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The given 'SlOkam' of 'skandam'-11 of Srimad-bhAgavatam is indeed a famous 'pramANam' text in the SrivaishNava sampradAyam.    The verse goes thus ~
 
[ krtAdishu prajA rAjann, kalau icchanti sambhavam.] (1)
 
**The men of krta-yuga times, oh king, wish for being born in the kali-yuga.
 
~~ The Krta-yuga is spoken of as the golden age when men lived of an ennobled character, but these very men look forward to be reborn in the Kali-yuga which is regarded as a decadent time with loss of human qualities and marked by devilries and orgnistic worship.
 
[ kalau khalu bhavishyanti nArAyaNa-parAyaNA: ] (2)
 
**(for) it is in kali that (several) devotees of Narayana would appear.
 
~ Their keen anticipation of the onset of Kali-yuga is occasioned by the wholesome prospect of the appearance of devotees of Sriman-Narayana.   It is not that the Kali marks the first incidence of Naryana worship.   "vishnu-mukhA vai dEvA:" is the categorical affirmation of the Veda.  
All the same, even the noble devotees of the earlier aeons of Time-cycle remain committed to an overwhelming ritualistic protocol as denied them of the unalloyed joy and fulfilment that exclusive worship of The Lord yields.   This manner of ritualistic burden contrasts unfavourably with the luminous culture of Kali which consists of just "kalau kESava-keertanam" (fulfilment lies just in Kesava-worship in Kali).
 
[ kvachit-kvachinn mahAbhAga dramiDEshu cha bhUriSa: ] (3)
 
**They will be (found) here and there, but preponderantly in the Dravida parts (of the land),
 
~~Such devoted (monotheistic) Narayana-devotees would, of course, figure in all parts of the land, but they would preponderate in the Dravida parts;   their preponderance ["bhUriSa:"] would be (not in number alone but) in terms of the intensity and joy of their devotion, and also through the extraordinary philosophic authenticity and tranquil diction of their hymns.   The _expression_  "bhUriSa:" is to be understood as a prelude ('avatArikA') to the ensuing geography-specific reference to the profound AzhvAr mystics.
 
 [ tAmraparNee nadee yatra, krtamAlA, payasvinee,
  kAvEree cha mahAbhAgA, prateechee cha mahA-nadee.] (4)
 
**as down the course of (river) Tamra-parni, of Krita-mala (vaikai), of Payasvinee (Palar), the sacred Kaveri, and the westward Periyar.
 
~~ Tamraparni is, of course, the riverine track hallowed by the places where nammAzhvAr and Sri madhurakavikaL were born;  Kritamala is vaikai, the bhakti-rich track marked by periyAzhvAr and his blessed daughter ANDAL;  payasvinee-palar is the vast spread rich in the gem 
 
[yE pibanti jalam tAsAm manujA, manujESvara,
 prAyE bhaktA bhagavati vAsudEvE amalASrayA: ] (5)
 
**Those men that imbibe of these waters, oh leader of men, are the true devotees in the sanctified refuge of Bhagavan Vasudeva.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 
The given Bhagavatam verse is cited in the fragrant work, AchArya-hRdayam, of Sri azhakia-maNavALa-p-perumAL nAyanAr.   The 'chUrNai 2:91' goes thus ~
 
<tamizh-mA-muni dikku SaraNyam enRavarkaLAley, kvachit-kvachit, enRu ivar Avir-bhAvam, kaliyum keDum-pOley sUchitam.>
 
(I am not in a position to reproduce the extensive and succinct commentary of Sri maNavALa-mA-muni on this text, but) the Bhagavatam Slokam is cited at par with the tiru-vAi-mozhi verse "polika polika..." as the prophecy of the appearance of Nammazhvar.
 
This verse is also cited in the 'rahastya-traya-sAram' of Sri vEdAntAchArya, where he extols the appearance of the AzhvAr mystics, describing them as the 'abhinava daSAvatAram' ~~ the repeat of the Lord's ten incarnations.
 
The Gaudiya claims, as those of Swaminarayan sampradaya, and the moving spiritual career of the great Maharashtra Haridasa saints (beginning with  Sri Jnanesvar) are quite acceptable as a generalisation available under the text [ kalau khalu bhavishyanti nArAyaNa-parAyaNA: ] (2), but it should be remembered that it is the community of AzhvAr mystics which was the earliest such 'convocation' covered under the prophecy.    It should thus be appropriate to accept this Bhagavata text as being geography-specific and AzhvArs-specific.   This should ipso facto apply also to the noble 74 'simhAsana-adhipati-s' identified and groomed by uDaiyavar.
 
aDiyEn rAmAnuja-dAsan,
tirumanjanam Sundara Rajan.
 
 
To: ramanuja@xxxxxxxxxxxxxxx
From: Send an Instant Message "tesh_tel" <tesh_tel@xxxxxxxxxxx>  
Date: Thu, 22 Sep 2005 17:09:14 -0000
Subject:

Canto 11 of Bhagavata Purana

 
Jai Shri Krishna.

I have come across two verses in chapter 5 of canto 11 of the Srimad Bhagavata purana, in these verse Narada, explians how Sriman NArayam is worshiped the varius yugas, and i would like to know how these
verses are construed and Interpreted by in
Sri aishnava sampradaya. 

Fristly we have Sloka 32 (chapter 5, canto 11)
Secondly there are verses 38-40 in the same chapter..
         
Who is being predicted in sloka 32????   Gaudiyas interpret this to
mean Chaitanya mahaprabhu, the swaminarayans see this as predicting
Sahajanada swami (Swaminarayan).  What is the view of Sri vaishnava
Purvacharyas in regards to this verse???

In slokas 38-49 does the referrence to "the devottees in south
india" refer to The Alawars and Srimat Ramanuja?????

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