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SriRangaSri List Archive: Message 00011 Sep 2004

 
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SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

Let me begin with trepidations, the translation of
this divine, majestic, wonderful sthothra rathnam by
Sri Yamunacharya based on excellet commentary written
by Sri UttamUr Swamy in Tamil? If at all anything is
found good in adiyEn?s translation, the credit goes to
these works and all follies, errors, omissions are
entirely mine.. due to my limitations in language,
subject matter and communication skills. 

Swamy Sri Alavandhar, in order to clarify and clear
the Paratattva [Supreme entity- Lordship], Parama
hitham [Supreme means or the way] and
Paramapurusharratham [Ultimate Goal] to the people and
make them the recipients of the grace of the Lord
Sriman Narayanan thoruigh this praising verses on
Sriya: Pathi Sriman Narayanan [thereby making our
doubts clear], starts off with his verses on Acharya
with Acharya anusandhaanam [contemplating on Acharya?s
glories]. In line with Sri Parasara Bhattar?s
statements, nAThOpajnam pravruttham and prathamapi
gurum nAThameetE- (60th verse) graciously, Alavandhar
starts off meditating and praising with three verses
on Sriman nAThamuni ? the Acharya who removed the
weeds of other religions and established the
Paramaarrtham- Srivaishnava doctrine in philosophical
aspects as well as religious aspects. Can one pay his
obeisance to Acharya?s Acharya [prAchArya] without
starting off first on Acharyan namely maNakkaal nambhi
himself.. ?  The saasthrAs say that when both of them
are together, first the prAchArya needs to be
prostrated to. In this case that does not arise. When
Acharyan himself is not in the front, one can surely
start off with prAchArya. But the fact is Alavandhar
never mentioned about maNakkaal nambhi at all in this
sthOthra. Sri UttamUr Swamy writes: Is there any
compulsion for that? No. When there are 10 AzhwArs,
Alavandhar mentioned only NammAzhwAr [5] and with so
many sages, he praised only Sage Parasarar [4]. He
touches upon only key ones probably. Similarly here
too. Further, in order to get Acharya sambandham, the
sishya remember that the grace of prAchArya (Acharya?s
Acharya]on Acharya is essential and thus prAchArya
sambandham is more important. Especially for
Alavandhar, PrAchArya sambandham (nAthamuni) is first
and foremost as he was the grand father of Sri
Alavandhar. Sri Ramamisrar (Manakkaal Nambhi) only
follwed the instructions and niyamanam of Acharya
Sriman Nathamuni through UyyakkoNdaar that Alavandhar
needs to be brought back to the light of our
Sampradayam from his royal life [Please read
Alavandhar?s life history in Acharya vamsa vruksham-
in http://members.tripod.com/~sriramanujar written by
Sri Anbil Ramaswamy Swamin ]. This is similar to
Alavandhar instructing Periya Nambhi to bring back
Ramanuja to the Sampradayam. Also it may be possible
that Sri Manakkaal Nambhi himself would have
instructed Alavandhar not to mention his (Manakaal
nambhi?s) in future in any works, with an apprehension
that such a mention would amount to equalting him with
Sriman nAThamuni and nowhere should his name be
mentioned, though Guru paramapara anusandhaanam should
be recited every time. It is the utter humility of our
Poorvacharyas. 

Also it is appropriate to mention few of Acharyas
alone in Guru parampara anusandhanam and one need not
enlist everyone in Acharya lineage as is generally the
practice and hence there is absolutely nothing wrong
in that- says Sri Uttamur Swamy.  Thus it is natural
for Alavandhar to praise Sriman Naathamuni-
establishes Sri Uttamur Swamy beautifully quoting
Swamy Desikan?s bhAshyam on Sthothra rathnam. 

Three slokas on Sriman Nathamuni also may refer to his
three Acharyas in the lineage order-namely, Sriman
Nathamuni, Sri PundareekAkshar [Sri Uyyakkondaar] and
Sri Ramamisrar[ Sri Manakkaal nambhI]. Since birth,
Sriman Nathamuni had been the cause hence the first
sloka; Being a praachaarya is the second sloka; and
his merciful benevolent act for the lOkOpakAram (for
the sake of the world) is the third sloka. 

First verse- Sriman Nathamuni is the repository of
jnAna, VairAgya and Bhakti- says Alavandhar.

namO(S)cinthya adhbhutha akliShta j~nAna vairAgya
rAshayE |
nAThAya munayE agADha bhagavadh bhakthi sinDhavE || 

acinthya - beyond understanding; 
adhbhutha ? Ascharya [mysterious, marvellous,
wonderful; 
akliShta ? effortlessly acquired by God's grace; 
j~nAna, vairagya, rAsayE- personification of
knowledge, detachment together
agADha bhagavadh bhakthi sindhavE? deep ocean of
greatest devotion on Sriman Narayanan;  
nAthAya munayE- to Sage, Saint nAThamuni 
nama: - my offering prostrations, paying obeisance.

How did he ever get this jnAnam? How much jnAnam does
he have? ? however many times or ways one analyses, no
answer. Not understood. Thus such extent of jnAnam,
the manner in which the jNAnam was acquired, is beyind
understanding, it is athi Ascharyam- most wonderful,
marvellous, and excellent never heard or seen in the
world. It is rarest and hence apoorvam; athi
Ascharyam. Hence is addressed as aklishtam. Also it is
not acequired with hard work or penance; it is
effortless due to the grace of the Lord, like Sanaka,
Sanathkumaras. It is the acquisition of jnAnam with
complete accordance with saasthrAs, running no where
haywire towards other religions, looking for the
correct philosophy. Not a single word is understood by
Sriman nAtha muni is wrong manner; everything in
tandem with saasthrAs and thus effortless, so
naturally acquired. Thus, there is no decaying or
change in his jnAnam and always consistent and
coherent- not contradicting any other word in
saaathrAs, when one word or statement is understood.
And such a characteristic is also due to his greatest
vairAgyam [detachment and renunciation] as well; Due
to such rarest Para, avara tattva jnAnam, he is able
to take his mind away from worldly pleasures,
materialistic pursuits and hence jnAna, vairAgyam are
both essential and are found in Sriman nATHamuni as
the embodiment of both of them in one lot. 

Thus on lower tattvams, he has vairAgyam, and on Para
tattvam, love and focus with paripoorna jnAnam and
hence bhakti is flooded in his heart for Sriman
Narayanan. Thus he becomes the repository of deep
ocean of great bhakti towards Sriman Narayanan and to
such greatest sage, Saint Sriman nAThamuni- I pay my
namaskarams says Sri Alavandhar wonderfully. He is
called RanganAthan; shortly called as nAThan; nAThan-
as he is nAThan [master] for all of us. How blessed am
I to be born in his family! Enjoys Sri Alavandhar on
his birth as Sri NAthamuni?s grand son. 

Sri Alavandhar ThiruvadigaLE SaraNam
Regards
Namo narayana
dAsan 



                
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