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Srimathe Ramanujaya Namah
12/04/04
Uttara Poorva Dinacharya by Sri T.A. Srinidhi -
Kanchipuram - Upanyasam # 7
AlwArs and AcharyAs consider themselves to have
been born only when they received Bhagawad
anubhavam as reflected in ?anru naan priandileen,
pirundapin marandilEn? and ?pahal kandEn
naarananai kandEn? (alwAr saw the Sun who never
sets which is EmberumAN).  There is no kurai for
Bhagawad anubhavam. For example. in the first
pashuram of Tiruppavai---the inner meaning of
neeraada is Bhagawad avagAhanam.  We should do
Bhagawad anubhavam in the form of kainkaryam
always. Recall Tirumaale pashuram and Alavandar?s 
Stotra ratna slokam, which reflect the same thought
that if we have a birth it
should be conducive to kainkaryam.  AlwAr says
that he does not want status of Indra etc and
that he discards it like salted water.  We should
always dwell in Bhagawad and Acharya anubhavam. 
There are no upakaarakas greater than our
Poorvachharyas. Each of them is greater than the
other ? it is not possible to say who amongst
them is the greatest. By their jnAna each of them
has done yeomen service to the humanity.
Similarly having abhimanam and love for the
ponnadi of Mamunigal, which is the savior for us, 
itself brings us mOksham.  Ksheerabdhi, Sri
Vaikuntam and Dwarakai are all present in the
tiruvadi of one?s acharyan itself.  We should
always have anubhavam/chintai of MamunigaL?s
tirumEni who is the aparaa-avataram of Swamy
Emberumanar
 In vaartaamaalai (by TKT Nambi), the six
virodhis (V) for a prapanna are mentioned ?
1) Asrayana V ( the thoughts related to ?me?,
?mine?, lack of faith in the Lord, etc);
2) Sravana V ( Spending ones? time listening to
the stories of anya devatas, it is one thing to
be not thinking of EmberumAn but it is totally
wrong to be thinking of anya dEvathas.  Our 
poorvAchAryas compare this to a wife going to
another man which is an unpardonable sin compared
to just being away from her husband for some
time.)
3) Anubhava V (vishaya anubhavam ? being attached
to material things for one?s own pleasure. All
the bhogams such as flowers, sandal paste,
perfume etc should be only for Emberuman ? not
for us)
4) Swaroopa V (trying to be independent of
Emberuman) trying not to follow either seshatvam
(Lakhmana) or paaratantriyam (Bharata aalwan).
One can recall the anubhavam by Swamy
Vedantachariar in Sri Paduka Sahasram who says
that even Bharatalwan did not have paaratantriyam
because he refused to take up the throne as
ordered by Chakravarthi tirunmagan.  The real
paaratantriyam was that of the Padukas.
5) Paratwa V (thinking that devatas are equal to
Sarveswaran)
6) Praapti V (instead of being immersed in
Emberuman anubhavam, indulging in kaivlAnubhavam
i.e., enjoying AtmAnubhavam from which there is
no return.)
The parihaaram for these six virodhIs is nothing
but acharya sambandham.
Veda purushan does sharanagati to the one who
gave birth the 4 faced and taught the Vedas. 
Divya Prabandam explains the meanings that are
not clear in Vedas. We should spend time in
understanding alwar arulicheyyals.
Sloka 28
After upadesham, Swamy Mamunigal would give the
sisyas Sri Paada Tirtham.  The nivrutti for the
paapams or sins is Sripaada tirtham.  It is to be
taken with the belief that it will clean up all
the dirt that is covering our true swaroopam. 
Tirtham gives us anandam ? quenches thirst. There
is no need to add parimalam to acharya sri paada
tirtham.  It is more special than Perumal
tirtham.
Sloka 29
After this, MM would do tiruvaradhanam . Even
today Mamunigal?s nitya tiruvaradhanai Perumal
called aranganagarappan who could be seen in his
matam in Srirangam just like EmberumAnAr?s nitya
Aradhanai perumal ?pErarulALan? can be seen next
to his sanndihi in Srirangam.
The greatest kripai of Emberuamn is that He
resides in our homes enabling us to do
kainkaryam.  He comes as a divya mangala vigraha
just for us in our homes where He becomes
paratantran to us.  If we delay or do the
tiruvaradhanam early any day, He accepts it
happily. He takes whatever name we give Him.  In
divya dEsams we see children imitating the
utsavams of the temples.  They play with dolls
and do even the vaahana porppaadu.  According to
the Divya desham calendar, they change the name
for the Perumals (Varada, Srinivasa, SriRanga,
etc.  This sheela gunam of EmberumAn is the
greatest.   One can recall Swamy Emberumanar
witnessing the children playing on the Cauvery
banks mimicking tiruvaradhanam.  Swmay gladly
accepts the sand as prasadam after doing danda
samarpanam. 
Swamy Embar says that three aapattus (troubles)
came upon Emberuman ? Draupadi, Prahlada and
Gajendran. Why are they His troubles? - Because
if He had not responded to these devotees the
vishvasam(faith) devotees have in Him would have
gone down. Yengal alwan says to Nanjeeyar that
His (nanjeeyar?s) Perumal came in his dream
asking for naval palam and also mentioned the
name ?Ayar devu? that Nanjeeyar had lovingly
given Him.   Nanjeeyar was so amazed that Perumal
not only came in yengal-alwan?s dream but also
revealed him His secret name that Nanjeeyar had
given Him).
When Kannan left from Dwaraka He said that He
would be in the divya mangala vigraha always).
Mamunigal in the TVM NTD mentions the five states
of Emberuman and talks about the greatness of the
archa murti.  For sharanagati this is the
complete form and all the Alwars did sharanagati
to archai.
After Tiruvaradhanam, Mamunigal would accept the
prasadam (anuyaagam) and then give the sesha-
prasadam to his sisyas.  This sesha-prasadam is
seldom given to us.  
Here the pari baashai (the special language)
among Sri Vaishnavas is remembered ? for example
?adiyen? (even if adiyen is used it can mean only
?I? if the necessary ?naichyam? is not absent and
on the other hand even if ?I? is used humbly it
would be equivalent to using ?adiyEn?. Some of
the other examples of such terminology is amudhu
saiyal, etc.)
Tiruppavai pashuram 15 - Naaneethaan-aayuduga---
Bharata blames himself for Rama?s  banishment and
not Mantra or Kaikeyi or Chakravarti Tirumagan.)
Sloka 30
After amudushaiyal (anuyaagam) Mamunigal would be
in ekaantam and contemplate on Emberuman. 
Sloka 31
In padmaasanam ? very beautifully Mamunigal would
keep contemplating on dwaya maha mantram.  The
sishyas would do kainkaryam with vinayam (utmost
humility).  Kabir Das?s story is recalled here.
Being a Muslim by birth he faced a lot of
difficulties to approach a guru ? Sri Ramanand-
acharya.  The acharya would keep chanting the
rama nama always. Once he planned to lie down on
the ground when the acharya came for his early
morning bath.  That way the acharya?s tiruvadi
would touch him and he would also hear the rama
nama from the him which would make him a shishya. 
When people questioned how a Muslim could become
Ramanand?s sishya, he replied that he got
connected through the divine feet of the guru and
also heard the rama mantram from him which
qualified him to be his shishya.  The moral that
we learn from this story is that we need to get
acharyan sambhandam.
Sloka 32
After this yoga, Mamunigal would concentrate on
Swamy Emberumanar and HIS vaibhavam. 
(Anubhavam: How can we say Kannan and Swamy
Emberumanar are the same?
-Kannan destroyed Siva Peruman?s garvam ?
Baanasura episode
-Swamy Emberumanar won over Adi Sankara?s views
-Kannan brought brightness to the Yadava kulam
-Swamy drove away the darkness of Yadavaprakasar
-Kannan finished off the a-paarthas (kauaravas)
-Swamy did Sruti-apaarthan (removed the
misinterpretations given to Vedas)
Although all our AchAryas had pratipatti towards
EmberumAnAr, only Mamunigal was given the title
Yatindra Pravanar by his own AchArya.
This concludes the Purva Dinacharya.
A Glimpse of Yatiraja Vimsati before starting
Uttara Dinacharya
Introduction:
In Tirunarayanapuram on his Tirunakshatram Swamy
goes to kalyani and get chandana kaapu and then
returns to the temple with Iramanuja NTD goshti
by both kalai goshti.  When Swamy comes to Sri
vEdantachariar sannidhi, NTD continues outside by
thennars and Yatiraja Saptati occurs inside by
Vadakalai goshti. Then both re-join for NTD. Then
Swamy goes to Mamunigal sannidhi, NTD continues
outside by vadakali goshti, then the thennars go
inside for Yatiraja Vimsati goshti.  This
Yatiraja Vimsati is spectacular with deep meaning
and simple words.
TVM Pillai (Manunigal?s acharya wanted to make a
sannidhi for Emberumanar in alwar tirunagari. 
TVM pillai made the chaturvedi mangalam around
this sannidhi. He made Mamunigal in charge and
gave him the name Yatindra Pravanar and requested
to chant a stotram.  This was how the great
Yatiraja Vimsati originated.  If Mamunigal is
Swamy Emberumanar himself why does he worship
himself?  Just like Chakravarti tirumagan
worshipped Sriman Narayana (Periya Perumal) as
aaraadya devata. This was done for avatara poorti
only. Each stotram in Yatiraja Vimsati is a gem.
One needs  to go experience all of Yatiraja
Vimsati. But since there is no opportunity for
that in this series of upanyasam,  here is the
gist of just one slokam -  Mamunigal says our
mano-vaak-kaaya i.e., mind, tongue and limbs
should be only for Swamy Emberuamnar kainkaryam. 
(Once when people saw Embar standing outside a
prostitute?s house, sisyas doubted and questioned
him.  Embar replied that he was attracted to the
song that the woman was singing about
Emeberumanar that mesmerized  him to the extent
of standing there itself to  listen).  One can
experience EmberumAnAr with mind and tongue. But
how does one do it using their limbs (kainkaryam)
as he is not accessible now? The answer is,
perform as much kainkaryam as possible to his
archa tirumEni in tAnAna, tAnuganda, and
tamrugandha tirumEnIs.
Swamy Emberumanar took the three tirumenis for
our benefit so that we can do kainkaryam to him
at Tirunarayanapuram, Sriperumbudur and
Srirangam.  This would be the subject of uttara
dinacharya. mAmunigaL prays that he should
immerse all his senses in serving EmberumAnAr.
Emberuamanar has all of Emberuman?s superior
gunas. Some of these are:
Daya-which makes Emberuman feel for the chEtanas?
suffering-He cried when Jatayu was killed.
Shanti-He pardoned kakasura
Oudaryam- generosity
Maduran-iniyan for anubhavam
These guNas of EmberumAn are highly cherished by
sharaNagathas and all these are present in
EmberumAnAr also. This is the gist of the first
Shloka of Uttara Dinacharya.
 
To be continued with Uttara Dinacharya
 
rAmAnuja aDiyArgaL.

 


 



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