha azhahinAlum
MaNN-mahaLArku alankAram yenna mannum
mathiL Kacchi nahar kaNDu MahiznthittAnE

(Meaning): Thus , the Kaanchi rAjadhAni created at the command of
BrahmA by ViswakarmA embraced all the rules of Silpa Saasthram .
In many sections, the gems encrusted in gold showed their glorious
lustre. The people of four varNams followed precisely their VarNAsrama
dharmams in this divine city .The neighing of aristocratic horses filled
the air everywhere demonstrating the richness of the city.Kaanchi was
resplendent as an exquisite aabharaNam for the Earth itself and drew
the admiration of the DevAs .Brahma saw the supreme beauty of this
RaajadhAni and was immensely pleased over the thought that it would be
the most appropriate setting for his AswamEdha Yaagam .

Today , we will study the next FOUR paasurams of
Swamy Desikan's Mey Viratha Maanmiyam .

218) Brahma sending his son , Vasishta to Saraswathi
KaamangaL pal koNDa vedam koNDu
kaitavamE seyvArkkuk-kANahillAp-
Poomangai kELvAnai nAnn kaNDu pORRap-
puNNiyatthil niharillA viratham pooNDEn
jaamangaL kazhivathan munn sadakkenap-pOyt
tan aaRRil tani irunthu tavam seyhinRa
Naamangai vanthida nee azhaippAyenRu
nanmahanai Naanmuhan tAnn navinRittAnE

(Meaning): Brahma Devan planned to perform AsvamEdha
Yaagam .He appointed Marichee and other Brahma Rishis as
the Rithviks .At that time , Saraswathi DEvi, the wife of BrahmA
had left him due to a disagreement and was performing tapas
at the bank of Saraswathi river in the north. SaasthrAs prohibit
an yajamAnan without the wife to perform Yaagams. Therefore ,
BrahmA requested his wife through his son , Vasishtan ,
to return to Kaanchipuram , where he planned to perform
the AswmEdha Yaj~nam to gain the boon of visualizing
the Lord with His Devi . Brahma did not desire any other
worldly fruits for his Yaj~nam . Brahma commanded his
righteous son , Vasishtan to rush to the bank of Saraswathi
river to fetch His mother quickly to commence the Yaj~nam .

Vasishtan went and let his mother know of the request from his father.
Sarswathi was still angry about the precieved insult by her husband and
refused to participate in the Yaj~nam. Vasishtan passed on this message
to his father , who decided thereafter to go ahead with the performance
of the Yaj~nam with the help of his other wives (Saavithri and others).
The asurAs were angry at the honors given by BrahmA to their sworn
enemies , the DevAs and informed Saraswathi about the insult by her
husband through ignoring her in favor of his other wives . Saraswathi
got very angry and took the form of a fast moving river with the name of
Vegavathi to wash away (destroy) the site of BrahmA's Yaj~nam.

219) The majesty & hateur of Saraswathi rushing as Vegavathi river
anna vadivAL asayum anna nadayAL uyarum anna arasu yERi varuvAL
atthan ayanattanayan utthhi tanai yatthitena utthi puriyAL
nannadai vidA nadam ithenna nadavA naduvu naNNu kuvadu yERi izhivAL
nall pathigaL al pathigaL kall puraLa aRputha maRur-kathiyinAl
kall nadai vidA idam il unnathi siRA vikaDam mannu giri koodam idiya
kattavidai iRRu vizha muRRum vizhiuRRu udaya vittu aruhu uRa
vanna naya seer ayan eethenna vizhaa amarar mannu pathiyERa mahizha
Acchuthanai aNaitthanuvil atthisai tahaya vara aRRu aNUhinAL

This Paasuram is set in the PathinmoonRu SeerAsiriya chanda viruttham.
The violent and angry rush of Saraswathi Devi in the form of a fast flowing
river over hill and dale to destroy the Yaj~nam of her husband is
beautifully brought out by Swamy Desikan through sound effects .

The eight lines of the Paasuram can be appreciated individually :

Line 1: The lakshaNams for Saraswathi Devi are given here : She has
the beauty of a swan ( anna vadivAL); She has the charming gait of
a moving swan ( asayum anna nadayAL) ; She has the beautiful
swan / Raaja Hamsam ) as Her Vaahanam ( uyarum anna arasu yERi
varuvAL) . This is the visualization of a tranquil Saraswathi engaged
in performance of her Tapas on the bank of river Saraswathi .

Line 2: Her refusal of the request from Brahma brought to her
by her son Vasishtan is the subject matter of this line. Vasishtan ,
the son of the great Brahma is described as " atthan ayan atthanayan ".
His prayerful request ( utthi tanai) was turned down by her .She would not
say (Tathaasthu = ithu atthu yena utthi puriyAL ) .

Line 3: She takes on the form of a frightening river now and
moves violently from hill to dale and thinks that her husband was
enacting a pious looking drama (nall nadai vida nadam yenna ) .
She flowed rapidly as a dangerous river and ascended the cliffs that
were on her way ( Nadavaa naNNU kuvadu yERi izhivAL )
and flowed downwards in her single-mided journey.

Line 4. Her swift dash towards Hasthi Giri , the site of Yaagam is
described here. She flowed over even ground and uneven ground with
ups and downs ( nall pathikaL and al pathikaL ). She loosened up
boulders on the way (Kall puraLa) and travelled at the speed of
a whirlwind ( maruR-kathiyinAl) .She was mighty mad at the insult of
her husband , who replaced her with his other wives to initiate
the Yaagam.

Line 5: The violence displayed and the anger behind that speed of
flow as Vegavathi river is described here . She was making every
thing on the way ("Tavidu Podi ") . She levelled every thing on
the way and knocked off the peaks of mountains that lay in her
path( Vikadam mannu giri koodam idiya ). She knocked off
great boulders and destroyed the peaks of the mountains that
stood in her way.

Line 6: She fixed her angry eyes all around and flowed towards
the Yaaga Vedhi of Hasthi Giri , where the Yaj~nam was underway
( vizhi muRRum uRRu adaya vittu aruhu uRa).

Line 7: Brahma Devan was stupified at the sight of his angry wife
intent on destruction( naya seer ayan ithu yenn yena ) ; the dEvas
reached high ground to get out of the way of Saraswathi and were
happy that they saved themselves from her fury ( vizhaa amarar
mannu pathi yERi mahizha).Brahma Devan had Yaaga dheekshA
and stopped the Yaj~nam and looked at the sight of angry Saraswathi
with bewilderment.

Line 8: BhagavAn , who never lets down His devotees now took
the form of a dam (sEthu ) and stoped the flow of the river rushing
toward Hasthi Giri, where His son was doing the Yaj~nam ( Acchuthan
aNaittanuvil aittisai tahaya vara aRRu aNuhinAL). He arrested the fury
of His daughter-in-law by stretching across her flow .

220) EmperumAn stretching Himself as a Dam in the middle of that river
anRu nayantha ayamEdha-maavELvi
ponRa urai aNangu poompunalAik-kanRivara
aadhi ayanukku aruL seythu aNay aanAn
taathai aravaNayAn thaann

(Meaning) : As the Vaak devathai , Saraswathi, flowed
as an angry river to destroy the desired yaj~nma of her
husband , Our Lord , who is the sEthu ( the bridge across
the wild ocean of SamsAram) showed His mercy to Brahma
and stretched Himself with His bed of Aadhi sEshan as a dam
right across the fast flowing river and arrested Saraswathi's
violent flow at the Dhivya dEsam of ThiruvehhA .

VegA sEthu SthOthram was composed by Swamy Desikan
to salute the Lord , who took the form of a sEthu to control
the Vegavathi River .Saraswathi was chastised and stood
with humility at the feet of YathOkthakAri PerumAL
resting on AadhisEshan at ThiruvehhA kshEthram.
Brahma invited her now to officiate as his wife at the asvamEdha
Yaagam and at the end performed vapA homam to gain
the blessings of the SaakshAthkAram of the Lord appearing as
VaradarAjan with the PuNyakOti VimAnam .

221) The denizens of 3 worlds eulogizing the Divine Dam
taraNiyin manniya ayanArtani-tavam kaattha pirAn
karuNai yenum kadalaadit-thiruvaNai kaNDathaRppin
narahut-thiRaL yeNNiya chitthirakutthan teritthu vaittha
suruNail yERiya soozh vinai muRRum turanthanamE

(Meaning): May we bathe in the ocean of mercy ,
Lord VaradarAjan , who protected the Yaagam of
BrahmA and thereafter stayed permanently on top of
Hasthigiri . We are blessed indeed to see Him as dhivya sEthu
at ThiruvehhA to our heart's content . As a result , the lists
of our sins recorded for narakAnubhavam by Chitra Gupthan
have been made null and void.

Today , we will study the next THREE paasurams of
Swamy Desikan's Mey Viratha Maanmiyam , where Lord VaradarAjan's
appearance(aavirbhAvam ) from the AswamEdha Yaga vEdhi is
described .

222) AavirbhAvam of the Lord with PuNyakOti VimAnam
SukalEsam yeNNiya soozhvinai theerkkat-tuNintha ayanAr
ahalAtha anbhudan koNDa ayamEdha vEdhiyin mEl
puhal Ongu ponn malai anna Ohr puNNiyakODiyudan
PahalOn pahal viLakkAhap-Paramsudar thOnRiyathE

(Meaning) : Thus , Brahma carried out the AswamEdha yAgam
for destruction of his karmAs that led him earlier to think that
insignificant worldly pleasures are great and lasting sukhams .

At the conclusion of the AswamEdham with great bhakthi for
the Lord , Brahma Devan performed the vapA hOmam .

It was then the month of Chitthirai, Sukla Paksham ,
Chathurdasi , Sunday morning and Hastha Nakshathram , when
Brahma completed the VapA Homam. Immediately thereafter,
the supreme radiance of the Lord arose from the middle of
the Yaaga Kuntam shining like thousands of Suns . It was like the rise of
a golden mountain surrounded by PuNya Koti VimAnam , which made
the regular Sun look like the lamp lit in a bright day.

The next two Paasurams describe the MangaLa ghOsham of
KaaLam , Valampuri and Thirucchinna Vaadhyams
saluting the most auspicious avathAram of Lord VaradarAjan
in response to Brahmaa's aswamEdha Yaagam .

223) The playing of Thirucchinnam to greet Lord VaradarAjan(1)
Perumayuday Atthigiri PerumAl vanthAr
pErAtha aruL pozhiyum PerumAL vanthAr
aru maRayin ucchi tanil ninRAr vanthAr
angamudan avayAhum ariyOr vanthAr
Thiru UrayAyt-tAmm poruLAi niRpAr vanthAr
ThiruvaruLAr-Sezhunkalai kadanthAr vanthAr
vAnERa vazhi tanthAr vanthAr thaamE

(Meaning ) : PeraruLALan of limitless auspiciousness has
arrived here ( at Kaanchipuram ) now. He is the One with
immeasurable glories . He drenches His BhakthAs with the rain of
KaaruNyam . He is saluted by the precious VedAs . His Svaroopam
is that of the VedAs with its ancillaries (angams). When His PirAtti is of
the form of Sabdham , He takes on the form of its meaning (arTam) .
Out of His infinite compassion , He blessed us with the SaasthrAs.
He confuses the nAsthikAs by presenting them with deluding (Mohana)
SaasthrAs. He shows us the way ( Prapatthi) to SrI Vaikuntam , His
Supreme abode . Recognizing and celebrating the arrival of the Lord of
such magnificent attributes , the joyous dEvAs played on the MangaLa
Vaadhyam of Thirucchinnam to hearald His avathAram .

224) The playing of Thirucchinnam to greet HasthigirIsan (2)
Atthigiri AruLALap-PerumAL vanthAr
aanai pari thErin mEl Azhagar vanthAr
Kacchi taniR-kaNN kodukkum PerumAL vanthAr
karutha varam tarum dhaivp-PerumAL vanthAr
mutthi mazhai ozhiyum muhil vaNNar vanthAr
moolamena Olamida vallAr vanthAr
utthara-vEdikkuLLE uthitthAr vanthAr
umbar thozhum kazhal udayAr vanthAr thaamE

(meaning ): PeraruLALar is the most beautiful Lord , who
rides on His Vaahanams of Elephant , Horse and ThEr .
He blessed a blind devotee of Kaanchi (Haritha VaaraNa Bhruthyar)
with sight . He is the grantor of boons for those , who meditate on Him.
He stays as the torrential rain that drenches us with Moksha
Sukham. He saved the King of Elephants , who suffered from
the Crocodile , when it shouted " AaadhimUlamE " and sought
His protection .He arose from the Yaaga Kuntam at the end of
the performance of the AswamEdham by Brahma Devan. His
sacred feet are worshipped by the MukthAs and Nithya sooris .
Elated by His avathAram , the dEvAs blew the MangaLa Vaadhyam
of Thirucchinnam at Kaanchi on that Chithirai Hastham .

Today , we will study the 18th paasuram of
Swamy Desikan's Mey Viratha Maanmiyam ,
where Lord VaradarAjan's matchless Soundharyam
is celebrated .

225) Description of the unparalleled Beauty of Lord VaradarAjan
Iru parithi iyaintha makudamum yezhil mathi thihzhantha vadanamum
iru vahai kuzhaihaLil yethir pora uhantha makarumum
oru tahvu uyarnmtha ThirumahaL oLi maRuvin mannum ahalamum
oru aru umizhntha udharamum ulahu adaya ninRa kazhalkaLum
maruvinidai pongu punal yena malai kuniya ninRa malai yena
marUl aRa viLangum oLi yena malar Ayan uhantha payan yena
aruvil uRaihinRa uyir yena adiyavar uhantha amudhu yena
aru maRaihaL onRi adi thozha aruL Varadar ninRa perumayE

BrahmA and DevAs as well as Maharishis were propelled by
wonder and devotion and prostrated before Lord VaradarAjan and
were grateful over their bhAgyam of being the servant of the Lord.

(Meaning): The Crown of the Lord shined like the rays of the Sun ;
His auspicious Face (Thiru mukha MaNDalam ) was cool like
the beams of Moon ; the fish-like forms ( Makarams) associated
with the ear ornaments of the Lord faced each other as if they are
ready to engage in combat ; His chest was the abode of both the mole,
SrIvathsam and MahA Lakshmi eternally ; His stomach was the place,
which protected the chEthanams and achEthanams during the time of
the great deluge; His sacred feet served as the refuge of all Janthus.
When we think about the glories of Vedams saluting the sacred feet
of the Lord , we recognize that they consider the Lord as the oasis in
the desert land of SamsAram . They think of Him as the Mountain that
bends the hill of Hasthi Giri with its weight . They think of Him as the
tEjas that banishes the ajn~Anam of the people of the world. They recognize
that He is the fruit desired by Brahma Devan and that He is the antharyAmi
Brahmam inside all as well as the divine nectar coveted by the BhAgavathAs.

Today we will study one of the most brilliant summaries of
the Four Chapters of Brahma Soothrams. The quintessence of
each of the chapters is orgainzed in 32 lines and set in the poetic
Chandha Viruttham of InrupattheNN SeerAsiriyam .This is the 19th
Paasuram of Mey Viratha Maanmiyam Prabhsndham .

We will focus on the first 8 lines of this Paasuram, which is a summary of
the First Chapter of Brahma Soothram dealing with the omnipotent
Supreme Brahman that creates all the sentient and insentient beings
of this universe:

Chitthu-achitthu yana viritthu uraitthana
anaitthum amaytthu uRayum IraivanAr

siRiya-periya uru udaya udalam yena
nadalam ilathu ilahu nilayinAr

chitthiratthezhilai ottha pattharodu
mutthar pitthi yenum uNarvinAr

sithaivu il maRai neRiyilyeRiya-vurumuRai-kaNN
muRiya siRai ariya niRaivinAr

The First chapter of Brahma Soothram has four Paadhams.

The first two lines cover the meaning of the first paadham of
the First Chapter that salutes Lord VaradarAjan as the Supreme
Brahman , who is the power behind the creation of this
universe constituted by the sentients and the insentients
These Brahma soothrams provide the basis for the summary :

JanmAdhyasya yatha: ( 1.1.2): " Brahman is that Omniscient ,
Omnipotent , all merciful being from whom proceed the origin
etc.( i.e, origin , sustenance and dissolution) of this (varied and
wonderfully fashioned world )".

Gathi SaamAnyAth (1.1.11) : " On account of the uniformity of view
(of all scriptural texts relating to the origin of the world )".

The third and the fourth lines deal with the second Paadham of
the First Chapter.The second Paadham celebrates the Svaroopam
of the Supreme Being , wo has all the sentients and the insentients
as His body . One of the Key Brahma Soothram of the second
Padham of First Chapter relating to the third and fourth lines
of this Paasuram is : "AntharyAmi , adhidEvAdhilOkAdhishu
taddharma vyapadEsAth " ( The ruler within of the gods ,
the worlds and so on ( is Brahaman) on account of the qualities
of that (Brahman ) being mentioned . That quality is SarIra-
SaarIraka relationship.Our Lord's savroopam to have the jeevans
and Prakruthi as His SarIram (Body) and Him being the antharyAmi
inside them all .

The fifth and the Sixth line deals with the third Paadham of
the First Chapter of Brahma Soothrams. This Paadham salutes
the Sankalpam (volition ) of the Lord to be the aadhaaram
(base and support ) for the world and its beings just as
the wall is the base and support for the painting on it.
This reveals that our Lord does not need any aadharam
for Himself.One of the relevant Brahma Soothram relating
to this tatthvam is : dhyubvAdhyAyatanam sva-sabdhAth( I.3.1).

The seventh and the eighth lines of this 19th Paasuram of
Mey Viratha Maanmiyam deals with the essence of the fourth
paadham of the First chapter of Braham Soothram . This fourth
paadham focuses on the limitless glories of the Lord and establishes
that the Supreme Being alone is the cause for the origin of the universe
(Jagath KaaraNam ) and not Prakruthi/achEthanam as argued by
the uninformed.

The Brahma Soothram I.4.29 , the last Soothram of the fourth
Paadham sums it all up ( yEthEna sarvE vyAkhyAthA vyAkhyAthA: ):
" Only an all-knowing , all-powerful Brahman different from the sentient
and the insentient alone" is the Jagath KaaraNam .

Today we will continue to study one of the most brilliant summaries of
the Four Chapters of Brahma Soothrams by Swamy Desikan .

The quintessence of each of the chapters is organized in 32 lines
of this paasuram and is set in the poetic Chandha Viruttham of
IrupattheNN SeerAsiriyam .

A comparable brilliance in such a Summary of Brahma Soothram
can only be found in his (Swamy Desikan's ) SrI Sookthi of
AdhikaraNa SaarAvaLi in Sanskrit (SrashtA dEhi svanishtO---).

Second Chapter of Brahma Soothram
We will focus now on the 9th to the 16th lines of this Paasuram,
which is a summary of the second Chapter of Brahma Soothram
dealing further with the omnipotent Supreme Brahman that creates all
the sentient and insentient beings of this universe :

katthuvikka vala katthuvitthai vazhi
kaRRavarkku asaivu il MaRayinAr

Kapilar kaNasaraNar Sukatar Samar arar
vazhigaL azhiyum aruL mozhiyinAr

katthu ilakkilum arukkulatthilum
achitthilokkum oru MudhalvanAr

karaNam idu kadiya pathinoru irudikamum
adaya mudiyum adi irudiyAr

Introduction to the essence of the Second Chapter of Brahma Soothram (BRS)
Swamy VirEswarAnandhA's summary for background is as follows:

The first chapter of BRS established that the VedAntha texts teach only
Brahman, which is completely different from (1) the insentient world of
matter(achEthanam) experienced by direct perception and (2) the sentient
world of intelligent souls either connected with matter in a state of
bondage as Bhaddha Jeevan or freed of it as Muktha Jeevan .

This Brahman was saluted as the repository of infinite auspicious attributes
and free from all imperfections ; this Brahman was recognized as the ONE
and ONLY cause of this chEtha-achEthana prapancham ( sentient and
insentient world ) and the INNER SELF OF EVERY THING.

" The second chapter of BRS is begun to strengthen the above position
by refuting al possible arguments that may be brought against it.To start
with , the author of BRS takes up the objection that this view would
contradict the Saankya Smruthi of Sage Kapila , who is recognized
on all hands as a trustworthy authority on matters supra-sensous ".

Swamy Desikan's summary of the Second chapter of BRS
There are four Paadhams for the Second cahpter as well.
Swamy Desikan devotes tqo lines of this Paasuram for
each of these Paadhams .

2nd Chapter of BRS : 1st Paadham ( lines 9-10)
In protests against the Jagath KaaraNathvam of Brahman
by Para Matha VaadhikaL , the branch of Vaadham known
as Jalpam was used. Those arguments to question the unassailable
truth that Brahman is the sole cause for the origin of the Universe
and its beings turned out to be futile .All these virOdhams (disputations)
pointed out by Para matha Vaadhins quoting smruthis and yukthis
were quelled by the vichithra sakthi of the Supreme Being(Brahman).
These Jalpa Vaadhams were pulverized.

2nd Chapter of BRS : 2nd Paadham ( Lines 11-12)
Here , the subject is the glories of the Supreme Being that
blessed us with the PaancharAthra Saasthram to defeat
the incorrect Vaadhams of Sage Kapila , KaNAthar, Buddha ,
Jaina , SaivAs ( Paasupatha Matham ) and all such Mathams .
The Lord of Kaanchipuram is saluted as " VazhigaL azhiyum aruL
MozhiyinAr " ( the giver of the boon of PaancharAthra Soothram
that helped to banish the faulty doctrines of Para Mathams ).

2nd Chapter of BRS : 3rd Paadham ( Lines 13-14)
The essence of the third Paadham of the 1st chapter of BRS
is the omnipotence of Brahman that creates the PanchabhUthams and
the Indhriyams based on them as well as the Jeeva vargams based on
the tatthvams like MahAn, ahankAram et al.

The Pancha bhUthams behind indhriyams is described as " khatthu
ilakku " . The Jeeva Vargams and achEthanams defined by Mahaan ,
ahankAram and related tatthvams is referred to as "arukkulam".
That Lord VaradarAjan is the creator of the Pancha bhUthams ,
the world of sentients and insentients in the proper srishti kramam
is recognized with saluting Him as " oru MudhalvanAr" ( Srusthi
karthA and one and only Jagath kaaraNa bhUthan ).

2nd Chapter of BRS: the 4th Paadham ( Lines 15-16)
The SaarArTam (quintessence ) of the fourth Paadham is
that the arguments of Para Mathams that prakruthi (matter )
is the moola kAraNam for the world can not be supported
by Vedam and VedAntham (Upanishads).PoorvAchAryAs of
VisishtAdhvaitha darsanam in general and AchArya RaamAnuja
in particular through His SrI Bhaashyam has proven that Iswaran
alone ( and not achEthanam/Prakruthi) could be the root cause
of Jagath Srushti.Such VaishNavite AchAryAs have thus established
the limitless Vaibhavam of SrIman NaarAyaNan as the Supreme
Brahman . Swamy Desikan pointed out earlier that VedAs and the path
shown by the Vedaas (MaRai neRi/ Veda Maargam ) are eternal
and imperishable. Those which are outside the Veda Maargam
which point out to any tatthvam as Jagath KaaraNam are untenable
and absurd based on PramANams ( sithaivu il/azhivaRRavai) .

In the fourth paadham of the second chapter that the Lord
as the Supreme being is behind the origin of the 11 Indhriyams
( 5 Jn~na Indhriyams , 5 Karma Indhriyams and Manas ) :
" pathinoru irudikamum adaya mudiyum adi ".He is the cause
( KaaraNam ) for the Indhriyams as well.

Today we will continue to study one of the most brilliant summaries of
the Third Chapter of Brahma Soothram with its four paadhamds
by Swamy Desikan .

Third Chapter of Brahma Soothram
We will focus now on the 17th to the 24th lines of this Paasuram,
which is a summary of the third Chapter of Brahma Soothram
dealing further with the omnipotent Supreme Brahman worshippable
by the route of Bhakthi yOgam :

otthu anaitthu ulahum oRRi oRRi varum
ibbavatthu isayum isaivinAr

uruvam aruvam yenum ulahin muduhu ilathil
uvamai ilathu ilahu talaivanAr

utthamap-padi vahuttha vitthaihaLil
uttharikka uNar guNavanAr

uriya girisahaLil ariyathoru virahu
teriya virayumavar parivinAr

The first two lines ( otthu anaitthu ulahum--isaivinAr)
deal with the first paadham of the third chapter of Brahma
Soothram (BRS) : Our Lord is the One , who is the commander
( nirvAhakar/person in charge) of the immortal Jeevan in the body during
the states of wakefulnees, dream , sleep , uncosciousness (Moorcahna)
and death .

The next two lines ( Uruvam aruvam ---talaivanAr) deal with
the essence of the second paadham of the third chapter. Here ,
the upadEsam is that even if he is together with the sentients and
insentients as their indweller , He is not affected by their dhOshams.

The subsequent two lines of this prabhandham cover the many means
of Bhakthi yOgam by which the Lord is mediated upon ( UpAsanais
of Brahmam for Moksham like Dahara , SaaNDilya , Para and other vidhyais ).
This is the essence of the third paadham of the third chapter of the BRS.

The final two lines ( Uriya kirisaihaLil---parivinAr ) deal with
the summing up of the fourth paadham of the third chapter of
the BRS. Here the reference is to the Supreme Being ( Para Brahman) ,
who responds with alacrity to the saadhakAs , who follow the prescribed
VarNAsrama dharmams ( performance of the nithya-naimitthika-kAmya
karmAs with Saathvika thyAgam ) . For them , the Lord comes forward and
grants readily the desired fruits of Bhakthi yOgam ( Moksham )

The essence of the Four Chapters of Brahma Soothram (BRS)
The first chapter of BRS deals with the establishment of Brahman
as " the ground of the Cosmos" based on correlation with Upanishadic
texts (samanvayAdhyam). The second chapter of BRS (avirOdhAdhyAyam)
supports the theme of the first chapter and refutes the theories advanced by
rival schools of thought that are inconsistent with VedAnthic tenets. The
third adhyAya ( SaadhanAdhyAya) deals with the ways and means
to attain Brahman. It deals with the state of mind of the jeevan engaged in
pursuing these means , the dispassionate approach , the cultivation of
values and finally the different upAsanAs ( Meditations) to practise for
realizing Brahman . So far , Swamy Desikan followed the lay out of the
SoothrAs and discussed the nature of Brahman ( Tatthva dealt in the first
and second chapters ) , the saadhana to attain it (third chapter)
and the supreme goal of that Saadhana ( PurushArTa ) in the fourth
chapter of BRS( PhalAdhyAya) . We will study next the PurushArTa
(lines 25 to 32 of the 19th Paasuram of Mey viratha Maanmiyam) .

Today we will conclude the study of the 19th Paasuram
of Swamy Desikan's Mey Viratha Maanmiyam : the summary of
the Fourth Chapter of Brahma Soothram with its four paadhams .

Fourth Chapter of Brahma Soothram
We will focus now on the 25th to the 32nd lines of this Paasuram,
which is a summary of the Fourth Chapter of Brahma Soothrams
dealing with the fruits (Phalans) of the UpasanAs:

satthu asatthu yenum anaitthu aNaittha vinai
thotthu aRukka vala thuNivinAr

sariyumaLavil uriyavarai aRivu ariya
tamani neRi seruhu virahinAr

tatthuat-tiraL uthaitthu uthaitthu adaivu
tatthuvikkumavar TalaivanAr

taruhai uNarumavar saraNam aNuha vidal
ariya aruL Varadhar adiyamE

Meaning & significance :
The above 8 lines summarize the instructions of
the fourth Chapter of Brahama Sooothram ( BRS)
with its four paadhams .

The compassion (DayA ) of Lord VaradarAjan , who is
pleased with the chEthanams observing His dharma Saasthrams ,
is celebrated here .He is the Varam tarum VaradarAjan
(Boon granting Lord of Lords ) . The steps by which the Lord
of Kaanchi blesses these chEthanams obeying His commands
are described in this section.

Lines 25-26: The first Paadham of the 4th Chapter of BRS
The First Paadham of the fourth chapter of BRS is about the firmnes of
resolve of the Lord to remove without residue both the Paapams and
the PuNyams of the Jeevan , which has performed SaraNAgathy at
His sacred feet . The golden fetter of PuNyam and the iron fetter of
Paapam are destroyed by the compassionate Lord in the case of
the Jeevan that has observed Bhakthi or Prapatthi yOgam.
Satthu here refers to PuNyam and asatthu is Paapam .
Lord VaradharAjan is " anaitthu vinai thutthu aRukka vala
thuNivinAr " . He has the power and resolve to destroy the entire
assembly of vinaikaL (anaitthu vinai aRukka thuNivu koNDavar) .

One of the relevant Brahma Soothrams linked to the first
paadham of the 4th Chapter of the BRS is:

" bhOgEna thviatarE kshapayithvAaTa
sampadhyathE " --BRS: 4.1.19

(Meaning): " But having destroyed by experience of the other
two (i-e. good and evil deeds that have begun to yield fruits) ,
then the jeevan attains Brahman ".

Lines 27-28: The Second Paadham of the 4th Chapter oof BRS
The second Paadham deals with the anugraham of the Lord
to direct the Jeevan eligible for Moksham to enter the Brahma
Naadi for the beginning of the travel to SrI Vaikuntam .

When the body falls ( sariyum aLavil) at the end of bodily existence ,
our Lord of Kaanchi has the power to let the eligible ones
( Who have qualified to gain MOksham through observance of
SaraNAgathy or Bhakthi ) to enter the Brahma Naadi ( Tamani
neRi seruhu virahinAr). Tamani neRi is the 101 st Naadi ( Moordhanya
Naadi) through which the soul of a Muktha Jeevan departs from the body
with the help of the Lord . The power of the Lord of Kaanchi ( virahu)
to make it happen is referred to here ( Seruhu virahinAr).

The Muktha Jeevan leaves via the Brahma Naadi towards
the Path of light (archirAdhi maargam ) presided over by
the Aaadhi VaahikAs. The bound jeevans leave via anyother
one of the other 100 naadis to be born again in the samsAric
world . The muktha jeevan begins the journey to SrI Vaikuntam
by following the rays of the Sun/archis ( the archirAdhi mArgam :
" RasmyanusAri "--BRS : 4.2.17).

The teachings of ChAndhOgya Upanishad (VI.viii.6) are reminded
here : " When a person departs from here , his speech reaches
the mind , the mind reaches the PrANaa , the PrANaa reaches
the Fire and the Fire reaches the Supreme Deity " .

Lines 29-30: The third Paadham of the 4th Chapter of BRS
" Tatthuavat-tiraL uthaitthu uthaitthu adaivu tatthuvikkumavar
TalaivanAr " constitute the 29th and the 30th lines of this
Mey Viratha Maanmiya Paasuram .

" tatthuvat-tiraL " stands for the entire assembly of achEthana
tatthuvams linked to Prakruthi . Our Lord kicks them away
with His powerful feet (Uthaitthu uthaitthu) so that they wont
block the path of the departing muktha jeevan to leave
the bodily cage via the Brahma Naadi . Once the jeevan
exits the body , our Lord commands His servants ,
the Aaadhi vAhikAs to welcome the jeevan and
travel with it through their respective domains until
it reaches SrI Vaikuntam . With the help of these
AadhivAhikAs , the Jeevan crosses SamsAra MaNDalam
and reaches Parama Padham .This is the subject of
the third paadham of the Fourth chapter of BRS

The Jeevan travels by the celebrated ArchirAdhi
mArgam ( archirAdhinA tathpraTithE : /BRS: 4.4.1).
There , the Muktha Jeevan is guided progresively by
the rows of Aadhi vAhikAs to the boundaries of
SrI Vaikuntam.

The 4th Paadham of the Fourth Chapter of BRS
" taruhai uNaramuavar saraNam aNUha
vidal ariya aruL Varadhar adiyamE "

Our Lord is the One , who gives "Taruhai":
He blesses us with the Phalan , the fruits of
upAya anushtAnam ( performance of the prescribed
means for Moksham ). He is taruhai tarubhavan.
We as jeevans perform the upaasanAs cited by
the Upanishads ( uNarumavar). That upAsanam
is for approaching the sacred feet of the Lord
( SaraNam aNUha). Our Lord is the Achyutha -
Varadhan , who never abandons such Muktha Jeevans
(Vidal ariya aruL Varadhar ). We are indeed supremely
blessed to be His adiyavarkaL ( aruL Varadhar adiyam ).

Lord VaradarAjan grants the supreme boon of inseperableness
for the Muktha Jeevan from Him in the state of liberation
( avibhAgEna dhrutathvAtha: BRS 4.4.4).

Lord VaradarAjan grants the boon of all powers
to the released soul except jagath vyApAram ( cosmic
activities like Creation , sustentiation and destruction ).
Our Lord reserves these cosmic activities to Himself :

" Jagadh vyApAra varjam prakaraNAth
asannihitha-tathvAccha "...BRS: 4.4.17

After sharing all of the BhOgams of the Lord
except cosmic activities in the state of Mukthi ,
the jeevan never returns to the samsAric world .
They never experience rebirth in the abode of
sorrow ( samsAra MaNDalam ). The released soul
has thus cut off itself from Karmas with the power of
the Lord and regains its nature anchored in the experience of
the Lord ( ParipoorNa BrahmAnubhavam).

Thus ends the magnificent 19th paasuram of
Mey viratha Maanmiyam of our Great AchAryan .

In the previous posting , we studied the 19th Paasuram of
Meyviratha Maanmiyam , which is a treasure house on
the Brahma Soothrams . Prior to summarizing the sixteen
individual Paadhams of the four chapters to bring out
the salutations of Brahama Soothram to the Supreme
Brahman ( Lord VaradarAjan here ) , let us give a gist
of the content of Brahma soothrams (BRS) as per
MahAmahOpdhyAya Navalpakkam RaamAnuja
TatAchAr Swamy:

1.The Nature of Brahman (Ultimate Reality ) as
revealed by the Upanishads .

2. The Nature of the Jeevan (individual soul) and
its relation to Brahman.

3. The nature of Jagath (Universe ) as it relates to

4. The nature of Saadhana ( Means& pracises ) to attain Brahman.

5. The nature of Parama PurushArTa (Supreme Goal )
known as Moksha.

According to AchArya RaamAnuja , Brahman is SavisEsha
(endowed with auspicous attributes ) and is the One reality
as organically related to both sentient souls (chith) and
the non-sentient matter (achith) , both of which are real
(Cidh-acidh-Visishta Brahman) . In SrI BhAshyam , AchArya
RaamAnujA establishes firmly that Brahma SoothrAs
support this doctrine without any sectarian or preconcieved
ideas to infuence his thesis .

Swamy Desikan , who is a keen student and intrepreter/advocate of
AchArya RaamAnujA's darsanam taught SrI BhAshyam at least.
30 times in His life time and has written extensively about
the Brahma Soothrams in AdhikaraNa SaarAvaLi
and other Sri Sookthis such as Mey Viratha Maanmiyam
(19th Paasuram ).

The greatnes of the 19th Pasuram is the elegant and effective
way in which the 32 lines capture the essence of the 16 Paadhams of
the four Chapters /adhyAyams . Dr.S.M.S.Chari Swamy has
summed up the purport of the four chapters of BRS this way:

1. First AdhyAyam: SamanvayAdhyAyam " devoted to
establish the correlation of various texts of the Upanishads
with Brahman as the ground of the Cosmos ".

2. Second AdhyAyam: AvirOdhAdhyAyam devoted to proving
" the absence of contradictions in upholding the main thesis of
the first chapter (i-e)., Brahaman is the primary cause of
the Universe . This chapater refutes the contradictory
positions taken by other darsanams dealing with VedAntha ".

3. The third chapter is SaadhanAdhyAya and it deals with the ways
and means to attain Brahman through different UpAsanAs
and VidhyAs .

4. The Fourth adhyAya is the Phala adhyAya . It deals with
" fruit of spirtual discipline , the nature of the Supreme goal
of endeavour (PurushArTa ) , the manner of observing
the prescribed Saadhana is to be observed , the exit of
the Jeevan from the physical body at the time of liberation
from bondage , the path through which the liberated soul
passes to reach the ultimate goal and the nature of Moksha or
final liberation from bondage ".

The 19th Paasuram of Mey Viratha Maanmiyam
Today , we will study in this context , the details
of this important 19th Paasuram dealing with
the Four Paadhams of each of the four chapters of
Brahma Soothrams and develop an appreciation of
Swamy Desikan's extraordinary skills to provide
the essence of these Chapters :

1. Ist AdhyAyam: 1st Paadham:
Lord VaradarAjan is the creator of all sentients
(ChEthanmas) and insentients (achethanams) and
is the Master , who resides in them as antharyAmi

2. 1st AdhyAyam: 2nd Paadham
He shines inside the sentients and insentients
and has them both as His sarIram ; while He
stays as their indweller , He is not affected
even by an iota by their blemishes.

3. 1st Chapter: 3rd Paadham
He has the sankalpam to be the sustaining
(supporting) wall for the BhakthAs and MukthAs ,
He is like the wall for pictures supported by
that wall .

4. First Chapter: 4th Paadham:
He is the one with limitless glories as the sole
cause for the creation of the universe . AchAryAs
have established with many nyAyams that achethana
prakruthi can never ever substitute the Lord's role
as the Jagath Srushti KaaraNam .

5. Second Chapter: 1st Paadham
Lord VaradarAjan is the Supreme Lord with
mysterious (Vichithra) sakthi to banish the jalpa
vaadham of the HethukAs . Thus , the virOdhams
cited by Paramatha Vaadhins about Prakruthi as
the cause for the origin of the world are destroyed .

6. Second Chapter: 2nd Paadham
Lord VaradarAjan is the Supreme Brahman ,
who blesses us with Paancha-rAthra Saasthram
to destroy the faulty arguments of Para Mathams .

7. Second Chapter: 3rd Paadham
Lord VaradarAjan is the Supreme Purushan
endowed with the power to create Pancha Bhoothams
and the Jeevans with their appropriate attributes.

8. Second Chapter: 4th Paadham
He is like the Sage , who can directly visualize
the eleven Indhriyams with fierce vyApArams
and is the cause for their creation.

9. Third adhyAyam: 1st Paadham
He is the most skilled One to conduct the affairs of
samsAram for the jeevans and stays as the controller
in the states of wakefulness , dream , sleep , susupthi
and death .

10. Third adhyAyam: 2nd Padham
As the indweller in the world of chEthanms and
achEthanams , he is devoid of dhOsham inspite of
intermingling with them and shines uniquely.

11. Third adhyAyam: 3rd Paadham
Bhakthi yOgam leading to Mokham is observable
with the help of many vidhyAs described by the Upanishads.
While Brahman has to be meditated upon with one vidhyai ,
the other guNams of the Supreme Being celebrated by
the other vidhyais should be included . He is the One ,
who is the object of meditation (UpAsanaa) by many
vidhyAs affiliated with Bhakthi yOgam .

12.Third Chapter: Fourth Paadham
Lord VaradarAjan is the DayA Moorthy ,
who is delighted by the observers of Bhakthi
Yogam accompanied by Saathvika ThyAgam .
He is pleased with the chEthanam's performance of
the VarNAsrama dharmams prescribed by Him
and blesses them with the Supreme boon of Moksham .

13. Fourth Chapter: 1st Paadham
He is the Omnipotent One to destroy both the Paapams
and the PuNyams of the Jeevan bound to samsAram .

14. Fourth Chapter: 2nd Paadham
He is the powerful Lord , who is capable of
letting Prapanna Jeevans enter the Brahma nAdi
as the first step of their journey to His Supreme abode.

15. Fourth Chapter: 3rd Paadham
He is the compassionate and purposeful Lord ,
who orchestrates the liberated jeevan's path to
His Supreme abode through His prime servants
( aadhivAhikAs ) responsible for the different
stations in the path of light .

16. Fourth Chapter: 4th Paadham
The Liberated Jeevans arriving at SrI Vaikuntam
stand at the sacred feet of their most merciful Lord,
enjoy His divine beauty with fervour , reverence ,
awe and feel grateful over their rare soubhAgyam .

We will now move on to the 20th Paasuram of
Mey viratha Maanmiyam .

Today , we will study the two paasurams , where Brahma Devan
enjoys to his heart's content the dhivya soundharyam (divine beauty )
of Lord VaradarAjan , who presented Himself before him at
the end of his AswamEdha Yaagam .

227. Brahma's description of his bliss on seeing the Lord's beauty
ThirumahaL MaNN MahaL NeeLai mudalA yellA-
Deviyarum TannudanE thihazhnthu niRkkat-
tarumam iru moonRu mudal anaithtum thOnRat-
Tann anaya Sooiyar Tannadik-keezh vAzha
aru maRai sEr aLavu illA avaniyin kaNN
aravaNai mEl veeRRiruppAl anaitthum kAkkum
karu maNiyaik Karigiri mEl kaNDEn yenRan
kaduvinaikaL anaitthum nAnn kaNDilanE

(Meaning): Brahma says: I have today seen with my own eyes at
Hasthigiri the Lord of SrI Vaikuntam with SrI , BhUmi and NeeLA DEvis
at His side along with the nithya sooris performing kaimkaryams for Him .
I am revelling in bliss at the darsanam of the Lord shining with all His
limitless auspicious guNams while being seated on His throne of
AdhisEshan and defending all the worlds with His glances .

Here , Brahma sees directly the Lord resplendent with His six guNams
( Jn~Anam , Sakthi , Bhalam , Isvaryam , Veeryam and Tejas) and
being served by the nithya Sooris and the VedAs eulogizing Him .
Brahma experiences the Lord's hue as being similar to that of a rare
blue gem . Brahma states that all his bad karmAs have been destroyed
at the sight of the Lord , who appeared on Hasthi Giri in response to
the AsvamEdha Yaagam that he had performed .

Lord is not easy to be seen by the physical eyes of humans or
celestials like Brahma . When Brahma was blessed to see Him ,
his joy knew no bounds .Brahma was immersed in the ocean of
bliss and embraced the Lord to make sure that what he was
experiencing is real . He performed pradakshiNams to the Lord .
He looke at the Lord from a distance and then came near to enjoy
His beauty at close quarters. In short , Brahma was immersed
in the waves of bliss over his good fortune to see the Lord
and enjoy Him .

The superlative joy of Brahma's experience is attested by
Swamy Desikan through use of the word "anaitthum " three
times in this Paasuram . "anaitthum " means all of them without
exception . The six guNams appearing together in unison is saluted
as " Dharumam iru moonRum ANAITTHUM thOnRa " .

His protection to all from His seat of AadhisEshan in
SrI Vaikuntam is saluted as " aravu aNai mEl veeRRiruppAl
ANAITTHUM kaakkum ".

The disappearance of all his fierce sins ( kadu vinaikaL )
is acknowledged as " yenRan kadu vinaikaL ANAITTHUM
nAnn kaNDilEn ".

228. Comparsion of the incomparable beauty of the Lord
In this Paasuram , Brahma Devan attempts with the help of
comparisons to describe the aananda anubhavams of
the dhivya mangaLa vigraham of the Lord.

pedai iraNdai Ohr anam adainthu pirinthidavahai pEsalAm
peruhu aruvikaL aruhu maruviya periya maNi varai payilalAm
pidi iraNdodu kaLavam onRu piNaintha pEr azhahu OdhalAm
pirivu ill oLiyodu nizhalum aruh-uRum iravi ilahuthal paravalAm
kodi iraNDodu vidavi onRu kuLirnthavARu kulavalAm
kuRaivu ill surutiyum ninaivum ilahiya taruma aru nilai yennalAm
adi irandayum adayum anbar aRintha PeraruLALanAr
aNuhum Malar mahaL avani mahaLODu Karadi-giriyinil avirthalE

(meaning): At Hasthi Giri , PeraruLALa PerumAL is resplendent
eternally with SrI and BhU Devis like a male swan united with its
two female swans ; He is like a gem-studded mountain on whose
sides flow two cool water falls; He is like a male elephant enjoying
the company of two female consorts ; He is like the Sun enjoying
the company of the lustre and the shadow; He is like a tree embraced by
two beautiful creepers; He is like subtle dharmam mingling with
Sruthis and Smruthis. All of these comparisons ( upamAnams)
can be advanced to describe somewhat the Lord giving His
darsanam with His two divine consorts , SrI and BhU Devis
at Hasthigiri.

With six upamAnams , Swamy Desikan compares the Lord
with six unique guNams with the male Swan , elephant , mountain ,
Sun , Tree and Sookshma dharmam . adiyEn will leave it to
the imagination of the reader to decide which GuNam matches with
which comparison. As a starter , let me hint that Jn~Anam matches with
Swan , elephant matches with veeryam , mountain matches with Isvaryam ,
Sooryan with tEjas , Tree with Balam and Sookshma dharmam with Sakthi .
Individual readers on contemplation may come up with other matches.
One thing is clear . Swamy Desikan's poetic skills to conjure upamAnams
beat KaaLidAsan .

Today , we will study one paasuram covering Brahma Devan's
anubhavam of the dhivyAthma guNams of Lord VaradarAjan .

229. Brahma's enjoyment of the dhivyAthma GuNams of the Lord
vEr oppAr viNNmudalAmkaavukku yellAm
vizhi oppAr vEdam yenum kaNN tanakku
kArr oppAr karuNai mazhai pozhiyum neerAl
kadal oppAr kaNDidinum kANak-kUtthAl
neer oppAr nilamaLikkum tanmai tannAl
nilam oppAr nedum pizhaikaL poRukku(m) nErAl
oppAr ivar guNangaL anaitthum kaNDAl
AruLALar thAmm yeninum tamakku ovvArE

Driven by the blissful experience of visualizing the Lord ,
Brahma Devan had tears of joy and emotion soaked
voice as well as weakened limbs from the ecstasy of
the anubhavam . He began to continue to eulogize
the dhivya guNams of the Lord standing in front of him .
He used eight times the word "oppAr " to show that
there is nothing known to him that will match the Lord's
dhivyAthma GuNams.Brahma pointed out that there is
no one in the Universe , who is either equal to or greater than
PeraruLALa PerumAL.

( Line by line meaning of Paasuram) :

First line : " vEr oppAr ViNN mudalAm kAvukku yellAm"
The entire unierse is like the sport gardens for the pleasure of
the Lord. Just as the root of the tree is supporting the tree,
the Lord of Kaanchi is holding up and nourishing the tree.

Second Line: " Vizhi oppAr vEdam yenum kaNN tanakku "
He is like the pupil of the eye of VedAs. Just as the pupil of
the eye is the essence of our ability to see things , Our Lord
is the divine eye for the VedAs through which we are able
to see(comprehend) things beyond mere physical perception.

Third Line: " Kaar oppAr karuNai mazhai pozhiyum neerAl "
He is like the rain cloud , who rains His grace on all without
consideration about their lofty or lowly status , just as the rain
cloud pours out on high or low ground without discrimination.

Fourth Line: " Kadal oppAr kaNDidinum kANNAk-kUtthAl"
We say that we have seen the ocean. It is clear however that
we can not see the entire ocean in one attempt or comprehend its
vastness. Similarly , we can enjoy the Lord of Kaanchi but can not
succeed in comprehending even a small amount of His soundharyam
or auspicious attributes.

Fifth Line: "Neer oppAr nilam aLikkum tanmai tannAl"
Jalam ( water) will protect the earth from drying out .
Similarly , PeraruLALan will protect the entire world
from harm through His dayaa.

Sixth Line: " Nilam oppAr nedum pizhaikaL poRukkum nErAl "
BhUmi DEvi is the embodiment of forbearance . She bears
both Paapis and PuNyasaalis with great patience . Similarly ,
the Lord of Kaanchi forgives the trespasses of sinners and
in this matter, He resembles BhUmi PirAtti.

Seventh Line: " oppAr aar ivar guNangaL anaitthum kaNDAl "
Who can match the Lord of Kaanchi , when we consider
His entire set of auspicious attributes ? None.

Eighth Line: " AruLALar thAmm yeninum tamakku ovvArE "
Thus , when we consider each aspect of the Lord , we come up
with unconvincing upamAnams( comparsisons) . If that were to be so ,
One can imagine that there will never ever be a matching comparison ,
when all His kalyANa guNams are integrated .

Thus BrahmA with His four faces attempted to enjoy and eulogize
the individual and collective guNams of the Lord of Kaanchi.
With his west facing face , Brahma enjoyed the Lord at ThiruvehhA ,
where He lay across the river to protect his AswamEdha yAgam.
With his east facing face , Brahma saw and saluted the Lord ,
who came out of the Yaaga Kuntam on top of Hasthi Giri as
self-manifested Lord (Svayam vyaktham) .

Thus Brahma with horripulation and aanandha bhaashpam filled eyes
eulogized te Lord of Hasthi Giri .

Dear BhakthAs :

Today , we will study three paasurams covering Brahma Devan's blissful
anubhavams at Kaanchi ( becoming the object of grace of Lord VaradarAjan ,
his (BrahmA's) upadEsam to Maharishis to meditate on the Lord
and finally his (BrahmA's) return to his own lokam (Sathya lOkam) .

230. The Lord's anugraham to Brahma Devan
yennilamum kuratthAl kuRi seytha yezhil pari koNDu
annam uyarttha SeyyOn anRu vELvi sey vEthiyin mEl
munnilai aahiya Moortthiyan Naanmukha maRRum unakku
yenna varam taruvOmenRu NaaTan iyambinanE

(meaning): The red-hued BrahmA with the flag of Swan concluded
his asvamEdha yAgam on Hasthigiri. Lord VaradarAjan responded
to BrahmA's Yaj~nam and appeared in the middle of the agni of that
Yaj~na kuntam . Our Lord asked the ecstatic Brahma about what
other boons He could grant him now that the primary boon of his(Brahma's)
to become visible to the physical eyes of Brahma was granted. Lord said
that the fortunate ones , who have had His darsana soubhAgyam are eligible
to be blessed with all kinds of boons .

Elated Brahma dEvan confessed that the bhAgyam to enjoy the divine ThirumEni
of the Lord accesible only to the nithya sooris was the grestest boon that
he could
hope for and there is no other boon that he desired . After this statement
BrahmA had a second thought about the extension of the special bhAgyam that
he recieved also to SamsAris . Brahma requested then the Lord to spare the
sarIram gained by SamsAris as a result of their practising ViparItha
AchAram based on
their ViparItha Jn~Anam . Brahma felt that the darsanam of the Lord in
eternal residence
at Hasthigiri (Meyviratha KshEthram) will remove all karmAs and make the
eligible for Moksham . Lord VaradarAjan granted this second boon to Brahma
and promised that He will reside for all times to come at Hasthigiri and
will become
visible to DevAs , Humans and animals . Brahma felt that the purpose of his
was fulfilled and sought the permission of Lord VaradarAjan to return to his
home in
Sathya lOkam . After recieving the Lord's permission , Brahma instructed
the Parama BhAgavatha Maharishis on the aarAdhanam of the Lord during
the five parts of the day and asked them to perform this panchakaala
( aarAdhanam ) always .

231. PanchakAla Prakriyai: UpadEsam of BrahmA
senRu malar paRitthu yennATan sEvadippOthu uhanthu
nanRu yenum neer sudar nannmukha vaasam ilai kodutthuk-
kannal ilattuvatthOdu annam seedai kaRi padaitthup-
pinnum sevitthu Avan paadham paNiminkaL yenRananE

(Meaning): Oh Maharishis! Please perform abhigamana prapatthi
(abhigamanam) every morning before Lord VardarAjan and pray for
the uninterrupted peformance of the day's kaimkaryam to Him.
Next collect all the flowers , TuLasi needed for His ThiruvArAdhanam
and recite the SrI Sookthis that remind You about the sweetenss of
His ThiruvadikaL ( UpAdhAnam). Follow that with Ijyai (aarAdhanam)
as instructed by PaancharAthra aagamam and ahnikams. Thereafter study
Brahma Soothrams and AzhwAr prabhandhams ( SvAdhyAyam) for
spending time in a pure way . Finally meditate on His sacred feet (Yogam).
Thus practise every daty these PanchakAla PrakriyAs.

Swamy Desikan blesses us with the details of PanchakAla prakriyais in
the ten paasurams of His next prabhandham of SrI VaishNava Dinasari.

232. Return of BrahmA to his own lOkam (Sathya LOkam )
Aazhi nilai vinai kadivAn ayamEdham muditthathaRppinn
vEzha malai NaayakanAr vidai kodukka viNN yERi
naazhikayil vaanavarai maaRRiyidum Naannmuhan
OozhiyelAm azhiyAtha uyOgam adainthu irunthAnE

(Meaning): The pleased Lord of Hasthigiri addressed BrahmA and said :
" Oh Brahma Devaa ! Please return to Your lOkam with Your Devis
( Sarasvathi and Saavithri) and perform the rest of Your duties assigned by
Me for Your office ( Brahma Padham) ". Brahma then took leave and ascended
to Sathya lOkam ( above all the aNDams) reflecting all the while on the
of Sathya Vratha KshEthram and the incomparable grace of Sathya Sankalpan ,
Lord VaradharAjan there.At Sathya lOkam , Brahma got immersed in
the special yOgam filled with paripoorNa Bhagavath anubhava rasam .
Thus BrahmA stayed in this state of visEsha yOgam that does not get
destroyed during the rest of the kalpam .

Dear BhakthAs :

Today , we will study 26th paasuram of Mey Viratha Maanmiyam
covering the Chathur Yuga vara pradhathvam of Lord VaradarAjan ,
the Emperor of boon-grantors , who grants boons in every one of
the four yugams without fail .

233. The Lord granting Varams (Boons) in all four yugams
aadhi yugatthu Ayan kaNdida ninRa aruL Varadhar
kaathal uyarntha kaLiRRai ThrEthayil kaatthu aLItthu
vaadhu uyar Deva guruvukku irangi DhvAparatthil
sOthi Ananthan klaiyil thozhuthu yezha ninranaRE

(Meaning): During the Krutha yugam (Aadhi yugam) , Bhagavan appeared as
Lord VaradarAjan and blessed Brahma Devan with His darsanam .He became
therfore "Ayan KanDida ninRa aruL Varadhan ". He became the merciful boon-
granting aruL Varadhan in Krutha yugam .During the next Yugam (ThrEthA ) ,
Lord VaradarAjan became Gajendhra Varadhan by saving His devotee , the king
of elephants, from sure destruction by the crocodile that grabbed GajEndhran
by the leg. VaradarAjan rushed on the back of Garudan and sent His
chakrAyudham to destroy the offending crocodile and saved the king of
elephants , which had performed SaraNAgathi to Him . Lord VaradarAjan
revealed here the vaibhavam of His BhagavathAs and demonstrated His aruL
Varadha tatthvam . Swamy Desikan summarizes this act of rakshakthvam of
the Lord as " Kaathal uyarntha KaLiRRai ThrEthayil kAtthu aLitthu".

In the third yugam ( DhvApara yugam) , Brahaspathi , the Deva guru suffered
a lot from the curse recieved from an offended Maharishi and was born as a
poor Brahmin on earth . This suffering Brahmin (Bruhaspathy) followed the
advice of
Sage BharadhwAja and worshipped Lord VaradarAjan at Kaanchi and became
the beneficiary of the grace of "aruL Varadhan". In the fourth yugam
(present Kali yugam ) , " aruL Varadhan " is blessing Aadhi Seshan ,
who lives near the temple tank ( Anantha Saras) . Thus in every yugam ,
Lord VaradarAjan grants boon to thsoe , who sought Him as refuge .
He blesses all those , who climb Hasthi Giri to come and worship Him.

Dear BhakthAs :

Today , we will study the last three paasurams of Mey Viratha Maanmiyam ,
where Swamy Desikan acknowledges the abundant grace of Lord VaradarAjan ,
who empowered him to compose this SrI Sookthi of Mey Viratha Maanmiyam
about Him.

234. The Lord's grace as the cause of creation of this Prabhandham
PuNDareekam uyirttha PurANanAr
poyy il maa maka utthara vEdhiyil
koNDal aar aruL maari pozhinthidak-
koNDathu Ohr uyar koormathi anbinAl
paNDai naanmaRai mouLi padintha yaan
paaril Meyvirathak-kavi paadinEn
ThoNDai maNdala vEdhiyar vaazhavE
Thooya tenn maRai vallavar vaazhave

Swamy Desikan is approaching now the end of Mey Viratha Maanmiyam.
With a reluctant heart , he bids farewell to the Prabhandham and
acknowledges that it was the grace of the Lord of Hasthigiri that made it
possible for him to compose this pranhandham . With the three concluding
paasurams , Swamy Desikan offers his salutations to the Mey Viratha KshEthra
Naathan and the BHaagyasaalis blessed to live at this sthalam .

Meaning of the first of the Triad of Benedictory paasurams :
adiyEn , who is deeply linked to the ancient Vedams sang this prabhandham
with the power of sharp intellect and deep devotion granted as boons
by the Lord of Sathya Vratha KshEthram . He arose from the Utthara vEdhi of
the blemish-free AswamEdha yaagam performed by Brahma Devan and
drenched all participants with the nourishing nectar-like rain of His dayA .
May the VaidhikAs and BhAgavathAs as well as the true devotees of
AzhwAr's dhivya prabhandhams residing in ThoNDai MaNDalam
with sambhandham to Lord VaradarAjan recite this prabhandham on
the Lord's avathAram and vaibhavam and live long on this earth
distinguished by their Kaimkarya SrI !

Here Swamy Desikan identifies himself as " PaNdai Naann MaRai
MouLi padintha yaann " ( The one , who is deeply rooted in the ancient
VedAs and the Siras of the Vedams , Upnishads /VedAntham).He identifies
BrahmA as " PuNDareekam uyirttha PurANanAr " ( the ancient Brahma Devan
who was created by the Lord from His Naabhi kamalam).The Lord , who arose
from the Yaaga Kuntam of the AswamEdha Yaj~nam is recognized as " Poy il
Maa maha Uthara vEdhi" ( the vedhi of the Yaj~nam , which was conducted
with deep devotion and free from any deciet). The Lord is saluted as
the sweet , dark rainy cloud showerign every one with His mercy ( KoNDal
aar aruL maari ). The effect of that rain showers on Swamy Desikan is
described by him as deep devotion to the Lord and a sharp intellect
to comprehend His tatthvams. Swamy Desikan says that He sang this
Prabhandham on the Mey Viratha KshEthram ( Mey Viratha kavi pADinEn).
He concludes this paasuram with benedictions to the ThoNDai MaNDala vaasikaL
( ThoNDai MaNDala Vediyar Vaazhi , Thooya Tenn MaRai vallavar Vaazhi).
Swamy Desikan's salutations are thus to Ubhaya VEdAntha Paramparai
blessed to claim Lord VaradarAjan's ThoNDai Mandalam as their home.

235. Creation of this ithihAsam to shine s VedAnthaachAryan
uyy viratham onRu inRi adainthAr uyya
oru viratham Thaann koNDa uyarntha Maalai
sey viratham onRAlum teLiyahillAc-
chinthayinAl disai padaittha disai muhan thaan
poy viratha nilamellAm pOyE meeNDu
puhal ithuvE puNNiyatthukku yenRu sErntha
Meyviratha nannilatthu mEnmai yEtthi
VedAntha Aasiriyan viLanginanE

The meaning of the second Paasuram of the Benedcitory Triad

The Lord of Kaanchi with the sole vratham of SaraNAgatha RakshaNam
blessed Brahma Devan , who wandered all over the world fruitlessly
for witnessing and enjoying the Lord with his own physical eyes . Lord of
Mey Viratha KshEthram blessed Brahma Devan to have His darsana soubhAgyam
and made Brahma ecstatic over that rare bhAgyam . Brahma got the boon he
sought from the Lord of Sathya Vratha KshEthram through the performance of
the AswamEdha Yaagam . adiyEn sang about the glory of the Lord's avathAram
and Vaibhavam and became VedAnthAchAryan.

In this Paasuram , Swamy Desikan salutes this kshEthram of the Lord as
" Mey viratha Nannilam " ( The auspicious kshEthram , where the observed
vrathams yield the desired phalans without fail). Swamy identifies this
sthalam as the safe and sure source place for the acquisition of PuNyam
( " PuNNiyaithaRkku puhal ") due to the residence of Lord VaradarAjan ,
whose sole vow is to come to the rescue of those , who seek His protection
(SaraNAgatha Vrathee) .

Sage VyAsa (VyAsa BhagavAn) compiled and organized the Sanaskritic
VedAs and acquired the title of VedAchAryan. Our Sawmy Desikan composed
the Tamil prabhandham of Mey Viratha Maanmiyam and became entitled to
the birudhu of VedAnthAchAryan.

236. Devotion to Lord VardarAjan leading to the creation of this Prabhandham
Seer aarum ThUppul ThiruvEnkadamudayAn
thArr aarr AruLALar thAL nayanthu --seerAha
Meyviratha Nannilatthu mEnmai ithu mozhindhAn
kaayir kani pOlak-kaNDu

The Meaning of the third pasuram of the Benedictory Triad
adiyEn born in the glorious agrahAram of ThUppul with the name of
VenkatanAthan ( ThiruvEnkadamudayAn) seeking the sacred feet of
the Lord of Hasthigiri adorning many fragrant flower garlands sang about
the limitless vaibhavam of His Sathya Vratha KshEthram. adiyEn visualized
the glories ( MahAthmiyams) of this KshEthram clearly like one sees the
nellikkani on one's palm and sang about it with utter devotion .

Mey Viratha Maanmiya Prabhandham SampoorNam .

Swamy Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil VaradAchAri Sadagopan

Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN SaThakOpa Sri Narayana Yatindra Mahadesikaya Nama:

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