Vol 01.004 30 October, 1997
In this Issue:
1. HAPPY DIWALI - Greetings
2. Message from Parakala Mutt
3. Letter from R. Srinivasan of Periyasramam conveying messages from Seva Swami and Kanchi Perarulaalan
4. Acharya Vamsa Vriksham- Part 4 : Nammalwar and his times Anbil Ramaswamy
5. Bhagavad Ramanuja's Gadhya Trayam Madhava Kannan
Dear Bhagavatas,
Our heartiest greetings for a very very happy Diwali. May the festival of lights bring light and delight into your lives on this occasion and forever.
Most Sincerely,
Anbil Ramaswamy, President, SDDS, and Publisher, Saranagathi journal
V. Sadagopan, Senior Vice-President, SDDS, and Editor-in-Chief, Saranagathi Journal
Sampath Rangarajan, Vice President, SDDS and Co- Editor, Saranagathi Journal
2. MESSAGE FROM PARAKALA MUTT
( received by Jagannath Bharadwaj sometime ago and transmitted recently)" We are in receipt of your letter along with the cheque for $251 collected under your organization for Sri Parakala Mutts Kainkaryams initiated by Sri Krishna Kalale of San Diego, California. We thank you very much for the co- operation you have rendered towards the mutt in collection of the amount.
Sri Anbil Ramaswamy, President of Swami Desika Darsana Satsangam, USA and Canada, was with Swamiji on18-03-1997 and 19-03-1997 and explained all the activities of yours at America and Sri Parakala Swami is very happy to note that such activities are encouraged in foreign countries like America and Sri Ramanujas philosophy is being propagated there very well and also Sri Anbil Ramaswamy is giving lectures about Sri Ramanujas philosophy often with registered Ahobila Mutt committee.
Since we did not receive the communication from Swami Desika Darsana Satsangam (earlier), we could not send any "mangalasasanams" to your function held on 27th to 30th December 1996.
Sri Sri Swamiji is blessing you all and your family for good health and prosperity and prays Lord Lakshmi Hayagreeva to bestow his blessings on you all.
All have been sent individually the receipts and Prasadams".
Thanking you,
Yours Sincerely,K.N.Srinivasachar, Secretary, Sri Brahma Tantra Parakalaswamy
Mutt, Krishna Vilasa Road, (near J.M.Palace) Devaraj Mohalla,
Mysore-570 024, Karnataka State, India.
3. Letter from Sri R.Srinivasan
General Manager, Brakes India Ltd, Madraswho is maintaining a Webpage for Periyashramam (a close associate of Sri Seva Swami of Vedanta Desika Research Center, Villivakkam, Madras), conveying messages from Sri Seva Swami and Kanchi Perarulalan. He is a member of SDDS and a subscriber to Saranagathi journal
To: VVijay236@aol.comDated 27th Oct 97
Dear Mr Anbil Ramaswamy,
Thank you for your email of 22nd October.
I thank you for your offer to do the needful at the appropriate moment for arranging donations to the needy organizations. You can use my contact address for getting any clarifications which you may need from India, and I will be happy to meet you when you are in India in December.
Sri Seva Swamy has received your Tamil Version of the SDDS activities and promptly he has taken actions to publish it in the coming "SEVA" magazine. A reference has also come about your activity in the recently published"Kanchi Peraarulalan" magazine.
For your information Sri Seva Swamy concluded his Srimad Bhagavatham Upanyasam at our house in Anna Nagar yesterday and it was well attended by over 100 residents of Anna Nagar and the Vidwan also was honoured suitably on that occasion.
With Best Regards,
R. SRINIVASAN
4. ACHARYA VAMSA VRIKSHAM- Part 4
PERIOD B: NAMMALWAR AND HIS TIMES
4.NAMMALWAR ( Satakopan, Vaghulabharanan,) (Vaikasi - Visakam )
Nammalwar, is an incarnation of Vishvaksena ( the Chief of staff of Lord Vishnu )Date of birth: Several theories have been expounded regarding the dates of Alwars and Acharyas. for example, Nammalwar is reported to have been born on the 43rd day of commencement of the present Kaliyuga in 3102 BC and the first three Alwars at a much earlier period according to Katapayadhi Samkhya. The findings of modern research scholars like Dr. M. Rajamanickanars "Alwargal Kaala Aaraaichi"( Research on the period of Alwars) place the date in the 8th and 9th century AD and even mention the exact date as 4th May 798 AD. Irrespective of when they were born, the fact remains that their births and lives have shaped the destinies of their contemporaries and successive generations is unquestionable.
All are, however, agreed that he was born in the month of Vaikasi, in Suklapaksha, on Pournami day, a Friday in the constellation of Visaka in Karkataka Lagna.(PAL)
He was the son of Kaari, a Vellala agriculturist of Tirukkurugur on the banks of Tamraparni river and his mother was Udayanangai of Tiruvanparicharam in Kerala. The familial genealogy of Satakopa is as follows: Vibhutinatha - Dharmadhara - Chakrapani - Achyuta - Paataalalochana - Porkaari - Kaari ( who married Naathanayika aka Udaiya nangai - Satakopa. (PRA)
Since the child did not open its eyes to see or mouth to eat, never cried like other children, the parents named it as 'Maaran"-' one different.' He controlled the wind called 'Satam ' which afflicts the just born. According to Garbhopanishad, the foetus in the womb develops consciousness of its past births, present existence and the future destiny and resolves never again to go through the cycle. But, even as the child is born, this wind enters the newborn and makes it oblivious of all the consciousness and becomes worldly- conscious. He banished it with indignation even as he was born and established himself in yoga. Therefore, he was called ' Sata kopa'.
His parents prayed to Lord Adhinatha and put the child in a cradle and left it under the tamarind tree that stood beside the temple. It is believed that the tree is an incarnation of Aadhi Sesha, the serpent couch of Lord Narayana. The child grew up in the same state of trance for 16 years. People wondered at this marvel of a boy and everyone called him Nam Alwar- Our Alwar. Incidentally, this is the way he was called by the Lord himself. It is said that even Christians, Muslims, Bouddhas, Jains and Saivites marvelled at this phenomenon and claimed him to be one of their own.( Vide Introduction to 4000 Divya Prabandham published by Lifco Associates, Madras )
Just like the word "Rama" denotes, Sitaraman, the word Alwar denotes unerringly Nammalwar. There was and is none like Satakopa since he regarded Kannan as " Unnum Sorum, Parugu Neerum Thinnum Vetrilayum". Lord Krishna lamented in Bhagavad Gita " Vaasudevah Sarvam Ithi Sa Mahaathmaa Su Durlabhah" perhaps having in mind his having to ascend to His Nitya Vibhuti before the birth of Satakopa. Similarly, Satakopa lamented on his not having been born a few days before since he narrowly missed seeing Kannan who by then had ascended to his Parama Padam. His involvement with the wonderful experiences of Krishna Avatar was such that Bhattar in his Rangaraja Stavam observed that it is the thirst of the love of Krishna that had personified itself and came down to earth as Para Ankusa.(PPM)
Rishim Jushaamahe Krishnaa Trishnaa Tatvam Iva Uditham |
The Alwar experienced Parama Purusha and out of the ecstasy generated by such experience proceeds to give expression to the same. Swami Desika says that since his works convey all that Sruti, Smriti, Itihasa, Puraana all combined were only trying to convey, it stands far superior to them all.
Sahasra Saakhaam Yo Dadraksheeth Dramida Veda Samhithaam ||Yat Krityam Sruteenaam Munigana Vihitai Sethihaasai Puraanai |
Kamban Says " One who is devoted to Satakopa is verily the real ascetic entitled to rule over us" "Satakopanai Senru Irainjum Dhanyar Yevar Avarae Yemmai Aalum Tapodhanarae" (PPM)
TathraasouTattva Seemnaha Satamaya Muneh Sarva Bhoumee || (PPM)Swami Desika in Sloka 4 of his Yatiraja Saptadhi pays homage to Nammalwar thus:-
Yasya Saaraswatham Srotho Vakula Modha Vaasitham |
(meaning) Vishwaksena taught the esoteric meanings to Nammalwar. Therefore, our next Acharya is Nammalwar. His words carry the fragrance of the Maghizha flowers. His Arulicheyals like Tiruvoimozhi is a flood of nectar that flows in chaste Tamil to instruct with clarity these meanings contained in the Vedas to benefit everyone irrespective of caste etc. Because his Sri Sooktis perform the work of all the Vedas put together more efficiently, the Vedas can now go to take rest. We will constantly meditate on Nammalwar who blessed us with such glorious Sri Sooktis.
Sruteenaam Visramaaya Alam Sataarim Thum Upaasmahe ||There was at that time a Brahmin saint by name Madhurakavi of Tirukkolur who was visiting holy places in the north. When he was at Ayodhya, he saw a bright light shining in the far south which seemed to beckon him. Following the direction of the light, Madhurakavi reached where Maaran was. When Madhurakavi posed a 'bit question' to the boy, he opened his eyes, looked at Madhurakavi and gave a 'fit answer.' Immediately, Madhurakavi acknowledged the boy as his Guru and the latter acknowledged Madhurakavi as his disciple.
The manner in which the individual soul is afflicted when entangled with `Prakriti' or matter which includes our body is vividly portrayed in the conversational session of Sri MADHURA KAVI with his preceptor NAMMALWAR. MADHURAKAVI asks NAMMALWAR "If the `small one' is born in the womb of the `dead one' what will it eat and where will it lie?". NAMMALWAR answers :" `That' it will eat, and `There' it will lie". The `small one' refers to the individual soul ( subtle spirit) which is believed to be atomic in size. The `dead one' refers to the (gross matter) body. Only when the soul enters the body, the body comes to life. Before the soul entering it and after the soul leaving it, the body is only a dead matter or corpse. The soul when it gets into the body and so long as it remains therein it experiences the pleasures and pains through that body and the senses, quite oblivious of its own innate nature of knowledge and bliss and unaware of its creator, the Paramatma. This is the meaning of the reply of NAMMALWAR. In other words, the distinction of the three entities and the behavior of the soul when in conjunction with the body have been dramatically displayed. This brought the master and disciple together. After his encounter with Madhurakavi, Nammalwar stayed under the tamarind tree for 32 years
Lord Adhinatha presented him with a garland of Vakula flowers from his own neck. Hence, the name VAKULABHARANAN. The Lord called him "OUR ALWAR"- NAM ALWAR. As already mentioned all people at that time also called him, thereupon, endearingly as Nam Alwar. The sectarians of all ages and faiths feared him just like an elephant fears the sharp iron goad. Hence, his name " PARA ANKUSAN"(LA) He is also known as Sataari, and Kurugai Piraan.
He is considered to be the foremost among the Alwars and foremost among the Acharyas as well. His works brim with devotion, love, poetic excellence and literary flavor that hold in its grip the attention of anyone who cares to read. They explain the essence of Vaishnavism, Tattva trayam, Artha panchakam etc and is deservedly called the 'Tamil Veda'. In fact, he is known as "Vedam Tamizh Seitha Maaran"
The four works of Nammalwar written down by Madhurakavi are considered to be the essence of the four Vedas. (i) Tiru viruttam in a special style in Tamil called Viruttam in 100 verses is the essence of RigVeda. (ii) Tiruv asiriyam in 7 verses is the essence of Yajur veda. (iii) Periya Tiruv antadhi in Antadhi style of 87 verses is the essence of Atharva Veda and ( iv) Tiru voi mozhi in 1002 verses is the essence of Sama Veda .
The sentiments expressed in every single verse of his works would kindle an insatiable interest and transport one to an enrapturing state of Bhakti ecstasy. It is very difficult to select one verse in preference to another for appreciating the poetic excellence or the emotional content of his works. It is more because of our own limitations, space and time restrictions that we have to restrict ourselves to just a few of his expressions. But, even one among the many of his incomparable verses can bestow on the reader an unprecedented delectable experience.
5. Bhagavd rAmAnujA's Gadhya trayam
(V.MadhavakkaNNan)my humble praNAms to this esteemed group of devotees of sriya: patih sriman narayanan, who are on their paths toward performing prapatti yogam in order to obtain the blessings of Divya dampatis. it is always our desire to perform kaikaryam at all times and in all sorts to divya dampatis. saraNAgathi tatvam is the only means to attain the same for srivaishNavALs, as guided by our azhwArs, nathamuni, ALavandhAr, yatirAjar(sri rAmAnujar), kUrEsar, parAsarar and our Great vEdAntha dEsikan, maNavALa mAmunigaL, His Holiness srimad andavan, His Holiness Ahobila mutt azhagiya singar, His Holiness srimad poundareekapuram andavan and many others.
On the panguni utthiram day Lord RanganAtha (naMperumAL) appears along with our mAthA pirAtti sri ranganAyaki thAyAr and on only this day, one can have this sEtthi sEvai (darshan of Divya dampathis together) and words can NOT come to my rescue for expressing the happiness and bliss one gets during this utsavam when a person looks at Them; Especially because the scene is this:
The Lord (naMperumAL) is standing majestically as usual and more beautiful and graceful today due to the gorgeous looking pirAtti is enjoying the beauty of Her Lord without taking Her eyes off Him even for a second (She does not even sit facing us; She has turned her posture by 90 Degrees and is facing the LORD fully;) That should definitely make our pithA feel PROUD and HAPPY and one can actually the beaming face of the Lord depicting His happiness in His eyes and His mandhahAsam;
And this is the right opportunity (any one who has got their report cards signed when the father is in joyous mood and is with the mother, who is also happy being with the father will agree with me) for a person to ask for favours from our PARENTS. Our yatirAjar makes no mistakes; He has struck when the iron is hot.
He has taken the pirAtti first in his side (knowing fully well that pirAtti is only listening; but not looking at him;) by praising Her attributes of mercy, dayA, vAtsalyam and Her being together with the Lord always at all times under all circumstances(nityAnapAyinee) and pleads to the pirAtti for recommending to the Lord.
There goes the Gadhya trayam composition ( saraNagathi Gadhyam, Sriranga Gadyam and Vaikunda Gadhyam composed in prose forms) by sri rAmAnujar, the beauty of which must have already been known to BhagavatALs. These gadhyams are in fact only to guide us who are caught in samsaaric troubles and are in deep waters. There is no other sign of escape for us; except for such excellent compositions of seers. These compostions of yatirAjA had been immediately appreciated by Divya dampatis Themselves and their assurances to protect and save him (and his devotees as well) at all times and to take yatirAjA to Their Lotus feet at the end to perform ceaseless kainkaryam.
With the blessings of Divya Dampathis and of yatirAjA, I would like to think loud with you by posting simple, lucid description of these Gadhya trayams.
May pirAtti SriRanganAyaki samEtha namperumAL bless us all for performing kainkaryams to Divya Dampathis and His BhagavatALs at all times.
Sri rAmAnujar thiruvadigaLe saraNam