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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// =============================================================== SRI RANGA SRI VOL.03 / ISSUE # 34 dated 17th June 2002 ===============================================================
Dear Bhagavatas:
IN THIS ISSUE
1.      ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM (PRAKRITAM PONTIFF OF THE ASHRAMAM) - ? Part 10: Prakrutam Achaarya (Verses 6 and 7) By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 13 (Translation by Anbil Ramaswamy)

We have so far presented in the form of catechism, 53 questions raised and answered by H.H. In this Issue, we present Questions 54, 55 and 56 posed in a lighter vein and answered by the H.H. with his characteristic humor.
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Qn.54. Do you know that Harischandra, the greatest apostle of truth, known to have never told a lie, did actually utter a lie? When that and what was was the lie? Qn.55. Do you know how an ?earthen begging bowl? (kapparai) became a family treasure? Qn.56. Do you know that RavaNa and Soorpankhaa (the brother and sister) went on a ?dating spree? with each other and this was abetted by no less a person than Sage Naarada?
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Copies of the book can be had from anyone of the following: - -
1.      Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)
2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar, Chennai 600 090 (Phone: 490 0327)
3.      Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006
(Phone: 434 438)
4.      Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,
New Delhi 110 064 (Phone:5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet, Bangalore 560 018 (Phone: 6511056) 6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7.      Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar,
Chennai 600 017 (Phone: 8280949).
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3.      DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 13 (77 to 79)
(Anbil Ramaswamy)
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4.      ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 9
(Prasnam 26 to 30)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India)
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EDITOR?S NOTE: The ?Yaksha Prasnam? is an important topic in which very many esoteric truths are discussed in a conversation between Dharma in the form of a Yaksha and Dharma ? putra -Yudishtira. Though Yaksha?s questions and Yudishtira?s replies may appear, on the face of it, simple and commonplace, there is deeper philosophical significance beneath them. There are about 125 Questions and Answers that reveal these in a subtle manner but with deep undercurrent of practical wisdom. The author who has done intense research on the subject brings to light these aspects in simple, clear and understandable English, for our benefit)
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5. DESIKAMRUTHAM ?
SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM?-Part 11
The Peerless Preceptor ? Part 11
Sri Sadagopan Iyengar Swami from Coimbatore
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WE REPEAT OUR STANDING REQUEST:
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Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
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1.      ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF
SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM)
Part 9: Prakrutam Achaarya (Verses 4 and 5)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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Vedantha-Vidwat padavi sweekaara: (Academic embellishment)

Mastered he the quartet with flawless perfection
Learnt its branches alongside with great inclination
Passed he the Vedantic assessments with rare distinction
Beseech we the holy feet of Gopala Deshika, the citadel of knowledge ? 6

He finished his Kaalakshepam of Grantha-Chatushtaya at the feet of Srimath Abhinava Ranganatha and learnt them with great perfection.

He also embarked upon learning from the great Aasthana Vidwan Chatushshaastra pandita Atmakur Deekshacharya Swami, the fundamental texts of Sri Sampradaayam. He studied branches such as Nyaya Siddhanjanam, Tattva Muktaa Kalaapam and Nyaaya Parisuddhi under him.

Sriman Rajagopalan participated in six assessments or examinations in Vedantha conducted by Vedaanta Deshika Vihaara Sadas under the direction of the Jeeyar of Parakaala Mutt. He also passed with rare distinction, the Purva and the Uttara parts of our Vedanta in the Vidwat Pariksha or examination conducted by the Mysore Maharaja. He was then embellished with the title ?Vedantavidwan?. After many years of rigorous study he finally returned to Thillaiambur in 1947.

He also learnt Hindi very well and passed the examinations of ?Dakshina Bharat Hindi bhaasha prachaara sabha? with distinction to be eligible for the title ?Hindi Visharad?.

Learned was he so well by now that he shone with an aura of divinity around him. He was greatly admired by one and all for his erudition. This quality of Swamy being verily regarded as the citadel that is a fortress, sanctuary or a stronghold of knowledge is upheld here in this verse.

Srikaarya padavi sweekaara: (Premier Service rank of monastery)

The seat of academic scholar he did decorate
The acquaintances of the holy and the great he did cultivate
Prime in service, to the monastery remained he intimate
Beseech we the holy feet of Gopala Deshika, the paramount of Bhaagavatha pratipatti ? 7

Sriman Rajagopalacharya Swamy now decorated the seat of an academic scholar by getting employed as a Sanskrit Pandit at Musiri. Sri Rajagopalacharya Swami used to visit Srirangam in connection with the affairs of the Ashramam, which was always uppermost in his mind.

Sriman Rajagopalacharya had by now cultivated the acquaintance of many great Vidwans and Achaaryas. On occasions when he visited Srirangam, he would call on Sri Madurantakam Vira-Ragahavacharya Swami, a renowned scholar who considered Rajagopalacharya to be his compeer and whenever Rajagopalacharya prostrated at the feet of Madurantakam Swami, the latter would do Prathivandanam though Sriman Rajagopalacharya was 21 years junior to him. Sriman Madhurantakam Swamy would say, ?How will Shesha-Sheshi bhavam as said by Deshikan be effected if I do not return prostrate you, a full Brahma jnaani and anushtana sampanna??

Sri Rajagopalacharya felt embarrassed and hit up on a plan to stop the Prathivandanam. So, he submitted that he had not been initiated into Vaishvadevam and requested Madurantakam Swami to initiate him. This done, Madurantakam Swami had become his Acharyan and there was no way for him to do Prathivandanam anymore. From the distinguished scholar and Vidwan, he received Vaishvadeva Upadesham, for which he fell prostrate at the feet of the Madurantakam scholar. The latter did not relish such respect offered to him and felt extremely uncomfortable.

Sriman Rajagopalacharya was a regular attendee for thiru nakshatrams, kainkaryams and other festivities that were conducted at the ashramam and also the Vedanta Vidwat Sadas organised by Anbil V Gopalaacharya at the ashramam. He would participate in the Vedantic debates and discussions and shine with brilliance.

Having seen his prowess many scholars would invite him to the various Vidwat sadas like Ahobila Matha Malola Vidwat Sadas, Parakaala Matha Vedanta Vichaara Sabha Vidwat Sadas etc. Achaaryas of all the ashramams and mathams and great scholars held him with great esteem and showered great benevolence on him, after having seen his immense knowledge, vairaagyam and bhakti.

He was later appointed as the Srikaarya durandharar (Premier Service rank) of Srimath Poundarikapuram Srimath Andavan Ashramam at Srirangam by the then Achaarya of the ashramam. He was now prime in service to the monastery and rendering his selfless and plentiful service, he remained closely attached to it.

This verse upholds the modesty, naichchya anusandhanam and Bhaagavatha pratipatti that Sriman Srikaaryam Rajagopalacharya had.
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 13 (Translation by Anbil Ramaswamy) We have so far presented in the form of catechism, 53 questions raised and answered by H.H. In this Issue, we present Questions 54, 55 and 56 posed in a lighter vein and answered by the H.H. with his characteristic humor.
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Qn.54. Do you know that Harischandra, the apostle of truth, known to have never 
told a lie, did actually utter a lie? When was that and what was the lie?
Answer: (Page 345 of the book)
Nakshatresa, the Sishya of Viswamitra was fast asleep. Viswamitra woke him up rudely and chided him: Viswamitra: ?Did I not ask you to keep a constant vigil on Harischandra and to report to me as soon as he uttered a lie? And, you are sleeping. Is this the way to obey your Guru?? Nakshatresa: ?Oh! Lord! Since Harischandra lied in your very presence and you were very much aware of it, I started sleeping. Please pardon my lapse?
Viswamitra: ?Is this true? I do not remember. Tell me, when did it happen??
Nakshatresa: Did not Harischandra tell you in your face that you are affectionate, compassionate and merciful to your disciples? (Meaning: Harischandra?s attributing to Viswamitra non-existent qualities of affection, compassion and mercy was tantamount to a lie as evident from the present angry posture of the Guru)

No wonder the citizens of Ayodhya were concerned about leaving the young princes in the custody of one who could not even tolerate his Sishya taking a well earned rest!

Qn.55. Do you know how an ?earthen begging bowl? (kapparai) became a family treasure?
Answer: (Page 353-354 of the book)
There lived a widower dependent on his only son. For sometime, the daughter in law gave food to him at the dining room. Later, he was shifted to a veranda and then to a pial outside the house. She managed to take away his silver plate saying that it would not be safe to keep at the pial opening up to the street. Food was offered to him on a leaf. Later on, even the leaf was replaced by a bowl, actually, a begging bowl! One day, the bowl disappeared. The lady challenged that only if the old man found the bowl would she offer food any more. Otherwise, he would have to starve to death.

She had a kid who came running, on hearing this, and said ?Mother! Don?t worry. Only I took the bowl and kept it safe.? When questioned, the boy answered ?You guys are also fast aging. When you get old like grandpa, I would have to offer you food in the bowl on the pial. That is why, I have preserved it for you?. Thus, the bowl became a family legacy!

(And, thereby hangs a tale and a moral! This is to remind that kids cannot be taken for granted. They observe how their parents treat their parents and learn how they should be treated when the time comes.)

Qn.56. Do you know that RavaNa and Soorpankhaa (the brother and sister) went on a ?dating spree? with each other and this was abetted by no less a person than Sage Naarada?
Answer: (Page 670-671 0f the book)
When a wedding is successfully and perfectly performed, people used to create a situation to confuse and confound, all in fun with a view to avoiding the ?evil eye?.

The wedding of Sri Sita with Sri Rama was one such perfect wedding. Who else could anyone think of, for creating confusion than Sage Narada, known for his good intentioned pranks? On the day of the wedding, the Sage made straight to Lanka, met with Ravana and told him, Narada: ?Oh! Ravana! You know what? With all your might, you could not even lift the bow of Lord Siva. Shame on you! Rama, a mere boy not only lifted it but also broke it. They are arranging for a grand wedding for Sita with this boy, Rama. Even now, is not too late for you to secure Sita, provided you follow my advice? Ravana: ?Oh! Great Sage! You know my infatuation to Sita. Will I ever go against your advice? Please, please tell me. I will do exactly as per your directions? Narada: ?Take the form of Rama right now. Go to Mithila and wait at the Southern gate of the entrance to the city. At the stroke of 7am, Sita will arrive there. Simply engage her in a conversation with her as if you are Rama and she can be easily beguiled into following you to Lanka? Ravana: ?Sire! I would implore you to accompany me to the spot. This, I believe, would infuse confidence in Sita to follow me? Narada: ?I am sorry that I cannot come with you because I have some very urgent and important work elsewhere? So saying, he took leave of Ravana.

Then, he proceeded straight to DaNDaka AraNya and met with Soorpanakha and narrated the same story but with a twist. Narada: ?I am sure Sita is no match for the handsomest prince in the world, that Rama is. If you wish to marry him go straight to Mithila assuming the form of Sita. Exactly at 7 am, Rama will arrive there. You are powerful enough to literally kidnap him. Bring him to DaNDaka AraNya. Then, you can arrange to marry him?

Both the brother and sister arrived at the specified location and at the appointed moment. Ravana lifted her up in a kidnap attempt. But, he found her too heavy. He was wondering how a mere human woman could be so heavy. At that time, the celestials that happened to see them recognized both of them and started jeering ?How funny to have a marriage between a brother and his own sister!?

The siblings looked at each other closely. Soorpanaka exclaimed ?Is it you, my brother?? Ravana dropped her down like a hot potato.

?We have been duped. Where is this Narada, the mischief monger?, they asked each other.

Narada is a frequent flyer traveling all over the 3 worlds. No one knew his present whereabouts.
Thus ended the courting of Ravana and Soorpanaka.
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3.      DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 13 (77 to 79)
(Anbil Ramaswamy)
(S): Sanskrit (T): Tamil (M): MaNipravaaLam (a mixture of (S) and (T)
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CHAPTER 21 GATHI VISESHA ADHIKARAM
77. ? vaarthai solla karkira mukha vasyanaana Raaja kumaaranai Raajaa eDuthuk koNDu ulaavumaap pole koNDu purappaTTu?? (M)
Meaning:
?Like a King who walks to and fro with his charming baby in arms, the Lord literally carries the Jiva of the Prapanna through the Brahma NaaDi into the main gate of Brahmapuri?

78.?s0okshmasareerathai aaru kaDakkaikkup patrina theppam pOga viDumaap pole pOga viDuthu virajaikku appurap paDuthi apraakruta sareerathaik koDuthu?.? (M)
Meaning:
? Like a passenger who gives up a boat used for crossing a river and sets it adrift after crossing the river, the Prapanna jiva casts off even the subtle body (Sookshma Sareera) it had acquired merely for the sake of journey and not for experiencing the fruits of past karma?

79. ? pinbu varap pOgira kaNNaalathukku naaL eNNI irukkumaap pole poorva praarthitha purusaartha smaraNa maatramaai ip purushaartham perap pOgirOam engira preethi adisayathai viLaivithuk koNDu svayam prayOjanamaai irukkum? (M)
Meaning:
? Like a bridegroom who is eagerly looking forward to and counting days for the actual day of wedding that had already been fixed, a Prapanna takes a keen delight in knowing that very soon, the supreme goal begged for at the time of Prapatti will be attained?
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4.      ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 9
(Prasnam 26 to 30)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India)
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PRASNAM 26:
YAKSHA:
?KIMSVIT GURU TARAM BHOOME:??
?WHICH IS WEIGHTIER THAN THE EARTH??
YUDISHTIRA:
? MAATAA GURU TARAM BHOOME?
? IT IS THE MOTHER WHO IS WEIGHTIER THAN THE EARTH?

PRASNAM 27:
YAKSHA:
? KIMSVIT UCHCHA TARAM RAVAAT??
?WHO IS TALLER THAN THE SKY??
YUDISHTIRA:
?PITAA UCHCHA TARAM RAVAAT?
?THE FATHER IS TALLER THAN THE SKY?
NOTES:
There is a traditional belief that the preceptor, the Guru, is at a higher pedestal than even the father or the mother. Sri Rama was of the firm view that this was not so. He declared it unequivocally. He made his declaration more valuable and durable by pronouncing it in public and contradicting Sage VasishTa, his preceptor, in the process.

It happened this way: Bharata used many an argument to persuade Sri Rama to give up his resolve to live in the forest for fourteen years and to accept the Kingship instead. Sri Rama was not persuaded. At that stage, VasishTa, who was looking on, intervened to say that he saw greater merit in Bharata?s argument. He capped it by using what he considered to be a clinching argument, namely, that a Guru is greater than the father because the latter gave the body (merely a sheath) whereas the former gave substance in the form of learning and wisdom.
?Prajnaam dadaati aachaarya: tasmaath sa: Gurur uchyatE? (VR II.iii.3)
?The Guru imparts discriminating wisdom; that is why he is also called a weightier
person?

Sri Rama replied to him promptly, settling the issue beyond doubt and for all times to come.
?yan maataa pitarou vritham tanayE kuruta: sadaa /
na supratikaram yathaa Sakti pradaanEnasvaapanOchchaadanEna cha /
nityam cha priya VaadEna cha tayaa samvardanEna cha //
(Ibid II.iii.10 & 11)
?What the mother and father constantly give to their children is incalculable and indeed incredible. They give them the best nourishment, the best of clothes and bed, support them and encourage them and make them believe in themselves as worthy beings. These they do by going to the maximum extent of their capacity. All these cane hardly be repaid or equaled. There cannot be any doubt that in relation to the father and mother, the Guru has to rank behind.

PRASNAM 28:
YAKSHA:
?KIMSVIT SEEGRA TARAM VAAYO:??
?WHICH IS SPEEDIER THAN WIND??
YUDISHTIRA:
?MANA: SEEGRA TARAM VAATAATH?
??MIND IS SPEEDIER THAN THE WIND?

PRASNAM 29:
YAKSHA:
KIMSVIT BAHU TARAM TRUNAATH??
?WHICH GROWS MORE NUMEROUSLY AND WILDLY THAN GRASS??
YUDISHTIRA:
?CHINTAA BAHU TARAM TRUNAATH?
?WORRIES ARE NUMEROUS AND MULTIPLY MORE WILDLY THAN GRASS?
NOTES
Worry or anxiety is cancerous. It multiplies itself very fast. It can spread and cover huge ground very fast and grows wildly. It also destroys healthy cells.
?SokO naasyatE dhairyam sOkO naasayatE srutam /
sOkO naasayatE sarvam naasti sOka samO ripu://?
Worry first gnaws at one?s self belief and the very courage needed to endure, retain a calm mind and dispel the worry. After bringing down this edifice, it attacks the memory cells. It makes one mournful, inactive and also forget all the valuable teachings thus far learned. Once the spiritual learning and practical wisdom have been undermined, worry can be said to have succeeded in destroying everything. There is no greater foe to man than the worry that sneaks into his mind.

PRASNAM 30:
YAKSHA:
?KIMSVIT SUPTAM NA NIMISHATI??
?WHO SLEEPS WITH EYES OPEN (i.e) WITHOUT CLOSING THE EYELIDS??
YUISHTIRA:
? MATSYA: SUPTO NA NIMISHATI?
?THE FISH SLEEP WITH EYES WIDE OPEN?
NOTES:
Fish have no eyelids. They do not have any need for eyelids because the water, where they live keeps the eyes clean and moist. Fish do sleep. Some fish hibernate. Carp go to the bottom of lakes and spend the winter partly buried in the mud. This Scientific fact was well known to the ancients. The Itihasas like Srimad Ramayana and Sri Mahabharata do contain subtle information regarding animals, reptiles and birds.

Yudishtira, the ?master-mind?, revealed in his reply, his good grasp over scientific knowledge. He revealed that fish do sleep, they do not have eyelids and so while they sleep there is no closing of the eyelids.

But, surely, that cannot be the intention of Yaksha to test Yudishtira?s knowledge in the field of zoology!

Yaksha, , in his questions, has been seeking information on the substratum of truth regarding those that are manifest and un-manifest. From this angle, he is perhaps referring to the Ataman inside the body. While the latter sleeps or acts, the former remains awake un-participating, unaffected and unfazed.

It would seem equally apparent that Yudishtira was referring to the Atman while speaking about the fish. Originally, it was all water before life forms began.
?Sam thu RakshaNaartham bhootaanaam srushTam prathamO jalam?
(MB Santi Parva Ch.176/2)

In the beginning, water was first created for the protection and continuation of life. The body is mostly water. Like fish residing comfortably inside water, Atman resides inside the body. ?Vyaapya sEtE mahaan Atmaa? (Ibid 203.35) The Atman pervades the body in the sleeping position.

The other attributes are:
?ajara: sah Amaras chaiva vyakata avyaktOpadEsavaan /
Vyaapaka: suguNa: Sookshma: sarva bhoota guNaasraya: //
(MB Santi Parva 203.36)
The Atman is not subject to the process of aging and decay or even death. It is perfectly above all that is manifest and the un-manifest. It is all pervading. It is imbued with many qualities both in comprehensiveness and subtlety. Indeed, it is the refuge of all existence and qualities.
With this background, one is able to appreciate Yudishtira?s reply better.
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5. DESIKAMRUTHAM ?
SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM?-Part 11
The Peerless Preceptor ? Part 11
Sri Sadagopan Iyengar Swami from Coimbatore
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Continuing with Swami Desikan's pasuram, " ennuyir tandu aLittavarai", we are impressed with the distinguished author's apparently boundless bhakti and admiration for Sri Ramanuja.

"pin aruLAl Perumboodur vanda vaLLal" says Tooppul Pillai, referring with devotion to Sri EmperumAnAr. Each word of this line is worth its weight in gold, as it illuminates one aspect of the multi-faceted personality that was Sri Bhashyakara.

Swami Desikan would appear to divide the Guru Parampara into two broad categories- the Acharyas before Sri Ramanuja and those after him. Immediately after paying obeisance to one's own Acharya and the ones before him, Swami Desikan says one should remember with reverence and gratitude the Great Acharya who re-established VisishtAdvaita siddhAnta on unshakeable foundations, through such monumental works as the Sri Bhashya. Swami Desikan is of the firm opinion that if the Guruparampara were to be likened to a magnificent necklace, then Sri Bhashyakara would be its splendorous centerpiece, adding glamour to both sides of the necklace ("mahatI gurupankti hAra yashti YatirAjEna nibaddha nAyaka shree:").

Just as the Acharyas after Sri Ramanuja attained glory due to association with his tiruvadi, the pre-eminence of the Acharyas before him was also multiplied manifold due to their association with his tirumudi (head).

"aruLAl" vanda vaLLal- Sri Ramanuja came to this world with the sole aim of emancipating jeevas like us, who wouldn't listen to words of wisdom even if the Lord Himself were to appear before us and preach-

"engaL MadhavanE kaNNura nirkilum kANagillA ulagOrgaL"-
(Sri Ramanuja NootrandAdi).

Thus the only motive behind this avatAra was kripa or 'aruL". Whereas the Acharyas before EmperumAnAr limited their teachings to those near and dear to them, and in any case only to the chosen few, it was Sri Bhashyakara who opened the floodgates of the Sampradaya to one and all, irrespective of caste, creed or community, by propagating the Prapatti mArga, which does not prescribe any eligibility criteria. Hence the title "KripA mAtra prasanna Acharya" fits Sri Ramanuja to a T. And in so doing, he was motivated not by considerations of the popular acclaim he would gain or the resultant power or riches, but solely by unfathomable mercy for the countless millions securely bound by the coils of samsAra and knowing not the means for redemption therefrom. Swami Desikan is so impressed by Sri Ramanuja's kripa, that he compares it to the Ganga in its breadth, depth and purifying qualities-"Yatipati dayA divya thatinI".

"aruLAl vanda vaLLal"
The word "vanda" is extremely significant. Even though the words "Perumboodur piranda vaLlal" could have been used, the usage of "vanda" denotes that the birth of Sri Ramanuja was no accidental, uncontrolled happening, but one planned and decided well in advance. While jeevas like us have little control over when, how, where and in what form we would be born next, Emperuman and nitya sUrIs, who enjoy absolute independence, decide the place, time and other aspects of their avatArA. Thus we have Sri Rama choosing Sri Dasarata as His father-

"pitaram rOchayAmAsa vriddham Dasaratam nripam".

Similarly, Sri Ramanuja, who was but an avatara of Sri Adisesha, too chose Sri Perumboodur as his avatAra stthala. The choice of Sriman MahA bhoota puri as birthplace, Sri Kesava Somayaji as father and Sri Kantimati as mother, were all decided in advance to give Sri Ramanuja the advantages of location and background. Further, Swami Desikan calls Sri Ramanuja's avatAra the result of the combined merit and prayer of the three worlds, ("trijagat puNya phalam") for, had this avatara not happened, the world would still be clouded by ignorance and groping for a way out of the debilitating samsAra.

"Perumboodur vanda vaLLal - vaLLal is a philanthropist with boundless munificence. Tamil literature lists seven great vaLLals - Kari, PAri, Began, etc. KarNA too qualified as a vaLLal. However, all these philanthropists satisfied only one aspect of the requirements of the needy- they gave away money and riches, which could buy food, clothing, shelter, and other objects of material pleasure. The one thing they could not give was happiness, that is, lasting happiness. Ephemeral happiness could be acquired through spending money, but not everlasting bliss. Sri Ramanuja was the rare philanthropist who gave away bliss, not merely happiness, and that too, perennial, everlasting, uninterrupted bliss, in the company of the best of the Lord's devotees, at that abode of all happiness, Sri Vaikuntam. That all mortals who came into contact with the Prince of Saints were emancipated through hard-to-earn knowledge and were assured of heavenly bliss, is pointed out by Sri AmudanAr thus- "aNNal IrAmAnusan vandu tOndriya appouzhudE naNNarum gnAnam talai koNdu NaraNarku AhyinarE".

Sri Ramanuja's munificence does not stop with mere mortals: it extends to the Lord Himself. When there was a dispute as to the identity of the Lord of the Seven Hills, it was Sri Ramanuja who bestowed Him with the Shankha and Chakra, thus conclusively establishing Him to be Sriya: pati.

Just as Sri Nammazhwar calls Emperuman "vaLLal"(" vaLLalE, Madhusoodana, en maradaga malayE" "vaLLal Manivannan tannai kavi solla vamminO" etc.), Swami Desikan applies the sobriquet to Sri Bhashyakara, overwhelmed by the latter's generosity in parting with the esoteric secrets of the Sampradaya, so that even the common man could start thinking of attaining liberation, hitherto beyond the reach of all but the chosen few, by adopting Prapatti.

Sri Amudanar addresses Sri Ramanuja in a similar vein-
?Kozhundu vittu Ongia un vaLLal tanattinAl valvinayEn manam nee pugundAi".

Amudanar also lists the multifarious benefits that Sri Ramanuja's munificence bestows on those who come to him-
"porundiya tEsum porayum tiralum pugazhum-nalla
tirundiya gnAnamum selvamum serum - seru kaliyAl
varundiya gyAlatthai vaNmayinAl vandu edutthu aLittha
arunthavan- engaL IrmAnusanai adaindavarkkE".
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(To Continue)
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