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Vol 01.007
22 November, 1997

In this Issue: 
1.  Note from the Publisher 
2.  Acharya Vamsa Vriksham -Part 7  by Anbil Ramaswamy 
3.  Saranagathi - Part 6 by Sampath Rengarajan 
4.  Saranagathi Gadhyam by  Madhava Kannan

1.  Note From The Publisher

Dear Bhagavatas,
VACATION
I am leaving for India on 27th November 97 for a 2 month vacation and hope to be back by first week of February 1998. I propse to attend the Tirunakshatram of our Jeeyar at Bombay on 8th December 97. I will be meeting with other Yathivaras and Acharyas there to discuss several matters. If you have any questions or doubts for clarification, you may send an e. mail to the following address. I will get authoritative replies for them.  nutech@ix.netcom.com

ARRANGEMENTS
During my absence, Sri V. Sadagopan will be in overall charge as the Acting President and Editor-in-Chief of Saranagathi Journal. Also, Sri Sampath Rengarajan in addition to being the Co- Editor,  will be the Publisher of the  journal in my place.

NON-RELEASE OF ISSUE ON 15th NOVEMBER 97
Due to administrative and technical problems, the issue due on Saturday,15th November could not be released. Every attempt will be made to have the releases on Saturdays.

TECHNICAL PROBLEMS AND YOUR FEEDBACK
It is noticed that quite a few of the mails sent bounce. Some of them is due to typographical errors in the addresses (e.g ) undescore instead of hyphen and vice versa etc. We are fixing these . But, some others bounce even when the addresses are correctly typed. Some of them flash the message that they will be delivered say after 4 or 5 days. In the absence of a feedback, there is no way for us to find out if such mails have in fact, been delivered subsequently. Those who have missed one or more issues, for whatever reason, are requested to send an e. mail to srengara@ford.com calling for the missing issues. We will be happy to provide you the same so that you can have a continuous collection of the issues without break.

WISHING YOU ALL A VERY VERY HAPPY NEW YEAR
The New year 1998 would have ushered in while I am away. I take this opportunity to wish you all a very very happy New year and wish you a fruitful Satsangam in the days ahead.

CONTACT ADDRESS IN INDIA
My contact address in India will be:
Anbil Ramaswamy
C/O Smt. Mythili Krishnaswami
22 Prithvipakkam, Ambattur,
Chennai, 600 053
Tamil Nadu, INDIA

Dasoham
Anbil Ramaswamy
Publisher.



 
2. ACHARYA VAMSA VRIKSHAM Part - 7
PERIOD D: BETWEEN SRI NATHA MUNI AND YAMUNA MUNI
(6.UYYAKONDAR & 7.MANAKKAL NAMBI) (Anbil Ramaswamy)

6.PUNDARIKAKSHA ( UYYAK KONDAAR)- (CHITRAI- KARTIGAI)
He was born as the Amsam of Jayatsenar, one of the Nityasuris in Paramapadam. He was born at Tiruvellarai. Scholars place his date of birth differently.; As per GLE: 825AD; as per MKS: 826AD;and as per PPM : 827 AD. However all are agreed that he was born in the month Chittirai and in the constellation of Kartigai. ATA and PPM  hold that he was a  'Puras Sikhaa Srivaishnava'.

As ordered by his master, Sri Natha Muni, he escorted  Aravindap Paavai, Sri Natha Muni's wife to her parent's home. There, the womenfolk known as Vangipurathu Aachis made him sit in an open space called 'Mutram' and eat stale remnants of food left over. Pundarikaksha partook the same with relish as it was food offered to him by the Parijanas ( those dear to) of his Acharya. "Tad Uchishtam Sukhaavaham" . On his return, he felt greatly elated when he narrated the incident to his Acharya. The Acharya was overwhelmed and exclaimed " Nammai Uyyak Kondeero?"-Oh ! You came to redeem me?". From then on, he came to be known as Uyyak Kondaar.(PPM)

In Sloka 6 of  Yathiraja Saptadhi, Swami Desika praises him thus:

(meaning) Lord Krishna was the 'Sarva Loka Natha'. His Tirumeni is of Suddha Satva. His eyes are lotus-like. Uyyakkaondar fully understood the 'Tiru Ullam' of Sri Nathamuni and lived up to it. This is possible only for one who is full of Sattva Guna untainted by Rajo and Tamo gunas. Also, the name Pundarikaksha (Lotus- eyed) refers to Lord Krishna. He looked as if Lord Pundarikaksha of Tiruvellarai himself was reborn as Uyyak Kondaar. He was a renowned dialectician. A passage from his work is quoted by Swami Desika in his Satadushani.

His Tanian runs as follows: (SAA.p200)

(meaning) Salutations to the lotus eyed master, who is the leader of our Kula at whose lotus feet we can cast all our burdens.

7. RAMA MISRAR ( MANAK KAAL NAMBI)-(MAASI- MAGAM)

He was born as the Amsam of Kumudan, one of the Nityasuris in Paramapadam. He was born in the Manakkaal Agraharam adjacent to ANBIL, in Lalgudi Taluk, Trichy District. His date of birth is also variously placed by scholars: PPM: 832 AD; MSR: 870AD; MKS: 876 AD. But, all are agreed that he was born in the year Virodhi, month of Masi in the constellation of Magham.

The credit for transforming Yamunai thuraivan into Yamuna Muni goes to him (PPM). For 12 years, he rendered personal service to his Acharya, Uyyak Kondaar and after the demise of Uyyak Kondaar's wife, he took over the culinary duties and cooked food for his Acharya. (PPM)

Embar describes that Nammalwar drank of the ocean of mercy of the Lord Narayana and rained it through Natha muni and that Pundarikaksha was like the fountain spring that let the stream reach Alavandar. Pundarikaksha learned the holy collects and Yoga Rahasya  from  Natha Muni  and passed them on to Alavandar.

His devotion to his Guru was such that on an occasion when two daughters of Pundarikaksha had to cross the slush on their way back home after bath in the river, he laid himself down on the slush and asked them to walk over on his back. Since, the sands at the feet of the Guru's daughters were on his body, he came to be known as ' Manal Kaal Nambi' . He took to Sannyas. He does not seem to have written any work. But, citations of his teachings are found in the works of other Acharyas. Swami Desikan quotes his teachings in Nyaaya Parisuddhi. So, he is known as "Yathaartha Khyaadhi"  Swami Desika in Sloka 7 of his Yatiraja Saptadhi praises Manakkaal Nambi as follows:

(meaning) The one who learned through Upadesam all the Sastaraarthas from Uyyakkondaar was Manakkaal Nambi. There were only three Ramas before. Here comes the fourth Rama. The defects noticeable in the other 3 Ramas were totally absent in this 4th Rama.

ANUJJITHA KSHAMAA YOGAM : Parasurama had no patience.  Out of jealousy, he fought with 'Chakravarthi Tirumagan'. With an uncontrollable rage, he embarked on destroying the entire Kshatriya race. But, Manakkaal Nambi never lost his composure and kept his senses under absolute control.

APUNYA JANA BHAADAKAM: Dasaratha Rama destroyed the Rakshasas, otherwise known as 'Punya Jana'. But, Manakkaal Nambi never harmed anyone but always did all the good he could to Sadhus who are also known as 'Punya Jana'

ASPRUSHTA MADHA RAAGAM: Balarama  became reddish in color by excessive drinking  Manakkaal Nambi never exhibited any pride or prejudice or any excessive attachment to anything worldly.  Let us prostrate before this blemish less 4th Rama


3. saraNAgathi - part 6 - aruL

In the last part we saw as to how this  pAsuram  conatined the three thaththuvams  in it and also as to how the three layers of meanings  namely the essence of 3  thaththuvams,  the  prapatti yOgam and eswaran  connects to each other.

The  thathuva  artham thus forms the physical  body and the prapatti  angam the soul and the Isvaran the  paramAthman,  and HIS lotus feet.  There are many ways as to why the inner most  meaning  contains  only Isvaran and nothing other than HIM.  ie.  as the  antharyamin  of this pasruam it is only  eswaran  who is present  in it.

One way of seeing, is from the very first and last words iof pAsurams as where it starts and where it ends.  The firts  word if "nin" ie "Oh lord Your" and the  last  word is  ninnaiye  " Oh Lord  yours  only".  ie.  , the pasuram  itself  starts from HIM and ends in HIM as similar to how the creations orginate from HIM and ends with HIM.  This itself is sufficent  to show that the  antharyAmin  for this  pAsuram is the LORD HIMself.

It is now our  desire to go into  each and  every  line of this  pAsuram  and serach  for the  links  for our soul  with the antharyAmin in it.  The first line explains about

Swami  Desikan  reached a stage at which he addressed  the Lord as "nin", ie., this is a very personal way of one to one relationship the jivAtma  has reached  with the paramAtmA. The word "nin" is a second  person.  One must note that azwars and swami  desikan have addressed the Lord en kaNNan, en appan, thirumAL, pugunthavan, and many  others.  These are all the examples as to how they addressed the Lord as third persons.  Here, the intimacy is reached such that  the pura vulagu or the external world and its attachments has  thinned out as Swami Desikan address the Lord as "nin" ie., I have  no other state of freedom  or gathi than Your aruL sudanthiram.  Thus,the word aruL has to be understood prior to understanding  this kArpanyam angam.

aruL
AruL in tamil has many meanings.  The notable  philosopher Mr Paul Brenton who mastered Hindu  philosophy once said that there is no equivalent  word in any  language to  substitute  the complex  and layers of  meanings  that the tamil word "AruL"  has.  Such is the word that offers the  central  theme for this line and this angam.

The  first  meaning  for  aruL  is  such  that  it  is  thAyAr  or mahAlakshmi.  ie., aruL  itself  means  lakshmi.  The meaning  for aruL is also  such  that  aruL is  addressed  as aruL  veLi or the "domain of aruL".  ie., aruL is itself a veLi or something that is spread  outside in this  universe  without any limits.  If someone starts drawing  borders for aruL then the word will lose its very meaning.  That is why it is also  presented  earlier that when one surrenders all their freedom they need not feel shy or sad, as they then  enter the  domain of the Lord and  qualify  for the  freedom known as Lord's aruL  sudanthiram.  This aruL freedom is a domain that has no limits.

AruL also means one's thaNmai or one's nature.  ie., it is natural for the lord to have  this  sakthi  or domain  with HIM  always it seems.  AruL also means anAthi iyaRkai ie., the nature that has no begining and end.  ie., aruL was never created as one's nature and it is always been part of one as its nature eternally.

arul means para  nYAnam.  para  nyAnam  means  the  knowledge  that  is  ever present.  aruL also means most  importantly the asaivu or movement of the Athman.  This is the most  importanat  meaning for prapanna as this  movement is the one he is left  with at the end.  Lord's compassion  is also  known in  tamil  as aruL.  aruL is also  the capacity or pakkuvam of the buddhi to catogerise good and bad, and to understand the vedic srutis and through that paves the way for  the good of the Athman and according to each and everyone's tharam or standard or level what ever  vasthu such person want to know, such capacity  becomes  the aruL  for  them.  AzwAr  delivered  aruL in scores   of   pasurams.  Only  a  few  are   mentioned   herewith.

Thirumangai   delivered   "aNdAy  unaik   kAnbathOr   aruL  ennaku aurLithiyEl" ie., here he addressed  arul  first  as a  bAgyam  or koduppinai or the "gathi" to have the  prathyaksha  drashanam  of thiruviNNagarAn. Secondly  he is  asking  the  same as a boon  or something divinley given ie., the word aruL is addressed as as a boon.

In another pAsuram on oppiliappan he delivers "un aruL ennum Or vaL  uruvi erinthEn". Here, he addresses  aruL as a karuvi or the holy  sword that cuts off all the  samsaric  ills.  Azwars  have also  called  aruL with  various adaimozhis such as pon aruL, un aruL,  pEr aruL, thiru aruL etc., and Saint vaLLalAr in his magnum opus "thiru aruL paa" addresses the param poruL as aruL perum jOthi thus  glorifying the different forms of aruL.  AzwArs themselves used aruL for several pathams also.  It is worth discussing aruL for several hours in a lecture as referred from AzwAr pAsuram itself. However, we move on to understand aruL and its nature of existance further.

How is aruL  existing in this  universe ?  what are the  different common modes inn which aruL can be identified ?  kAnbAr  kAnumidam kAnap padumidam - ie., for those who see a place, it is seen there

aRivAr ariyumidam ariyap padumidam - ie., for those who learn from a  source, it is that  source  for such  learners.   for those who tastes  it - it is the  material  that  they  taste.   anubavippAr anubavikkumidam anibaviakka  padum  idam  -  ie  for   those  who experience  it, it is such state of experience.   mugaruvAr - mugarumidam - for  those who  infer it is the thing   that they  infer.   kEtpar kEtkumidam  - for those who listen, it is the aruL mozhi  that they listen (from achAryALs).

How can one get such aruL ?  One just have to enquire  through his  or her buddhi, the three  thaththuvams and analyse the good and bad,  and approach an achAryAL  who is the  embodiment  of good alone,  and involve in serving him by doing his thiru paNi and do the   errand and other works or assignments  that he will assign as  aruL kattaLai (order of aruL) and one must do such  without   pausing to ask questions or stopping ie., non stop. Only such   bAgwatha bagwtha kaimkaryam will fetch one the aruL of the Lord.

Swami Desikan thiruvadikaLE saraNam
Sri Boomi devi thAyAr samEtha Sri Oppiliappan thiruvadikaLE saraNam
Sampath Rengarajan


4. Saranagathi Gadhyam (Madhava Kannan)
 
(Our Sri RamanujA thus prosrated to Sriya: pathi and begged to be forgiven by the Lord).

ManOvAkkAyai..kShamasva..
10&11.Through the mind, Language and the body, from time immemorial (for so many births), the mistakes, blunders (apachArams) have been committed; that too, tremendous, infinite number of apachArams- doing the ones which should
not have been done; not doing the ones which should be done as per shAstrAs; committing apachArams to the Lord; to the BhAgavathALs; committing unforgiveable, unpardonable apachArams; -All of these, O Lord, Please show mercy on me and forgive me for my such mistakes. Out of these apachArams, some have already started giving me results; some have not yet yielded results; some have been committed in the past; some are being done in the present; and some may even be committed in the future; - Please forgive me for all these apachArams. With regards to Atman, Worldly things, I have been having a misconception and having a "vibhareetha GnAnam", for quite a long time (for so many births); All these wrong GnAnams and misconceptions, which I possess, and will possess- Please forgive me them also. Request for removal of "mAyai"

madheeya-anAdhi karma... mAm thAraya..
12. The mAyA, which has been there in me due to my karmAs I have neen doing for a long time; which has been hiding me from the Supreme Truth (BhagawAn) and has been leading me to a "vibhareetha GnAnam" of mistaking the Body as Atman (or attaching myself to the Body); a thinking that "Worldly and sensual pleasures are the happiest and are to be sought after; the mAyA which has been as a body, as sense organs, as bhOgyam, as gross and fine matter; as sattva, rajas and thamasa guNAs; - Such a mAyA of mine(who is saying to You,"I have surrendered to You and am Your servant ALWAYS")-Please enable me to cross over Thy mUla prakriti of the entire guNAs causing beginningless and endless karmas".

tEshAm gnAnee... sudhurlabha:..
13."the GnAni is the one, who is a bhakthA and always thinks of me; hence, he is my dearest. and I am his dearest too." - Please make me such a gnAni!.

Request for PARABHAKTI
"purushas sa para: pArtha:... kinkarO bhavAni..
14."ArjunA, that Parama purushan can be attained through unadulerated ekAntha bhakti only"; "can be attained only with a single pointed devotion/bhakti"; "he gets the Highest Bhakti from Me"- You have mentioned such parama bhakti three times; - Please bless me with such a paramabhakti.

15.Please make me an embodiment of para bhakti, paragnAna and parama bhakti.

16.With those para bhakti, paragnAnam and parama bhakti, I will get Bhagavadh anubhavam and will get "nitya kainkaryam" to You.

BHAGAWAAN REPLIES:
Evambhootha mathkainkarya....kinkarO bhavishyasi..
17.Like that, you may not possess or have any means to get Nitya kainkaryam to Me; you may have committed numerous apachArams to Me; and to My bhAgavathALs; you may have committed unpardonable apacharams; you may have
possessed vibhareetha ahankAram and vibhareetha gnAnam and hidden the"Real" swaroopam of Atman; You  may have got WRONG vibhareetha thoughts for ages (for so many births); you may possess sathva, rajasa, thAmasa guNAs and also are bound by sukha, dukkangaL(pleasure and sorrows); their causes-theorigin of such vibhareetha thoughts;- you are being troubled and disturbed greatly by the above things and obstruct you to get the "paripoorNa parabhakti, paragnAnam and paramabhakti; - In spite of all these, even though, you have all the above, JUST BECAUSE SOME WAY (may be, inadvertantly), YOU HAVE RECITED DWAYA MANTHRAM; and Hence, With My Grace and Mercy, you will get rid of all hurdles; worries and troubles coming in the way to obtain para bhakti and para gnAnam and parama bhakti; With My Grace, you will be blessed with My
Swaroopam, GuNam, Roopam, Perumai, LeelAs  etc., and you will see Them in person; you will be My servant and you will enjoy Me ONLY; you will realise that realising Me and Serving Me ONLY GIVES you HAPPINESS AND BLISS; For ever, permanently, with no other material benefit or desire, you will LOVE to serve Me; Experiencing Me and Great Love and Bhakti, affection arising in you out of that Rich Experience will come to you BY MY GRACE; you will always PERENNIALLY LOVE TO SERVE ME AND GET BLESSED; you will be keen on That only;

18. This section is an assuring answer by  the Lord to a question that Sri Ramanuja has in mind :When do I start such a kaimkaryam ? You have already started BEING like that.

19.Keep reciting Dwaya manthram and ITS MEANING and get over even the semblance of ALL the HURDLES; Live like that HAPPILY in SRIRANGAM till your body is worn out and will not house YOU ANY MORE;

20.When your body falls down, you will shine BRIGHT BY MY GRACE and you will see My Darshan and You will be GREATLY INQUISITIVE to see Me and Reach Me to Serve Me; and you will shed the BODY like removing the Old Cloth; you will get All Bhakti for Me Due to My Grace; You will get "Nitya Kainkaryam" for Me; and you will Not desire anything other than the bliss and happiness of performing Nitya Kainkaryam;

21.Have No Doubts about This (mA thE bhoothathra samsaya:)

22. I have NEVER UTTERED FALSEHOOD; Nor will I ever; Rama Never Talks Twice; "Once, whoever surrenders to Me and says"I am Your Servant", I Give "AbhaYam" to All such Beings";

23.SACRIFICE ALL FRUITS OF YOUR KARMA AND SURRENDER TO MY FEET; I SHALL DELIVER YOU FROM ALL YOUR ALL SINFUL REACTIONS. DO NOT FEAR OR LAMENT. (SarvadharmAn ... mA sucha:)

24. Athas thwam thava.. sukhamAswa..
Hence, you, the one who has joined Me, will know Me as I am, will see as I am and will reach Me as I am and shall HAVE NO DOUBTS AT ALL ABOUT IT; Live Happily Till then.

(Dearest Brothers and Sisters- It is Just my free translation and I know with my limited (and no) knowledge, it is beyond my ability and capacity to do full justice to this Gadhyam's RICH TATHWAM; My attempt is a humble one , since great AchAryAs have commented on the many deep meanings of  this gadhyam that is dear to the world of Sri VaishNavAs. They have commented extensively about Sri RamAnujA's saraNAgathi Gadhyam  serving as an exposition of the Dvaya manthram that has come to us thru AchAryAs . I place this humble effort of mine at the feet of the divya dampathis of Srirangam and AchArya RaamAnujA with great humility and in the spirit of service to the Sri VaishNavA community

Thanjamadaintha nam RamanujanE thanjam
adiyEn madhava dAsan