Vol 01.003 25 October, 1997
In this Issue:
1. Works of Swami Vedanta Desika - Part- 3 Abheeti Sthavam - Anbil Ramaswamy
2. Acharya Vamsa Vriksham- Part 3 : Prartahama Acharyas - Anbil Ramaswamy
3. Prapanna Parijatham - Part 1 V. Sadagopan
4. Saranagathi - Part 3 - the word and its meanings - Sampath Rengarajan
5. Mudalwanai Paadiya Mudal Alwars - Madhava Kannan
1. WORKS OF SWAMI DESIKA - Part 3 ABHEETI STHAVAM - Part 1
- Anbil Ramaswamy" Read this" commands Swami Desika " if you want to get rid of fear" Vide his last stanza of this Sthavam. It is seen from Srimad Valmiki Ramayanam, that when the Devas surrendered to him, he promised them protection declaring" Bhayam Thyajatha ! Bhadram Vah " whereby Ramayana came to be known as Abhaya Pradhaana Saaram. As these words were spoken by Lord Ranganatha himself, this Sthavam is a tribute to Saranagathi.
Swami Desikan asks " How can there be any fear at all?"-" Kim Atra Na Bhayaaspadam?" when in all the 4 Charamaslokas of Varaha (sloka 6), Sri Rama (sloka 15), Sri Krishna (sloka 5) and Periya Piraatti ( sloka4), we have been promised time and again, full protection to those who surrender unto Him.
A while ago, someone wrote suggesting that Swami Desika composed this poem out of fear of death when he saw the Muslim marauders massacring the pious devotees at the time of invasion of Srirangam temple. Nothing can be farther from truth. It is not fear of DEATH but fear of LIFE bereft of opportunity to render uninterrupted service to his dear Lord - that motivated the poem.
We can recall how due to different circumstances, there were interruptions to the Nitya Aradhana of the Lord, our Poorva Acharyas like Bhagavad Ramanuja, Koorathalwan, and Bhattar literally cried out their hearts through soul-stirring Stotras. Thus, the great Acharyas were NEVER AFRAID OF DEATH but were greatly distressed at the impediments to their worship, which for them was WORSE THAN DEATH. As Alwar observed, days when they went without food were not fasting days but whenever they missed their worship of the Lord, truly indeed were the days of fasting for them.
If the philistines who ravaged the temple city had asked him " Cannot we kill you?", Swami Desika would have shot back "Cannot I die?". Such is the frame of mind of FEARLESSNESS IN THE FACE OF DEATH that shines as the hallmark of great souls. Such is the frame of mind of Swami Desika that treats death as of no consequence and therefore, not to be feared for there was something worse than death for an evolved soul like Swami (i.e) Not being able to offer uninterrupted service to the Archa Murthis as a replica of the service rendered by Nityasuris in Paramapadam.
Such a service, they loved it; they lived it; they were prepared to die for it. The Stotra was NOT a reaction to the fear psychosis generated by the mortal kombat but the fear of impediments in the service of the "SLEEPING BEAUTY" (Moolavar) and the "SMILING BEAUTY"(Utsavar) of Lord Ranganatha.
Out of the 29 slokas in this, no mention is made about fear of death at all .Even in the solitary sloka 22, there is only a casual reference to Turushkas and Yavanas disturbing the peace and consequent interruption to the Nitya Aradhana of the Lord.
On the other hand, Swami Desika mentions that even if the Lord were to let him die, he would deem it a leela of the Lord and submit to it wholeheartedly. Vide Sloka 18 : "Tathah Srushtivath Bhavathi Samhrithi Kreeditham". In several other places in this and other Stotras, , he has expressed that there is no Yamabhaya for a Prapanna. (e.g) In Sloka 7 he asks "Na tasya Yama vasyathaa Naraka Paathah Bheethi Kuthah?"
Sloka 1 to 10 : praises the Lord, his auspicious qualities etc., and prayer for protection of those who worship Him and recite His names.
Slokas 11 to 18: describes the various kinds of fears one encounters while LIVING - which negate the Paripoorna Brahma Anubhavam like attachment to wife, children, kinsmen, worldly objects, bodily infirmities , hell (Naraka) and even heaven (Swarga) .
Slokas 19 to 27 : Swami Desika makes a fervent appeal to the Lord that He must save not only Srirangam but all the shrines in which His Archa murthis are installed and where Satvik devotees reside. It is in this part that a very casual reference is made about the invasion.
Sloka 19 catalogues how protection was granted to Saranagathas like Prahlada, Kakasura, Gajendra, Draupadi, Vibhishana, a serpant, Gopa damsels and Ambarisha- all of whom got rid of fear bedeviling them by seeking refuge at the feet of the Lord.
Slokas 28 and 29 are somewhat autobiographical and conclude with a moving appeal to grant him the company of pious souls who always pray for mutual welfare and away from the madding crowd of infidels.
The hymn begins with the word "Abheeti" (freedom from fear) and ends with the reassuring and comforting word "Gopayati" (The Lord protects).
Our Jeeyar, in his "28 Ratna Slaokangal" has selected 26th Sloka which Says- "Prabho ! Neither Brahma, nor the slayer of Tripurantaka (Paramasiva) nor the Chief of Devas (Indra), nor Agni (Lord of fire) nor Yama (the Lord of death) - NONE has the power either alone or in combination to protect one who is thy foe. If thou hast desired to protect one, there is nothing of which that person need be afraid of. Such a thou, Please put down and quell our foes in Srirangam and other places"
In this connection, our Jeeyar invites our attention to Paramarthya Adhikara of Rahasya Traya Saara in which Swami Desika says-" Even if the Devas intend to harm a Prapanna, the Lord true to His promise "Abhayam Sarva Papebhyo Dadhaami, Yetat Vratham Mama" will certainly protect the Prapanna and destroy his/her foes.
2. ACHARYA VAMSA VRIKSHAM -Part 3: PRATHAMA ACHARYAS
- Anbil RamaswamyPERIOD A:
1. PERIYA PERUMAL and 2. PERIYA PIRATTI
The very first Acharya is the DIVYA DAMPATHI. As the slokas go:
Lakshmi naatha Samaarambaam Naatha Yaamuna Madhyamaam |
(meaning) I salute the line of our preceptors which starts with Lakshmi Naatha, Naatha Muni, Yaamuna Muni and others coming in between and up to my present Acharya.
Asmad Aachaarya Paryanthaam Vandhe Guru Paramparaam ||Gurubhyah Tad Gurubhyas Cha Namo Vaaga Madhee Mahe |
(meaning) I salute my Guru, his Guru and his Guru praising them and prostrating before them right up to the first divine couple who are the first and foremost masters of the world.
Vrinee Mahe Cha Tad Aadhyou Dhampathi Jagadhaam Pathi ||Kamapi Aadhyam Gurum Vandhe Kamalaa Griha Medhinam |
(meaning) I salute the most ancient of Acharyas, who is always with Kamala ( Lakshmi) and who in the very beginning taught Vedas and Pancharaatra Sastras personally thus being very first Acharya .I bow to him in the first place.
Pravakthaas Chandasaam Vakthaa Pancha Raatrasya Yaha Swayam ||
(sloka 1 of Yathiraja Saptadhi of Swami Desika)The Tirunakshtram of Periya Perumal is Revati while that of Periya Piraatti is Panguni Uthiram.
2. The sloka relating to Periya Piraatti says:
Saha Dharma Chareem Soureh Sammantritha Jagad Hithaam |
(meaning) Next to Emperumaan in the Acharya line is Periya Piraatti. Forever in the company of Emperumaan, her only concern is the welfare of the world. She is so much a personification of compassion that is simply ignorant of what is known as punishing the chetanas, whatever their faults. Thus, she is instrumental in the performance of the Dharma of the Divya Dhampathi in protecting the Chetanas. I bow to her, who has this signal distinction.
Anugraha Mayeem Vandhe Nityam Agjnaana Nigrahaam ||
(Sloka 2 of Yathiraja Saptadhi of Swami Desika)Swami Desika in his Rahasya Traya Sara says that we should invoke the blessings of the Prathama Acharyas while meditating on the Guruparampara. He says" We should remember that there is nothing greater than Acharya". "Acharyaath Eva Devathaanaam Samadhikam Anyam Na Manyaamahe" We should remember how the Lord took several Avataras like Hamsa, Matsya, Hayagriva, Rama, Krishna etc, how he acted as Paramaguru by instructing Brahma and others in Vedas, Vedantas and Prapatti Sastras, how he ordered his " Devi, Bushana, Hetyaadhi Ayudhas" to take Avataras like Nammalwar and propagated Dravida Vedam through them. We should remember how the Lord took upon himself the roles of Guru and Sishya ( as Nara and Narayana) at Badarikasramam to present role models of an Acharya and a Sishya.
3. VISHWAKSENA: (aka Senai Mudaliar). He is said to have been born in the month Aippasi in the constellation of Pooradam. The Lord first taught Periya Piraatti and she in turn taught Senai Mudaliar the esoteric meanings. The Slokas relating to Vishwaksena are as follows:
Vandhe Vaikunta Senaanyam Devam Sootravthee Sakham |
(meaning) Next Acharya is Vishwaksena also known as Senai Mudaliar. Staying in Vaikunta, he directs, controls and supervises the duties of all. He is the Commander-in-Chief of the Lord. He wields a whip in his hand. The entire Prapancha functions in the constant fear of the whip-end striking them, if they err. His wife is Sootravathi. He rules over the entire world by his command. I next bow to this Vishwaksena.
Yad Vetra Sikhara Spandhe Viswam Yetad Vyavasthitham ||Yasya Dvurita Vaktraadhyaa Parishadhyaah Parah Satham |
I worship the one by whose quick commands function the entire Universe right from the Nityasuris downwards, the one who always removes obstacles and impediments (in performing ones duties) - I bow to such a one - Vishwaksena.
Vignam Nignanthi Sathatham Vishwaksenam Upaasmahe ||
3. PRAPANNA PARIJATHAM - PART -1.
- V.SdagopanSrimathE Vaatsya VaradArya MahA GuravE nama: GuravE VaradAryAya kurvImahi namskriyAm I yath padhAmbhOja sEvA na: sudhE VedAntha sampathAm II
Dear Friends :
NadAtUr ammAL is the other name of the great AchArya , who is revered as Vaatsa VaradArya MahA Guru . Lord VaradarAjA Of Kanchi wondered loud , whether this servant of His is His ammA ( Mother ) , because of the tenderness with which he served the Lord milk at the right temperature every day . It was, neither too hot nor too cold , but of the most enjoyable soodu ( parama hitham ) . The Lord of Kanchi was moved by the solicitousness of His bahkthA for His comfort during the occasion of the drinking of the milk served at the right temperature by NadAthur Vaatsya VaradAchAr . Lord VaradarajA ,who has no parents inquired appropriately , " yen ammAvO ? " . From then on , this parama bhakthA of Kanchi VaradarAjan got the name of NadaathUr ammAL . He came from the agrahAram of NadAthur near Kanchipuram . Such a personal relationship and affectionate kaimkaryam to the Lord is typical of MahA BhakthAs of the Lord .
Five centuries later ,Saint ThyagarajA conversed with his upaasanA mUrthy , Sri RamachandrA at ThiruvayAru , and invited Sri RamA with affection to partake the milk that he had prepared for NaivEdhyam :" aaragimpavE , paalaragimpavE " ( Sri Rama ! my dear One ! pray drink this milk ) .
Sri NadAthuR ammAL was a renowned occupier of the throne of interpretation of Sri Bhaashyam of AchArya RaamAnujA . Hence, he was revered as Sri Bhaashya SimhAsanAdhipathi . He wanted to personally initiate Sri VedAntha Desikan . He felt however that he was too old to complete the initiation of Sri Vedantha Desikan .He recognized that the child that stood before him with unusual tejas in his kalakshEpa ghOshti at the temple of Kanchi VaradarAjan will one day blossom into a great Sri VaishNavite AchArya and therefore he entrusted the Ubhaya VedAnthA instruction of Sri VedAntha Desikan to his disciple , KidAmbi ApuLLAr .
Sri NadAthur AmmAL blessed us with a grantham revered as " Prapanna PaarijAtham " . It contains 150 slOkams put together by him as the essence of Lakshmi Tantram , VishvaksEna samhithai and other source works to help us understand the intricacies of SaraNAgathi .
PaarijAtham is the kalpaka vruksham that confers the desired boons on those , who seek such boons from it. Since this grantham yields to the righteous (satthus) prapannAs all they wish to know about the means of attaining the Lord's sacred feet through prapatthi and yields them ultimately Moksha Siddhi , it is called Prapanna- paarijAtham . Commentators have observed that those who read this grantham , understand it and observe the doctrines recommended for practice there become true prapannAs and attain Moksha siddhi .
This work deals with the following sub-topics :
1. The righteousness ( sev-vai) and the majesty of the upAya Vishaya PramANam , Prapatthi ( the chapter , PramANa prapatthi deals with the Vedic origins of Prapatthi )
2. The adhikAri for that Prapatthi ( AdhikAri prapatthi: Who is eligible ?)
3. The svarUpam of that Prapatthi ( SvarUpa Prapatthi : Nature of Prapatthi )
4. The conduct of PrapannAs ( those who engaged in the practice of the Prapatthi yOgam) towards : (a) the AchAryAs (b) Lord / Thirumaal (c) Nithya sUris and (d) BhagavathAs
Guru UpAsana paddhathi , Bhagavadh paricharyA paddhathi , Bhagavdh parijanOpAsanA paddhathi , sadhupAsanA paddhathi are the chapter headings for discussions on these topics.
(5) Their conduct in observing the most essential of the recommendations of SaasthrAs (Vihitha VyavasthAna paddhathi )
(6) Observances and acts that must be discarded by them ( Varjaneeya Paddhathi )
(7) The fruit of that Prapatthi ( PalOdhaya Paddhathi ).
When one understands the SaraNAgathi/Prapatthi vishayam assembled in the above chapters and observes them as revealed to us by this great AchAryan , there is no doubt about gaining the full fruit of Prapatthi yOgam and getting the boon of Nithya Kaimkaryam to the Divya Dampathis in parama padham in the company of Nithya sUris . The saraNAgathi magazine was started recently to focus on these areas to become familiar with source granthAs of AchAryAs that preceded and followed NadAthUr ammAL . Since the postings would be some what rich with original quotations and therefore would be somewhat "heavy " , this SaraNAgathi journal was conceived to be a be a compliment to the more informal postings in the Bhakthi list .
I will conclude this introductory posting with a definition of the Compound word " SaraNAgathi " . NaadAthur ammAL splits " saraNAgathi " into two words : SaraNam and aagathi . SaraNam means upAyam ; aagathi means "varuhai " in Tamil or arrival at the conclusion . When one unites the two words , it refers to the conclusion of the PrapannA that the Lord is the only upAyam for his or her protection . PrapannA states clearly that the Lord alone is his or her upAyam and concedes in a mature way that the rest of the upAyams (means ) will not yield the fruit of moksham . The prapannan lays thus the burden of protecting himself and the fruits of such protection as not his , but that of the Lord as stated in the first slOkam of NyAsa Dasakam :
aham madhrakshaNabharO madhrakshaNa palam tathA I na mama SripathErEvEthi aathmAnam nikshipEth bhudha :II
Thus the prapannan practices saraNAgathi sAsthra anushtAnam ( SvarUpa , Bhara and pala samarpaNams ) and becomes free from worries about his protection . This is the SaraNAgathi with its five limbs ( AanukUlya sankalpam , PrAthkUlya varjanam, KaarpaNyam , MahA vivAsam and gOpthruva VaraNam ) known by its other names such as Bhara SamarpaNam , Aathma NikshEpam , Bhara NyAsam , Aathma nivEhanam and prapatthi .
Sri VaradArya mahA GuravE nama: ahimsA prathamam pushpam pushpam indriya nigraha: I sarva bhUtha dayA pushpam kshamA pushpam visEshadha : I j~nAnam pushpam Tapa: pushpam DhyAnam pushpam tadhaiva cha I sathyamashtavidham pushpam VishNO: preethikaram bhavEth II
Oppiliappan Koil VaradAchAri Sadagopan
4. SaraNAgathi - the word and its meanings - part 3
- Sampath RengarajanThe definition of the Compound word " SaraNAgathi " as per our poorvAcharyAL is first presented. NaadAthur ammAL splits " saraNAgathi " into two words : SaraNam and aagathi . SaraNam means upAyam ; aagathi means "varuhai " in Tamil or arrival at the conclusion . When one unites the two words , it refers to the conclusion of the PrapannA that the Lord is the only upAyam for his or her protection . PrapannA states clearly that the Lord alone is his or her upAyam and concedes in a mature way that the rest of the upAyams (means ) will not yield the fruit of moksham . For an easier understanding a slightly different view point is presented. "Saran" is understood as surrender and "charan" is understood as the holy feet of perumAL. "Gathi" may mean differently in different usage and hence it is also a key word that must be understood properly. In the context of these two words, saran and charaN, the word "Gathi" means a state of being or a patham. When combining the two words one can provide a meaning that saraNagathi may mean as one 's state of being surrendered and the word charaNAgathi may mean as the state of being at the charAN or the thiruvadi of the Lord.
The word "gathi" is understood in simple physical terms "a state of an object in the universal space". This "state" is often expressed in terms of its degrees of "freedom" with which "it" can function or act by itself. There may be as many degrees of such freedom for any object. This degree of "freedom" to act by itself is usually expressed with reference to a universal center and number of the "constraints" with which this object is fixed with respect to this center. These constraints can also be termed as "attachments" by which an object is attached to this center or nucleus. Supposing an object is attached to the center by no links but attached to some other center that is apparent and "gives up" its freedom to act by itself by constraining all its freedom except for one, then the object is said to have a single degree of freedom
i.e..,
Soul --- (cuts off) attachment---- karmic nucleus
In philosophical terms the word "gathi" may be referred to jivans as the state of our soul as attached to the universal nucleus or the causes of all causes. In tamil it is said that "avananRi oru anuvum asaiyAthu" ie without HIM not even a single atom can move. So it is important to understand our "gathi" with respect to this causes of all causes. Causes all causes is referred to as the universal soul or paramAtma. The human soul is attached to the paramAtma eternally, however it assumes that it is attached to some other apparent center and act with certain additional degrees of freedom due to its karma Bhava. Such human soul dwells in the birth and death cycle until this karma bhandham or attachment to an apparently different additional center gets removed in certain number of births. As per shAstram, at the end of shedding this karma bhandham, it is derived that the soul stays only in or left with its final and eternal state as attached firmly to this universal soul. Such attachment point is the holy feet of the Lord known as charaN. ie the word charaNAgathi is derived from charaNAm gathi - in tamil it is the surrkku or short form of charaN Agum gathi or charaN eNru akiNra gathi or charaN enRu sollppadukinRa gahti. ie the "gathi" which is defined by one's attachment or One's state of being firmly attached to the thiruvadi of periya perumAL is what charaNAgathi means.
|
|
Fixed to ParamAtman's thiruvadi
|
|
Only freedom of perumAL's aruLThis meaning is conceived from mukya mantras also. This "final state" is sought by azhwars and are expressed in many pasurams. To quote one or two, nammazwar in HIS pAsuram on Lord Oppiliappan clearly states this eternal state as "van SaraN, than saraN, then saraN, en saraN".
Thirumangai delivered the 10 pAurams on periya perumAL and in 9 of those pAsurams he ends each pAsuram as "un adiyiNai vanthu adainthEn aNi pozhil arangaththam mAnE" (ie .. i merged at your feet Oh, Lord Sri RanganAtha!).
The most explicit and striking revelations that "this is the final state" for the jivans and that "this state is the eternal state", is derived from the following simple analysis of 4000. Among 4000, there are only two Prabandhams that is known by their name itself as the "thirumozhi or the holiest words of Lord and HIS consort pirAtti". They are nAchiyAr thirumozhi of ANDAL and perumAL thirumozhi of Sri KulasEkara azhwAr. ANDAL conveyed this truth more explicitly in the "VERY LAST" line of nAchchiyAr thirumozhi as she attained the same "PATHAM" with her pirAn, the periya perumAL as, "pirAN adik keezhp piriyAthenRu miruppArE" (ie those who reads these verses of naachiyar thirumozhi will stay firmly with perumAL's thiruvadi eternally and will stay unseparated from the thiruvadi of periya perumaL. In PerumAL thirumozhi kulasEkara azwar ends the FINAL LINE of the whole perumAL thirumozhi as "nalan thigazh nAraNan adik keezh naNNu vArE" as he himself attained the same patham after this verse.
In the next part we will discuss the word saraNAgathi as related to its purpose as the means to attain this final state of being attached to perumAL's thiruvadi firmly. We will also attempt to present as to what are the things that are surrendered by the jivan or soul.
ANDAL thiruvadikaLE saraNam
KulasEkara azwar thiruvadikaLE saraNam
Sri Boomi devi thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam
Sampath Rengarajan
5. MUDALVANAI PAADIYA MUDAL ALWARGAL
- V. Madhava KannanSrimAn vEnkata nAthArya kavitArkika kEsari |
Azwars, as you may already be aware, had written much more than what was retrieved (4000 pAsurams) by the Great Nathamuni due to his penance(will see in later postings). AzhwArs sang these poems(pasurams) in Tamil pregnant with Bhakti and surrendered to Sriman nArAyaNA and one can only make futile attempt to perceive the depth of their affection, love and longing for merging with the Lord and for performing kainkaryam perennially to Divya Dampathis. By getting to know their lives, creations of heartfelt pAsurams, we will definitely get benefited to obtain their blessings! (in spite of my writing them; Rose by any name will smell as sweet). Any mistake/omissions are only due to my lack of exposure to azhwArs' excellent, invaluable contributions and readers may please forgive me. My attempt is only to let someone be exposed to what little I have been exposed to; This should, by His blessings, lead us to read and recite the pasurams more devotedly and aggressively.
vEdAntAchArya varyOmE sannidatthAm sadAhridi ||
poigaimuni bhoothathAr pEyAzhwAr thaN porunalvarunkurukEsan vittuchitthan |
tuyya kulasEkaran naM pANanAthan thondaradippodi mazhisaivandhajothi |
vaiyamellAm maraiviLanga vALvElEndhum mangaiyarkOnenRivargaL magizhndhupAdum |
seyyatamizh mAlaigaL nAm theLiyavOdhith theLiyAdha maRainilaNgaL theliginRomE |
(from AdhikAra sangragam by Srimad vEdAntha Desikan)poigaiAzhwAr, bhoodhatthAzhwAr and pEyAzhwAr are the three mudal (first) azhwArs who were not only contemporary azhwArs; but were born on three consecutive days in SiddhArti year, Aiyppasi month on TiruvONam, Avittam and sadhayam nakshathrams respectively ;and the babies appeared on flowers of different kind (and not were born actually!). Their period was estimated as 7th century AD (Though we are not attaching any significant importance to it, it is better to have a datum). poigaiAzhwAr, was born (made to appear by the Lord) in kancheepuram, while bhoodaththAr in mahabalipuram and pEyAzhwAr in thirumylai (present Mylapore).
1. poigaiAr, an incarnation of MahAvishNu's panchjanyam (Divine conch, sanghu in Tamil) is also called Adhi kavi. poigaiAr appeared on the ThAmarai mottu (lotus bud) in a pond in tiruve:ka near kancheepuram.
2. bhoodhaththAr appeared in a flower called "kurukkaththi"(?) in a garden at kadalmallai port of pallava rajyam (kingdom) in mahAbalipuram (south of madras). He was an incarnation of Divine mace (called kaumOdaki) of our Lord mahAvishNu.
3. pEyazhwAr, (called pEyar later by people due to being crazy, mad, piththan, pEyar after the Lord and even used to roll down with ecstasy of bhakti- He even says" others look crazy to him for their being crazy after material pursuits; and sensual pleasures), as an incarnation of the sword of mahAvishNu (called nandaki), appeared in sevvalli (Red alli-lily) flower in a well of AdhikEsava perumAL koil at mylapore (in madras). (now, some of us may not be able to digest fully these births (or appearances) on flowers due to the Lord's grace; However, it may please be noticed that whatever you and I can understand and perceive is all transient and not permanent; The very fact that these creations of our Lord in such unique fashion and in such incarnations only goes to prove His ineffable qualities and attributes; They are BEYOND one's comprehension. Do not do research on why the sweet tasty mango is of this shape, this color, and this contour, etc., Let us not waste time anymore and let us go right ahead and taste it for we are blessed with an accessibility to reach the mangoes)
nammazhwAr, (our azhwAr), the greatest azwAr about whom we will see later, has addressed these three azhwArs as "innkavi pAdum parama kavigaL" meaning the greatest poets who sang the loveliest songs or the sweetest songs;
All three azhwArs were blessed with tamizh gnAnam(knowledge) and bhakti uLLam; All of them, though were not known to each other, were singing the glories of sriman nArAyaNan, and were going from place to place visiting the PerumAL temples to get blessed with Lord's Darshan. They had no other thoughts but for nArAyanan and lived like sanyAsis (recluses); The Lord, may be, wanted them to get together (like what He has done now through maNi) and liked to listen to their discussion about Him and His kalyANa guNAs.
Hence, He brought them to Thirukkovilur separately (at the same time) and what happened there; how they met and recognized each other's bhakti; what all they talked. How ecstatic each one became, what were their outpourings; ..... in the next post, please...
azhwAr thiruvadigalE saraNam
adiyEn
madhava dAsan