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- Subject: SRI RANGA SRI VOL. I / 009 d/ 12/5/2000
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Tue, 05 Dec 2000 17:55:17 -0000
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 SrIs cha VardhathAm//
====================================================================
SRI RANGA SRI VOL. I / 009 DATED 5th DECEMBER 2000
====================================================================
EDITORIAL:
Dear Bhagavatas:
You will remember that we proposed to present besides Sri BashyAmrutham,
special sections like DesikAmrutham, GitAmrutham, PrabandhAmrutham. etc. All
these and more will be featured by turns. We wish to inform you that the
topics in these sections will cover not only the Grantha ChathushTayams
themselves but also those on these works by various Poorva and Prakritam
AchAryas and Scholars.
Under ?SriBashyAmrutham?, we have given a brief overview of the first four
Sections (pAdams) of Chapter I. Further articles on this section will be
resumed after presenting other special sections.
In this issue, in addition to our regular features viz., ?Sriranga Vijayam?,
?AchArya Vamsa Vriksham? and ?SampradAya lessons? in Section I, we present 2
articles in a special section on ?DesikAmrutham? in Section II.
Section I. Regular features:
1. ?Sriranga Vijayam ? Part 7:
?The temple that the lotus-born gifted to the King of AyOdhya?
(ambuyathOn ayOdhi mannarkku aLitha koil)
- Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy)
2. ?AchArya Vamsa Vriksham? ? ?Part 35:
The line of Muni Traya Parampara continues ?3
(common to Poundarikapuram Asramam and Periyaasramam)
3. ?Learn our Sampradayam the easy way?
Grade I- Lesson 14: Glossary of Srivaishnava terms
(Srivaishnava ParibAshai) (Based on the original in Tamil ?sampradAya pADa
thiTTam? by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri
Desika Seva. (Translation by Anbil Ramaswamy).
Section II. Desikamrutham:
4. Why is Swami Desika ?SrImAn??
Excerpts from ?Sri Venkatanatha Endowment Lecture of Sri Seva Swamigal,
organized by Sri Vedanta Desika Research Centre? and reported by Sri G.R.
Srinivasan Swami.
5. ?Thanja Paragathiyai ThantharulvOn VaazhiyE?
? Sri S. Govindarajan Swami, Advocate, Srirangam
Dasoham
Anbil Ramaswamy
===================================================================
Section I. Regular features:
==================================================================
1. ?Sriranga Vijayam ? Part 7:
?The temple that the lotus-born gifted to the King of AyOdhya?
(ambuyathOn ayOdhi mannarkku aLitha koil)
- Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy)
=====================================================================
As Brahma was performing the daily ritual worship (TiruvArAdhana), Rudras
and Brahmarishis used to assemble to witness the same. Brahma once desired
that all the celestial beings (Devas) should also benefit. On his
invitation, SwAyambhuva manu, DakshaprajApathi and other Devas took bath in
the holy waters and presented themselves before him who initiated them in
the 12 lettered ?DvAdasa mantram?, explained the procedure of worship as per
?PAncharAtra Aagama? and directed them to keep up the traditional worship.
Later, he did the same to Sun God (Soorya) who commenced the worship. After
so propitiating the Lord for thousands of years, the Sun God handed over the
icon (Vigraha) to his son Vaivaswatha manu who in turn bequeathed the same
to his son, King IkshvAghu.
But, IkshvAghu had difficulty in commuting to SatyalOkam everyday for
performing TiruvArAdhana. He consulted VasishTa and other Maharishis to find
out if the Lord?s vigraham could somehow be brought down to earth
(bhoolOkam) but he was also worried if Brahma would consent. He did a
penance to Brahma. Though Brahma wanted to oblige IkshvAghu, he could not
cope up with the prospect of separation of the Lord from his own SatyalOkam.
The other Devas also tried to stop the transfer by placing too many
impediments to the proposal. IkshvAghu bore all the torments with fortitude
and thwarted their efforts.
Not knowing what to do, IkshvAghu performed a severe penance to Lord
Sri RanganAtha Himself. The Lord was so pleased with his penance that He
resolved to accede to the prayers of IkshvAghu. He called in
PrajApathi-Brahma to annonce His decision. The Lord, however, consoled
Brahma and others by offering an alternative. He suggested that Brahma and
all the Devas could go down to earth at daybreak everyday (ushatkAlam) and
offer worship along with IkshvAghu and declared that thenceforth the lineage
of IkshvAghu would have the right to worship Him in BhoolOka. Accordingly,
Brahma had GaruDAZhwAR carry the Vigraham with the VimAnam to IkshvAghu?s
place, he himself riding on his Swan vehicle (Hamsa vAhanam) for the
installation ceremony (prathishTai).
IkshvAghu was so much immersed in deep meditation that he did not notice
their arrival. Brahma asked him to open his eyes and see for himself the
miracle. IkshvAghu was overwhelmed with joy at the benign grace of the Lord
and immediately offered his total surrender at the feet of the Lord. Brahma
initiated IkshvAghu, the King of AyOdhya into DvAdasa mantra and the
pAncharAtra procedures.
King IkshvAghu built a golden temple on the banks of Sarayu river with
ramparts and towers studded with precious gems, installed Lord Sri
RanganAtha in the temple on an auspicious day and commenced the daily
worship . He also built around the temple hermitages for Maharishis like
VasishTa, vAmadeva, jAbAli, kAsyapa and Gauthama ? who joined him in his
worship.
It was thus that Lord Sri RanganAtha came down to BhoolOkam through
?Sooryavamsam? to which IkshvAghu belonged so that even we could have His
?Darsan? here and now and attain ?mOksham? in the hereafter.
====================================================================
To Continue: Sri Ranga Vijayam ?Part 8:?
The temple that the Invincible hero worshipped?
thOlAdha thani veeran thozhudha koil)
====================================================================
2. ?AchArya Vamsa Vriksham? ? ?Part 35:
The line of Muni Traya Parampara continues ?3
(common to Poundarikapuram Asramam and Periyaasramam)
(Anbil Ramaswamy)
=====================================================================
M. 30. SRI GOPAALAARYA MAHA DESIKAN
(TIRU KUDANTHAI DESIKAN) (Purattasi / Pooraadam) (1701 - 1783 AD)
=====================================================================
He was born in Atreya Gotram. He was the 14th generation of Vaadi Hamsambu
vaahar, the uncle and Acharya of Swami Vedanta Desikan. Sri Krishna Suri,
his father had 3 sons. Our Swami was the middle one. He was born in
Royampettai Agraharam near Tiruk Kandiyur on the northern banks of Kaveri.
He was born in Kaliyuga year 4801, about 294 years ago at the beginning of
the 18th century AD. He was born in 1701 AD (Vikrama year) Purattasi month
Sukla Paksha Navami, a Monday under the star Pooraadam(PPM)
Once when Sri Krishna Suri couple had been to the Sravanotsavam at
Oppiliappan Koil, the Lord appeared in their dream and gave them some milk
to drink saying that Swami Vedanta Desika himself will be born as their son
in the constellation of Vishwaksenar. When they returned to Royampettai, the
lady became pregnant. On the 12th month, she gave birth to a son who was
the very Gantaavataara Desika. Swami Desika himself indicates about this
reincarnation when he says in his Rahasya Traya Saram-
?Bhavati Devat Kaschit Kaschid Vivasritaamaha /
Sad Vartaneem Anuvidaasyati Saaswatham Naha //
As Sri Krishna Suri?s Aradhya Devata was Gopalan and as the child was born
as Desika Avatara (as per the dream), he named the child as ?GopalaDesikan?.
He had his Upanayanam while very young. As desired by his father, Gopalarya
became the disciple of Srirangam Swami (considered to be an Avatara of Sri
Bhashyakarar). He had his Bhara Samarpanam at the hands of Saakshaat Swami
through Acharya Nishta. Saakshaat Swami blessed him saying ?Prathiseshitha
Vedaantah?. One year thereafter, Saakshaat Swami breathed his last (with his
feet on the lap of Gopala Maha Desikan).
Lord Amudan ordered him to give Pravachanams- ?Nam Thooppul Pillai Pol
Sampradaaya Pravachanam Pannak Kadaveer? So, he retired to Tiruk Kudanthai.
But, he also visited several Kshetras consecrated by Alwars, the
?Pallisthalam? of Tirumazhisai Alwar, Keezh Tiruvarangam and other places.
He gave his daughter in marriage to one Elayavalli Srinivasachari, who was
doing Alavatta Kaimkaryam to Amudan. He took as his Sishya, his Douhitran
(Daughter?s son) Vedantacharya and performed Bharanyaasam for him.
Through the Archaka, the Lord declared ?Oh ! We are pleased to confer on you
the title of ?Tiruk Kudanthai Desikan- Go and defeat the arguments of other
faiths and establish our Matham?- ?Para Matha Nirasanam Poorvamamaavaha,
Swamatha Sthaapanam Kuru?
As ordered by Swami Desika, while at Tiruk Kudanthai, he meditated on Lord
Hayagriva for 45 days in the Sannidhi of Amudan under the Vaideeka Vimaana
and installed the idol of Lord Hayagriva there. ?Sthaapayas Cha?. Saanidhyam
Kuru Te?.
There were 3 great men at that time: One Srinivasa Maha Desikan (as the
Amsam of Sri Nathamuni) at Seyyanam; Another was Sri Ranganatha Maha Desikan
(as the Amsam of Sri Aalavandaar) at Vathirayiruppu village near
Tirumaalirum Solai; In Vazhuthur, was born Sri Vedanta Ramanuja Maha Desikan
(as the Amsam of Sri Bhashyakarar). The Lord appeared in the dreams of these
three and asked them to take Sannyas and do Kalakshepams at the feet of
Tiruk Kudanthai Swami in whose dream also the Lord appeared and asked him to
accept them as his Sishyas. Like the 3 Mudal Alwars who met at Tirukkovilur,
the 3 Yathis met at the Asramam of Tiruk Kudanthai Desikan and spent their
time in Kalakshepams. Our Swami had his Bharanyasam in the shrine of Amudan
and came to be hailed as ?Muni Traya Sampradaaya Pravartakar?
With the three Yathis, our Swami visited Saakshaat Swami?s Asramam and
performing Japa, Kalakshepa, Bhagavad Aradhana etc. He lived on Uncha
Vritti. With whatever Sambavanais were received, he spent in adorning the
Lord with a precious Mahalakshmi pendent which the Lord wears to this day,
repaired the Gopuram and doors of Desikar Sannidhi.
When a Samprokshnam was to take place , the devotees pleaded with our Swami
to install the Vigraha and Amudan also ordered him in a dream, to do so.
Accordingly, he embraced the Vigraham infusing in it a new mystic power now
than ever before.
It was the great Brahmotsavam of Amudan. The huge chariot on which the Lord
was coming on his round suddenly stopped halfway and would not move even an
inch in spite of the best efforts. Three days it stood still. For three days
our Swami did not take any food nor water. Many fasted with him since as per
the tradition one should not eat until the Lord returned to his Sannidhi.
The public came to our Swami for a solution to the stalemate. Our Swami
offered prayers to the Lord and asked them to go and try again. Instantly,
the chariot started moving and soon the Lord entered the Sanctum Sanctorum
to the joy of everyone around.
Once, he became so distressed with intolerable Apachaarams which his son was
commiting . He prayed for ?Aartha Prapatti? for his son lest the Apachaara
Parampara should continue. The Lord instantly took the Acharyaputra to his
feet. It is really astonishing that in maintaining ?Aastikya?, even ?Putra
Vaatsalyam? was not allowed to be an impediment.
Venkataadwari Swami, author of Viswa Gunaadarsa Champu was one of his
Pitamahas. As the son of Venkatadwari had predeceased his father, our Swami
performed the Uthara Kritya ceremonies.
He asked his disciple, Paduka Sevaka Ramanuja Swami to give discourses on
Bhagavad Vishayam. As he felt that his ?Avatara Karyam? was over, he bade
his disciples ?Come and see me in my great home?-?Nam Periya Veedu Vandhu
Kaanum?. He himself took Sannyas just before his death. The next day, it was
a Thursday with Ayilya Nakshatram, Simha Lagnam. He took the Sripada
Theertham of Saakshaat Swami and distributed some to his Sishyas and
breathed his last. It was a sight to see his soul rending through his Brahma
Randram in the presence of all. His physical frame was laid to rest in the
Sakkarap Padi Thurai of Kaveri. That was Kali year 4882 corresponding to
1781 AD Pilava, Kartigai, Krishna Paksha Shashti, a Thursday. His Douhitra
Sri Vedantachariar performed his Uttara Kriyas.
Like Kumara Varada composed Stotras in praise of Swami Desika, his nephew
(Bhagineya) Sri Venkatachariar composed several Stotras on Tiruk Kudanthai
Desikan.(PPM)
VED: ? As mentioned above, Sri Gopalarya Maha Desikan was the chief disciple
of Sri Saakshaat Swami. He is hailed as the progenitor of the Munitraya
Sampradayam. Born in the Royampettai village close to Tiruvaiyaru, as the
son of Sri Krishna Suri, he received his Pancha Samskaram and early Vedantic
instructions from his father and later he sought the feet of Sri Saakshaat
Swami, and received instructions in all our religious lore. Paduka Sevaka
Sri Ramanuja Swami, another celebrated scholar of the day instructed him in
Bhagavad Vishayam. He completed the unfinished work of his Acharya, Sri
Saakshaat Swami?s Poorva Saara Swaadhini with his own ? Uttara Saaraswatham?
that the Acharya was greatly pleased with him and conferred on him the title
?Tiruk Kudanthai Desikan?. His scholastic distinction drew to himself a wide
circle of Sishyas of whom special mention may be made of three Sannyasis-
Sri Ranganatha Swami of Vatharayiruppu,, Sri Vedanta Ramanuja Swami of
Vazhuthur and Cheyanam Sri Srinivasa Swami.
Sri Tiruk Kudanthai Desikan has authored several works of which ?The
Aahnika? which lays down the daily routine of a Srivaishnava in minute
detail is very useful composition (regarded as a Reference manual by
succeeding Acharyas).
He also wrote commentaries on Tirup Pallandu and Kanninun Siruthaambhu.
His other works include-
Aparyaapta Amruta
Bhagavad Dhyaana Sopaanam
Srimad Aahnikam
Nigamaantha Desika Sahasranamam
Nikshepa Chintamani
Saaraswaadhini. (Saakshaat Swami had done only about 12 chapters of his Our
Swami completed the rest as ordered by his Acharya)
Uttara Saaraswtham
Jayanthee Nirnayam etc.(PPM)
His Tanian reads as follows:
Sri Krishna Desika Padaambhuja Bringaraajam Vedaanta Lakshmana
Muneendra Krupaatha Bodham /
Trayyantha Desika Yatindra Sataari Moorthim Gopaala Desika Sikhaamanim
Aasrayaamaha //
?Let us take refuge at the feet of Gopala Desika, the crown jewel, the
Acharya for the three great Sannyasis, who was like the bee surrounding the
lotus feet of Sri Krishna Desika and who was the recipient of the grace of
Vedanta Lakshmana Muni?
The above means that Tirukkutanthai Desikan Swami combined in his
persona;ity those of all the three AchAryas viz Sri Vedanta Desika, Sri
Bhashyakara and Sri Satakopa.
It is interesting to note that those who resorted to him were also three
yathivaras.
Sri Gopalarya Maha Desikan embraced Sannyasam just before he neared his end.
He was hailed as a Maha Bhaagavata in his own time in recognition whereof
the special and rare privilege of embracing the idol of Aravamudhan so as to
render it more efficacious, was accorded to him. He was succeeded in the
Peetam by Sri Vedaanta Ramanuja Swami who came to be known as ?Vazhutur
Andavan?.
=====================================================================
3. ?Learn our Sampradayam the easy way?
Grade I- Lesson 14: Glossary of Srivaishnava terms
(Srivaishnava ParibAshai) (Based on the original in Tamil ?sampradAya pADa
thiTTam? by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri
Desika Seva. (Translation by Anbil Ramaswamy)
=====================================================================
Given below some expressions used in Srivaishnava parlance with meanings for
your guidance. Wherever the word Lord appears, it may be taken to the
Vigraha (idol) of the Lord, AzhwArs and AchAryas)
=====================================================
AdaikkAi thiruthuvathu: Offering betels and betelnuts
AdiyEn: Your slave, yourmost obedientservant
AgathukkAri: Wife. The lady of the home
Anjana or Vyanjanap peTTi: Container for storing cooking materials.
Arangu: Small place for the Lord within the kitchen
AruLIcheyya VENDum: Please tell us
DanDam samarpithal: Prostrating. falling at the feet like a stick
EearvADai: Dress drenched in bathwater of the Lord
EzhundaruLap paNNuvathu: Seating the idol
KakshEpam: lit. Spending time; in religious studies
KaNDaruLap pannuvathu: Offering food to the Lord
MadaippaLLI: Kitchen
ManjaL kAppu: Turmeric paste applied to the Lord
Niyamanam Sadippathu: Granting permission to leave
ParimAruthal: Distributing food and other Prasadams
Pathi ulAthuthal: Slow movement of the Lord
PonnaDi sAthuthal: Respected ones visiting our home
PurappADu: Lord coming out of the Sanctum Sanctorum
SaTAri sAdhippathu:Placing of SaTari on the heads of devotees
Senai mudaliar: Vishwaksenar, the Chief of staff of the Lord
SevAkAlam: Time when Prabandam is recited
SripAda theertham: Water offered at the feet of AchAryas.
Srisookthis: Works of AchAryas
TadheeyArAdhanam:Offering food to devotees of the Lord*
Tiruchchinnam: Instrument for indicating Lord?s PurappAdu
Tirukkaappu neekkuthal: Opening the doors
TirukkaNNamudhu: Sweet porridge (Paayasam)
TirukkAppu samarpithal: Closing the door
TirumALigai: lit. Mansion; Residence of respected persons
Tirumanjanam: Bathing the Lord
Tirup pAvADai: Seat for the Lord to eat the offerings
TiruvAlavaTTam: Fan
TiruvOlakkam: In the presence of. Assembly
UdhraNi: Spoon to lift water for offering
VaTTil: Cups
 Not to be read as ?ThaDI? stick nor as ?dadhi? yogurt. ?Thadeeya?
means those belonging to the Lord.
======================================================================
Section II. Desikamrutham:
======================================================================
4. Why is Swami Desika ?SrImAn??
Excerpts from ?Sri Venkatanatha Endowment Lecture of Sri Seva Swamigal,
organized by Sri Vedanta Desika Research Centre? and
reported by Sri G.R. Srinivasan Swami
====================================================================
?There are various reasons for the appellation ?srImAn? to SwAmi Desika?s
name in his Tanian ?SrImAn vEnkaTanAthArya: kavi thArkika kEsari?. We
highlight six of these here.
1. The word ?SrImAn? reminds us of the line in TirumAlai pAsuram 11
-?karuvilE tiru iLAdeer kALattaik kazhiikkinrirE?. You are the one who had
this ?karuvilE thiru?. By the grace of the Lord even when you were in your
mother?s womb, as ?GanTAvatAra?, you were great in chanting the name of the
Lord. The word ?SrImAn? is fully justified here.
2. AchArya vEnkaTanAtha, when barely 5 years of age, received the blessings
of the greatest of Srivaishnava AachAryas (AachArya anugraham) of those days
in the illustrious heirarchy of AchAryas after the great RAmAnuja. VAtsay
Varad guru, popularly known as NaDAdur ammAL foresaw the greatness which
awaited the young child and blessed him thus- ?prathishTApitha vEdAntha:
pratikshiptha bahir mathah: / BhooyAsvai vidhyamAnyastvam bhoori kalyANA
bhAjanam? //
3. BhAshyakAra had a tough time in the Gurukula system under the AchArya,
?YAdhavaprakAsa?, to put down the rising pride of Advaita, by his own power
and removed the wrong interpretations of the Srutis. But, for Swami Desikan,
ther had been no hurdles nor problems in his learning (vidyAgrahaNam) but
learned various vidyAs (nAnAvidha vidhyA0, was initiated into the Hayagriva
mantra by GaruDAzhwAr himself. In the 32nd SlOka of Hayagriva StOtra, Desika
uses the word ?amlAn?, the unfading splendor, compassion and love of the
Lord made the AchArya great and thus he became ?SrImAn?.
4. The other great contribution of Swami Desika was the ?Sri BAshay
pravachanam? which was the prime command (prathama AajnA0 of the preceptor,
for as many as 30 times within his 20 years of age. ?trimsatvAram srAvitha
SAreeraka BhAshya?. He is really a ?SrImAn?
5. Swami Desika wrote the Grantha ?DramiDOpanishad tAtparya RatnAvaLI? which
is a ?Divya Prabandha Sri? ( divine work), paying great tribute to the
earlier AchAryas, NammAzhwAr, NAthamuni and others with exact meaning and
interpretations for wisemen who are interested in serving the Lord. Thus,
Swami Desika is a ?SrImAn?.
6. The great AachArya Desikan with the idea of protecting the purity of
?RAmAnuja Darsana? erected strong barricades in the name of ?rakshAs? namely
?GitArtha sangraha?, ?Rahasya rakshA?, ?nikshEpa rakshA?, ?pAncharAtra
rakshA?, and ?Satcharita rakshA?. Thus, he guarded the five great granthas
from interpolations and textual variations by the later people handling the
same. Thus, he is ?SrImAn?.
=====================================================================
5. ?Thanja Paragathiyai ThantharulvOn VaazhiyE?
? Sri S. Govindarajan Swami, Advocate, Srirangam
=====================================================================
In every yuga, Sriman Narayana takes an Avatar to propagate the doctrine of
surrender or SaraNAgathi, out of extreme compassion towards the millions of
suffering human beings, so that they could offer SaraNAgathi to Him and
attain salvation or ?mOksha?.
In the VarAha Avatar, He gave us the VarAha charama slOka:
stithE manasi sukhasthE sareerE sethi yO nara:
DhAtusAmyE sthithE smartha visvarupam cha mAm ajAm/
ThAsas tham mriyamANAnAm thu kAshTa pAshANa sannibAm
Aham smarAmi madbhaktham nayAmi paramAm gathim//
In the Rama Avatara, He gave Abhaya pradhanam:
Sakrudeva prapannAya thavAsmi ithi cha uchyathe/
Abhayam sarva bhuthebyO yethath vrutham mama//
In Krishna Avatar, He gave the Srimad Bhagavad Geetha Charamaslokam:
Sarva dharmAn parityajya Mam ekam saraNam vraja/
Aham thvA sarva pApebhyO mOkshayishyAmi MAa Sucha://
For the salvation of suffering humanity, the Lord took 10 Avataras (Dasa
avtAras). Again, He appeared as Azhvar Saints (abhinava Dasa avatAra) and
later as AchAryas in the Kaliyuga.
One such AvatAra is Swami Desika. He is an AvatAra Purusha ? the incarnation
of Lord SrinivAsa. As in previous AvatAras, Swami Desikan as the incarnation
of the Lord propagated only the SaraNAgathi tattva. He declares SaraNAgathi
as the only mode of salvation for the suffering humanity.
SaraNAgathi, as we all know, can be understood only when one knows the
three aspects Tattva, Hita and Purushartha.
Tattva deals with Sriman Narayana as the Para Tattva, the human beings
(jeevAtmas) and insentient things (achEtanas) being His body (sareera), the
inter-relation between them , the Lord as the Supreme master and they as His
servitors.
Hita is the mode of salvation ? Bhakti or Prapatti aka SaraNAgathi. Swami
Desika stresses the importance of SaraNAgathi as the only means to attain
?mOksha? surely and easily.
PurushArtham is the ?phala? or the fruits of our saraNAgathi. Swami Desika
traces the PurushArtham from Bhagavad kainkaryam right upto AchArya and
ultimately to BhAgavatha kainkaryam.
In his magnum opus, the Srimad Rahasya Traya SAra, Swami Desika has dealt in
extenso with Tattva, Hita and Purushartha and the interaction thereof with
the Rahasya mantras of Ashtakshara, Dvaya and Charamasloka leading in effect
and essence to SaraNAgathi.
In his other important Rahasya granthas called ?Sillarai Rahasyangal? also
he has dealt extensively with the Prapatti SAstra. Again, in his monumental
works ?The StOtras?, ?Sri PAduka Sahasram?, TAtparya Chandrika,
DramidOpanishad TAtparya RatnAvaLi, Adhikarana SArAvaLi etc. he has
meticulously incorporated the SaraNAgathi Tattva in a variety of ways to
suit the tastes and levels of understanding of people of different mental
calibres.
In all his numerous works and in all his Upanyasams to his several sishyas.
His sole mission in life was to inculcate unequivocally the yearning for
SaraNAgathi as the only means for salvation.
So, it is most appropriate to remember him as ?Thanja Paragathiyai
thandarulvOn? and prostrate before him singing his VAzhi ThirunAmam ?
? Thanja paragathiyai thandarulvOn vAzhiyE?
=====================================================================
_____________________________________________________________________________________
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