Vol 01.014 31 January, 1997
In this Issue:
1. Note from the Publisher/Editor
2. Acharya Vamsa Vriksham - Part14 - Anbil Ramaswamy
3. Parama Padha sOpAnam - Part 3 - ParApthi parvam - V. Sadagopan
4. thirup pAvai - Part 2 - An introduction to first pAsuram -AchAryA sthAnam - Sampath Rengarajan
Dear BhagavathAs, Despit our committments durng this new year, we will try our best to publish this journal in time in the absence of Sri Anbil and until he returns to resume his responsibility. In the meantime I request all the recipients to send us a feed back on the journal.
adiyEn
Sampath RengarajanNon release of any issue last week: Due to enormous and hectic work schedule and kick off, in the begining of the new year there was no issue released during last week. However, we will try to make two additional issues sometime in the future.
Editors
CONTACT ADDRESS for Sri ANBIL 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
PHONE NO. AT MADRAS : 011-91-44- 6350 246Dasoham
Anbil Ramaswamy President, SDDS.
2. ACHARYA VAMSA VRIKSHAM - Part 14 :
Period G : Bhagavad Ramanuja (Contd)
(Anbil Ramaswamy)BHAGAVAD RAMANUJA'S ACHARYAS:
He studied under 5 Acharyas:Periya Nambi: Had his Samasrayanam, Learned Sutram, Gita and Rahasyaartha
BHAGAVAD RAMANUJA'S SISHYAS WHOM HE NOMINATED AS SIMHASANA ADHIPATHIS:
Tirukkoshtiyur Nambi : Was initiated into Ashtaakshara and Charama Sloka
Tirumalai Aandaan : Studied Bhagavad Vishayam
Aalavandaaraazhwaan, s/o Yamuna Muni: Tiruvoimozhi, Stotras and Nal Vaarthai
Tirumalai Nambi : His own uncle : Listened to Ramayanam discourses.
Bhagavad Ramanuja installed 74 of his disciples as Simhasana Adhipathis. (Authorities : AVM, GLE and ATA) They are as follows:-1. Chottai Nambi, son of Aalavandaar
2. Pundarika, son of Maha purna
3. Yaamuna, son of Goshti purna
4. Sundara bahu, son of Maalaa dhaara
5. Raamaanuja, son of Saila purna
6. PARAASARA BHATTAR (and his brother, sons of Aalvaan)Parasara Bhattar was the son of Kurathalwan. His Acharya was Embar. He learned the Sastras so well that he came to be called a 'walking university'. His works include his commentary on Vishnu Sahasra Nama Bashya ( 1,000 names of Vishnu ) also known as 'Bhagavad Guna Darpanam', Rangaraja Stava, Ranganatha Ashtaka, Sri Guna Ratna Kosam, Kriyaa Deepam, Ashta Sloki, Satusloki, Dvisloki, Tanisloki
7. Raamaanuja, son of AandaanWhile he was a kid, a haughty Advaita exponent by name 'Vidvad Jana Kolahala Panditha' was being carried on a palanquin to engage in a debate with Ramanuja. The boy stopped him on the way. Holding a handful of sand in his closed fist, he asked the Panditha how much of sand was there in his palm. The Panditha was nonplussed and asked how could anyone count the sands. Parasara retorted saying that if he could not answer that it was just a 'fistful' how did he propose to win an argument with the great Ramanuja. The Panditha praised the boy, his father Kuresa and his Acharya, Embar. The Panditha subsequently became the disciple of Parasara assuming the name of ' Per Arulala Perumal Emperumanar'
Parasara and his brother helped the master in the documenting the Sribhashya. (p.315 of GLE). When the master bade Embar to bring the baby for naming, Embar brought the baby and by way of protection was muttering Dvaya Mantram. When the master enquired how the baby showed off an unusual brilliance, Embar narrated what he did on the way. The master exclaimed that he had prevented Koorathaalwaan from being the Guru for the baby since only the one who initiates in Dvaya would be the Acharya. Since he had done this, the master asked Embar to act as the Guru for the baby. (p.32-33 0f ATA). (p.33-34 of ATA) His TANIAN runs as follows:'(SAA p.199)
Sri Paraasara Bhattaaryas Sri Rangesa Purohitah |
Sri Vatsaanga Suthas Srimaan Sreyase Mae Asthu Bhooyase ||
8. Madhyamaarya ( Naduvil Aazhwaan)
9. GOMATHAARYA ( GOMATATHU AAZHWAAN) bore the bowl and slippers of his master.(p. 315 of GLE)
10. Tiruk Kovalur Aazhwaan
11. Tiru Mohur Aazhwaan
12. PILLAI PILLAI AAZHWAAN:He was the disciple of Koorathaalwaan. The latter breathed hi last lying on the lap of Pillai Pillai Alwaan. (p.36 of ATA)
13. VARADA VISHNU AACHAARYA ( NADAADOOR):He was born in the month Chitrai in Chitra Nakshatram in the year 1165 AD. He lived for 110 years and attained Paramapadam in 1275 AD (PPM). He was also known as Sudarsanar. He belonged to Srivatsa Gotram. He also assisted the master in documenting the Sri Bhashya (p.315 of GLE) and acted as a scribe for Sri Bhashyam along with Kooratha Azhwaan. His father was Devarajap Perumaal and his grandfather was Nadadoor Aazhwaan He was a Sribhashya Simhaasana Adhipathi. It is he who installed the Archa Vigraha of Emperumaanaar at Kaanchi. His own Archa Vigraham is at Tiruvellarai (p.28 of ATA). He wrote 19 granthas which include : PRAPANNA PAARIJAATHAM, Sloka Dvayam, Paratvaadhi Panchaka Sthuthi, Tattva Nirnayam, Tattva Saaram, Saamaanya Adhikarana Vaadham, Yathilinga Samarthanam, Hethiraja Sthavam, Prameya maala, Sri bhashya Sangraham, and Aahnika Choodaamani (which is not extant) (Authority: PPM and Payyampadi Setlur Srivatsaankaachaaryars Preface to the Commentary on Prapanna Paarijatham by Abhinava Desika Uttamur Swami.) He was the master of Kidambi Appullaar who learned the Sastras at his feet while he was delivering Kalakshepam on the Eastern side of Perarulalan Sannidhi in Kanchipuram. Like a mother who feeds her child, he offered to Lord Varadaraja hot milk ( neither too hot nor too cold) but just hot enough to drink .Therefore, the Lord was pleased to exclaim "Oh ! Are you my mother? ". That is how he came to be known as Nadadoor Ammaal.
14. VISHNU CHITTHA ( ENGAL AAZHWAAN):He was born in the month Chitrai and in the constellation of Rohini (MSR). A Tiruvellarai Sozhiyar, he was delivering discourses (Pravachanam) on Sri Bhashyam and Bhagavad Vishayam. He wrote a commentary on Vishnu Puranam. He was born in the month Aani in the constellation of Swaathi. He wrote Vishnuchitteeyam, Saaraartha Chathushtayam and Sangathi maasam. (PPM) He attained Paramapadam at a place called Kollakkonda near Srivilliputtur (PPM)
15. Marichyaarya ( Milagaazhwaan)
16. Neyyundaazhwaan
17. Baalaarya - I ( Setlur Siriyaazhwaan)
18. ANANTHAARYA (ANANTHAAZHWAAN):He was one of the direct disciples of Bhasyakarar. He spent most of his life in Tirumalai having been deputed there to do offer Pushpa Kaimkaryam. Once, he was stung by a poisonous snake while plucking flowers. He prayed to the Lord saying that if he got cured of snake bite, he would take bath in Tirukkoneri and if he were to die, he would still take bath in the Viraja and reach Paramapada Naathan. It is he who composed the Tanian for Tiruvoimozhi commencing with the words " Aeinda Perum Keerthi".
19. Vedaanthi Aazhwaan
20. Kovil Aazhwaan
21. UTKALAARYA ( UKKALAAZHWAAN) served out the meals for his master (P.315 of GLE)
22. Haranaapuraarya (Arana Purathu Aazhwaan)Anbil Ramaswamy
3. Parama padha sOpAnam : Ninth parvam - Part 3
V. SadagopanThis parvam is known as ParApthi parvam .
This concluding ninth chapter has the following Nine subdivisions:
9.1: The Jeevan's Divya Darsanam of the SaraNya dampathis seated on Adhi sEshan at the center of their ThirumAmaNi mantapam
9.2: The Jeevan's performance of MangaLAsAsanam on the beauty and KalyANa guNams of the Lord and His consort . The Muktha Jeevan is overwhelmed by the unmatchable beauty of the limbs of the Lord and focuses on the different aspects of the soundharyam one limb at a time . KesAdhi paadhAntha varNanai of the Lord's soundharyam is undertaken by the Jeevan and it performs mangaLAsAsanam of the AparyApthAmurtha Parabrahmam. There are 22 subsections in this eulogy . Swami Desikan recalls the beautiful and tender AnandhAnubhavams of NammAzhwAr , PeriyAzhwAr , ANDAL and ThiruppANAzhwAr and includes them in this portion saluting the SarvAnga -- Soundharyam of the Lord . The individual sections are as follows :
2.1 : the AnandhAnubhavam of the crown & tEjas of the Lord
2.2 : the AnandhAnubhavam of His curly, black tresses
2.3 : the AnandhAnubhavam of His lofty Forehead
2.4 : the AnandhAnubhavam of His beautiful brows
2.5 : the AnamdhAnubhavam of His most merciful eyes
2.6 : the AnandhAnubhavam of His aquiline nose
2.7 : the AnandhAnubhavam of His KapOlams ( the region of the face between the eyes and the ears )
2.8 : the AnandhAnubhavam of His bewitching coral lips
2.9 : the AnandhAnubhavam of His inviting smile
2.10 : the AnandhAnubhavam of His ears with kundalams
2.11 : the AnandhAnubhavam of His entire face
2.12 : the AnandhAnubhavam of His slender neck
2.13 : the AnandhAnubhavam of His strong shoulders
2.14 : the AnandhAnubhavam of His broad chest
2.15 : the AnandhAnubhavam of His stomach region
2.16 : the AnandhAnubhavam of His peethAmbharam
2.17 : the AnandhAnubhavam of His anklets
2.18 : the AnandhAnubhavam of His holy feet
2.19 : the AnandhAnubhavam of the Lotus below His sacred feet
2.20 : the AnandhAnubhavam of His Sarvaanga Soundharyam
2.21 : the AnandhAnubhavam of the jewels that adorn Him
2.22 : the AnandhAnubhavam of His Abhaya Hastham9.3 : The MangaLAsAsanam of His KalyANa guNAs
9.4 : Prayer for the boon and bliss of the Lord's sacred feet
9.5: The Lord's response by placing His holy feet on the Jeevan's head
9.6: The Jeevan's ascent of the divya paryankam of the Lord and sitting on the lap of the Lord
9.7: The Lord's query on the identity of the Jeevan and the Jeevan's response
9.8 : The obtainment of the complete blessings of the SaraNya Dampathis by the Muktha Jeevan
9.9 : The Muktha Jeevan's thorough and full BrahmAnubhavam as a permanent rsident of Sri Vaikuntam
In the subsequent postings , I will attempt to summarize the highlights of the individual sections and sub-sections of the ninth chapter of the illustrious grantham of Swami Desikan revered as Parama Padha sOpAnam .
THiruviNNagarappan ThiruvadigaLE SaraNam
Oppiliappan Koil VaradAchAri SadagOpan
4. Sri ANDAL thiruvadikaLE saraNam
"koor vEl kodunthozhilan"[3] acharya thatthuvam,
[4] manthra upadEsam, and theThe tamil word "koor" means that which is sharp. "vEl" means a spear. In those days the popular weapon for house keeping and safe keepin was "vEl". It is said that Sri Nandagopan and his men were keeping a constant vigil on Sri Krishna that Kamsa's emissaries would not harm Sri Krishna despite several failed attempts.
The vaibavam took place in aaypAdi. Lord Sri Krishna is the "jagath rakshagan". ie., HE protects the entire universe. Then Why would he need some one to protect HIM ? Isn't it Sri ANDAL delivered these pAsurams after Sri Krishna avathAram ? The reason is similar to periyAzwar singing pallANdu for the eternal Lord. The simplest understanding is that Sri ANDAL took the bhAvam of gOpiyar and took us all there as if the whole avathAram is taking place now. When reading these veses there is a sense of security felt within that we are in the company of the Lord as an avathAram currently. This is one of the reason that achAryAs interpret that these 30 verses of thirup pAvai itself is an avathAram in kali.
Coming to the original line from the pAsuram, the word "kodum thozhilan" means, one who is doing this duty of vigilance as HIS profession. Sri NadagOpan was the chief of the aayAr kulam and now after Sri Krishna vijayam his profession or occupation has changed entirely such that he has devoted his entire time in keeping a constant vigil on Lord Sri Krishna and beleived that he is protecting HIM. The word "nandagOpan kumaran" here has been discussed earlier to bring out the overall essence of this first pAsuram.
The word "kumaran" means "Son". Why is that Lord is addressed here as nandagOpan kumaran while during many other citations in "Sri math bAgawatham", Lord is addressed as "vAsudeva nandan". Sri Krishna avathAram has many purposes. Of which the references to Sri Krishna as Sri Nandagopan and Sri yasOdhAs son are meant for conveying the achArya thaththuvam and mantra upadEsam. Vasudeva nandan is for referring to HIS para thaththuvam.
The word "kumaran" also refers to the paruvam or the age of the Lord. ie., bAlyam. The ripe age for accepting a bride (jivAtma). When addressing some as some one's son in a Tamil marriage inviatation it is referred as so and so's kumaran. When someone is older and is addresed as someone else's son, in presenting an accomplishment or anyother, such elderly person is addressed as "thiruk kumArar". ie., kumaran becomes kumArar. Such differences between the two words kumaran and kumAran shows the different age or paruvam for the two addressed.
"koor vEl kodunthozhilan"
The inner most meaning here for this line is tha achArya sthAnam that is in the middle rungs of the ladder that the jivAtma ascends in its way to the Lord. It has been discussed as to why a Father is given the achArya sthAnam in the HINDU marriage tradition. The ritual saraNagathi or baranyAsam itself is considered a marriage with the Lord. Thus in the marriage of saranAgathi performed as a nOnbu by Sri ANDAL (done for paving the way for the jivAtmAs), the reference to Sri Nandagopan is directed to achAryan. In this vyakyAnam the word "sthAnam" or "position" here is important. In an overall meaning a jivAtmA can attain (through the nOnbu or marraige known as saranAgathi) the Lord as its eternal purushan mainly through the blessings of achAryAn and the same is realised through the mantra upadEsam that is performed during this occassion.
Thus the knowledge of achAryan comes first to the jivAtmA through the "thiru aruL" of the Lord. Then through the achAryan comes the realisation of the eternal bondage with the purushan the Lord through the mantra upadEsam. Thus the citations is made to mantra upadEsam through reference to the "Mother yasOdhai". And such reference is being made only after the reference to "achArya sthAnam". Thus a clear sequence is established by Sri ANDAL. However one must also note that this realisation is made to be complete and full only and only by Lord's thiru uLLam known as "siddha upAyam".
The word "thozhilan" here refers to the position or occupation or sthAnam. What is the thozhil or occupation that the achArya sthAnam performs for a jivAtma in its ascendance to the Lord. AchAryAs parichchayam or acquaintance brings the jivAtmA to the limelight. The jivAtman is surrounded by the annyAnam that is similar to a deep dark black hole and thick dark smoke. These are the "7" screens that cover the jivAtma in its realisation of self. Though the jivAtmA has the "pakkuvam" or maturity it still needs to fully realise its own self. This is also similar to a cleansing job, ie., like washing a vessel with the cleaning liquid. AchAryAs vicinity itself clears some of these screens of. However the mantra upadEsam and the anusanthAnam such mantram (ie.,dwayam mantram) alone makes this realisation to almost near as "far" as the jivAtmA is considered. AchArya does the mantra upadEsam and baranyAsam as a full time "thozhil" and tirelessly for so many jivAtmAs who come with the desire to surrender to the Lord. In fact it is understood in Sri SampradhAyam that they are "mandated" to perform these for the matured jivAtmAs. Thus the "thozhilan" here is the achAryan who has the thozhil of protecting the jivAtmAs from their annyAnams taking the toll on them.
In Srivaishnavam "AcharyA sthAnam" is given the utmost importance. This can be very well seen from the thaniyan "Lakshmi nAtha samArambAm". ie., It is said that Lord Himself facilitated the achArya pArampariyam as HE HIMself being the first achAryan for the thAyAr Sri Lakshmi.
Coming to the pAsuram, one may ask as to why such thozhil is referred as "kodum thozhil". Here the tamil word kodum doesnot refer to some thozhil. ie., this sentence has to be split as "koor vEl kodum" and "thozhilan nandagOpan" and kumaran. The word "kodum" is referred to the "annyAnam" that is destroyed by the "koor vEL" here known as the "thiru aruL" of the achAryAn. Why is the "annyAnam" so dangerous or kodum. It is because of the fact that such annyAnam prevented the jivAtmA all along from fully realising the nature of its own self. Why is achAryAs "thiru aruL" so sharp as "koor vEl", because it destroys the annyAnam in a nodi.
ie., "nooRRAndu iruLaiyum nodiyilE pOkkidum OLiyAkum". ie,. the iruL or the darkness that has been blanketting the jivAtmA for centuries ie., in its several births so far, will be pierced in just one split second by the "oLi" or bright light that is passed from the blessings of the achAryAL. The breaking of the screen of annyAnam is first important and it is implied as such that jivAtma could not have done it without achAryAs "thiru aruL". ie., the "thiru aruL" of the Lord is made through "achAryA" for the jivAtma.
Such oLi or thiru aruL is usually attained from achAryA by doing bAgwatha kaimkaryam. ie.,Such will be facilitated by being in the company of devout and learned bAgwathALs (sath sangam). Then one will be able to learn through them the importance of acharyAs and reach the "sath" acharya and do errand service to them and attain their "thiru aruL". That is when, the jivAtma begins to realise by discovering the swaya swaroopam.
Sri ANDAL thiruvadikaLE saraNam
Sampath Rengarajan