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lkm1 74 70 67 62 57 55 51 49 46 SlOkam 14 44 SlOkam 13 39 SlOkam 12 36 SlOkam 11 33 SlOkam 10 31 SlOkam 9 SlOkam 8 SlOkam 7 SlOkam 6 29 SlOkam 5 SlOkam 4 7 SlOkam 3 SlOkam 2 SlOkam 1 SlOkams andCommentaries 23 Introduction Sanskrit Yatiraaja Saptati-In SamarpaNam 1
C ONTES
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C O N T E N T S (Contd..) NTS(Contd..) C ONTE
lkm5 202 200 197 193 190 187 185 183 SlOkam 50 180 177 SlOkam 49 SlOkam 48 175 SlOkam 47 169 SlOkam 46 160 SlOkam 45 154 SlOkam 44 144 SlOkam 43 140 SlOkam 42 139 SlOkam 41 135 SlOkam 40 SlOkam 39 SlOkam 38 SlOkam 37 SlOkam 36 SlOkam 35 SlOkam 34 SlOkam 33 C O N T E N T S (Contd..) NTS(Contd..) C ONTE
sadagopan.org sadagopan.org lkm6 252 249 245 243 241 238 236 233 230 SlOkam 67 226 SlOkam 66 224 SlOkam 65 221 SlOkam 64 219 slOkam 63 215 SlOkam 62 210 SlOkam 61 207 SlOkam 60 205 SlOkam 59 SlOkam 58 SlOkam 57 SlOkam 56 SlOkam 55 SlOkam 54 SlOkam 53 SlOkam 52 SlOkam 51 C O N T E N T S (Contd..) NTS(Contd..) C ONTE
277 275 273 270 263 259 255 Conclusion 279 SlOkam 74 SlOkam 73 SlOkam 72 SlOkam 71 SlOkam 70 SlOkam 69 SlOkam 68 C ONTES(Contd..)
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English translation oftheoriginal
H.H Paramahamsetyadi ParavakkottaiSrimathAndavan,
Srimath GopalaDeshika Maha Deshikan . ïImt . ïImt . ïImt . ïImt . ïImt e vk e ingmaNt mha d e ga
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Sri RAmAnujar-Srimatam 2
amongst alltheAchaarya sarvabhoumar knowledge areboundless having knownforhis strictestconforma Maha Deshikan.PrakruthamSwamyisve H.H ParavakkottaiSrimathPoundarikapuram AndavanSrimathGopalaDeshika by anillustriousAchaaryaparamparai,the isknownfor AndavanAshramamatSrirangam SrimathPoundarikapuram andisextolledasaplace its austerity
ïImt ïImt }ananNdmy ïImt ïImt e v ïImt
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ritably heldasAbhinavaVasishta, e ïIinvasraman e ga e naray[ mhad e pal d e r¼naw mhad < sv
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sadagopan.org sadagopan.org this authorattempt to writeonthegrea so powerful thatit Swamy’s anugrahamis SwamyDeshika Yatiraja astoldby Swamy ontheauthorthathasmadehi grace andanugrahams.Itisonlythe Andavanandis Shrimath Paravakkottai into ShrimathRahasyatrayasaaramof MahaDeshik Swatantra parakalaYatindra Theauthor ofthistranslation Jeeyar,H.HSrimath matam Parakala the benefitofawideraudience. thirunakshatram ofSwamy.Thesameha Perarulalan’ intheyear2001on Sri GopalaDeshikaMahaDeshikan.This by H.HParamahamsetyaadi oftheoriginalcommentaryin translation Anniversary ofSwAmy'speeThaadhirOhaNa This tribute ofwords,asamark and upakaaram, is placed allGopisindeed,awaitinghisbenediction. disciples, are atthe handofasmadachaa his divine hasmanifesteditselfas separation, feet musicalfluteinHishand. adorned a on thesermons thatwerenotpossibleduri occasionDeshikan Swamytoupliftmankindfrom of theHe 25th has Swamyisverilytheincarnationof come cowherd, whogaveusone back again in this Kalinow, afterhetooktotheAchaaryaPeetam. worked forthebetterment ofSamprad rya SrimathGopalaDeshikaMahaDeshikan.We,his of the Prasthaana-traya na of thePrasthaana-traya Paravakkottai PoundarikaapuramSrimathAndavan, March 30th to commemorate the March30thtocommemoratethe ‘tridandam’ or staff and now decorates orstaffandnowdecorates ‘tridandam’ 4 Yuga as Srimath Gopala DeshikaMaha asSrimathGopala Yuga ng the Dwaapara Yuga. Kannan always ng theDwaaparaYuga. and ascelebrated by asmadSwamy. parama kataaksham andanugrahamof parama kataaksham m attempttocelebratethegloriesof is the thiruvadi of the35thpattam is thethiruvadiof the samsaaric mireandtocompletehis the samsaaric of respectforSwamy’sinfinitemercy Swamy Deshikaatthelotusfeetof This flute thatcould notbearHis canevenmake an unworthybeinglike Tamizh on Yatiraja Saptati, composed Tamizh onYatirajaSaptati, tness ofthisdivine s now been translated toEnglishfor s nowbeentranslated an. The author has obtained initiation an. Theauthor hasobtainedinitiation monographwasreleasedby‘Kanchi aayam for nearlytwentyfiveyears for aayam GitaacharyaorKannan,theYadava also the recipient of his abundant abundant recipientofhis also the Abhinava RamanujaBrahmatantra utsavam.ThisworkistheEnglish mely the Bhagavad Gita. mely theBhagavadGita. work.Theauthor
Vyaya MaasiKrishNapakshaDh Achaarya-charanaambuja-daasa: monograph. Sri VaradachariSadagopanofOppilia contribution ofSmt.JayashreeMuralidh artwork toenhance this e-book.adiyEn SowR.Chitralekha Mukund Srinivasan and At thistimeadiyEnwould Deshika MahaDeshikan. adiyen humbly presents thisworkat inforg asmad SwamyandBhaagavathas workand atthesametranslation time Swamy. Theauthortakesresponsibility that original treatise,asitisthiswork expression makesitendearingtothepe andpowerof liltingstyle knowledgeinVedantha.Its profound Swamy’s asmad Yatirajasaptati. Theoriginaltamizhtr and isoneofthemostprofoundcommentariesthatareavailableon qualifications. Theoriginaltamizhmo has composedthisworkwithintheli . v like torecordmysincere e daNts v vAdasi (14thFeb2007) U ir cr[a k μ nograph ofasmadSwamyisblemishless the feetof hismaster,SrimathGopala hastakenhimclosetothelotusfeetof 5 ppan Sannidhiforkindlyeditingthis mits ofhis intellectualprowessand requeststhemercif mustalsoacknowledgethewonderful eatise is an outstanding exampleof eatise isanoutstanding E zr[m ruser. Theauthorowesalottothis for all themistakespresentinthis aran forassemblingthise-bookand iving thesame.Withthese words for their contribution of images and for theircontributionofimagesand k ! àp*
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presence andsoplannedtokillRamanuja HavingseenRamanuja’skeenintelle that wasafraid power, Yadavaprakasha Yadava prakasha. wherein hestudied thephilosophy of name Thanjamaambaal(Rakshakaambaal). all thevedas andthe shastras.Attheag maternal uncle. Evenbefore Thirumalai Nambi.Hewasnamedas Keshava SomayaajiandKantimati(Bhumi Thiruvaadirai in13-04-1017atSriper of chittirai,shuklapanchami(Wednesd Srirangam Andavan Ashramam, Maha Deshikan,thepresidingacharya Srimat Paravakkottai Paramahamsetyadi [ This commentary has been rendered in original tamizh language by H.H Bhagavad
Ramanuja . ïImt . ïImt . ïImt . ïImt 16 years of age, he attained a profound mastery in . ïImt e ga e vk ] e ingmaNt mhad e ïIinvasmhad e pald …¦- e raman e izk mhad .ïI>. U;[ mhad 25 , of Srirangam Poundarikapuram Srimath of SrirangamPoundarikapuramSrimath Advaitha Vedantaunderonenamed Advaitha umbudur in Harita kulam to Aasuri umbudur inHaritakulamtoAasuri Lakshmana orIlayaPerumalbyhis u jay nm>. was bornintheyearofPingala, month h Andavan, Srimath GopalaDeshika Srimath h Andavan, his mathammightnot livelonginhis After thishemovedtoKanchipuram ay) Friday in the constellation of ay) Fridayintheconstellationof e of17,hemarriedanoblemaidby ct andthesharpness inhis grasping onthepretext oftakinghimona piraattiyaar), sister ofSriPeriya piraattiyaar), sister e izkay nm>. e izkay nm>. eizkay nm>. e izkay nm>. izkay
sadagopan.org sadagopan.org Perumal who proclaimed him as Yatiraja! Perumal whoproclaimed himasYatiraja! theas afflictions, hegotinitiated into Perumal koilathis (Periyanambigal)feet Hethengotperformedthesacram Periyanambigal atMadhurantakamandth whichwere– directly fromDevadhirajan, six finertruthsofthesampradayam Thirukkachchi Nambigalheobtainedthe champion ofoursampradaayam”.Through statement saying,“Lethim bethe divine glancesandmadetheprophetic Alavandar,whohadcomeoverto Kanchipuram, blessedRamanujawithhis divine couple(Perarulaaladampathigal). back toKanchipuram withthehelpof discontinued histriptoKashiandcame Govinda,Ramanuja and fellowclassmate designs oftheguru,throughhiscousin pilgrimage toKashi.Havinglearntthe π k l e μ
a m m π a
Sm d
π 26 cetic orderdirectlyfrom SriVaradaraja a l a . Disassociatinghimself fromsamsaric en pursuedthestudyofVedantamat l
ents of pancha samskaaram from of panchasamskaaramfrom ents μ
u m l Thirukkacchi NambigaL m
p m m r
m great works and fulfilled the dreams of great worksandfulfilled thedreamsof sangraham andother bhasyam, Vedantasaram, Vedantadeepam,Vedartha Hethentouredthewholeofnorth Bodhayana vrittiat Kashmir. Heauthor darshanam. Since that day,healso spirit ofservicetomankind,hename perumal as and wasadoredbyPeriya divine feetofdivyadampathigal he performedsharanagatiatthe like Kuratthazhwanandothers, Srirangam alongwithdisciples Havingmovedto master? ( “Through hismercifuldeedsevenweha excel intheirspiritualpursuits. sense ofcompassionformankindandwish to allbhaktas.Afterhavingknownthees these truthsfrom He thenpromulgated esoterical meaningsoftheashtakshara, determination foralmost14times,hebe Thirukkottiyurnambi withfirm Having approached the templeeventothisday. can beseenbeing followedin guidelines setupbyUdayavar administrative rulesand administration. The the entiretemple who alsogavehimthemantleof ' me " m u ? r )”, exclaimed Thirukkottiyurnambi. Praisinghis ” , came tobeknownasEmperumaanaar. 27 d Srivaishnava siddhantam as Ramanuja asRamanuja siddhantam d Srivaishnava dvaya and charama shlokamfromhim. dvayaandcharama ed delectableworks like Brahmasutra came hisdisciplefinally and learnt the oterical truths,hedisplayedhisgreat ve obtained the upadesham, is hemy ve obtainedtheupadesham,is the ashtangavimanamofthattemple ed forallthesubjectsofLordto and obtained the rare manuscripts of and obtainedtheraremanuscripts Alavandar. After having listened to Afterhaving listenedto Alavandar. ThirukkOshtiyur NambigaL NambigaL ThirukkOshtiyur
sadagopan.org sadagopan.org kuladaivam ofSriVaishnavalokam.Aspe kuladaivam Emperumaanaarinthiswaybeca and‘praapakam’themeansof attainment thephilosophicalpropagating systemofVishishtaadvaitha. of Srivaishnavasampradayamandor Heappointed74simh Bhagavadvishayam. and namedhim asThirukkurugaippiraan Pillanandhisworkas disciple Pillanwriteacommentaryon Hemadehisaradhanam hastobeperformeddailybyallparamaikaantins. authored aworkcalledNityamelucid andshowedtotheworldgadya trayam on apanguniuttiramdayduringthesert performed sharanagatiatthedivinefeet Sribhashyakaara andgiftedhimwitha embellished Udayavarwiththesobriquet named itasSriBhashyamand Ramanuja,Goddess the sutrabhasyamof shlokams, beginswithashlokam preceptor, SwamyDeshikanwhobegins ofacha and sinceintheparamparai Yatiraja’s workshavetheSupremesoul dedicated to Sriman Narayana. toSrimanNarayana. dedicated 28 Thiruvaimozhi known as Aaraayirappadi Thiruvaimozhi knownasAaraayirappadi murthy ofSriLakshmiHayagrivar.He ryas, SrimanNarayanaisthefirst Sriman Narayanan as its proposition SrimanNarayananasitsproposition hi utsavam, by composing and reciting bycomposingandreciting hi utsavam, dained themwiththedutiesof ating thewaysinwhichBhagavad r therulesofVe topraiseEmperumaanaarwith70 the ultimate means to salvation. He the ultimatemeanstosalvation. aasanaadhipathigal orcrownbearers aasanaadhipathigal of Periya perumal and Periya piraatti of Periyaperumalandpiraatti Sarasvathi Devioutofgreatdelight me thepraapyam, thefruitof attainment ofthatfruit,guruand das, sinceallof
29
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rAmAnuja dayaapaatrar with bhAshyakArar-Ahobilam dayaapaatrar withbhAshyakArar-Ahobilam rAmAnuja 30
pristine glory.He enlightened everyo four Vedas,of themselves tobethelearned ones the Lordinto thefourVedasbyLordHimsel having killedits characteristicattributes.Brahma, th himto from Hislotuswombandordained all theworldsandentities(tatvams).He preceptor inthelineage. After thegrea tried topraiseHiminHisentirety,butha innumerable formsand attributes?How to omnipotent andomniscient.Whohas seenthis supremeLordhaving destroying thingsandderivespleasure Havingsobegun,Swamy Deshikan and power.HeengagesHimselfbycreating, sustaining has immeasurable Sri Ramanuja. Deshikan beginstopraise Having Ramanuja throughupadeshaparamparai been immersedare learntfromtheseworkshaveco Ramanuja whowasacrowningglory topr in hislore, shonewithrareeffulgence,the heart,uncle AthreyaRamanuja,alsoknownas in manneratthefeetofhismaternal traditional ina sampradayas and shastras a great flood of devotion, Swamy
Swamy Deshikan àv − kmPya* a DNdsa the lineageof preceptors fromSrimanNarayanatill < g < v S S S − ué LOKAM LOKAM LOKAM < vNd a p learnt the Vedas, Vedanta and all the andallthe learnt theVedas,Vedanta < craÇSy y>Svym 31 and the paramounts, plundered withthe and theparamounts,plundered e kmlag em, restoredtheVedasbacktotheir who wasimprudenttheninitiated eceptor decorum.Allthosethingsthat great workslikeSriBhashyaof f. WhenMadhuandKaitabhathinking fromthesame.He ne byincarnatingHimself asLord t deluge(mahapralayam),Hecreated alsocreated the me fromSrimanNarayanatillSri Appullar. Among all thesescriptural Appullar. Amongall d toretreat.But,Heisourforemost could notcontinue!Why?TheLord give usthephysicalbodyalongwith (initiation lineage)uninterruptedly. 1 1 1 praise such an entity? The Vedas praisesuchanentity?TheVedas
& hm eixnm ! . 1. ! , four-faced Brahma isomnipresent,
sadagopan.org sadagopan.org own sweetutterances”. yo the karma,jnana,bhakti andprapatti practices andgaveus theAradhanakr alsogaveusthe the fourVedas,but pr that greatLord,spiritual object oforcontemplationandrealizat moment ofseparation.TheLordremain remains Sheshi(suprememaster)toallof Piraatti inHischestandisneversepara attribute ofpurushakaaram(divineinfl spiritual lineagefrom theLordtous One who ismainlyresponsibleforthis spiritual preceptor) (foremost glorify thisLord,whostoodastheaadiguruorprathamaacharya Hayagriva (TheLordofallknowledge an SrI Lakshmi HayagrIvar - Poundarikapuram Andavan Ashram Andavan Poundarikapuram HayagrIvar- SrI Lakshmi . 32 amams through thePancharatra Agama, amams through eceptor whonotonlybestoweduponus means toattainHimthroughspiritual ga throughtheBhagavad GeethainHis divine knowledgetocomethroughthe uence ontheLord).TheLordadorns d learning).SwamyDeshikanbeginsto ion. SwamyDeshikansays,“Ibowto ion. ted from Her. He along with Piraatti, ted fromHer.HealongwithPiraatti, s awitnesstoourdeedsandisthe is, Piraatti with her characteristic is, Piraattiwithhercharacteristic usatalltimeswithoutevenasingle through him weshall enlighten therest “Atthistime,MaranShathakopan ha Weshallgotoge is aparamasaatvika. welfare oftheJe discuss the attain salvation. How do we mend their ways and uplift them?”suffering inthesamsaricworldwithou So did the Lord world (jagat)areuntrue.Theresult thetatvam,Brah the truth,shoonyamis they haveinterpretedtheVe andmisleadingcompany, holyabodehere.Butduetoinappropriate come toour described inthemandfinallyattain purport oftheVedas andadopttheme being taughttothem.Itwasmyintent provided thephysical bodieswith itsch Being, Chaturmukha Brahmawascreate upliftthe orderto in (maha pralayam), “Afterthegreatdissociation Jeevatmas whoweretotallyhelplesswi so SwamyDeshikanhaspraisedhe Periya Piraattialsocomesinthelineof to andaffection always hasmorelove Sriman Piratti, theconsortofLord “ kmlag Swamy Deshikan & hm eixnm ! ”, ”, one whoenshrines PeriyaPira An shxm u ¢hmyI R crI evatmas withPeriyaPiratti. das incorrectly to mean that maya or illusion is — vNd — za S S S r virtuesinaseparateverse. LOKAM LOKAM LOKAM e inTym}atin¢ham in thisversecelebrates theglories of Periya E r e > s 33 salvation from the samsaric world and fromthesamsaricworld salvation upadesha paramparai asan acharyaand upadeshaparamparai t authenticknowledgeofthemeans to d andthroughhimtheJeevatmaswere ther andteachhim all thetruthsand aracteristic attributesandVedaswere < miÙtjgiÏtam man istruebuttheJeevatmasand wards herchildren thout any knowledge oftheSupreme thout anyknowledge of theJeevatmas?” saidtheLord.To of this is that the Jeevatmas are of thisisthattheJeevatmasare narayana. TheLordisadoredas narayana. ion toseethattheyunderstandthe ans of bhakti and prapatti yogams ans ofbhaktiandprapattiyogams 2 2 2 s incarnatedatThirukkurugur. He
tti inHischest.A tti mother !.2. !, than thefather.
sadagopan.org sadagopan.org this Pirattisaid“OhLord!Ifwegoin to punishandmendthe waysofJivan surrendered isalways effected. Shealso dharmam” “sharanagatha samrakshana withtheLordalltime andensuresthatthis Lord. Pirattistays “Onewho surrendersatmyfeetan might be,thatJivanshallbe the Jivas. (nigraham) is.Shethereforeistotallyin is TheLordis“dandadharan”,that of Jivas.ButPirattiontheotherhand a naturalresponsibilitytoher. Moreovershehasanugraham(blessing her innate qualitiesand pondering onho Thus,Pirattiisonewhoalong with of theJivas aftertheirwelfare. andlooks through Maran’steachings”saidLordSrimannarayana. Maran andthereby effect the spiritualupliftmentofall theother Jivas thetruthsandordainhimtoimpartthese ofourarmy,toall commander “Devi!You arethe onewho instructs alloursubjects regarding the So kainkaryams suitabletotheirstatus. truths”. andordainhimtogo purusharthas Jivan”. TothisPirattisays,“Yes,yo the Lord“OurSenapathy (armycommand Jivan tomendtheways ofotherJivasan an elephantiscontrolledandsubdued prapakam, wearetheVeda Supreme beingsandthecauseofthis and Vedyargal,thenthey protected, I give my word on this”, promised the 34 doesn’t dominate and so stays with Him stayswith andso doesn’t dominate Maranandteachhimalltheesoteric personandtellthem , pleaseinitiateSenapathyAzhwan,the world,wearethepraapyamand w todogoodth u teachhimallthetatva,hitaand using anotherelephant, letushavea onewho punishesandmendstheways capable ofinflicting anyafflictions on d teach them the truths”. To this said d teachthemthetruths”.Tothissaid makes sure thattheLord’s tendency makessure , thepolicyof protecting the doesn’tevenknowwhatindignation Perumal, bringsabouttheupliftment d performs sharanagati, whoeverit d performssharanagati, er), Vishwaksena is a superlative er), Vishwaksenaisasuperlative s) and karunai (compassion) onlyas s) andkarunai(compassion) will notbelieveus.Justas e subjects comes as e subjectscomesas that we are the thatwearethe Deshika the spiritualupliftmentofJivas,which “Hence Ibowatthedivinefeet Vedantic truthstoSenapathyVishwaks without separationevenforasecond.
She taught vEdAntic truths to vishwaksEnar - perundEvi -perundEvi vishwaksEnar to truths vEdAntic She taught . 35
ena Azwan,andthroughhim effected is a great service to humanity”, says is agreatservicetohumanity”,says of PeriyaPiratti,whotaughtthe
sadagopan.org sadagopan.org spiritual lineageofacharyas. to SriNammazhwar.Duethisreason AsperthecommandofPiratti,SriVishvaksenaAzhwantaught the mantrams andmantraartham Everything comesundertheregi worldsarecontrolledbySriVishvaksenaAzhwan. Divya Dampathisthese Vibhuti comeunderthedirectrulership (evil deeds)andpapams punyams (good the bondsofpunyamsandpapamsorin worlds. Intheseworldsexistbhaktas where millionsofcosmicrealmsexistan world belowthisisknownasthePrakrutha of theirsisknownasBhogaVibhuti, Brahmaanubhavam orenjoyment ofthedivi engage themselvesin eternal service to prakruthi onthemandsoareofpure at SriVaikuntamwhohaveneverhadany so, havereachedSriVaikuntam.Nitya alliance fromthesamsaric dissociated Muktas arethosewhoperformedbhakti known asSaadhyaDevasandalsothech Azhwan, whoisthechieftai In thisverse yÖ vNd e ÇizorSpNd e v , s andtherebythetatva, E k n ofNityaSuris(eternally Swamy Deshikanbows to … {Qs me of his commanding staff. me ofhiscommanding S S S LOKAM LOKAM LOKAM e naNy e ivñm Sri Vaikuntam or Apraakrutha lokam.The Apraakrutha Sri Vaikuntamor 36 < d who are chained to the samsaram with who arechainedtothesamsaram Suris aretheeternally liberatedsouls other wordsimprisonedbehindbars of and after having liberated themselves and afterhavingliberatedthemselves he becomesourthir theLordandimmersethemselvesin d ineach one ofthose existfourteen satva or shuddha satva. They always satva. satva orshuddha e v deeds). TheseBhogavibhutiandLila of the Divya Dampathis. Nexttothe of theDivyaDampathis. e t™viSwtm or prapattiandhavegotthemselves < s ief ofMuktas(theliberatedones). ne qualitiesoftheLord.Thisworld 3 3 3 samsaric afflictionorinfluenceof samsaric Lokam or Lila Vibhuti. It is here U ÇvtIsom
!.3. hita and thepurushartha hita and ! , Senapathy Vishwaksena Vishwaksena Senapathy liberated souls) also liberatedsouls)also d preceptorinthe
VishwaksEnar VishwaksEnar 37
sadagopan.org sadagopan.org Vishwaksena Azhwar. husband ofSutravati, thecommander the Devasshiverwithresp But,the momentSriVishwaks Upadesham. offerings. So,theDevasthemselvesmi thereby the Devaswouldbedeprived be anybody in this worldtodosacrif andgetliberatedattain sharanagati seekers ofMokshaorsalvationand salvation. Itissaid,“There willbeathousand Azhwar’s upadeshamstheJivaswill Thirumati Sutravati. great support,SwamyDeshikanglorifie initaite MaranShatakopanintothetrut and asperthewish ofPiratti,shein fortunate shouldwebetohavetheirco themselves liberatedfromthesamsaric consequently wouldobtainthe divine Hispraisesandcontemplat Lord, sing their waysandbecome Mumukshusand in theVedastoJivas purport of th a similarway,ThirumatiSutravati Sri Rama,instigatedtheirhusbandstole Then thewivesofsoldiersthese WhenBharatadecidedtobringback ordered thatallfourtypesofbattalion that SwamyDeshikanglorif Sri VishvaksenaAzhwanistheconsortof “ s < sarNy U nta pIta>iÇdza> pirpiNwn> ect andfear.Andsoletus ies SriVishvaksenaAzhwan ought “WhenNammazhwar propagatesthe 38 ices and andotherreligioussacraments Bhulokam, then those Jivas would mend thenthoseJivaswould Bhulokam, mpany.” Sothinking shefeltvery happy s should accompany him to the forests. s shouldaccompanyhimtotheforests. as perAzhwar’supadeshamperform battalions, outofgreatbhaktitowards anugrahamsoftheLordandget become theseekers ofMokshaor world and come to Sri Vaikuntam. How Vaikuntam. toSri andcome world ght impede Azhwar from getting the ght impedeAzhwarfromgetting s SriVishvaksenaAzhwanalongwith e onHim withalltheirheart, and stigated Sri Vishvaksena Azhwar to stigated SriVishvaksenaAzhwarto SriVaikuntam,thentherewouldnot ave fortheforestat theearliest. In would surrender atthefeetof would surrender hs attheearliest. Considering this ofthearmy the Lord,Sri impediments to good deeds”. Due to gooddeeds”.Dueto impedimentsto of theirsharethesacrificial enar takes his staff in his hand, all inhishand,all hisstaff enar takes Sutravati. Thereisareasonhere Sutravati. ” Sri Ramafrom theforests, he .
If theJivasherebecome bowat thefeetof along withhisconsort. It is said that just as the name Rama always refers tocame tobeknownas “Thirukkurugaippiran”. Sri Sita Rama,and cametobeknown as“Parankusha” powerful and profoundwritingshesubd Magizhumpoo presentedtohimbyPolinduNinra Piraan.Withhisgarland of newly born.Healsocametobeknownas since heresistedthe“shathavayu”or manthrams andtheir esotericmeanings Vishwaksena Ahzwan theninekaantham (privacy)administeredthe on ofPanchasmaskaram sacraments sleep. which,lastedmeditating for16contin of AdiSheshan,and satunderthe towards thetamarindtree(Puliyamaram), Piraan atThirukkurugurandnamedasM and didnotopenitseyes.Itwasthen river. Evenaftertwelvedays,thebabydi Thirukkurugur situatedinthelandof Vishwaksena Azhwan, thechieftain of Vishakha, asthedivineincarnation(a ofVaikaasi,Po year ofPramadi,month the forty-sixthdayofKaliyugam,whic Udaya Nangaiwiththedivineanugraha Nammazhwar ï ySy sarSvt u tIna < ivïmayal was born to a devout couplebynameKaariyarand was borntoadevout S S S < öa L L L O O O < zQair e ta KAM KAM KAM 39 e vk uous years without any food, water or uous yearswithoutanyfood,wateror msham) of Sriman Narayanan andSri of Sriman Narayanan msham) Pandyas, on thebanksofTamraparani Pandyas, on ued manyotherfaiths andphilosophies and havingbornatThirukkurugur,also tree in a yogic posture andstarted tree inayogicposture “Vakulabharana”when heaccepted the thebindingwindthatencompassesa m of the Lord of Thirukkurungudi, on m oftheLordThirukkurungudi,on aaran. Atthetemple thebaby crawled Maaran andinitiatedhimintothe intheconstellationof Friday urnami, . Maranwasknownas “Shathakopan” taken tothetempleofPolinduNinra h isaround9thcenturyACE,inthe whichwasconsideredastheamsham dn’t have milk, didn’t cry, didn’t move cry,didn’t dn’t havemilk,didn’t the Lord’sarmy,ataplacecalled …lama < tm 4 4 4
upaSmh e dvaistm e.4. ! ,
sadagopan.org sadagopan.org live? To thisM natureorprakruthi,thenwh primordial atomic innatureenters intoa bodycr of adeadone,whatwillit ontheEarthasLordKrishna. manifestation then hewould havehadthebhagyamof hebo lamented uponhisfate,for,had have to mind contemplatingontheLordalltime.Nammazhwarisalsosaid saw KannanorLordKrishna, incarnation asLordKrishnacouldn’ts to be found”.means, “Onewho istotally May be it is because of the reason that the Lord during his “ the body,itshallexperience happiness shall havethesameandthereitlive π addressedMaaranwithaquestion–“ immediately opened his eyesandglancedatMadh Azhwarawokefromhisyoganidrahearingthesoundand clapped hishandsand saw thegreatluminarywholaidmedita brilliance and carriedhimselfsouthwar Lord there,hesawastrangebrilliance when helooked towardsthesoutherndi thenorthernlands thistimeatAyodhya, onapilgrimage.During was touring LordKrishnainhisGeethasays Shathakopa. nameAzhwar, thoughtw similarly the Afterhearingthis,Madhurakavi in Madhurakavi Azhwar,whoincarnated R l e n, aaran replied“
n n
e dedicatedandsurrenderedtoVasudevaisveryrare ”. haveandwherewillitlive in whatever heateordr a
k ee Nammazhwarwho,throughouthislife 40 “ eated due to theinfluenceofalifelesseated dueto d andfinally reached Thirukkurugurand vasudevSsvRimit smhaTmasuÊlRÉ> vasudevSsvRimit rn a few days earlierindwaparayugam rn afewdays m urakavi Azhwar. Madhurakavi Azhwar MadhurakaviAzhwar urakavi Azhwar. at willitexperience andwherewillit and sorrowshalllivetheresaying flashing in the sky. He followed that ? rection andpaidhisrespectstothe ”. That is, due to its association with association its ”. Thatis,dueto elve innumber,alwaysrefersto ” thatis,“Ifayoun ting under the tamarind tree. He ting underthetamarindtree. n seeingKannandirectlyduringhis Azhwar immediately adopted Sri adoptedSri Azhwar immediately in dwaparayugambeforeMaaran,in a e ank andremainedwithhis ?” IfaJeevatmathatis
n k g oneis bornout m ”, thatis,it R l ” , χ
which
as theessenceofSama Vedam. Atharvana Vedamand Thiruvaimozhiwith Yajur Vedam,Periya Thiruvandadi withei essence ofRigVedam,Thiruvaashiriyam Thiruviruttam,a Nammazhwar composed divine works initiating himintothe hightruths, appo tohimtheesoterics.M to impart Nammazhwar ashisacharyaandprostrat . nammAzhwAr nammAzhwAr aaran acceptedhisrequestandafter aaran 41 inted himas ascribetorecordallhis ed before him and requested Maaran ed beforehimandrequestedMaaran with seven psalms as theessenceof with sevenpsalmsas ghty-seven psalmsas theessence of athousandhundred andtwopsalms collection of hundred psalms as the collection ofhundredpsalmsasthe
sadagopan.org sadagopan.org paces inthedivineoutpourings ofNammazhwar. that maybeitis forthisreasonth Paraman whoisthesolepersonexalte Azhwar most beautifullyspeaks about solaceinthe finds some Vedamatha seen thestatements of Vedicscriptures have greatly misinterpretedthosework Manyphilosophers,inordertoshow the works ofyore,havegoneagainst Azhwar whilehistongue islusciouswithbrahma-rasam. extolled thedivinegloriesofLo thatwerewordedbyhim.Whatafragrance!Having also thesri-sooktis Havingadornedthegarlands ofma is notonlyAzhwar’sthirumenithat divine nectar. depictedin (saratamam) ultimate truths of sea-waterandisrichincontent arelikethepurecloudburstwh srisooktis suitable forparamaikantinsafterha accepts andstudiesonlytheultimate (greater essence)andsaratamam(ultim (withlimitedesse essence), alpasaram undertaken, onemightfind Oneshouldalwaysremainincontem his immensecontributionstothesamp “ Nammazhwar andsays desham He alsosungthirty-sixdivya sihta sav R-a E mI s e ds < ihtam has thefragranceofmagizhum-poobut at Vedamatha moves aroundingraceful at Vedamatha 42 like (thiratti-paal) thick milk and the like (thiratti-paal)thickmilkandthe rd, brahma-gandham emanates out of emanatesoutof rd, brahma-gandham rule ofexegesis (mimamsa-nyaya)and d intheVedas.Sw nce), saram (with essence), sarataram nce), saram(withessence),sarataram ving rejected theothers.Azhwar’s ! ” themaregreatlych essence of the vedas (saratamam) essenceofthevedas(saratamam) ate essence). Itisrequiredthatone radayam. Whena study of Vedas is the divineattributesandgloriesof divine outpouringsofNammazhwar. s. Bhattar glorifiestheworksof s. Bhattar s in self-contradicting ways.Having s inself-contradicting beingmisinterpreted,adeeplyhurt gizhum-poo presentedbyParaman, it plation ofthegreatShathakopafor while SwamyDeshikanglorifiesitas ich isfree fromthesalinequalities their nativeideastobepresentin amy Deshikansays erishable like the thirutthuzhaai couldbefoundnear the Lordalltime,sameethe tosaythat,havingador exaggeration Paraman’s thirutthuzhaaimalai(garland wh fragrance ofAzhwar’smagizhum-poo communionwithhim.Beca attains divine whoremainsin Nammazhwar, statements. incomplete SwamyDeshikansaysthathebows binding windofShata-vayuandthe knowledge. He stands as Deshikan and his sri-sooktis too. Deshikan andhissri-sooktis 43 an enemyto thosepassingpurposeless debates ofthoseadversarieswhohad ed Nammazhwarwhoremainsglorifying use ofthisParaman real fragranceofmagizhum-pooand perpetualcontemplation ofParaman in frontofAzhwar,whoopposedthe ofbasilleaves).Itisnotan ile Azhwargetsthefragranceof gets theethereal sadagopan.org sadagopan.org OnceatThirukkudanthaiAravamudan psalm had greatinclinationtowardsYoga votaries atSriVaikuntham–Nityasuri) Viranarayanapuram asthedivineincarnat Shobhakruth, monthofAani, intheconstellation ofAnushaat kulathilaka’ and‘Chottaikkulaththara sparkle like alamplit from another thatone ca only afterSriNathamuni and theho thebrahmasutras sampradayam, Sriman Nathamunithatwehavebeen isonlythrough Krishna andMelaiyagaththazhwanalsoknown asSriVarada.It He then taught thesetune andrhythm,tohis divine prabandhams of Azhwars, set to melodious Brahmasutras. esoterics ofSrivaishnavaphilosop Azhwars,wh and theotherprabandhamsof acharya. Hethenobtained initiation encounter withSwamyNamm Madhurakavi Azhwar.Havingrecitedit initiated intoKanninunShiruththambu collectthe LordofThirukkudanthai.Havingbe of Thiruvaimozhi, he then “ He was μ ySy n born toSriIshwaramuni,who a naw E gimk nephews, Kizhaiyagaththaz e n m n azhwar (Nityasuri) in Yoga and chose him as his azhwar (Nityasuri)inYogaandchosehimashis u inna t < tÅv ”, S S S which isfromthetenpasuramscomposedon right from his childhood days. rightfromhischildhooddays. LOKAM LOKAM LOKAM < hStamlkta e n -v into Swamy Nammazhwar’s Thiruvaimozhi into SwamyNammazhwar’s moved to Azhwar Thirunagari and got Thirunagariandgot moved toAzhwar 44 hy (sampradaya rahasyam) andthe rahasyam) hy (sampradaya sar’, intheyear593–993ACE, lamp. Hehadeight disciples andhas . He was named as Sriranganathan and HewasnamedasSriranganathan . composed on SwamyNammazhwarby composed on n seeourSrivaishnava sampradayam able toreceive theesotericsofour come veryeagertolearntheentire ion ofGajananar(onethecelestial for12000times,hehadadivine e y < nawvanhm 5 5 5 ich were lostintimeincludingthe ly prabandhamsofAzhwars. Itis sannidhi, hehappenedto hearsannidhi, the < gtm was famousas‘Shatamarshana ! .5. !, hwan alsoknownasSri enjoy thesweetnectar means ofhisnephewshasdo holy feetofSrimanNathamuni,bybeco Itissaidthat became aguidinglighttoallyo Vedas. Hemasteredthetattva,hitaan associated pramanamsasglorifiedbythe and ubhayavibhutialongwithallother (riches) gunam),ishwaryam (thirukalyana attributesvigraham), auspicious (swarupam), divineform(divya-mangala Narayanan alongwithHisessentialnature pertaining toParabrahman Sriman initiation intothe supreme truths of NammazhwarinYogam,heobtained full. Having performedbhaktiatthefeet pronounced half,itstillamountstothe which saysthatev Nathan, whichisaccept as Sriranganathan,cametobeknown Nammazhwar thoughwasoriginallynamed Nathamuni, a disciple of for 340years. and Yogarahasyam authored Nyayatattvam in en ifanameis “ of bhagavat-vishayam. of bhagavat-vishayam. able asperadage, L ne greatservicetoourco m gis performing bhagavat-dhyanam. gis performingbhagavat-dhyanam. l ” , Swamy Deshikansays m 45 d purusharthas inafaultlesswayand d purusharthas ming whoby hissub-servient(adiyan), n and livedin(lila-vibhuti) thisworld R vaLLal nAthamuni mmunity by helping us to byhelpingusto mmunity that, webow at the rk m sadagopan.org sadagopan.org who greatlyrejoiced on hearin greatly enjoyedandrelished thericekept quoting of thosepeoplewhowereassociated said thatitwashis greatbhagyam toha wasmovedwithgreatsorrow Nathamuni shouldtellhimthefact Pundarikaksha insistedthat still (yoga-drishti), happened bywayofhisyogic-sight back.Nath joined SrimanNathamuni Afteracceptingthefood, purva-shikhi. stale foodbymakinghimsitalongth Vangipuraththu Achchi,throughhisa Once Sriman Nathamunisenthiswi mother’s householdonavisitwithSrim esoterics fromSrimanNathamuni.Hehad fivedisciples. holycollect of andthe manthrarthas, head). HewasnamedasPundarikaksha.studied allthemanthras, Wednesday, asthedivineincarnatio of chittiraiintheconstellationkart s u pavnm a He was ! ” “ and continued saying that it was hi thatitwas and continuedsaying r (those whohadkudumi –atuftofhair,onthecrown (those m e born atThiruvellarai intheye nmSyaMyrivNda] z u ÏsÅvmy y g hispupil’swordsexclaimed S S S < za LOKAM LOKAM LOKAM m E r < naw-av n ofJayatsenar,inthefamily ervtarimvaprm 46 . narratedthehappenings. Pundarikaksha e passageway, mainlybecausehewasa e passageway, 4000 divya-prabandhas with theacharya.He an Pundarikakshar astheescort.There an Pundarikakshar hikai onthedayofshuklaprathamai,a ttendants served Pundarikaksha with ttendants servedPundarikaksha amuni thoughgraspedallthathad ve been able to get the left-over food Pundarikaksha tookleaveofthemand Pundarikaksha inclearandcleanwater. Nathamuni, fe ThirumatiAravindappavaitoher on hearingthis.ButPundarikaksha 6 6 6 s great bhagyam and also that he bhagyamandalsothat s great e VyviSwtm l ar 827ACE,parabhava,month ! .6. ! , n “ thenwent ahead m alongwiththeir ” and uy “ tÊi½ò μ k n < slightest ofdeviations. Uyyakondar, inhis kalakshepams (ved philosop his acharyaSriman Nathamuni’s pupil Manakkal Nambi. Uyyakkondar knewhisendwasnear,he wh Alavandar, his (Nathamuni)grandson toteachall had ordainedUyyakkondar way LakshmanaservedLordSriRamaduri master, heunderstood thewillofhis Uyyakkondarfollowedthehighest pr (service)tohis ofperformingkainkaryam Sriman Nathamuni.Inmatters crowned Ugrasenainstead. honoured Yayati’s curse and held himself back from becoming the King and He wasLordNarayanainca After having killed Kamsa, Krishna could have ascended on the throne and since “ is are likethelotus,andUyyakondar Rama. by hisacharyajustlikeHanuman wh shledai) asverilythe LordKannanandis samsara –Uyyakkondariscelebratedin mendsthemandhe samsaric afflictions, Asperthepramanawhichsaysthat form ofahumanasanacharyaandprea to beknownasUyyakkondar. e naw-av N “ ArivNda] e VyviSwtm ” and embraced him. From that day onwards, Pundarikaksha came dayonwards,Pundarikaksha and embracedhim.Fromthat <” ! ” -AsperYayati’scurse,th - LordKannanistheownerofmostbeautifuleyes,which rnate, nobodycouldhave the onewho has thenamePundarikakshar. 47 o won the acclaim and embrace of Sri o wontheacclaimandembraceofSri master Nathamuni andservedhimthe master Nathamuni glorified as the one who was embraced glorifiedastheonewhowasembraced lps themelevatethemselvesoutofthe the esoterics ofthesampradayam to words ofmultiplepurports (shleshai/ en hereachedasuitableage.When ches Vedantashastratopeoplewith ng hisexile inthe forest. Nathamuni delegated thisresponsibilitytohis hical teachings,with noteventhe antic discourse)strictlyadheredto , SrimanNarayanaappearsinthe ecepts astaughtbyhisacharya e Yadavascannothaveathrone. doneathing, buthe sadagopan.org sadagopan.org who excelled as a person with satvika gunam likeLordKannan. who excelledasapersonwithsatvikagunam Deshikan prostratesinfront ofPundar conduct.Swamy moral mercyandgood forbearance, humility,patience, andgainhold rajo-guna andtamo-guna of desire,anger,greed,obsession,prid gunam remained withshuddha-satva still wasbereftoftheassociations Uyyakkondar withhis powerfulwillof “ zuÏsÅvmy< ” – ThoughKannan,theLord,took Pundarikaksha Suri that was aprakrutham innature. that wasaprakrutham 48 ikaksha-suri also known as Uyyakkondar alsoknownasUyyakkondar ikaksha-suri with rajo-gunam and tamo-gunam and and with rajo-gunamandtamo-gunam e andjealousythatarebornoutof e on satva-gunams like forgiveness, like on satva-gunams heart, wasabletosubduetheevils birthasahuman,hisbody Then, isit possible thatBalarama, subjects andmaking them unders himself inpreachingtheultimate truths ortattvamstovirtuousandnoble refers todemons)whileacharyaSrir Earth onlytoeradicatethedemons(punya janabadhakas,punyajanaalso this acharya?No,hecannotbe.Thereason Insuchanevent canDaasharathiRa virtuousness (atmaguna-s)likecompassi control ashiswealthandstrengths. himfromje hasdistanced Ramamishra stand theglories ThirumaganSrirama.But acharya ofChakravarthi the previous three. Parasuramawason as KannanHimself,glorifiesRamamishra of theirdispleasingqualities.SwamyDe TherearethreeRama-s whohavebe the itihasas.ThisacharyaSriramastands performing theculinaryduties(managing Uyyakkondar’s wifeattainedparamapa into theesot obtained initiation nambi.Heservedas Manakkal hisac He wasnamedas ofKumuda. (amsham) agraharam nearthevillageLalgudiinTiru He was born in the year year 832 ACEinth the in born ASp An uiJHt]maya & òmdrag S S S tand whatisgoodfor them. < t LOKAM LOKAM LOKAM < ram e gmp harya Uyyakkondar fortwelveyearsharya Uyyakkondar and erics ofVedantafromhim.After 49 amamishra isonewhoalwaysengages shikan, having celebrated Uyyakkondar shikan, havingcelebratedUyyakkondar < t Sri Ramamishra andcametobe known Ramamishra Sri e whohadnopatienceandcouldnot dam, he also served his master by dam, healsoservedhismaster the kitchen).Hehadninedisciples. on andforbearancebecomparedto alousy andownspatience self- u {yjnbaxkm different from them who touredallthepunya kshetrams, chi districtasthedivineincarnation uy thefourthRama,whoissuperiorto 7 7 R m 7 isthatSriramaincarnatedonthis ma, whoiscompletewithinherent en referred to in the puranas and en referredtointhepuranasand u paSmh e .7. e month ofMasiinManakkal !, byhavingnone sadagopan.org sadagopan.org Deshikan. acharya Sri Ramamishracame throughYaamunaisprevalenteven (Manakkalhim allthe truthsofVedanta.The spir nambi) held enabledhimtoserv him toSrirangamand in high esteembearing fruit by whichis our Swamy of takingtuduvalaikeerai(athornyshrub metYaamunaonthepretext Ramamishra grandson ofNathamuniwasakingnow. Sri Ramamishra.Yaamuna(Alavandar),the delegated thisresponsibilitytohispupil knewthathisendwasnear,he Uyyakondar him. Butdestinyhadotherplans. When Alavandar, everythingthathehadtaught Uyyakondar toteachhis grandson hadordainedhisdisciple Nathamunigal Sriman paramparai. whole acharya acharya is thisacharya.This with fame associated said to an acharya.Thereisanothersparkleof have givenDeshika prostratesinfront of thisgreat life tomotives, blemishes andpride. Swamy our virtuousness isfreefromanyallselfish other hand,repletewithinherent good onestodrawthemselves nearsu veri) theafter–effectsof madhu or wine and his eyesbe comparedtothisacharya?Shouldno were always red. Also he was overcome by (mada- edible)andbrought such intoxication anditisnotadvisableforthe 50 itual lineage (upadesha paramparai) that itual lineage(upadeshaparamparai) ch people.Acharya Ramamishra onthe t be!Balaramausedtoalwaysdrink e thedivine couple andimpartedto to thisday.Andsoisgreat Sri Rama Mishra Sri Rama them comeintothecourt, thequeensaid palanquin andbrought bothofthemtoth to thecourtonlyifqueenwere apart thattooandsentare Yaamuna tore Mahabhashya bhattartocomehisco inhigh. subdues elephantsroamingaround capacityreply sayingthattheywerenot only toAakkiyazhwan. Yaamunawhointervenedto subdue thatheshouldpaytributesto bhattar fromtheroyalcourtindicating debatershim ina battleofdebate. Oncea simi wasservingastheaas Aakkiyaazhwan ofking. Othervidwanshadtopayhimtributesaccepting hissovereigntyor win othe learntsamanyash Yamunaiththuraivar byhisfather,hewasalsoknownasAalavandar. Yamunaiththuraivar Chatushloki. Hehadfifteendisc Purushanirnayam, Geethartha sangraham,Maayaavaadakhandanamand Aagamapraamaanyam, Samvitsiddhi, Ishvarasiddhi, Atmasiddhi, Stotraratnam, his acharyaSriManakkalnambi.Heauthorednineworks, whichinclude into thesacred mantrasandperformed asthedivineincarnationof Uttarashada, month samvatsaram, 917 ACE,Dhaatru atViranarayanapuraminthe Nathamuni, He was inrStijügSpz ivgah born toEeshwarabhattazh born e yam un S S S < tIw LOKAM LOKAM LOKAM e R yÇk ¡ sax astras fromMahabhashyabhattar. astras poets andphilosophersbutalsohadthe 51 iples. Thoughhewasnamedas lar message was sent to Mahabhashya lar messagewassenttoMahabhashya r philosophiesjustlikethewayone send apalanquin.Th urt foradebatewithAakkiyaazhwan. Vedanta kalakshepamatthefeetof ub e courtwithfullho to theKingthatwhoever winsinthis re awaytheroyalmessageandsenta lineage ofchottai-kulamintheyear « :[> k Harivakthar. He obtained initiation Harivakthar.Heobtained initiation ply sayingthattheyconsidercoming & Ndavn The king then sent an invitation to The kingthensentaninvitation 8 8 8 of Aadiintheconstellation thana vidwan in thecourtofChola thana vidwanin « tadr>.8. e iSwtm wan, thesonofSriman ! , e Kingthensenta nors. Havingseen sadagopan.org sadagopan.org Swamy Deshikan says that hehasfound Swamy Deshikansays purport. Thewordteertham generally re exclaimed hisbet Kinghad the while half ofhiskingdomtoYaamuna.The barren. Listeningtothis,theKingwas and thatsinceAkkiyazhwanwastheonly concluded quotingthat‘onesonisnever marriage andsothequeen cannot beach queen beforemarryingthisKinghasmarriedGandharvasaspertheritualsof Chola only,heisnotasarvabhouman. world withitsassociatedriches,while andsaidthatsaarvabhouma affirmative hecouldYaamuna if negatethose statem fury oftheKingononeself.Akkiyazhwa these statementsweretobenegated, Akkiyazhwan couldnotprovethenegati of it. would makethreestatements andthat whatever statementsYaamunamakes. debateandsodeclared a shastraic Akkiyazhwan realizedthatitmightbedi which theKingendorsed. Thenext daya debate shouldgethalfoftheirkingdo YamunarcametobeknownasAlavandar. that dayonwards . Yourmotherisnotabarrenwoman. 3. Thisqueenisachastewife(pativratai). 2. (saarvabhouma). ThisKingisparamount 1. “ ivgah “ e e yam n un < tIw ¡ ” – Thislaudatoryverseisin set onAkkiyazhwan.Anex ” (Have youcomehere 52 m and the loser should serve the victor, m andthelosershouldservevictor, queen wasdefiniteonYaamuna winning Akkiyazhwan should prove the negative Akkiyazhwan shouldprovethenegative a sonandonetreeis neveranorchard’, overjoyed and proclaimed having given andproclaimedhavinggiven overjoyed then itwouldmeantobringuponthe n acceptedhisdefeat,butquestioned that hewouldnega meansonewhorules overtheentire Proceeding furtherhesaidthatthe ll thevidwansassemb fficult for himtowin overYaamuna in Yaamuna thenspokesayingthathe fers towaterandalso toanacharya. this Kingrules over thekingdom of great solacebyimmersing himselfin ents. To this Yaamuna replied in the ents. TothisYaamunarepliedinthe ve ofthese statementsbecauseif sonofhisparents,motherwas aste wifeaspershastras.Finallyhe tended toconvey double tremely delightfulqueen to ruleme?).From te anddisprove led atthecourt. of Kannan,whichcame downas afamili (worship) tohisvigraham (idol),whichth the samsaricaffliction.Hewasthen DuringtheincarnationofKannanin ancestors ofNathamuni,wh JustlikehowKannan casthis divi withHis too blessed Alavandar awaythe toodrove away,Alavandar SimilartoKannandrivingKaaliya and the evilsof afflictions ofsamsara them. Alavandartoopreachedtheesoter virtuous discipleslikePeriyanambian with gopis.RiverYamuna,inthis Kaaliya fromthewatersofYamuna,playedraasakridajoyfullyonitsbanks nobody couldusethewatersofYamu used todwellalongwithitskithinth through theforestsofBrindavanam.Earl cool watersofriverYamuna.Anobliging suffering in thescorching heatfindsgreatpleasurebydippinghimself inthe the divinequalitiesandgloriesofYamu ALavandAr - kAttumannAr kOil ALavandAr -kAttumannAr o askedKannanthemeansto divine graceandbenedictions. way wasgreatlyveneratedbyKannan. desire,anger,prideandothers. 53 asked byKannantoperform aradhanam e depthsofYamuna.Duetoitspoison, d was deeply dedicated inprotecting d wasdeeplydedicated nacharya, just as how a thirsty person nacharya, justashowathirstyperson al treasure was worshipped by Sriman treasurewasworshippedbySriman al na. Kannanafterhavingdrivenaway andmild(saadhu)riverYamunaflows e devotee promptly did. Thisvigraham e devoteepromptlydid. ier, a great serpant bynameKaaliya ier, agreatserpant this world, he was met by one of the ofthe one by wasmet he world, this ne glances onYamuna,sohasHe ics of Vedanta to deserving and ics ofVedantatodeserving elevateoneselfout of sadagopan.org sadagopan.org i his penanceafterali penance, Yamunarwentandsatbehind his wantingtodisturb deepmeditation (yoga).Not who wasimmersedin Yoga fromhim.Yamunarimmediatelypr andor available withKurugaiKaavalappan Manakkalnambitaughtalltheshas Manakkal nambiinformedYamunarthat anugraham andaffection ofKannan on would Kannanbestowsuchanugrahamon behind him.Hecontinued sayingthatno that duringhisyoga,Kannanwithdrew Hisattentionfromhimandlooked Swamyknewthat hehadco as tohow in front of him. Addressing cameinfrontof Alavandar immediately himself as u acharya Yamunarbyimmersingourselves in of Kannan’sendearment,towashawayall waters ofYamunaflowingthrough Brin paramapadam inKannansannidhi worshipped byPeriyaThirumalainambi, beneficient tohisdeardevotees?Th andlaterbyIshwarabhattaNathamuni definite protectionto innu othe serpents propagating subdued the hasbeenarecipientof glories, who k « :[> k m e « tadr> y a N ”. Swamy continuessayingthat,just uN l in k ttle while andenquired merable flocksofdevotees. χ ” m - Arethere anyonefromchottaikulamhere? praying atHisfeetsaying l π L 54 p Alavandar,SwamyDeshikansays, davanam, whichhasbeen the recipient adiyen, hetheninquired withcuriosity Kannan’sdivineanugrahamandwho ne otherthanascionofchottai-kulam me. TothisKurugaikavalappanreplied him. Kurugaikavalappanwokeupfrom him with folded hands and prostrated him withfoldedhandsandprostrated oceeded to meet KurugaiKavalappan, r philosophiesandwhoguarantees our sins, so do we pray to this great is vigraham was continued tobe is vigrahamwascontinued and Alavandar.WillnotKannanbe who is said to have attained the bhaktiyogam dained himtoobtaininitiationinto thefloodofhisdi . Havingconsideredthisgreatan tras and Vedantha to Yamunar. to andVedantha tras R ashowwedipintheholy “ e ”. r d “ vine qualities and of Nathamuniis N n k n, i ! o “ yÇ yÇ r as aninstrumenttoembellish andfort of vedanta)toRamanuja, thatwereel thus“Youshallpreachal was ordained be present inHisservice immediately. sampradayam. Hethereforesentword Ramanuja whohadthecapacity tore-est seeing thisdecidedtorectifyim attributes and divine form of the Lord beganflourishin philosophers (pashandi-s) passages incorrectlyandsatsampraday andadvers During thistime,atheists the pathofPrapattiands himself into thedivineabode. Manype preached theessence oftattvams soas acharyas likeSriShatakopar,Sriman elevate themselvesspirit an (para-tattvam) as theirsolesavior His divinecommunion.TheJivas willth rid ofalltheirsinscommittedfromtime Paramanhasgrantedthebodyandit Jivas, sothattheycouldperformPrapatt six disciples. Margazhi andintheconste He was born intheyearHevilambi998ACEmonthofborn y dyain¹ e n ivñs ually. Srivaishnava sampradayam throughitsgreat Srivaishnavasampradayam ually. llation ofKettainakshatramatSrirangam.Hehad eeking refuge atthefeetof divinecouple. < ytINÔSyd & ja S S S e iv:[a LOKAM LOKAM LOKAM 55 l the vedantha shastrartha-s (esoterics l thevedanthashastrartha-s ify oursiddhantam”. Periyanambi outof ucidated byAlavandar andpreparehim Periyanambi, whoreportedimmediately, e rp began to get masked. Periya Perumalon began togetmasked.Periya morality and decided that it was only decidedthatitwas only morality and e philosophersinterpretedtheVedic d should seek refuge at His feet to through HisarchakatoPeriyanambi ople ennobled themselvesbyfollowing erefore havetochoose Sriranganatha Nathamuni, SriYamunacharyahas Nathamuni, e izk ablish thesupremacyofSrivaishnava U y immemorial and to attain the bliss of immemorial andtoattaintheblissof i as a sure means of salvation to get toget meansofsalvation i asasure g while the divine glories, auspicious g whilethedivineglories,auspicious Rt mna am started fading out. Pseudo out.Pseudo fading am started to enable every layman to exalt 9 9 9 s associatedcharacteristicstoall < p U [ e rw>.9. Rmaïy e, sadagopan.org sadagopan.org ‘purnatvam’ (completeness) bhagavatcommand ofthePeriyaPerumal(Srirang acharya.Swamy Deshikanseeksrefugeatthefe It isthrough Udayavar,andshoneasDayapur only –Full (Dayapurnar InthiswayPeriyanambiwasrepletewith compassion dueof Karunai)forRamanuja.Heuplift to this that he isThiruvarangam initiatedhimfully said to Ramanuja Periyanambi thenindoctrinated have attainedRamanuja thensetouttoArangaman Meanwhile, VaradarajaPerumalof through Thirukachchinambitoseekre Madhurantakam ontheway. to comeArangam.Hesetout Ramanuja andtoexecutethecommand of persontomeet toKanchipuramin decidedthathewouldgo compassion rAmAnuja with periyanambi on His left side - Madurantakam leftside-Madurantakam His on periyanambi with rAmAnuja into theesotericsofVedanta. Kanchipuram onhismissionandreached 56 ed innumerable subjectsofthe Lord d reachedMadhuranta anatha) and attained thepositionof attained anatha) and et ofPeriyanambiwho,fulfilledthe fuge atthefeetofPeriyanambi. the Lord,insteadofRamanujahaving withthemantrarthasandlaterat nar, fullofcompassionandmercy. Kanchi hadinstructed Ramanuja kam ontheway. . sorts out all these conflicting views using Vedic statements alone. theseconflicting viewsusingVedicstatements sorts outall the Vedamsdepict truthwhileth and againstanushtanamsanatanadh is nothingbut‘sanaatanadharmam’.This Theimperial Vedamsandtheconduc are ourguidinglampsandauthorities.St nature ofJivanandParamatm with manyauspiciousattributesandal maintain thattheotherstatementssign Brahman aretheonly onesthatcanbe the standthatshrutistatements inside eachandevery objectasitsin-d There aresomeshrutistatements,whic while othersstatethatheisqualified the same.There aresome,whichstate nature ofBrahmanandJivanbysaying different.Whileothersst are distinctly differential natureofBrahman andJivan ofVedicst aremanyvarieties There Thegreat treatisesofBhagavadRa andfa giveaclear Sangraham andothers given intheintroductiontothisgreatwork. The biographical àsaxyit yTs à[am < lúm[m an arenothingbutfallacy. U i S S S − LOKAM LOKAM LOKAM > SvaxInpitka details ofSriRamanujahavealreadybeen u in> àitg 57 that theBrahmanandJivanareone weller. Ofthese, th so the statements stating thedistinct thestatements stating so h state that Paramatman stands hidden Paramatmanstandshidden h statethat e otherdepictsfallacy. SriRamanuja ifying the qualification of Parabrahman ifying thequalificationofParabrahman ate thenon-differential ortheunified rict adherencetothiswayofconduct atements. Someofthemstatethe with infinite auspicious attributes. withinfiniteauspiciousattributes. armam toquotethatonedivisionof stating the attributelessnatureof stating the theBrahmanandJivan by sayingthat being thecase,itwould beimproper ithful explanation to the Upanishats. ithful explanationtotheUpanishats. that Paramatmanhasnoattributes 10 considered as authority. They also Theyalso considered asauthority. 10 10 t and anushtanams of our ancestors t andanushtanamsofour manuja likeSribhashyam, Vedartha & þat u mamkm < ï u itm ! .10. ! , e Advaitins maintain e Advaitinsmaintain sadagopan.org sadagopan.org without havingsomething smallerthan (kalyana gunams). (swa splendour withitsessential nature When we say bigenormous. Thisintendstosaythat or en Moreoverthevery nameBrahman, objects aswell Jeevatmans.Brahma of allobjects. of the concordantpassages everything functionsasperhiswill.This and theVedas proclaimtheuniverse as Paramatman as inanimate(jada)objects, Sinceall thefaculties ofthebody Jeevatman, thebodyisknown as‘sharira actually interpret. coming alone.Real anddonotbecomefalsejustbe The robe,thenecklace, Rama,the apart from coming witha Considerthefollowingstatement.“Ramawearingasilkrobe golden necklace,carryingachildinhisha of Rama with all theseway Heremainsoneandonlyone. qualificationshas everythingin Himself byhavingeve Paramatmanstandshiddeninsi state that is whatattributes. Similarly,thenon-different we to saythatParamatmandoesnotha the sametime,statemen isrepletewithinfi say thatParamatman Real. The Vedicstatementsqoutingthat philosophy saysthatParamatmanaswe Ramanujamaintainsthestand that Paramatman isRealbuteverythingelse the VedasthatextolPara ts stating that Paramatman ts statingthat 58 that? Here Jeevatmans are the smaller that? HereJeevatmans arethesmaller cause the statement says that he is thatheis says cause thestatement Brahman isonethathasboundless rything asHisshariramorbody.This ial statements orthe abheda shruti stands hiddeninsideasthein-dweller ll aseveryotherthing isabsolutely rupam) and characteristic attributes characteristicattributes and rupam) is learnt from the ghataka shruti or islearntfromtheghatakashruti apart from thatisfalse.Ramanuja’sapart from m’. Similarly,inallJeevatmasaswell Paramatman hasattributesintendto ormous, then isitpossible to sayso ormous, then ve any blemishes and inauspicious ve any blemishesandinauspicious the shariram of Paramatman since theshariramofParamatman de everyobjectasitsin-dwellerand nite divineauspiciousattributes.At nd and a flag is coming alone”.Here, iscoming nd andaflag n means something that is big or n meanssomethingthatisbigor the child,hand,flagareall confirmstheexistenceofmany functionasperthewillof it is totally absurd to say that, saythat, totallyabsurdto it is matman asthein-dweller matman isattributelessintend (one whohasfulldominationonherhusband). Sairandhri (royalfemaleattendant)an every one,SwamyDeshikanextolsth Duetotheestablishmentofall Ramanuja withoutanymutualcontradict orshariram. all animateandinanimateobjectsasitsbody distinct entities.Abhedashrutisonth shruti ordifferentialstatementsquote of all other objects is definitelycompared toallanimateandinanimate true. This is the reasonthat Brahmanisinfinitelygreaterin as to why the bheda onespossessing ones orthediminutive “ SvaxInpitka udayavar withAdikEs ” – Thekingsinoldendayswo hava PerumAL and thAyAr - Sriperumpudur Sriperumpudur - andthAyAr hava PerumAL 59 knowledge and inevery otheraspect e other handquote objects establishes d the shruti texts as Svadhinapatikaa d theshrutitextsasSvadhinapatikaa the existence of BrahmanandJivanas infinitesimal swarupam. The very fact swarupam.Theveryfact infinitesimal e works of Bhagavad Ramanujaas e worksofBhagavad ions and in amanneracceptableto ions andin true purports of VedasbyBhagavad true purportsof uld havemanywives. They the Brahmanhaving that theexistence sadagopan.org sadagopan.org only aboutParaman.Paraman,theVeda says thatHealoneiskn closetotheBrah means onethatstays Inthesameway,hereshruti Her master or the king is Brahman or Purushottaman. The very word Upanishat precious jewelstoth utmost carewithbeautifulfragrantfl thencombherha andwould come apart toseethatnotasinglehairwould would sortoutallthetressestakingcare This attendantwouldgivehe and beautify this queenhimself inmakingherhappy.He would of his. This fe to itthatallherneeds areproperly keeps himinher control. Theking woul as Svadhinapatikaa.Sheisonewhoha were knowntohaveexiste misinterpretations and ignoblerenditions statements oftheimperial Vedas and applied thefragrant oil ofMimamsa-nyay order theSairandhri, in that arelike ignoble interpretations. SriBhagavad untruth (mithya)andfallacious.Afew of theVedicstatementssuffered Vedic statementswerenot with misinterpretationsandwent even mathams orbeliefs broughtdisgraceto nayaki withoutanymomenttospare. The aboveverseclearlyportraysthat taviNthirnamainkIit e delightoftheking. v own throughalltheVedas. e da]rai[ yaviNtpiQtainmnIi;i->, d ineightforms. Amongst r queenagoodbath,applyfragrantoiltoherhair, 60 Many preachersandfollowersof other s wonoverherhusbandcompletely and to removethiscontemptiblefalsehood, d alwaysremainin owers. Shewould alsobedeckherwith Ramanujas wordedgemsorSrisooktis male attendantisknownasSairandhri. nayakan wouldalways attended toandwouldalwaysengage appoint afemaleattendanttobedeck freed itfrom thelocks anddirtof is theUpanishatnayakiorqueen. man. KannaninHisBhagavadGeetha to theextentofsayingthatthese Vedas bydefilingitsgraceandglory a (ruleof exegesis)tothese tressed . SrimadRamanuja’s sri-sooktis then ofauthorityandthattheywere ir beautifullyanddressitupwith R tain ns tain everywordofthe shrutitalks Pramana, thePrameyaand SwamyDeshikansays“WhatreturnscanIofferto Ramanuja,thegreat tous sage whohasdonegreatservice of ustotakedelightin. along withVedanayakiandextolsthebe Jeevatmans. AlsoRamanuja’ssri-sookti Narayanan alongwithhisrupa,kalyan upheld thetrueandgenuinenature plead andshowerhis benevolence onme”. feet in a reverentialanything tomatchhis greatfavourorse prostration. Let my master Sribhashyakara accept my Pramatha. ThoughIamnot 61 a guna, vibhavam and the subservient a guna,vibhavamandthesubservient by bringingtolightmakingknownthe auty oftheirdivinecommunionforall rvice, Ishallatleastbowdownhis orSairandhricelebratestheLord of veda-vedya Parabrahman Sriman Parabrahman of veda-vedya in a position to offer in apositionto sadagopan.org sadagopan.org Ramanuja asifheisseeing bygone daysthroughphotographsorvide Ramanuja andhisbeautifulthirumenifromAppullar.Justaswerelish our nephew aswelldisciple.Helearnt SwamyDeshikanwasAppullar’sform andbeautyofBhagavadRamanuja. of KidambiAchchan hadthefortune of ancestors. Appullarwhocamedownthefa with usnow, wecandefinitelyenjoythe remain inHiscontemplationalways.Th worship ofthevigrahamsLordas adheretohisteaching and tostrictly orth the divineform(thirumeniamaippu Acharyaanubha important foradisciple. anub Ramanuja. SimilartoBhagavad Deshikan laudsalltheotheracharyas lineageby itself.Itisthetruereligionth starting from Paraman Himself. It is due to this fact that Swamy supremacy ofRamanuja uponother asceti what captivatesus first. HereSwam thread adorningthe majestic timeseverydaywi Sandhyavandanam three thesacredthreadand by upavitam or “ Ramanuja sampradayam %pvIitn zr[agt saw < ”– %pvIitn A Brahmana gets actual Brahmanyatvam onlybywearingthe A BrahmanagetsactualBrahmanyatvam < ^Xv R vahmIf him infullanimation. R p u {f person of Yatiraja, like a lightening streak is S S S + vNt e izoyaz LOKAM LOKAM LOKAM < iÇjgTp at has come down through thepreceptor at hascomedown s and ordainments. Theconsecrationand s andordainments. 62 ough ourpoorvacharyasarenotpresent havam, Acharyaanubhavamisequally y Deshikanextolsthe distinctionand performance of the ordained duties of performance oftheordainedduties theexperienceof seeingBhagavad beauty oftheirselfbylisteningtoour per thetexts ofAgamasenableoneto e vigraham) ofanacharyainhismind e vigraham) o, so does Swamy Deshikan celebrate o, sodoesSwamyDeshikancelebrate vam foradisciplewouldbetoadorn experiencing andenjoying thedivine e oir[ cs of other philosophies who do not cs ofotherphilosophies whodonot 11 11 11 milial as well as the disciple lineage milial aswellthedisciplelineage in the lineage before celebrating celebrating before lineage in the u {y)l thout fail.Thissacredthree-fold is not something that emanated all thatemanated something not is < pit < iÇd{fhStm < ytInam ! .11. ! , Swamy Deshikanbysaying“ shall adornatuftofmane(shikha)just mane like theRamanuja, whoistheking crown. It has been “ ordained in the scripturesone stalk). that anthe othersanyasiswhokeeponly asing ascetic keepshiminhishandallthe stalks) and deed hasbeeninvokedbyRamanuja elevate oneself. This SrimanNarayana worship ofthisLordSrimanNarayanain Healsoshowed auspicious attributes. Vedamsshowed tooneandallthat is none other “ than SrimanVishnupadam orSrivaikuntam. Narayanaand upwardsrichuranam appearsresplendently.Having whosacred pundramappliedwiththe is replete bound, hisbe Deshikan nowattemptstoglorify with it infinite is capable EvenAzhwarsbeforeattemptingto ofthe LordfirsteulogizeHis conferring adorn ayajnopavitam. on Vaishnavas the holy of Ramanujawhohas a majesticstature N μ “ izoya z ^Xv iÇd{fhStm m R p u NÔvNt r eoir[ π ! ” < ” l Ramanuja, havingresearchedtheVedic purports very well, – After having celebrated his majestic chest, Swamy – Afterhavingcelebratedhismajesticchest,Swamy < ” – Just as how kings deck themselves with a crown, of asceticshasdecoratedhimselfwith a tuft of Vedavedyan that is one who is learnt from the m three fold yajnopavitamas ”. iÇjgTp 63 holy white mud (thiruman) and the andthe holy whitemud(thiruman) likehowakinghastowearcrown. who is worshipped by mind, word and isworshippedbymind,word who into histridandam(staffwiththree into by practicethattheconsecrationand temples andhomesis temples autiful countenance.Hesaysthatthe le dandam or eka dandam (staff with (staff le dandamoreka with broadchestadorning thesacred time. This way,Ramanujarisnotlike u {y )l theshapeoffeet oftheLord celebrate themajestic personof < ” intends thattheincarnation asuremeansto “ n ν m sadagopan.org sadagopan.org if nobodyontheearthperf forefathers lamentedthinkingthatthey bhrashtars’ andwouldhavetogona that allearthlysoulswouldbecomeabdi up theperformance ofordainedduties earthly habitants wereafraidduetothe karmas asperthevarnamslikesandhy intend tosaythatallthescripturalor charama shlokamofBhagavadGeetha“ many Shankara andothershadmade definitely looksliketheconsummationof upavitam, havingatuftofmanelike rAmAnujar - kAnchipuram rAmAnujar -kAnchipuram ormed the ordained duties. ormed theordainedduties. 64 dainments suchasyajna,yagaandother dainments avandanam neednotbeperformed.The rakam. At the same time the devas and rakam. Atthesametimedevasand crown andwithatridandaminhishand following theseteac mightnotgettheirshare oflibations thepenances ofallthethreeworlds. fallaciousinterpretations forthe fact thatmanypiouspeoplehadgiven cators ofordaineddutiesor‘karma- sv R xma R n ! pirTyJy … ”,whereinthey hings. Thismeant singing in his sharanagati gadyam as“ singing inhissharanagatigadyam performedprapattiatthefe Uttaram, Healsocametobecelebratedas Following thefootstepsofourAzhwar “ “ same atthefeetofThiruvenga instead hepreachedeveryoneto follow notfollowthatpathbut,moksham byfollowingthepathofbhaktiyogam,did “ the penances ofallthethreeworlds. is tyagam. InthiswayBhagavadRamanujar without expectinginreturn beperformedwithouttheeg same should clearly saysthattheordaineddutiessh - “ fail.Healsoquotedthevali varna without dutiesshould karmas ordailyordained renouncement ofallordained duties.He InthiswaySwamyDeshikanextolsth Bhagavad Ramanujaby experiencinghis AtthistimeourUdayavarincarnat Gita bysayingthat“ his feet, Ramanuja came his feet,Ramanujacame lotus feet”. Havingadministeredthepa moksha knowing anyothermeanstoattain un a s¼ < Ty®va)l zr[agt saw l k n i z a < c R vah r E v sTyagSsaiTvka < ” – Nammazhwar though had the capacity to attain ” – Nammazhwarthoughhadthecapacity toattain sv to becelebrated as“ m ad efrig rpti hog te words the through prapatti performing and ” R xma anyfruitsofthesame. R n ! pirTyJy 65 ”. AnNy zr[>zr[mh AnNy e md> damudaiyaan bysingingtheverse be performed by everyone as per their their asper everyone by be performed ould beperformedwithoutfail.Butthe the prapatti margam and practicedthe the prapattimargamand ascertained withclaritythatthenitya th of sharanagati to many seekers at th ofsharanagatitomanyseekersat epiphany inhisheart andatthesame ‘prapanna jana santaana kootasthar’. ‘prapannajanasantaanakootasthar’. otistic feelinginitsperformanceand dity of this statement fromtheGita dity ofthis m, Iherebysurrenderatyourdivine et of Sriranga divya-dampathis by et ofSrirangadivya-dampathis ed andupheldthe teachings ofthe , Yatiraja on the day of Panguni on thedayofPanguni , Yatiraja liketheculminationoffruits ” Using this statement Ramanuja Ramanuja thisstatement ” Using …” didnotmean thecomplete e vigrahamorthedivine personof zr[agt saw This isknownassatvika R vah < àp* ”. e , ” thatis “Not sadagopan.org sadagopan.org time enablesallofus tobeholdthesa me divinevisionasthatofhis. 66 exquisite constructions, inimitablestyl andcorephilosophicalworks ofsimpleand monographs marvels, original subjects from theharmful actsofenemies. been glorifiedasYatirajarortheking Having adorned Ap àwyn & wk ! àitpÚ yNmyTv àitpÚ ! ivmt YatirAjar - TheKingofascetics YatirAjar e ; u tIú[-av S S S the tuft of mane like the crown, Udayavar has the tuftofmanelikecrown,Udayavar has LOKAM LOKAM LOKAM E > vv 67 < à- e andgreatesoterical grandeurlike & x ofascetics. Theking protectshis u rSmTpirr][ e p 12 12 12 Inthesame lyrical way,Yatirajar’s < ci-ray u x E m e ytINÔ>, uRrar e>.12. sadagopan.org sadagopan.org the afflictions oftheJeevatmanssurrenderingatHis feet. sword, sothatHeneed notsearchfor OurtreasureofArangam,Srirangaraja weapons namelytheconch,disc, incarnation ofallthe fiveweaponsoftheLord. wehavetoconsider antagonistically, pretending tobetheists(astika)an the fallacies oftheadversaries,whoha over inbattlesofphilosophicaldebate frames insuchbenign ways.Butonth Ramanuja’s forbearance (shamam,damam)? detachment. Heisembellished withth Yes,therecanbeno doubts.Ramanu tridandam afterhavingrenouncedal So,canthereeverbeanydoubts Acharya sarvabhoumaYatirajain Narayanan. would achievetheeternalbliss ofbe previous karmas,wouldfinallyattain unconditional surrender)andwhoafterha also tofollowthepathofbhaktian the mundaneterrain, bypreaching themtoperform theordained dutiesand or theJivan. Thatis Ramanujahelps person. WhileRamanujaonthe otherhand giving shelterandfoodtohissubject entrancing theLord’ssubjectswithin philosophers whoconveywrongimports fallacious interpretations andeffect Sribhashyam andothersprotects theLo protecting us,theJeevatmans? those Jeevatmansinthekarma-bhumior d had preached the purports of Vedas preachedthepurportsofVedas d had 68 e otherhand,afterseeingRamanujawin the mace, the bow and arrows and the the mace,bowandarrows the bhogavibhutiorParamapadamand them when hehasto s andsubsequentlyseeinghimvanquish Ramanujaastheconfluence or the ively subduestheeffortsofother and misinterprettheVedic statements d confusedthemindsofpeople by s can only protect their shariram or s canonlyprotecttheirshariramor l worldlyafflictions withastern e noble qualities of forgiveness and e noblequalitiesofforgivenessand d prapatti(unstinteddevotionand rd’s subjectsfromtheinfluences of regarding theferventendeavorsof atitude intheserviceofSriman ving enduredtheresults ofalltheir falsehood ofsuchaspell.Akingby , also protects theirspiritualselves , alsoprotects ja isthegreatas divineformcomestoourmental , stays always ready with hisfive ready with , staysalways protect andrelieve cetic adorningthe Nutranthaadi as– weap Allthesefiveayudhamsor amudan Ramanuja, saysThiruvarangaththu from tormentsandafflictions. Sribhashyakara orRamanuja,inorder (sharnghamand vill).All and arrows the beautifulconch(panch lotus havingadensenumberofpetals,ad It is not forthat, Emperuman,whoistheconsortof us to bother anymore as our elders themselves have said “ a i e r r sda p , μ i paÊ à[tr]aya μ ν μ ajanyam), thesword(vaaL) < cay a m, u xI m, i — ibæt r < iv¦Mb r 69 L ! sn>ïIr¼nayk>. p to savetheJeevatmansofbhulokam N orns inhis handth Periya pirattiwho,incarnatedfroma these weapons haveincarnated as aar, inhiscelebratedworkRamanuja ons have incarnated together as ons haveincarnatedtogether < AshiÚv, L m oN m n in p , the mace (gadai), bow (gadai), , themace r R e discus(chakram), e e l n ” n ν m m sadagopan.org sadagopan.org space presentinside apitcherorhous constraint oralimiting adjunct.Forexample,theexpanse of space isone.The non-dual isprime.Intheirview,Jivan’ knowledge, realizationdawnsthattherewasnoJivan. as Jivan.Oncethenescienceceasesto false. Brahmanduetotheinfluence ofnescience or avidya comestobeknown istrue Shankara statedthatBrahman intellectual prowesssubduedthephilos “ intellectual prowessandshowsRamanuja Deshik following threephrases,Swamy being theyoungerbrotherof Balarama, conveying dualpurports.OuracharyaUd incarnation ofKannan.SwamyDeshikance all thefivedivineweaponsofLord.In essentially different aswell one. Bu ThephilosophyofBhaskaraaccept maintainthefollowing stand.BrahmanandtheJivanare duality. They Brahman isrepletewi also thatthe establishes onafirmamentthat,theBrah Ramanuja ontheotherhand,us Sri Ramanuja zimta e dy z»raidgv Avra zimta e iptvan e dy z»raidgv ! ï u t R > ” -Ramanuja withhispower ofdialecticsand e rpawa was first extolled asthe extolled first was S S S LOKAM LOKAM LOKAM Rn th infinite auspicious attributes. th infiniteauspiciousattributes. ! nn R> SvblaÊx 70 t thestateofBrah u ramavrj>s@;- s actuality is onlybecauseofacertain s actualityis exist, duetotatvajnanamorsupreme andKannantobeone andthesame. and is attributeless, buttheworldis and isattributeless, ayavar is known as Ramanuja. Kannan, knownasRamanuja.Kannan, ayavar is an weaveswordswithhispowerful thisverseheisextolledasthevery ophies of Shankara and Bhaskara. ophies ofShankaraandBhaskara. lebrates thisbeautifullywithwords e isreferredtoas ‘space insidea 13 s theprincipleofdualityandnon- 13 13 is alsoknownasRamanuja.Inthe man istrueandsotheJivan ing theauthorityofVedas & t yadvàkaz>, combined incarnationof U y>.13. man and Jivan being man andJivanbeing passage “ “ intents bybringingnewcattleintobeing. of Indra.WhenNaanmugan(Brahman),hi mountain of Govardhana Kannanwasresponsibleforthedefeat as an umbrellabattle withBaanaasura.WhenIndracaus the philosophiesofSh Eventhisviewpointisthoroughly So,in authority ofVedicattestations. independent existence ofthe entitycalled Jivan. not attributeless,itisreplete with between Jivan andBrahmanisdefinitely collapses, thespacebecomesoneand from them.Havingseen theable criticis sthavara andothers. Atthesametimeit though beingnon-dual. ThatisBrah Ramanujasaidthattheworld is But,Brahman andJi auspicious attributes. Sun. number ofpetalsonaslenderstalkroot of Paramanlookedlikethebeautiful Hesaidthatthepassage this statement. Prakasha, Ramanujathenmadeastatem could nothelpbutshedtearsofsorr a monkey. Havinglistened tosucha thattheeyesof interpretation saying pitcher’ or ‘spaceinsideahouse’.Bu SvblaÊx kPyas & t yadvàkaz> < p u {frIkm ankara and Bhaskara. ankara andBhaskara. e v Ai][I ” - Yadava Prakashawasan ” -Yadava ”, Yadava Prakasha madeadefiling Prakasha ”, Yadava t whenthepitcherbr 71 Lotus thathasblossomedwithadense this way Ramanuja refuted and subdued this wayRamanujarefuted andsubdued auspicious attributes,butthere isno man alone exists as Deva,manushya, aloneexistsas man horrifying misinterpretation,Ramanuja Paraman looked like the hind portion of likethehindportion Paraman looked and restrained thearrogantintentions and restrained m ofRamanujatohis theantagonistic ed inthedeepwaters,byraysof ent toconveythecorrectpurportof ow. TotheastonishmentofYadava also exists distinctly anddifferently distinctly alsoexists d allthecattle,Kannanspoiledhis ed a torrential rain, Kannan held the ed atorrentialrain,Kannanheldthe actuallymeanttosaythattheeyes van bynatureareessentiallydistinct criticizedbyRamanujausingthe dual as well as non-dual. Brahman is dual aswellnon-dual.Brahmanis true andBrahmanisrepletewith true same. Inthesameway,relation ofShankara (Shiva)duringthe Advaitin.FortheVedic eaks orthehouse sadagopan.org sadagopan.org “ feminine genderhereas Having used Pandavas. the greatly helpedthe of ArjunaorPartha destruction oftheenemies Kannan bycausingthe “ fearless ofthosewhoposse alltressesinVedicinterp sorted out fallaciously misinterpretedbytheAdvait ably gavecorrectinterpretationsto This being thecase, evenPandavas dese attain thesamefate fornothavingst theroyalcourt. Draupadi, awomanin another intent.Duryodhana alsohas this statement separated as“ “ anguish. Kannanbelonged tothedynastyof live happilyandpeacefully by killing enter intotheholyorderofascetism. intothefold initiated YadavaPrakasha hisdefeat.Ramanujalater accepted Prakasha purports ofVeda,Yadava ï u t erpawa Avra Apawa R n ” (inSanskrit), ! eiptvan A pawa R n ! ï ! ” is u t erpawa R n ! ”. Rn ssed imperfectknowledge. ssed and othersweremadetodieforhaving insulted ! ” –Ramanuja,inhis workVedarthaSangraham, 72 Kamsa, whowasthereasonoftheir all theVedicpassage retations and made retations and opped thisinjustice done to Draupadi. of SriVaishnavismandblessedhimto rve punishment forbeingincapableof He made Bhishma and Drona also to He madeBhishmaandDronaalsoto ins. Bycomposingthiswork,Ramanuja Yadavas. Kannan made the Yadavas to to KannanmadetheYadavas Yadavas. yAdava rAmAnujA yAdava rAmAnujA Vedamatha tobe s thathadbeen indeed ourgreatfortuneorbhagyam. distant fromeveryharm.Inthisway,Ka protected. Duetothis,Kannanmadesu protecting Draupadi.But,bypunishing 73 them Draupadi’s mangalyam wouldnotbe them Draupadi’smangalyam nnan havingincarnatedasRamanuja,is re thatthePandavaswerefreeand sadagopan.org sadagopan.org formulation ofallrules tobefollo went againsttheprescribed mimams false andalsotoprove theirattributele Philosopherswithimperfectknowle Vedic statementsinordertoshowthat it flyfreely as peritswish. inappropriately, breakingitsfeatherswh freely asperitswill.Butafewot or cagethebird.A wisemanwouldalways But, ifoneiswise,thenwould inth fruits andmilktohelpitgrow.They harmful acts,theeldersathome wouldput take pleasurebypullingandtearingof instead ofenjoyingits sweetvoiceand from oneplacetothe otherinside th Parrots usuallylayeggsonattics, their young oneswith great by meansofananalogy. Swamy Deshikanexploresth or theUpanishadicstatementsandther ofusbyestablis greatest favourtoall Kannan. Here,Swamy Deshikaneulogi the five divineweaponsoftheLord.Late In the ivinvt Ab÷ï previous verses, Udayavar is ce Udayavaris verses, previous Riyt u< ytIñra u t s <-v care. Aftertheygrowwing e fortificationoftheimperialtextsbyRamanuja, < ï e i − u tInam S S S > ivdx LOKAM LOKAM LOKAM ! jrtIna would enjoy its beautyand sweet words. 74 wed inordertointerpret theVedic e ta>iSwrnIit p e first place not at all attempt to catch e firstplacenotatallattempttocatch e house.Youngchildren,whoseethis, delicate beauty, catch them inaptly and delicate beauty,catchtheminaptlyand hing the true purports of the Vedantic hing thetruepurportsofVedantic ss Brahmanthathad no liveliness.They apart fromBrahman,everythingelseis its feathers. Not withstanding such itsfeathers.Notwithstanding zes Ramanujafor having donethe a (exegesis) shastra that gives a a that gives (exegesis)shastra a ile elders would cage the bird and let ile elderswouldcagethebirdandlet r heisextolled astheincarnation of trees andotherplacesbringup take pleasure in hers would catchthe bird most 14 14 14 dge, misinterpretedandbrokethe eby reinstatingitspristineglory. the birdinaniron < Aywaywàcarm lebrated astheincarnationof < jrSwa>.14. s, theykeepfluttering letting thebirdfly ! , cageandgive it supreme reality.Brahman isallpervas feelsthathisso FatherUddalaka remove thatinadequacy,preacheshim hiddeninth that Brahmanstays means “Thouarethat(Brahman)”.Thisst and ithasthemasitsshariramor Brahman isqualifi They alsostatethat microcosmically andbestowsthename,bo thetimeofbirthPa that during “Shvetaketu, evenyouarethebodyof inanimate objectsasitsshariramor That is Brahman (Brahmaatmakam)”. (achetana) objectswithand son. Hesaid,“Thisworldthatcontains ultimate realityBrahman.Sosaying, he things, hisscholarshipwasstillinco Uddalaka thentoldhissonShvetaketuth the ageoftwenty-fourafterlearning Shevetaketu immediatelyleavesforthe shastras afterthisage.Itdoesn’t now twelveyearsold.Itisasinnotto Uddalaka wasthesonofAruna.Hetold “ statements maybeillustratedhere. anirrefutablewayandther purports in the mostaccuratewayacceptableby shastra, followed therulesofmimamsa statements andbroughtdisreputeto tÅvmis ” -Thisstatementisfoundin without theknowledge,is e Jeevan asthein-dweller. body. Inthisrespect,thevakyam“ 75 theanimate(chetana mplete withouttheknowledgeof that Brahman”. The Upanishats proclaim that Brahman”.TheUpanishatsproclaim , Brahmanhasalltheanimateand learntheVedasand started thisknowledgetohis toimpart his son Shvetaketu, “Dear son, you are hissonShvetaketu,“Dearson,youare tattva jnanamorknowledgeaboutthe ed byinsentientandsentientobjects eby effected itsfortification.Afew rabrahman entersintotheJivan body. He then continued to say, body.Hethencontinuedtosay, everyone and established their true everyone andestablishedtheirtrue ive in knowledge (sarvajnam). Since ive inknowledge (sarvajnam). befit ourfamilytradition either”. gurukulam oracadem atement shouldbeconstruedtomean interpreted theVedic interpreted statementsin all that was prescribed forhim. allthatwasprescribed at thoughbynowhe the Vedic spirit.Ramanuja,having n’s eruditionisincompleteandto dy and its faculties to the Jivan. dy anditsfacultiestotheJivan. theupanishat,Chandogyam. verily likethebody of ) and the inanimate ) andtheinanimate its accessories or its accessoriesor hadlearntmany y. Hereturnsat tÅvmis ” sadagopan.org sadagopan.org ivz means, “ Parabrahman having all pervasive knowledge,“ Parabrahman havingallpervasive buying thestalkSoma, theoneyearoldco Mimamsa. “ Thisattributes. ruleor postulate isknownas “ grammatical case.Theseinturnquali there arethreesuch adjectives,thenall cow shouldbebright, shouldbeayear buyastalkknownasSoma yagam, should “ Thesame thingis alsoapplicab dictates thewaystheseVedicstat adjectives likedwarf,redetc. alongcarryingred Asanexample,letussay,“Ramathedwarfiscoming fruits withgreatdifficulty”.Herewe method isfollowedinalllanguages. components shouldalwaysbeinterpre Everysentencehasthreeparts,subje qualifies these isknown asthe adject There this statement. that hasallpervasiveknowledge”.Thisis “You (Jivan)withverylimitedknowledge Brahman hascompleteknowledgeabouteverything, thestatement“ e ; e [ ivizó@kaw Aé[ya @khayNya ip¼aúya Aé[ya @khayNyaip¼aúya Tv < ” –you(Jivan)havinglimi Aw ER kTv e ÔVyg R vaijTvm ason forthisfollows. u [ya ! ”. This rule is also atte e > @ e k kMya ( gva ements needtobeinterpreted. ) 76 sa old andshouldhaveyelloweyes.When R t are verilylike theselfofBrahman thecorrect wayforinterpretationof interpret thissentenceusingallthe fy thesameobject withdifferent ted alongwithitsadjectives.This le to Vedas. The mimamsa shastra shastra le toVedas.Themimamsa (kodi) trading acowinexchange.This trading (kodi) ! inym>Syat the adjectives should be of the same the adjectives shouldbeofthesame e m ive. During anyinterpretation, the ted imperfectknowledge,“ w istheobjectoftrade. Thebright, < ³I[ait ct, object andpredicate. One that Ais ” - One who performs Soma ” -OnewhoperformsSoma ” -areverilylike.Thatis sted bythescriptures of smanaixkr[ pdana ! ” - Here in the act of the in ” -Here tÅvmis tt < An ! ” – e n ” the fourthritvikshould break for examplethethird andfourth, remorse orprayashchittam shouldbepe If anybodyTogether thesesixshould,in in who fiveritviks, Thesacrificial ritualofBahihpavamaanayagamhas betweenassist intheperformance ofthe sacrific breaks the chain,interpretation. then itmore powerfulstatement andshou is an offense.the ‘apachchedanyaya’,Advaitinssay the subsequentisalwaysmorepowerful An act of ‘apachchedanyaya’intheMi known asthe Herenirgunammeanstheabsenceof later word speaksaboutgunamsand nirgunam andhasnoqualifications. that theVedicpassagesneedtobecons attributeless natureofBrahmanarepr sayth attributeless. TheAdvaitinshere to berepletewithinfiniteauspicious “ aikyam’ ortheoneness ofJivanand that case, theargumentofAdvaitins, ‘tat’ and‘tvam’bothdenoteonlyadhi knowledge isliketheshariramofBrah the statement‘tat-tvam-asi’shouldbein Asperthispostulate,wheninterpre shouldbeinterp passage, it then thecowshouldnotbetraded fortheSomastalk. yellow eyesarethequalifyingattributes. ing uR [ < ” – Vedic passages areinnumerable. ” –Vedicpassages perform theactofprayashc reted alongwiththeattrib anorderholdtheother’s apparelandtakepaces. Brahman, fallsflat onitsface. shtanam or sub-stratum. Thisbeingthe shtanam orsub-stratum. attributes whileothe 77 negates thesame.Thereissomething man ofinfiniteknowledge”.Here,both this statement conveys ‘Jiva-Brahma conveys‘Jiva-Brahma statement this rformed forthesame. Iftworitviks, at thosestatementsvouchingforthe e. One is the performer or the owner. e. Oneisthe performerortheowner. imordial. Itistheirstandtherefore trued with the sense that Brahman is trued withthesensethatBrahmanis ld therefore be terpreted as“Jivanwhoisoflimited than theincipient.As perthis, using mamsa shastra. Thisrulestatesthat mamsa shastra. that, thenegationofattributesisa Here even ifone qualityisnotmet, ting a particular object of the Vedic ting aparticularobjectoftheVedic the chainsimultaneously, then,only gunams or attributes.Herethis gunamsor Someofthemextol Brahman hittam. Thisisbecause, utes thatqualifyit.So, rs vouchHim tobe considered for sadagopan.org param or the subsequent is always powerful than poorvam or the incipient. The same is confirmed by the Mimamsa shastra as “paEvaRpyeR pUvR daEbRLy< àk«itvt!” Quoting this maxim, the Advaitins therefore say that the ‘nirguna shruti’ or the dictums attesting to the attributeless nature of Brahman is more powerful than the dictums attesting to the qualified nature of Brahman with infinite auspicious attributes. Our Yatiraja says that the rule of ‘apachcheda nyayam’ cannot be applied in this situation. Before applying any rule, one should understand its applicability very well. Yatiraja criticizes and says that the Advaitins speak without understanding the applicability of this rule. In a sequence of six people progressing in a chain, it is not possible to say who will break the chain and when. The break is always unforeseen. This maxim can be applied only in those places where one cannot predict the way the chain is going to break. That is, this rule has its applicability only when there is a state of presence and absence, without natural contradiction. Now, when we talk of nirguna shruti, then the thought of saguna shruti naturally crosses our mind. The states of presence and absence always occur in a sequence as incipient and subsequent. Their contradiction is natural. Hence, quoting Brahman as nirgunam or attributeless on the basis of nirguna shruti being powerful due to the rule of ‘apachcheda nyayam’ would be totally unacceptable. Also, here the rule of ‘samanya vishesha nyaya’, (rule of specialization over the general) adds more strength to the qualified nature of Brahman. It is customary that, rules that are general in nature have been formulated with exceptions to its observance. ‘Samanya visheshanam’ is this specialization that is associated with a general rule. The Vedas proclaimed generally as “n ih 78 bother?” nirguna andsagunashrutisneedtobe says,“WhentheVedicpassage Udayavar Inasimilarway theruleof‘utsarga could alsobeappliedhere. replete withinfiniteattributesthat endorsesth actually Nirgunashruti or inauspiciousqualitieswhilethesagu attributes. isrepletewithauspiciousqualificationsor sayingthatBrahman statement Thenirguna shrutisgenerallystat qualifications orattributes.Thesaguna regulation allowsagoattobekilled regulation tothegeneral Soma, killandofferagoatasthesacrif and thedevasAgni ritualinvolving asacrificial Vedasproclaim,“In passage, the at thesametimeembellishing itwith that,Br onestatementstates passage, in is embellishedvibhuti havinginnumerableobjectsandpl worries, untouchedbyhunger andunto TheChandogyamstatesthat, Brahma withuntouched byage,untouched bydeat the virtue of infi harm anybeing”.Atthesa AphtpaPma ivjr>ivm Aippas> sTykam>sTys»Lp> me time,italsosaid“ rule thatprohibitskilli and offeredasthesacrificialoblation. are exemplary and auspicious innature. are exemplaryandauspicious 79 &Ty na shrutiestablishesthatBrahmanis two virtuousqualifications. TheVedic nite unstoppablevolition. This Vedic h, untouchedbypain, aces ofmeditationandenjoyment.It uched bythirst.Itownsthenitya shrutisdrawanexceptiontothis u > ivza at Brahman is devoid ofanyadverse isdevoid at Brahman interpreted,why ahman isbereft ofsixevilqualities s themselvesshowustheway the e thatBrahmanisdevoidofany apavaada nyaya’ (ruleofexception) apavaada nyaya’ n isuntouchedbyblemish (papam), icial oblation”. Thisisaspecific ek> ivijkTs> ( ca8£1£5 A¶Iza ng of any being. This e mIy < pz ) then shouldwe u mal- e t ”. Inthis sadagopan.org sadagopan.org scriptural maxims. texts ofVeda,whicharelike bymeansofhissrisuktis way, Udayavar unnecessarily debateontheissueofth nature.Withthisexplanation,thereisnoneedto primordial prakriti or Brahman isbereftofsatvam,rajasand is, This canbeverywellseenatmanyplacesintheBhagavadGita.That the word‘gunam’referstothreequali beautifully explainsthe concept of‘nirgu SudarshanaSuri,thedisciple of very inhis work Shrutaprakashika, Sribhashyakalakshepam Ammal’s qualities inBrahman. thisway,interpretthenirgun passages in with kachchi pEraruLALan kachchipEraruLALan with a delicateparrot,inaca 80 tamas that are the primary qualities of tamas thataretheprimaryqualities Nadadur Ammal, who scribed Nadadur Ammal,whoscribedNadadur Nadadur (divinecompositions),safeguardsthe nam’. Thatis,intheVedanticexpanse, e qualificationsofBrahman.Inthis a shrutiastheabsenceofiniquitous ties ‘satvam’, ‘rajas’ and‘tamas’only. ‘rajas’ ties ‘satvam’, ge withrodsoftruthful central gem Yatiraja annihilates theun central gemYatiraja powerful rays.The Sun annihilatesth effulgent andis brighter thantheSun, “ Swamy Deshikan’smaternaluncle. Note paramparai (lineageof esoterical scriptures). Ramanuja Pillan,KidambiRangarajar Sribhashyam aswellBhagavadvish Ammaland Pillan, Engalaazhwan,Nadadur gems ontheotherside areRamanuja’s disciplesnamely, Thirukkurugaippiraan Uyyakkondar, Nathamuni,Shatakopaand or preceptors ofRamanujanamely,Peri The gemsononesideofthiscentral Thisornamentwhenadornedwoul central gemthatpendulatesisusuallyth gem. priceless ornamental pendentand enshrine extol Yatiraja,weaveswithhisword celebrity acharyatobeeu preceptors whoestablished thesiddhan – Both the lineages merge at Srimad Atheya Kidambi Ramanuja Appullar, In our tpnaitzaiy - mhtI g Am spiritual preceptor lineage, Ud u na tpnaitzaiy- U ça u épi“ haryiò>ivb ” – The central gem, Yatirajar is one which is most onewhich ismost is ” –Thecentralgem,Yatirajar logized andglorified.Swam S S S LOKAM LOKAM LOKAM U ça yitraj pendant arethesevenesteemedacharyas 81 u xana and Ramanuja Appullarintherahasyaand Ramanuja whobrightenstheentireworldbyhis s theentirepreceptor lineage asa ya Nambi, Alavandar,ManakkalNambi, ya Nambi, e onewith highestbrilliance and value. ayam and Kidambi Achchan, Kidambi ayam andKidambiAchchan, Kidambi e external darknessonly,while the seen internaldarkness ornescience Senai-nathan (Vishvaksenar) and the Senai-nathan (Vishvaksenar)andthe tam ofVishishtadvaitha.Heisthe < ùdy Ramanuja Appullarin thelineage of 15 15 s himinthispendantasthecentral 15 d floatdowntill e n inbÏnaykïI>, < gma iv-ait.15. ayavar isthechiefamong y Deshikan, in order to y Deshikan,inorderto the chest. This This chest. the sadagopan.org sadagopan.org works andteachings of poorvacharyas. ornament,sodoesYatira gems inthe how acentralgemin anecklacebestow makes everyonedelightful byestablishing delighted. Justashowakingmakeshis the ascetics.Heisbenign fierceness. Theword‘raja’denotesthe order toconveythatRamanujaiscompar animation infront ofhis eyes all the ti Yatiraja, asheisalwaysimmersedin Sankalpa Suryodayam.SwamyDeshikanus Ramanujar, ashisdisciple.This may fornothaving hismisfortune mused over they deliberatedaboutthem KamsanandMaarichan,outoffright wouldkillthem.TheysawKa and Raman shiver withfearatthe verythought of seen Kannan inhisfood,drink,beetle barksoftreesinthefore shadows and out offrightwouldseeRamawhoadorne if hestoodrightinfront Deshikan). Thatbeingthecase,howcoul full centurybeforeSwamyDeshikan closebyorin denote apersonstanding ornament andismoreeffulgentthanthe brilliance duetothepresence ofRama that theentirelineage of preceptors “ lineage. present in usbymeansofhisteaching Am u na tpnaitzaiy- of him?Yes,it istrue. like thecoolmoon andma Uça yitraj withnomomenttospar his contemplationandcouldseehim infull en inbÏnaykïI> 82 leaves and every otherthingandwould leavesandevery front. Yatirajar incarnated atleast one front.Yatirajarincarnatedatleastone jar bequeathbeauty andglorytothe st. ShukacharyaquotesKamsantohave Kannan. How couldallthisbepossible? ed totheSun,butnot foritsfuryand ed arebeing embellish subjects take great delight, Yatirajar subjects takegreatdelight,Yatirajar be learntfromhisallegoricalwork d Swamy Deshikan praise Yatirajar as d SwamyDeshikanpraiseYatirajar s brightnessandlustre totheother moon. Yatirajar is like a moon among moon. Yatirajarislikeamoonamong me. He uses the word ‘yatirajena’ in me. Heuses theword‘yatirajena’ nnan andRamaninfrontofthemas s, writings and through hisdisciple s, writingsandthrough (131 yearsbetweenRamanujaand nuja, whoisatthecentreof this thetruepurportsofVedas.Justas Sun. Thewordslike‘here’, ‘him’ etc, d theskinofdeer,evenin the been able to study directly under , thoughtincessantlythatKrishnan es the term ‘amunaa’ to refer to es theterm‘amunaa’torefer Valmiki saysthat,Marichan kes everyone feel greatly ” - Swamy Deshikan says ” -SwamyDeshikansays e. Swamy Deshikanoften ed witharare upliftment. and bycontemplatingonthemshallde along withtheirmeaningseveryday Singingandstudyingthe laudatory lyricsonourpoorvacharyas have wellunderstoodthetatvams. upadesham andkatakshamwho, beenrecipientsofacharya have allSrivaishnavas,whoadorned by definitely thejewelthatshouldbe affection asthecentralgem, is and reverence belief, our of theportrayal and withourYatiraja, poorvacharyas enshrinedasgems the priceless ornamentwithour their genuineness, in thesameway, is capableofexaminingthemfor the valueofthosegemsandonewho brings morejoytoonewho knows elegance to its owner, justcentral gem brings beautyand as how it nayaka ratnamenshrinedinitas the Justashowapriceless ornament ofchoicestgemswiththe 83 finitely give us bliss and spiritual finitely giveusblissandspiritual udayavar on svarUpa vAhanam udayavar onsvarUpa sadagopan.org sadagopan.org noble Srivaishnavasare indeedlike hearted withcompassion andsympathy forbearance, patience,mercyandgood virtuous qualitieslikecontrolofthein Theyglowwith withexemplarydedication. duties performing daily-ordained philosophy.Theysh incorrect systemsof beam inthis worldwithimmense kn Srivaishnavasbelongingtosuchasampradayam ofRamanuja,having drowned themselves intheflood ofausp achieve spiritual upliftment. means ofattainment(Upayam)inorde Paraman, theinterminable, Heistheobject ofattain attributes. is devoid of any vicious or is theconsortofSriandjagatkaarana qualities and is reflects ineverywaywithoutany insuffi thegreatestofsages,Haritatvam Yatiraja of And sointhesampradayam Vishisht establishment ofthesystem Bouddham, Jainam,Charvakam,Adva ingenuity wasableto completelyvanquish with because ofthisthatUdayavar shone withanunmatchedmastery,intellige sharp avery shastras andhadacquired Udayavar had yÊÑva> z Al U np]Sy yit]ma- u Ï s u v & Ä zItla>-viNtm out ofHisinfinitemercy, studied thoroughlyandcompletely theVeda S S S LOKAM LOKAM LOKAM a garlandofpearlsto Bhudevi. & t> iv-aitv 84 the support of pramanas and words of pramanasandwords the supportof ner and outer sense organs, forgiveness, senseorgans,forgiveness, ner andouter owledge and as adversaries to other owledge andasadversariesto and profoundadeptnessinVedanta.He and ment that everyone wishes to attain. ment thateveryonewishestoattain. complete withallauspiciousanddivine itham andthereby effected the r tomakeeveryoneattainHimand towards fellow Srivaishnavas. Such Srivaishnavas. towardsfellow ciency. That is,SrimanNarayanawho ine withthestrengthofdetachment, the other systems of philosophylike theothersystemsof thecausativefactorofuniverse advaitha on anirrefutableplatform. on advaitha icious attributes of Hari-Narayanan, ofHari-Narayanan, icious attributes moralconduct.Theyremainkind 16 16 16 nce andpresenceof mind.Itisonly u − avi¦- e hirtÅvm]tm U ;[ presentshimself asthe < - u v>.16. ! , also reflectedinthis verse. andsinginggloriesof started propagating discipleship ofRamanujaconverting accepted thephilosophy ofRamanujaas auspicious attributes.Theythendiscar recognisedtheHaritattvamor Udayavar gone throughathoroughdefeatduri theJainasafterhaving and Likewise,Yadavaprakasha of ourholymission.” off yourwingsasyouhaveassistedHanu on seeingthispraisedMainaakaandleft them allas presentsfromMainaakam. tasteful fruitsandhoneythatwerepr offered Hanumantorelish hishear WhenHanumanwascomingbackfrom designated duty,themountainMainaakam his interpretationsandstatements. arguments weretruetotheVedicpurpor Similarly,amountainnamedUdayavarhadsubmergeditselfdeepinthe ocean ofVeda,SmritiandYukti.Dueto fury ofDevendran,whodidnotchopoffitswings. named‘mainaaka’waspresen A mountain people from this danger, Devendra cho the destructionofcivilizationliving Itissaidthatintheearly days from oneplacetothe other.Theirflig here asasymbolical reiteration,extols Since itwasnotpossiblefor anybodytorefute theinterpretations thesiddhantham made byYatirajaand 85 Yatiraja as the ‘mainaaka parvatam’. Yatirajaasthe‘mainaakaparvatam’. pped off the wings of all the mountains. pped offthewingsofall themountains. esent initsexpanse.Hanumanreceived Devendra who happened to come there ht tonewdestinatio establishedbyhim,SwamyDeshikan themselves to Vishishtadvaitins and themselves toVishishtadvaitins hadwingsandoftenflew , mountains ded thesystemofillusionandfinally thefactthathisinterpretationsand saying, “Oh!Mainaaka,Ishallnotchop ts, otherscouldnotinanywayrefute SrimanNarayananeffulgentwith all inthose places.In ordertorelieve man, whohad beentoLankaasapart ng theirphilosophicaldebatewith t deepintheseaandsomissed thisphilosophy.Theabovepurportis t’s content,themostdeliciousand authentic.Theythentooktothe arose from the sea gracefully and arosefromtheseagracefullyand Lanka afterfinishing hisdivine ns ofteneffected sadagopan.org sadagopan.org Our Ramanujaonthe otherhand,isre moon andhasonlya few digitsonother OurUdayavaris onewhohaslearnt study completelyandthoroughly.The m single momenttospare. Our Yatirajaontheotherhandremains ormaha–pralayam.Themoon dissolution Themoon ontheotherhandstaysin basic elements(panchabhutam)andwhic sole the lotusfeetofParamanashis meditate fervent thoughtofParamanand the mostmajesticandcaptivatingstat glance filledwithgraceandcompassion their misdeeds.Hebringsdelightto atthefeetofParamanon Inthesameway,Yatirajarperforms prapatti behalf ofthosesurrenderingat hisf Valmiki maharishi,inSundara-kandam. moon providessuccortothosesuffering brings delighttothefloraandfa days offullmoon,themoonmakesocea moon ineveryway. The moonrelieves and glorifieshimthrough hisnectarine wo In this Anpay iv:[ Ak¦»ya verse SwamyDeshikancelebrates e g < Ajfazya u pd s < ïy S S S e idt LOKAM LOKAM LOKAM < -j < yitrajcNÔ means (Upayam) of attaining beatitude. means (Upayam)ofattaining e klyakya=ipklya=Pyn 86 humanity fromtheir sufferings. Onthe una community.Withitscoolrays,the ure andappearance. ure eet therebyalleviatingthem from all . Similartothemoon,ourYatirajahas every living being through hisbenign plete with everykalai orsubjects of remainsbeneaththeoceanattimes. days exceptonthedaysoffullmoon. from scorching heat. So says Srimath from scorchingheat.SosaysSrimath oon hasnodigitsonthedayofnew always withtheLordnotevena s on the interminable Vishnupadam or s ontheinterminableVishnupadamor h gets annihilated during thegreat h getsannihilatedduring rds tobegreaterthanthecelestial 17 17 17 all the arts (kalai) and subjects of andsubjects all thearts(kalai) n pour out in tidal streams. It also also n pouroutintidalstreams.It theskythatisoneoffive < %prag Ërgm Yatirajaasthecoolmoon ! .17. He remainsinthe u iJHtm ! , Themoonistormented bytheviciou ontheotherhandisnoteven Udayavar in thecosmosoftheirheartstoreliev and knowledge.Thelearned hearts ofthosewhoare‘ajada’andth moon risesfromtherimofocean.Ud by isonewhountouched Udayavar blemishless. Themoon ontheotherhand study. Performing kaimkaryam at Sri rAmAnujA's feet - SriPerumpudur dEsikan -SriPerumpudur feet SrirAmAnujA's at kaimkaryam Performing souls always meditate on souls alwaysmeditateon e themselves fromtheearthly bondage. 87 ose whoarerepletewith sathvagunam touched by such imperfections and is touchedbysuchimperfections andis ayavar ontheother haslotsofscarsonitsface.The s onslaughtsofRahu andKetu.Our any kind of scar and is totally anykindofscarandistotally Yatiraja, thesadacharya hand risesinthe sadagopan.org sadagopan.org feet. (Ramanuja’s) the flowofYatiraja’sauspiciousqua auspicious attributes,likewisehe(Deshi perform serviceto Sriramaafterhaving thefe SwamyDeshikanprostratesat andsays Yatiraja He continuestoglorify would even considerthepositionofBrahmaasworthless. desires (kamapurushartham).Thosewho free fromthetaintsofthose whowi 88 lities andperformkainkaryamathis thatjustashowLakshmanawishedto kan) wouldlike toimmersehimself in sh toachieve fulfillment of worldly drownedhimselfintheflood ofHis surrender atthefeet ofUdayavar et ofthismoonknownas Yatiraja. shilpa shastramthat thecapitalci lotuslikefeetthemselveswa Udayavar’s Yatichakravarti. The place where theempe countryside. ButnowourYatirajabeam BeforethetimesofYatiraja, thesu did notevenknowthateightplustwois sadacharya. the abovesixadjuncts,whichpreventa their sadacharya,theywerenotaffect with everyone. Since thoseSrivaishnava cordial relationshipwithrelativesandot sort ofillwilltowards Paramanorbhaagavathas, pleasantand maintaining involuntarily, benevolenceoftheLordon feet ofasadacharya,fruitsgood sankalpam orwishthattheJeevanbe Jeevan attainthefeet ofasadacha from gettingasadacharya.Thereareas InthosedaystheSrivaishnavashad thefortune of being direct Theywereuntouc Yatiraja. disciples of from thesame andbelikethoseholydisciplesofyore. enlightens uswiththisversesothat surrendered themselvesathisfeetand holy Srivaishnaviteswholivedduring In this hir- Ai-gMy sMyk − daSyriska> prSpr verse SwamyDeshikanglorifie ! An"a>s S S S LOKAM LOKAM LOKAM < ³yiv³yah even later daySrivaishnavas couldbenefit u m 89 rya. Thisincludes rya. e xs> yitc³vit thetimes ofRamanujaandwhohad hed bythesinsthatwouldpreventone ty ofanemperor should havethe dedicatedandsubmithimselfatthe deedsthataredonebytheJivan tenandusuallyhabitedinvillages ed by the any of the impediments to ed bytheanyofimpedimentsto become hisdisciple theJivan,Jivanbeing freefromany hers andalwaysspeakinggoodthings s astheparamountofasceticsor s hadattainedYatirajahimselfas s like a big town. It is said in the many assixaccessoriesthathelpa Jivan from attaining thefeetofa Jivan fromattaining ror livesiscertainlya habitualtown. 18 18 18 bjects were so i R dzya simNxt s themature mindsetofthe R pdpÒpÄnm Emperuman making a makinga Emperuman s. SwamyDeshikan e .18. nnocent thatthey ! , sadagopan.org sadagopan.org Thondaradippodi Azhwarsimilarlysays - mistakes andevenif theydid so that side ofHisdevoteesandsay Periyazhwarsaysthat,even ifPira thatthey should andsays for mistakes them wouldinturnpleaseBhagavan. kainka aradhanam tobhagavathas,doing who arebhaagavathashavingsurrendered to SrimanNarayanan.‘tadeeya’refers the previous. Thisis whatisreferedto Lord orundertakinganoccupationtogr thatperfor But theshastramsproclaim aradhanams, performingaradhanamtoVi AfteracquiringthewealthofBh gradually acquirestheacquaintanceof jnanam. also thewealthoftattva-hita-purushartha would obtainthewealthsheshatva jnan themselves atthefeetof Udayavar, would becomequitewelloffeconomica citizens. Havingengaged themselvesin knowledge inavarietyofsubjects,dueto Residents ofametropolitancitywould prostrating attheholyfeetofYatiraja impressionson thiruvadi hadstriated Yatiraja’s citywouldhavestriatedexpansesand similarly A metropolis themselves becamethecapitalcitywith architecture ofabeautifullotus.Em n a e n a r r a e , it was right andnot afault. , itwasright y 90 r, e His subjectswouldnotperformsuch atify theLord’ssubjectsisbetterthan a variety of business and trade they avarietyofbusinessandtrade ming aradhanamtothesubjectsof as ‘tadiyaaraadhanam’. ‘tat’hererefers as ‘tadiyaaraadhanam’. perumaanaar’s thiruv perumaanaar’s by means of upadesham or initiation, by meansofupadeshamorinitiation, bepunished,Paramanwouldtakethe lly. Likewise Srivaishnavas submitting lly. LikewiseSrivaishnavassubmitting becameresidentsofthecapital city. am orknowledgeofsubservience and thedevoteesordisciplesofLord thebhaagavathas too.Ofallthe the architecture of a beautiful lotus. the architectureofabeautifullotus. them(rekha).Thiswayanybody tti accusesthedevo L ryams orservicethatwouldplease generally beintellectuals withgood theirsocialassociationswithfellow shnu isconsideredthesuperlative. at thefeet oftheLord.Performing agavad-vishaya jnanam,theJivan agavad-vishaya y l m χ n e u m e adi orholyfeet tees oftheLord y k y r l m state ofmindwhen theywould bhagavatha whohappensto short offinancialresources.Heth shoptobuythesame.Hefindshimselfbe thiruvaradhanam, hegoestothe bhagavatha needsafewarticlesorsacris stage when they remain unperturbed even if bought or sold. For example, say a delight fromthesame.Asaculminating Lord. Theyencourageperforming servic being subservient totheLordthey are this waytrueSrivaishnavasbeamradian giveone consumed byBhagavathas,would the Lord’ssubjectswith food.Theyalwa would saythatitisindeed their greatest expecting anythinginreturn.Theywoul the pilgrimscomingtheremosthosp Theresidents ordevoteesof Thirukkoshtiyur, hadaverygeneroushear “ need. and shouldalwayscultivatethementality (svarupam) shouldbefreefrom jealou inclination thatSrivaishnavas afterhavi was thewaytheymutuallyassistedeach and takeallthefinancial resourceyoune ³yiv³yah l χ r ! Rdzya simNxt n n m r y . Hesaysthatpartakingth come there. Immediatelyhe k R m e ” -PeriyazhwarsaysthatSrivaishnavasattaina not mindbeingsoldorbought. y m R m e N 91 en tellsabouthisstatetoafellow m sy andvengeancetowards oneanother r also subservienttothesubjectsof d exchangepleasantri itably with food and waterwithout itably withfoodand t withthe knowledg ys recitedthe holynamesoftheLord fortuneforhavingbeen ableto serve ng understood their essential nature ng understood theiressentialnature effect ofthis,theyreachamatured e to the Lord’s devotees and derive andderive e totheLord’sdevotees other. It is thus Swamy Deshikan’s other.ItisthusSwamy ed for your articlesfromhim”.This ed foryour ty in order to assist him in his daily ty inordertoassisthimhisdaily e of helpingouteach instant purificationfromallsins.In the Lordinholycityof t andwouldatallfivetimestreat n r r L -e e leftoversofthefood i r a says“Sellmetohim . z 4-4-10 e that, apart frome that,apart es withthemand other intimeof k id r L d e m r sadagopan.org sadagopan.org his in Thiruvarangaththamudanaar great bynatureandhadacquiredthemindsettobeboughtorsoldanyone. Paranjyoti and like Keshava,Purushottama subservients totheLordandHisdevotees. and madethemmendtheirwaystobe things wellwiththeir earsandimbibeal the esotericalconc siddhantham andabout acharya sarvabhoumapreachedeve votary,SriAnanthazhwanas Lord’s prime of suchaperson.Butaspe witchcraft ormayajalamandwouldwith confidence andbelief,then theywould believed Him. Ifdeliverance fromthetransmigratory He were to have Surrender the Supreme(sarveshvaran). shown them miraclesof SriRamaandKrishna.Duringthese in order todescended onthisworldin win their Emperuman inordertomendourwaysan aN a N N Ν l i m ν R r thewishofParaman,it themostcaptivatingsupernaturalformslikethat m k e L n N 92 come bhagavath-bhaagavatha sheshas or come bhagavath-bhaagavathasheshasor rybody about the Lord, about the theLord,about rybody about l m struggle”, then,nobody wouldhave draw themselvesfrom theinfluences perhaps considerthesethings tobe l thesethingswell with their lips. They were thus very withtheirlips.Theywerethusvery π times, if He were to have said, “I am d toeffectourspiritualupliftment epts andmadethemlistentothese Ramanuja Nuththan Ramanuja in our midst, who as an at my feet and I shall give you shallgive at myfeetandI u n R e ape was theincarnationof r L L e l with theirhearts dadi says that dadi saysthat -41 m N bottom of thecontainerwhilepure an bottom of available. Afterhaving doneso,allth water cleanserslike‘theththankottai’ar a cleanbath? everywhere.Instead Purewaterfitfordrinkingisnotavailable peace of mind ifpraisingoneisequivale does bringalotofsinand accusations being adeceitfuldebaterandpullingdown needed tocondemnthem without mercy.In times whenmembersofthe berequiredtopinp philosophies, itmay Duringcircumstancesof unavoidable. criticized andhencehurtingthe feel pramanas, itbecomes necessarythatsuch philosophies that conveyothers isconsidered exceptional. purports in va explanations oftensetin.Composition of provide crispandexactexpositionstoanywork.Butundulylongneedless set induring thecomposition ofanyli Butthatisofte pure andtrustworthy. Itisanoblethoughtindeed toth Yatiraja bymakinghisgloriesresonate our paramacharya,theyonly the gloryofYatirajacertainlydoesno There may Svdt e mma*s pé;aitvadpirvadp u -ga srSvtIyitrajkIit be manydefectsand imperfec add more splendor toit. add moresplendor opposite benchcontradicteachother it might be S S S LOKAM LOKAM LOKAM E z u n à- 93 e grimepresentinwater residesatthe But whenrefutingworksofother t getdiminished.Sinceourwordsextol riance with the authentic shastras and riance withtheauthenticshastrasand ings and empathy of others becomes ings andempathyofothersbecomes n overshadowedbyimperfections that nt tosmearingoneselfwithmireafter terary work.Itisalwaysaccurateto iniquity ononeself. How wouldone get in ourwords.But,wordsshouldbe debating against other fallacious debatingagainst workswithouthurtingthefeelingsof e used to purify dirty waterthatis e usedtopurify & ità- oint their mistakes and also during oint theirmistakesandalsoduring d clean water is available on top. ontop. d cleanwaterisavailable systems ofphilosophybethoroughly 19 19 19 ink ofglorifyingone’sacharya like others immorallywithexcruciating factbeingverystrong incriticism, U tptnIypi»la, tptnIypi»la, R ktk E iv R za tions inourwords. But, e ixta.19. sadagopan.org sadagopan.org happiness toeveryoneandmakehi in abundancewouldmake alltheblemishe blemishes, Yatiraja’sgloriesthatarefound say thatevenifhiswordshasafew acceptable toeveryone.Hecontinues to resonates inhislyric,itisdefinitely Yatiraja’s fameandeminencethat Deshikan saysthatsinceitisonly person andenjoyitsfragrance.Swamy paste away.Insteadtheyapplyitontheir one wouldneverthrow thefragrant sandal everyone asarefreshingdrink.Similarly to throwitaway.Theyinsteadserve concentration. Thisdoesnotmakepeople water thenitbecomesajuicyaqueous but notSoubhagyam.Ifsugarisaddedto attainspurity ‘theththankottai’ definitely Thegrimefilled water after having been treatedwiththecleanser good fortune. sung onthegloriesofYatirajawould bestowing goodfortuneto everyone. Trul auspiciousness tothislyric.Soubhagyam glorieswouldbestowbenevolence, Yatiraja’s soubhagyamand says that that arepresent in hiswordsandwould like thecleansers‘theththankottai’woul glories ofYatiraja.Hecontinues saying Likewise, SwamyDeshikansa ys thatthislyricof hi s lyricfittobecelebrated. benefit fromallroundauspiciousnessand 94 that thegloriesofYatirajawhichare d freeall theimpurities andblemish make itpureandimmaculate. Healso s fadeawayandwouldcertainlybring indeedhastheinherentquality of y so,thepopulacerecitingthislyric Let His glory resonate in our words our glory resonatein Let His s singsandcelebratesthe Compared to Paraman’s two holy feet, Udayavar’s one thiruvadi is more onethiruvadi ismore ComparedtoParaman’stwo holyfeet,Udayavar’s perform prapattiattheirfeet. celebrate thelotusfeetof their acha that ofParaman’slotusfeet. It isdue midst certainlyhasalltheinherentauspic Sriman Narayana himself, the lotus feet of (scriptures)assert since theshastras an acharya who is like a God in our themselves proclaimthatone’sacharya ordertoattaintheblissof prapatti in surrender SwamyDeshikanhimselfinhis Srim exposition oftheesotericalpurports himself at the holyDeshikan hasfollowedthelines lotus feetattainment ofthatfruit.Wecould of Sriman -thatisthefruitofatta ‘praapyam’ Narayanaprapatti and perform at Udayavar’s his preceptor Udayavarinperson,eulogizedhimas“ havingseen Thiruvarangaththamudanaar, feet Udayavar’s performs sharanagatiat saying athisholyfe Yatiraja andprostrates thatYatiraja, drownshimself inthefloodof Ramanuja’s holy feet alone is his Swamy Deshikan, clicÄv An e u kLp- k &iÄivinvt U tm ”. ThisconveysThiruvaran uri-Tpd R na of Thiruvarangaththamudanar. of Thiruvarangaththamudanar. S S S E ;x LOKAM LOKAM LOKAM < sta < zr[ having beguntocelebratethegloriesof 95 definitely say that our master, Swamy definitely saythatourmaster,Swamy < AjhiTÇvg beatitude. ButsincetheimperialVedas inment and ‘praapakam’ - the means of -themeansof inment and‘praapakam’ the dvaya-mantra says thatoneshould says dvaya-mantra the to thisreasonthatourpoorvacharyas that an acharya is the incarnation of that anacharyaistheincarnationof is to be worshipped auspicious inherent characteristics of auspicious inherent characteristicsof < rya withmostdelectablewordsand ytINÔcr[ andenjoyedthere feet. Kuraththazhwan’s disciple feet.Kuraththazhwan’s disciple et andinanactofself-surrender ious attributes andgloriessimilarto ious attributes 20 20 20 ath Rahasyatrayasaram,duringthe R mpvg < v gathamudanar performing gathamudanar performing & [Imh e R v E-vm y e .20. like God and also like Godandalso n i ! , gal semblanceof ν n sadagopan.org sadagopan.org speaks tome,willthere granted moksham?”. To thisthedevo then spoketothedevoteesaying,“Tom granted moksham!”.Thiswasinformedto replied, “Yescertainly!Also,every asked theLord,“WillRamanujabegr devotee begantosingandwhenShelva tomorrow ifI(Udayavar)shallbegran him, “Youareblessedwiththeepiphany was anexception. One-day Yatirajaha athishermitageeveryday.Bu Udayavar developed asenseofpride.AtThir tune andwordingsofthisgreatde andLo midnight singmostmelodiously During thistime,astaunchdevotee the muslims. Udayavar wasstayingther reinstated backinthe santum-sanctorum herewithare Thisissubstantiated he gottheut at Thirunarayanapuram, of Bhagavanwouldonly comesecond to Hispristine restored ParamanHimself disp is illusory.Usinghisrational Yatiraja haswonoverthosepeoplewhoad divine qualities,doesn’thavetherich form, exists butdoesn’thaveadivine thatthereisnoGod,th who advocated our Yatirajaontheotherhand,haseffe effects thedestructionof evilandpr may notmatchuptothedivinepotenc analogy thatcouldbestatedsimilarto appropriate tobesought afterbythe be anyimpediments tomy to our Udayavar’s lotusthiruvadi. to ourUdayavar’s utation hehastherebyprotectedand utation 96 aspirant that herecommends shallbeaspirant that rd Sampathkumaranwoulddancetothe unarayanapuram, everybody would visit wouldvisit everybody unarayanapuram, votee. Duetothisthedevoteehad ted moksham”. Thenextdaywhenthis ted moksham”. ppened tomeetthis es orthepopulaceofapostles.Our ose pseudotheistswhosaidthatGod tee replied, ”WhenPerumalHimself t thisdevoteealonewouldnotgoand this. Why?Thereason isthatothers cted theupliftmentofthoseatheists of Thirunarananwouldeverydayat doesn’t haveinherent auspiciousand anted moksham?”TothistheLord of theLordeveryday.Pleaseask him otects theholyandvirtuous.But, virtuous. Thereisnocomparisonor e in the service of Thirunarayanan. e intheserviceofThirunarayanan. orrow, asktheLord status.Thiswaytheholylotus feet ppillai began todance,hepromptly savar of Thirunaranan, Shelvapillai savar ofThirunaranan,Shelvapillai thathadearlier y of Paraman’s thiruvadi. Bhagavan y ofParaman’sthiruvadi. Ramanujabythedevotee.Yatiraja vocate thateverythinginthisworld al incident. During Udayavar’s stay al incident.DuringUdayavar’sstay redemption?”Tothis been plunderedby devoteeandtold ifyoushallbe the Ramanuja Nutrandadi as – the RamanujaNutrandadias enjoy theLordwithHisinfinite auspicio disciples todevelopwithin a longingfordivineloveandbeatitude. experience adeclinein thecravingfor theLord.As get inclinedmoretowards glories andfameafteronebecomes the sinscommittedbyone.After hearin befitting their financial status.Bothth to walkthemselves alongthecorridors or deliverance.Udayavardeliveredse of bestow onewiththemostsuperior thiruvadihasth MoreoverUdayavar’s goals ofattainmentlike Yatiraja’s holyfeetare morepowerful disciple and tookperforms prapatti.Fromthatdayon refuge atgranted deliveranceifhe the holy feet he shall everdancing toyourtuneseveryday”.Thede be grantedAm Inotsingingtopleaseyou everyday?”TothisLordreplied,“AmInot moksham.replied, “Youshallnotbegrantedmoks Todance tomorrow”.Thenext daywhenthe this the said,“Evenifso,pleaseas Udayavar Lord said that he shall be Anabode (veedu)isonethatever e m a n n m i l dharma, artha, kamaandal dharma, artha, themselves unstinted love towards the Lord and to themselvesunstintedlovetowardstheLordandto n m, a takes refuge at the holy feet of Udayavar and takes refugeattheholyfeetofUdayavar m e n n i m e e n and primethantheLord’s lotus feet. 97 rmons to his disciples commanding them rmons tohisdisciplescommanding the goals of attainment namelymoksham the goalsofattainment ν k Himthisquestionwhenhecomes to worldly pleasuresandonewoulddevelop ham”. Tothisthedevoteeasked“Why? and whendevotion increases,onewould In this way Udayavar wouldpreachhis thiswayUdayavar In wards thisdevoteebecamea great m ese gestureswouldassistinreducing votee inadestitutestateenquiredif devotee askedthisquestion,theLord r, us qualities.Thishasbeenupheldin relieved ofhissins,themindwould of dharma and to becharitable andto ofdharma ofYatiraja.Itisduetothisthat g thepreachingspertainingtoHis μ L lasting andfullofbliss,untouchedlasting e capacity tobestowonewiththe œ n n i ν i m m so has the capability to capabilityto so hasthe R N e N l n ν μ u k m sadagopan.org sadagopan.org this istotallyfalse. How could onepossi relinquished andone should interpreted bycertainschool phrase “ dueto‘piththam’.The would relieveonefromthepangsofinconstant attitude realmsofanom to relieveonefromthe “ preached toothersbymeansofthei was experiencedbyShatakopanayakian theirbridalserv mokshanubhavam during attainment forusinthismundaneworl prince. Performing servicetoHimthis cond andwould mysticism to thisbridal rational accordpresumeourselvestobe the hermitsofforestDandaka. Kuchela, asasovereigntothesubjectsof Kosala, asfatherto Lava,Kushaand TheLordrema ephemeral ortransitory. nuptials whiletheotheriswayGopis oftw that isnotagainstdharmam dharmam assistonetoachieve enjoymen by miseryandonethatisfullofBr “ purpose ofservicetotheLord. shouldcomplementoneanothe and moksha Ramanuja that,allthefourgoalsofa aspire for moksham. So, it is the words of ourbeyond question.Thosewhoremaindeprived acharyas to the disciple fold of i e AjhiTÇvg ν sv R xma m R n , ! PirTyJy R mpvg N n R v E -vm ” enshrined in the last shlokam ofGeethais ” enshrinedinthelastshlokam n a perform self-surrender atthefeetofKannan.But, y i s tomeanthatalldailyordaineddutiesshould be ! ” - Udayavar’s thiruvadi hasthemedicinalpowers ” -Udayavar’s 98 r psalms. Thondarippodi Azhwar’s psalm r psalms.ThondarippodiAzhwar’spsalm Pradyumna, asafriendtoArjunaand ttainment namely dharma, artha, kama ttainment namelydharma,artha, o ways.Oneistheenjoymentoutof ladylike, thenHewould definitely yield waywouldbethegreatestfruitof escend and come to us as a handsome asahandsome escend andcometous bly relinquish hisordainedduties?All ahmanubhavam. Materialwealthand ice to theLord.Thisbridalmysticism enjoyed Kannan.Thisisdefinitelynot t. Apartfromthese, desire(kamam) alous theoriesjust ashowmedicine d Parakala nayakiandthesamewas d Parakala toDevaki,Yashodaand ined asson d. Peoplelikethisareassistedby In asimilarway,ifweout ofour Ayodhya, as a guest and visitant to to Ayodhya,asaguestandvisitant r andshouldbeusedsolelyfor the m ( ofsuchablissinthisworldwould ” affirmsthisconcept N m) m a “ comprehension from one’smindallsuchanomalies aresoughtafter,thentheyclear lotusfeet Udayavar’s If tyaagam’. ‘saatvika performance andthe fruitsof itsobse But,oneshould dictums. scriptural the dailyordaineddutiesshouldandmu Yatiraja issoughtas refuge. lotus likefeet.But, the samecouldbe adevoteeafterth bestows mokshamto moksha. Theesoterical purport thatre wealth includingthemostpreciousof elects Yatiraja’slotusfeetashisrefu . clicÄv & iÄivinvt bhAshyakArar kAlAkshEpamandapam-ahobilam R na E;xm ! ytINÔcr[ 99 discard the thought ofownership discard the them allandthatbe ge thatcouldbestowonewithall the e devoteesubmits himselfatHistwo attained evenifone thiruvadiofour arising out of incorrect scriptural arising outofincorrect scriptural st beperformedbyeveryoneasper rvance thereafter. Thisisknown as < zr[ verberates here is that Bhagavan verberates hereisthatBhagavan < v & [Imh e ” -SwamyDeshikanhere ing thewealth of sadagopan.org sadagopan.org few hold the thought that due tothein few holdthethought thatdue all itscharacteristic attributes andbeco few areoftheideathat mokshamisth absolute knowledgethat remainsonceth schools ofthoughtaretheideath to attaintheblissofdeliveranceat of thedisciples.Theyalsoeducatethei subtleties ofmoksham,theyclarifyallth philosophy. Moreover,withtheirschola is absolutelynohesitancyintheir plunged deepinto theocean of Vedantha in Vedanthashastraanditsgoverningru inaphilosophicaldebate, against them Atouchoftheirbreathissuffici stand philosophyrunforcover.Nonewoulddareto fallacious systemsof refute theothersystemsofphilosophycomestothemnaturally. recipients ofthe wealthofthe knowle andstudyhisworkscompos Udayavar at thelotus and heart,asapresent their relativesandfriends.Inasimilar TheEmperor’ssubjectsofferhimpres become highly influential and powerful and own the capacity to do anything for those, who soughtrefuge Swamy Deshikan àitpadyiNt gitmapvig ñistavx U tprvaidv at thefeetofYatiraja. S S S E -va ingmaNtnIitjlx R kI LOKAM LOKAM LOKAM — yitsav in this versespeaks in this 100 the endofthis earthlysojourn.Afew capacity to refuteothersystemsof capacity to e state whenaJivanbecomesbereft of for theyareknowntheirexpertise way, Bhagavathaswhosubmit theirsoul r disciplesontheme dge ofVedanthaandthestrengthto les ofNyaya.Theyarethosewhohave fluence ofalimitingadjunct, Brahman andmeasureditsdepth.Hence there at mokshamisastateofpureand e doubts that could arise intheminds couldarise e doubtsthat e nescienceoravidya mes aninanimateobject likestone.A rly elucidationsofthenuances and feet ofthesovereignascetics, ent tomakethefollowersofother itions, own theprivilegeof beingthe itions, own 21 21 21 R -a ents andwinoverhisfavor.They EmpdsaTk e StlSp « tazya>.21. about thegreatnessof & z>, ans tobefollowed isuncovered.A emancipation fromallsinsandtransgression. of divineblissandcommunionwithth ‘upaadhi’. But,ourRamanujastatesthat state ofpure‘Brahmasvarupam’afterlibe itself appearstobetheJivan.They bhAshyakArar -ahobilam 101 state thatmokshamisnothingbutthe mokshamisnothingbuttheexperience e Lordinastateofbeatitudeafter ration from this limiting adjunct or ration fromthislimitingadjunct sadagopan.org sadagopan.org deepest rootspreaches usthesamean other hand, havingdeeplyresearched the purports oftheVedas tilltheir thereby misleadthepeople on justlikeanimalsgrazing statements to thestatementsofVedaswithoutunde the Vedas.Thephilosophersofotheran not easyforanybodytoauthoracomplete expositionforthestatementsof OurYatirajaseatshimself beneath thehugetreethat isVeda,withits innumerable widebranches and frees us fr continuous contemplation. themselves athisfeetholdhiminth refugeatthefeetofYati having taken their mind,wordanddeed.This conveys Hisuninterrupt Aranga whoremainin Ramanuja, livesinthewatersof inclement weather,rain, scorchingSunor leaves, theSwan lives there withno fe shade ofabigtreeandlivethere. Si a‘paramahamsar’.Theha is Udayavar afew pond named‘maanasasaras’.During his holylotus feet. gloriesand contemplates onUdayavar’s Srivaishnavas whotook refugeattheho In this r¼ m e z- − jn mansrajh U l e inv verse SwamyDeshikanspeaks e Zy mhta withtheirfallacious theories.Ramanujaonthe < < ingmÔ sa S S S e raman LOKAM LOKAM LOKAM 102 ‚ma[a uj> zr[mSt e cosmos of theirheartsbymeansof e cosmosof nce thetreehaslotsofbranchesand ed contemplationandservicethrough raja byworshippinghim andsubmitting greatness and performs sharanagati at at greatness andperformssharanagati ar freefrom naturalimpedimentslike ly thetipofblades ofgrassand hearts ofthosedevoutdevotees the meaningthatallSrivaishnavas tagonist schools authoredexpositions tagonist schools d makes us walkonthecorridorof d makesus rstanding the real purports of those therealpurportsof rstanding fog. Inasimilarway,theroyalswan, < m ly lotus feet of Udayavar. Healso ly lotusfeetofUdayavar. 22 22 22 seasons itwouldbuildanestinthe om allourfearandafflictions.Itis msam ortheroyalswanlivesin u :[Nàtark-y u m aboutthegreatnessof uin> Svy < x & tn < n>.22. E kd{f>, wish anyill willeveninhismind,he confir the threestalkedstaff (tridandam) not doanythinghurtful withhis mind,de threestalksasan He adoresastaffof Ramanujarisanasceticadorningastaffofthreestalks unlike the ascetics ofothersystemsphilosophi definitely farcialandunfittobeacknowledged. animate andtheinanimateprinciplesar thatPa Upanishat,say Brihadaranyaka that ‘Brahmanisonealone’and The philosophersofotherantagonistsy matter aswellthesentientJivan, to theVedicpurportsmeanthat ‘Brahman theVedicassertion substantiates texts. Havingconsideredthecreden He isall-pervasiveineverymonadic Jiva indweller inaJivan,remain indweller andtheinnercontroller. remains hiddenintheJivanwithoutbe This conveys thepurportthatPara and orbody Jivanashisshariram takes with theAtmaorJivan.Paramatma Vedic statements.Inthisastat sitsbe OurUdayavar Vedic statements. adenseforest with is Brihadaranyakam incomplete understandingofth Jivan becomesBrahmanagain.This sort expunged dueto‘tattvajnanam’ortheknowledgeofsupremetruth, association ofnescience(avidya)appears philosophers. Letusseehow.Advait truth fearlesslywithoutfallingpreyto s astheindestructible, th ement isenshrined asthus:“ 103 Paramathman whostayshiddenasthe e Vedicpurports.Theupanishat shallnotutterwords thatwouldhurt ins remarkthatBrahman duetothe ins Brahman whoadornsthenon-sentient without studying this passsageof without studyingthis es who have a staff ofonestalkonly. es whohaveastaff attestation to his stand thatheshall tohisstand attestation his body or shariram remains allalone. his bodyorshariramremains hugetreesthatarenothingbutthe ramatma aloneistruewhileallthe ramatma neath thesehugetreesexploring the stems, quoting the scriptural passage thescriptural passage stems, quoting eds or words. Yatiraja’s adornment of adornment eds orwords.Yatiraja’s tials of this statement, Udayavar Udayavar statement, tials ofthis theviciouswebsofantagonist of amisinterpretationisbecause of n, saystheshrutiorscriptural ing perceived by the Jivan as the ing perceivedbytheJivanas matma staysinseparablyassociated matma to beJivan.Once thisnescienceis ms his declaration that heshallnot that ms hisdeclaration e onlyillusory.Thisassertionis isonealone’withoutcontradicting e eternal andtheblissful. y AaTminitón ! ” sadagopan.org sadagopan.org their minds.Everyonerejoicedafterha ofeveryone’sheart,since manasa saras himself atthefeetofPeriyanambi.Ra Srirangam andmetPeriyanambiatMa perthecommand ofLo Kanchipuram, as heleftforKanchipuram.At throughHisarchaka, Lord Sriranganatha acceded totheirrequestandafterhavi andmakehimfold ofSrisampradayam purports of Vedanta, thatrequested PeriyanambitogoKanc were taught by Alavandar,learn alltheesotericallorefrom bring Ramanujasuch athing.Theyintendedtobring into the came to theapostle likeAlavandarcomeagaininfu conclusionPeriyanambi hadsixdisciples.Theyall that Ramanuja had of theLord’ssubjects.Alavandar Ramanujaisindeedtheroyalswan divinewillandal saras ofSriranganatha’s along everywhere like aclose friend. Hims our YatirajahasinvokedNaaranan Oneco (kainkaryam) totheLordalone. glorify Naarananalone,withhisdeeds, all timescontemplateonParamanalone, others, he shall,byhisdeedsdoonlyg and establishedthephilosop philosophies thatwere contradictingto subduedandvan subjects, Udayavar aswell extolsUdayavar asRajahamsa HereSwamyDeshika ashowasovereign Paramahamsa. Just of thedarshanam.Thedivinewill ofSriranganatha wasalsofulfilled. hy ofVishishtadvaitha onanirrefutablepodium. Ramanuja fromKanchipuramandmakehim 104 ture andfortifyoursampradayam.They the successortoAlavandar.Periyanambi Alavandar. Butdaysrolledby.They ood toothers,withhismindheshallat uld alsoreflecthere ng been commanded about the same by ng beencommandedaboutthesameby hipuram andteachRamanujaallthe manuja wasliketheroyal swaninthe heshall at alltimesperformservice thepurportsconveyed bytheVedas ving seenRamanuja was theonlypersoncapableofdoing fifteen disciples.Amonghisdisciples had onewishandthatwastoseean quished the fallacious systems of quished thefallacioussystems everyone thoughtonlyofRamanujain elf into his tridandam and takes Him andtakes elf intohistridandam dhurantakam. Ramanuja surrendered surrendered Ramanuja dhurantakam. so in the manasa saras of the hearts ofthehearts saras so inthemanasa with hiswords,heshallatalltimes rd Varadaraja,Ramanujasetoutto subdues hisfoesandprotects treading thewatersofmanasa as theestablisher themeaningthat The Jivanasperthestatement“ on theLord. moment to spare, is always united with ascertained bythestatement “ ascertained inthePranavam,Jiva andsentient,is sub-se jnanasvarupi thepu ascetics ashehasunderstood BhagavadRa hita andpurusharthams. sadacharya Periyanambi.Andso,heis charama shlokamalongwithitsmean Similarly,Ramanujaisthegreatapos great andpowerfulaphorismsormant come downandthesnake-bitten personwouldcomeback to senses. manthra, whoresidesonthestaffofLo poison.They fromthe could relievehim bitten personwouldbetake poison intoare oftensingleormany-h him. Suchit foroveramilliontimestoachieve a thing mightinitiated intotheGarudamanthramfrom become a life risk and soon the snake- perform servicetothe Lordinorderto or self-surrender perform sharanagati A snakecharmer sNmÙivt iv:v − t < iv;yla ! i]pits e -iv; eaded. Asnake mightbite n toasnakecharmeror < injai->gaFan < yimna a S S S un LOKAM LOKAM LOKAM is alsoknownasNarendra.Heusuallygets < nr 105 adeptness inthesame.Poisonoussnakes a person who has well understood tattva, a personwhohaswellunderstood Periya Pirattiwhohasadivineinfluence l rport that,theJivanwhoismonadic, hrams like ashtaksharam, dwayam and and likeashtaksharam,dwayam hrams e NÔ> s manuja isthesupreme amongst all rvient toParamanandPirattias n isinseparablefromtheLord.As at thefeetof Lord andshould rd Vishnu.Instantlythepoisonwould ings andpurportsfromthegreat a virtuous preceptor,meditatesupon a virtuous would inturnmedi attain the divine bliss of beatitude. divineblissofbeatitude. attain the 23 23 23 k u -avgéfXvj-avnai->.23. tle, whoobtainedinitiationintothe n i r m a personandinjectits uo person withsiddhiwho ”, Emperuman,withno E Ssm tate uponGaruda u piSwt < n>, ” should sadagopan.org sadagopan.org would soontagonto us. Whateverdeeds event ofwenotmaking thisoffering burglars, asitisasintouseParaman’ this actofofferingfromourside,we they should alwaysbeoffered toParamanbefore being consumed. Without consume, thewaterwedrinkhaveallbe we would naturallyothers orperhapstrytotakeillegitima be recipientsto cultivate noble of virtues Paraman’s within us. Ifof unworthyvirtueslikedesire,anger, at all we desire unpleasant anything unpleasantthe wrong corridor.Thishastobedone for grace. The foodthis earthlysojournshouldcontrolall we and Paramatmaniseternal mortal while Tosuchatormentedlotonearth, divinenectarorambros come asthe to distastefulandunpleasant experiences inlife. us spitefully. It is not very rare that we hear people endingsuch heinousdeeds.Inthiswayavaried their sojourns due with The mindgetsreadytoparticipate the noble andthehands alwaysinaspira legsmovingonthepathsth tastes, the the nosetryingtocatchobjectionable to seeobjectionable things,theearsle tend toswaytowardswrongavenues,like relations likeson,daughter,wifeet Weon the otherhand, arehouse-ho towards acquiringmaterialbenefitsan manthras. siddhi contemplatingandmeditatingup thesoulwhohasunderstood Ramanuja is 106 s property withoutHisknowledge.Inthe s property ia. Our lives are indeed momentary and ia. Ourlivesareindeedmomentary al. Ourphysicalfacu greedetcandshouldthereafterbegin would indeedbefittocallourselvesas at arenotmeant fortheillustriousand our sensory faculties from treading on sensoryfacultiesfromtreading our numberofallurements would influence to thenthesinofthievery Paraman, te controloverothers’property,then scents, thetonguecravingforodious aning tocatch unpleasant utterances, byovercomingtheviciousinfluences en bestowed upon us by Paraman. So, we do,shouldnever wishfor the everlasting. So, we who have started everlasting. So,wewhohavestarted tion for others’ material possessions. tion forothers’materialpossessions. d fulfillingtheneedsofourclose Udayavar’s teachings and elucidations teachings andelucidations Udayavar’s on theholyashtaksharaandother thephysical facultiesincommitting allthesepurportsandhasachieved theeyes alwayshavingapropensity lders who wouldplacemoreinterest lties wouldalways here. very meaningfuland pleasant freed fromthispoisonousbondageof means ofemancipationforus,byperf Having preachednot oursaswetheperformersarePara thus, Udayavarof Paraman’sglory.Thede sermonizesfruits ofitsresultsandshouldalways on Parabhakti which is the final paramapada sEvai of malaiyappar - Thirupathi Thirupathi - malaiyappar paramapada sEvaiof eds weperform andthefruitsthereof areindeed lifeinParaman’sservic 107 immerseourselvesinthe sweet stream ormance ofwhichwe samsara andinthemeanwhileleadinga man’s subservients and slaves alone. man’s subservientsandslavesalone. e duringourearthly stay maygetourselves sadagopan.org sadagopan.org first removing the painting Artists he wasabouttoimpart. dirt on the wall Deshikan,thebeautiful pictur our Swamy and by cleansing thoughtof a similarway,ourUdayavar it with a shadepanorama perennially of white just as we watch motion pictures on the silver screen.along theinnerwallsofhisheart,Periyazhwar keptenjoyingthedivine In all thedivineleelasandfeatsofEm e hismind perpetuallycontemplateon tohave Periyazhwar, inorder Paraman says adorning thegestureofJnanamudra. Bhashyakara makeshisdivineformvisi theda powertodriveaway that hasthe nescience inDeshikan’she indeedagreatapostlewith is Udayavar Th and events. as wellpastactions upadeshamudra andimpartingspiritualknowledge. divineformwithhis hands Udayavar’s verse, Swamy Deshikanexperiences, en so astoliberatehim fromthetangles divine contemplationappearedbeforeSw throughincessantco firmly onUdayavar nj Swamy Deshikan naw>s@;yimna m iv}anicÇmn" l “ un r ν < ilotIvicÄ e art. KnowledgeoftheSupr < noriZmjal ke k S S S LOKAM LOKAM LOKAM e VyaOyank performed prapattibyfixinghismentalwill m one N 108 perumaan including His dasha-avataaras perumaan includingHisdasha-avataaras of the mundane samsaric morass.Inthis of themundanesamsaric adorning thegestureofJnanamudraor ble toSwamyDeshikanwithhis hands is wayheevensees thedarknessof rkness of nescience. And so, Bhagavad ofnescience.Andso,Bhagavad rkness painting ontheintellectual screen of e ofsupremespiritualknowledgethat amy Deshikaninaspiritualepiphany, E > ANtin pictures onthewalls woulddosoby joys andelucidatesthebeautyof ntemplation. Udayavar inanactof ntemplation. Udayavar 24 24 24 n ei¦risk a divinevisiontoseebothvisible ”. That is after having inscribed R lInmpnIy tma e n kraMb l eme istheonlyentity e l u j e n.24. m e mdIym e n ν ! , spiritual epiphanywithourUdayavar. continuous tense.With suchusagesSwam address apersonas ifheis rightin Inthisverse,SwamyDe amounts to“Heisherewriting…”.Sw flower. tenderasafully bloomedlotus as softand “ out asgoodexpected.Inthisan Inordertopaintabeautifulpictur brush beof averysoftnature.Ifitis disciples untiringlyevenifthey camearoundrepeatedly. fullest extent. Hewouldconductkalaks disciples whocametohimwithabese “ upadeshamudraias SwamyDeshikanenjoysUdayavar’s moha (obsession),mada(pri sixevilqualitiesofkama dirt ofthe the raysofhisnails,paintpictur orders. Owingtothefactthat Ramanuja knowledge abouttheSupremereality and of nescienceinDeshikan’sheartandcont nails ofhisfingersgesturingtheJnan Udayavarbymean paint. Inasimilarway kraMb VyaOyank u j e n ” to symbolize that Udayavar’s fingers adorning the jnanamudrai were thejnanamudrai fingersadorning ” tosymbolizethatUdayavar’s ei¦risk ”. Yatirajaneverfelttired inimpartingknowledgetohis < de) andmatsarya(jealousy). shikan usesthephrase“ 109 e ofSupremeknowledgeandcleans the alogy SwamyDeshikanusesthewords (desire), krodha(anger),lobha(greed), amudra, cleansedthedirtanddarkness amy Deshikan makes use of words that amy Deshikanmakesuseofwordsthat frontandusesverbs inthe present hard,thenthepicturemightnotcome ech and would always enjoy it to the enjoyittothe ech andwouldalways s ofthedazzlingraysfromshining inued to paint thebeautiful topaint pictureof inued hepams andimpartknowledgetohis the remainingsentientandinsentient wasagreatapostle,hecould,using y Deshikanre-affirmsthatheisina e itisessentiallynecessarythatthe @;> naw>ilotI ” which ” which sadagopan.org sadagopan.org raised hand, for everybodyin raised hand, thereafter enshrining itinasafepl the unearthingofaprecioustreasurethat layhiddeninourownbackyard and lotus likefingersadorningthegesture esotericalknowledgeknowledge likeus,Ramanujaimpartsthe touswithhis Sriman Narayana.Thusinordertospirit the Jeevasandinsentientorders, shruti, attesttothelegitimacyof concording passagesofAntharyami Br deep studyoftheUpanishads discovered of faculties formtheshariram(body) insentient physicalfacultiesformou nature havingabody-soulrelationshipwith Paraman.Thatis,justashowthe and Achetana,theinsentientare essentia Narayana istheSupreme andultimate illusory”. Ramanujaontheotherhandstat isthe They quotethat“Brahmanalone toavery insubstantial interpretationoftheseUpanishads, subscribe texts. Philosophers oftheotherschools into thedeepesotericalmeanings en thirumeni whoisabouttoim this versecontinuestoenjoyandcelebr aspiritualepiphanyduetohisimmensebhakti,SwamyDeshikanin in Udayavar Having had pZy e m lúm[m %Ì ¯ ŸtIm u pin;Ts u n e > àitpÚhSta the goodfortuneofenjoying part his spiritual sermon. hisspiritualsermon. part thehousetomakegood us u ing S S S LOKAM LOKAM LOKAM U Fmw < %iÚÔpÒs 110 ace and indicating itspresencewitha ace andindicating R< icÄ r body, similarly we and our physical weand ourphysical r body,similarly theLord.BhagavadRamanujaaftera shrined inthe imperialtextsofthe forms thebodyofSupremeLord, of Jnanamudra. This indeed resembles Jnanamudra.Thisindeed of fact thattheUniverse,comprisingof reality (Paratattvam) andtheJeevas (Paratattvam) reality ahmana, considered as the Ghataka ahmana, consideredastheGhataka lly lesserrealities(a ate the divine beauty of Udayavar’s ate thedivinebeautyofUdayavar’s that the authoritative textsofthe thattheauthoritative ually elevatepeopleof infinitesimal true realityandeverythingelseis ed explicitlythatSriyahpatiSriman 25 thought,withouthavingresearched 25 25 e inv e ziyt u -gam u mLpixya u pd a divine communionwith divine a e zm e of it. It is said that u Ôam < Svy vara tattvams) in vara tattvams)in !.25. < n>, this nectarofknowledge”saysSwamyDeshika. rich spiritualwealthofknowledge?Let when Sribhashyakara himsel in others’handswouldnotbeof any us a spiritualepiphanywithhislotusli found usalltobedeserving ofa spiritua magnificencereceive the same.Deshikanhere ofsaid thatoneshallnotimpartknowle the divine Ramanujaas“ HereDeshika addresses signifies one who doeshis de form of –“ p u Stkazya iv*aprhSt jnAna mudraa - Sri rAmAnujA - Thirupathi jnAna mudraa-SrirAmAnujA e cyÏnm f, throughhis Jnanamudra eds onlyafterthinkingthor !” –knowledgepresentin ke fingers adorning the Jnanamudra. theJnanamudra. ke fingersadorning 111 Bhagavad Bhashyakara,whohasindeed dge toonewhodoesnotdeserve l impartandsomakeshimselfvisiblein enjoys theexquisitemajestyand e tous.“Whyshouldweindeedworry us allsupplicateathisfeetanddrink lúm[m is bestowinguponushis u in> oughly and wisely. Itis wisely. and oughly booksandthewealth ”. Theword “muni” sadagopan.org sadagopan.org Udayavar’s works are always a great enchantmenttothe heartandarefullyin worksarealwaysagreat Udayavar’s Krishna withsuperlative devotion,afterhavinglistenedto his sweet flute, Deshikanno Jnanamudra, divineknowledge Bhashyakara imparting profound knowledgeoftheSupremeenshrined init.“ purports. Itisalsocapa Chaarvaka, Boudhdha,Jaina,Advaithaet the fallaciesandimperfectionsofth aphorisms oftheimperialVedas, thefour of thefourpurusharthasor imperial Vedas.Moreoveritcleansesa that arenotinaccordancewithVedic learners alwaysontheright track.There beenprofusely elaborated have which Ramanuja’s elucidationsin indeed capableofcapturing theattent esoterical grandeur,similartomega known fortheirsimple but exquisite cons etc,inspite Gitabhashyam, Gadyatrayams in them. Ramanuja’sworkslike elucidationsandthe grandeur Udayavar’s ìjiôy> k After having Aak; pWyain "a « :[ g & hItmansa> e r-vs R [ain ingmaNtsrSvtIna < JvrpIiftana ble of conferring theblissofbeatitude duetothe deed encapsulatethestatem ”, Just as how all the Gopis surrendered toSri alltheGopissurrendered ”, Justashow w moves ahead to enjoy toenjoy ahead w moves enjoyed theexquisite beautyofthedivineform S S S LOKAM LOKAM LOKAM < ù*ain-aiNtyitrajm the Vedarthasangraham,Sribhashyam, 112 words of the Sribhashya, trounce upon words oftheSribhashya,trounceupon epics likeSrimad Ramayana.Theyare ll oursinsandconfersonusthefruits purports andso,areverydeartothe principal goalsoflife.Similartothe throughouthisworks, keepingthe ion ofthescholarswhostudythem. e otherschoolsofphilosophylike of beingcorephilosophical works,are oftheesotericalcontent enshrined c thatpreachadversetotheVedic < %½aqnainbihrNtépPlvanam is noteven asinglewordinhis works with hislotusfingersadorningthe tructions, inimitablestyleandgreat 26 26 26 ents oftheUpanishats, u n the magnificenceof e > vca inzMy gIt < is.26. < tdn¼vx ! , R n < kinds ofUpanishadic statementslike Supreme essenceof knowledgeafter havi andfindsout researches intoasubject been addressedas“Yatirajamuni”.“ milkandrice. Itistobenotedherethat has to thesweettasteof Udayavar pleasure toonewhokeepsgettinginto capable of elevating onefromthis mire elucidations aremedicationstotheaffl delightful willitbeforustocons thick hotmilkorperhaps this, ifwewereaskedtotakemedica us ofdisorderslikefever.But thesewi Duringtimesofinfirmity, wegene neem sauce orperhaps thehot pepper sauc forbearance (damam). (jealousy) andwouldbring inthemno cleansed from theviciousinfluencesof of Ramanuja.Thosewhoreceive thesepr to go,afterhavingbeenvanquishedthor andfallaciouspurports,woul misleading after havingacceptedtheauthorityof pr credibility oftheVedasasauthentic Justashowfiery rayswouldmake likeBouddh for life,similarlysystems sermonize anythingincontradict always followtheVedicpurportssi in Bhagavad Bhashyakaara.Udayavar’s running after listeningtothemelodi to KrishnaafterlisteningHismelodiou concordance withthe Upanishadicpurpor the mostdeliciousmilk-ric ion totheseimperialtexts. μ 113 the differential passages (bheda),non- the differentialpassages tions likegingeraddedwithsugarand ble virtueslikeforgiveness(shamam), d runforcover withoutknowingwhere ume thesame. Similarly,Udayavar’s its purports deeper and deeper similar purports deeperandsimilar its ncerely andwouldneverimposeor . Histeachingsbringgreatdelightand a and others who do not accept the a andotherswhodonotacceptthe terpretations andelucidationswould ictions ofsamsara.Hispreachingsare oughly bythemasterlyinterpretations the evilslike raga(desire)anddvesha the Vedas,interpre ll neverbedeliciou amanas andthoselikeAdvaitha,who, s flute, thewords of ous andpurportfulelucidationsof rally takemedications likethebitter ts. SimilartohowGopiscamerunning the truth.Ramanujapreachesus : eachings would havetheirinner-self ng researched deeply into the many the tinygermsandcreepiestorun e, whichhavethecapabilitytocure r e, thenhowdelicious and ”. Muni signifiesonewho Muni ”. s totaste.Leaving ted thesamewith Upanishats came Upanishats sadagopan.org sadagopan.org Vishishtadvaitham. “ eventually vanquishingthemandthereby capability tolurephilosophersofot attestations fromtheimpe attestations the temeritytogetintoaphilosophica demons. SimilarlyRamanuja’swordsdriv the usageofword “ perplexed andcrystalclearunderstandin imperial Vedas,itbringsingreatpeac principal apostleofthesampradayam.Si to Ramanuja,asitwasLordSrirangana Mimamsa shastram.Theseelucidationsha accordancewith their trueimportsin differential passages(abheda),concording %½aqnain Aak; rial textsoftheVedas. ” refers to the manthrams used to drive away away todrive ” referstothemanthramsused R[a yathiraja muni in ” signifiesthat,Ramanu her schoolsintoaphilosophicaldebate, 114 e of mind and gives the disciples an un- e ofmindandgivesthedisciplesan theaxiomsofexegesisor e away the likes of Advaitins who had e awaythelikesofAdvaitinswho tha’s willthatheshouldbecomethe l debatewithnosubstantiationsand making them followtherightpathof making them g oftheSupreme reality. Moreover, nce itrefers totheessenceof the ve in fact broughtgreatfulfillment passages(ghataka),andfindingout ja’s wordshavethe saints andastuteslikeRamanuja,says“ thereby effecting theirpurification. Sukacharya, when speaking aboutgreat no traceofangerorindign purity, bestowsbenevolenceand benedictio onth would befutile.But,Udavayar it also has an undesirable virtue of pure. But,evenif one merciful glan It is only through the course of time thatstill doesnotbecome pureand isstill he is freed of his sins and becomes enshrined inthesanctumsa us pure.Even ifonepraysinfrontof the Gangaandothers,theydonotimmediat down toextinction.Though ofanysorteverhappens If anyimpurity Agni remains ever pure; as such no impurityBut, theundesirablequalitiesfoundinthemarenottobeRamanuja. would ever be able to influence Suryaand reminded ofAgni,Chandraand it. beseech, hismagnificence and hisim purity, hisvirtueofprotecting andelevatingthosewho cometo hisfeetwith a majest this versecelebratesUdayavar’s upadeshamudraiandthegreatn Udayavar’s p u niNt %ékal After having tapan zItSv-avs e n dznav u bNxzmnStpn> àjana bNxzmnStpn> u -gan e d saxv ation onthosewhocometo ation enjoyed andexperiencedthe it hasthevirtuetoremain u -v> izoavan nctorum of temples, and gains lot of punyam, he nctorum oftemples,andgainslotpunyam, he ”, that is, even ifonebath ”, thatis,even S S S LOKAM LOKAM LOKAM < raman e otherhand,beingtheveryepitome of the manyarchaformsofLord,whois being veryhot,andso 115 not freedfrom allhissinsimmediately. ce of great saints and apostles are ce ofgreatsaints and apostles perial semblance, Swamy Deshika is perial semblance,SwamyDeshikais ! da nýMymain tIwa ic eminence. Seeing uja to even near it, then itburns them toevennearit,then begins to compare Yatirajatothem. begins tocompare ess ofhisworks,SwamyDeshikanin 27 27 27 n withhis merciful e ;avmd e jyits ely free us of all our sins and make ely freeusofalloursinsandmake R inyta sadagopan.org sadagopan.org beams asaveryknowledgeableapostle. Itissaid“ righteous waysforhisdisciplesandby mends theirwaysbyshowinghisrighte of hissharp intellectfindsoutthewron times ofmoonlight,manypeopletread disciplesmendthemselves acharya, the them infallibleontherighteouspath. make to fortheirwrongdoings,soas withindignation disciplines hisstudents great delighttotheirhearts.Asperthesaying“ similarly,havingelaborat Udayavar Vedantha tohisdisciples,hasmade herbs thriveduringmoonlight. happiness inthemindsofchildren,youth TheMoonremovesthedarknessdu happy. Moonrise ridspeopleof theirworriesandalwaysbringsinjoy that says-“ monastic order, adorns a tuft‘shikhaavaan’ enunciatesth of hair that isfitenoughto becommended byoneandall.Theusage oftheword naturedanddue being themostpleasant celebrating ourUdayavar.SoUdayavar from Srimad Bhaagavatham is indeedthen theverymomentalloursinsvani fit enough to be remembered hereshowered upon when us, or if we happen to go to them and behold their divine forms, enchanting and charismatic stature. enchanting andcharismatic stature. Rama whowasworshipped byoneand beauty ofRama’sdivineformandhisen subjects ofAyodhyagreatlyrejoicedand pa E [ R maSya < izoavj e factthatRamanuja,unli R n < m u {fy e t izra 116 them wiseanderuditehasbrought (shikhai) abidingbythemaximofsmriti on wrong ways. But Udayavar, bymeans on wrongways.ButUdayavar, mending themwithdiscipline,Ramanuja sh andwearemadepure.This quote and become austere and noble. During and becomeausterenoble.During trancing cloudy complexion. Similar to ous anger.Thiswa resembles Agni,duetohisvirtueof g doings of his disciples and thereby g doingsofhisdisciplesandthereby Having seenthediscipline of their and theelderlyalike.Manymedicinal ely preachedthe true purports of lost theirheartstothecaptivating to luster of his aura of knowledge e yit> all, Udayavar also has the most all, Udayavaralsohas themost ring nightandmakeseverybody ”. ke other saintsofthe SoailTy sa e mvt y inpreachingthe ! iàydz e zaistarm R n ”. The < ” he ! ( The samehasbeen elucidated by Narayana. remains evercontemplating,praising abodes, hehasnowmadetheheartof Thoughth Mandalam andSriVaikuntam. worldsnamelyThiruppaarkadal(milkyocean),Surya the possessorofthree Inthisway Yatirajaglittersas Surya. Theword“ of theLord. protects everybodybyperformingPrapatti calamities likeearthquakes, sufferings oftheLord’ssubjectsdueto aadibhouthikaand kind ofaadhyaatmika, subjects byliberatingthemfromthecl plants andshrubstoextinction.But,Ra intense heat.Healsoattimescausesfo allthewateronearthtoevaporatethroughhis civilizations bymaking poses asabothertomanytravelers.He JustashowtheSunshinesinsk beams withthesameglitterandluminanc Suryamandalam, whereinyouwerestandi Suryamandalam, “OhLord! Youhaveleftyour abod where youwerereclining on e n u k k i ) iÇxama k – l k ” referstotheLordofLo L , floods,wildfires,hurricanes,famineandlightening the serpent couchof Adishesha, youhaveleft the k l e n z 117 l andworshippingEmperumaanSriman manuja onthe otherhand protectsthe p rest fires and burns down manytrees, rest firesandburnsdown Yatiraja ashispermanentabode,who the confluenceofAgni,Chandraand utches of samsaric afflictionsofthe utches ofsamsaric aadidaivika. Ramanuja aadidaivika. u e. TheSun, due to its scorchingheat, brings in scarcity of waterforthe bringsinscarcityof e Lordresideseternallyinthese their sinful repasts, due to natural their sinfulrepasts,duetonatural y withitsbedazzlin orself-surrender atthelotusfeet e in (milky ocean) Thirupparkadal, e in(milkyocean)Thirupparkadal, ng atthecenterwith graceas Periyazwar inhisShenniyongu k d u rds Sriman Narayana. Heisrds SrimanNarayana. e , ne m n k ki g rays, Udayavar g rays,Udayavar havingseenthe e n sadagopan.org sadagopan.org chosen theheartofYatiraja just ashowParamanchosetoresidein sorrow”. Byusingthephrase“ the ocean ofmyheart, whichswaysas present asParavaasudeva.Butfinallyyou Suryanarayana andyouhavealsoleft ThirukkOshtiyur sowmyan sowmyan ThirukkOshtiyur ashispermanentabode. s < viltiÇxama 118 tray, duetothelikesofhappinessand tray, yourParamapadamwhereinyouwere the heart of Azhwar, similarly He has heart ofAzhwar,similarlyHe the have chosen toresidepermanentlyin ”, SwamyDeshikansignifies that, philosophies, afterhaving refute Yatiraja, whohascondemned andcriticizedtheother systemsof impregnable, similarly nophilosopher knowledge justasmountainsareto discipline ofknowledgethatUdayavar sixty fourbranches(kalai)springfort way,allthetrib Inasimilar mountains. bringing lushnesstothelands.So,a hereisextolledas“ Udayavar that flowonthisEarth,springfrom them. other systemsofphilosophies andcele Deshikan inthisversede of philosophy,beforecriticizingth necessary thatoneshould haveprofound to thatsoundsoappealing proclamations th and Shaankaramathamarepropagating when othersystemsofphilosophylike But,willourphilosophyofVi Udayavar. samsaric afflictionswillseeitsendif vanquishing otherphilosophies throughrigh Srimad Yamanamuni.Heestablished of established bythesaintlytrio jyit skliv*avaihnIjNmz Udayavar is iniolk … mitmayazv lineates Udayavar’s prowess inthenuanceslineates Udayavar’sprowess ofthese RrIbals learnt theirfundamentals the prime apostleofthesatsampradayamthatwas S S S U y LOKAM LOKAM LOKAM R > ingmjlixv Sri Nammazhwar,SrimanNathamuniand 119 of anyothersystems hasthemightto em andestablishing ourown. Swamy themountainsandlaterstreamdown skliv*avaihnIjNmz E l> jinpwpirv Paasupathamatham,Bhaskaramatham rivers. Just as how mountains are rivers.Justashowmountainsare ll therivers owetheirorigintothe the primacyofourSiddhanthamby h from Udayavar. There is no single h fromUdayavar.Thereisnosingle knowledgeabouttheseothersystems wesupplicate atthe lotus feet of shishtadvaitha beabletotakestand shishtadvaitha utaries ofknowledge, the subjects? It is indeed essentially the subjects?Itisindeedessentially is not aware of. Udayavar is to isto isnotawareof.Udayavar brates his prowess in overwhelming brates hisprowessinoverwhelming 28 28 28 tful criticism.Itissaidthatour eir philosophies byusingalluring elap U [ & iÄïaNtivïaiNtzaoI, R cNÔa and nuances meticulously. and nuancesmeticulously. e ytINÔ>.28. ytINÔ>.28. E l> ”. Alltherivers that is all the thatisall sadagopan.org sadagopan.org knowledge, hasunderstood thetruepurp interpretations to the same.OnlyUd having researched intothetrue purp Vedas themselvesareafraidofthose Yatirajawhobeamsasthescorchin himself as a pleasant full moon to the good and the noble.powerful elucidationsandpreachings. It is said that the (mayavadam) byestablishingthetrue drove awaythedarkness ofnescience cr the easternhorizon, sodidtheSun Ud murky darknessontheearthtake toflig (May permeated thegloomofillusion and deceivedthesubjectsbymeansof “ “ ofbi from therecurringsamsaricpangs disciples whosupplicatedandsurrendered essentials oftattva,hitaandpurush Similarly Ramanujabestowsthefort cool shade,freshbreeze ofairandripe wayfarer fromintenseheatandbrings upon seeing suchtrees,rushimmediatel times ofintenseheatfromtheSun,tr over a long periodsurrendering atthelotus feetofUdayav of time withthis recurringsamsaricaffliction of numerous branchestrue purportsandvaluesflourisheveryw and broad thefallacies refutes similarly Yatiraja trunks. DuringJust ashowriversspringingfromthemo p u nrip mr[ iniolk < p u nrip jnn …mitmayazv < p u nrip jnnIjQr RrIbals U y R > ” -Philosophersofso 120 avelers' sufferunbearable exertion and births anddeaths,bysupplicating avadam) everywhere.Justashowthe avadam) e zynm of the other systems and makes the oftheothersystemsandmakes him greatjoybypresenting himwitha orts oftheVedas provide fallacious purports of the Vedas through his purportsoftheVedasthrough artha (objectofattainment)tohis une ofbeatitude bypreachingthe orts oftheVedasan y to its shade. Thetreesheltersy toitsshade. the with limitedknowledge,who,without ar. Treesontopofmountainsflourish ht soonaftertheyoungSunariseson delicious fruitstosatiatehishunger. rths and deaths – akin tothesaying rths anddeaths–akin untains bringprosperitytothelands, here. So, it is possible togetridof here. So,itispossible ayavar, who ispregnant withfull who ayavar, ayavar that roseatSriperumbudur, ayavar that eated bythephilosophyofillusion g Suntothewrongdoers,presents athisfeetafterhavingsuffered their alluring proclamations. Thistheir alluringproclamations. ! ”. me schoolsmesmerized d thusbeamslike prostrates andcelebratesthisgreatanacharya as“ the waves oftheseariseintide asis.SeeingUdayavar,the statements skills. Heisindeedthewisesthaving a fullmoonastheabsolute inknowledg Jaya Jaya yathiraja Jaya 121 seeing thefull moon elucidated the trueintentelucidated oftheVedic the Vedas surgeinrejoicementjustashow e andallitstributariesofarts jy yitraj . SwamyDeshikan ”. sadagopan.org sadagopan.org forbearance. It may be learnt that Udayavar’s worksduetotheirvirtueofforbearance. Itmay belearntthatUdayavar’s duetoher and isalwayscommendable always admirablebecause ofhervirtues virtuous femaleisalwaysworthyof extolledSita when Anasooya andAgastyar HereSwamy Deshikan,insteadofre “Bhashyam” refers to it in feminine gender as “ saintly yore. way thathasnoteventheslightestdevi Brahmasutras,Bhag interpreted Vyaasar’s Itisindeedmostlaudable Udayavar. DramidaBhashyakaaradazzleforthintheworksof Vaakyakaara andthe works.Alltheesoterical Udayavar’s ingreatabundance SrimadYamunamuniarealsofound Nathamuni, conveyed intheworks ofgreatac Gitabhashyam, VedarthaSangraham and Guhadeva The esotericalgreat preceptorsofyore(poorvacharya imports may of Vedanthaesoterical truthsthatliesenshrinedintheseworks. be as imparted found thedivine at andpleads great devotion by theworks likeSribhashyamand works in of the the works of Udayavar like Sribhashyam, In this zimtÊirtgNxa s m uinb÷mtsara m verse SwamyDeshikanextols < ymINÔSy s ui − inï others after havingcontem S ei[k S S LOKAM LOKAM LOKAM U i − e y > pirictghnan>àõ < sùdyùdyana 122 that Udayavar hascommenteduponand that Udayavar admiration. An unblemished woman is Anunblemishedwomanis admiration. essence thatwereestablishedbythe ation fromtheprescr haryas like Sri Shatakopa, Sriman haryas likeSriShatakopa,Sriman of beauty,elegance feet of Yatiraja to grant himallthe feet ofYatirajatogrant s) like Bodhaayana, Danka,Dramida, s) likeBodhaayana, others. Theessenceofthepurports noble qualitieslike forgiveness and 29 29 29 avad Gita and the Upanishats ina avad GitaandtheUpanishats speaking a tootherrishis,similarly as srisookthi ferring toUdayavar’s s sadagopan.org sadagopan.org Here,aquestionmightarise. Isit winhe ladyand adivine Sribhashyam as with suchdivinepowersshould statements oftheimperialVedas.Sw Ramanuja’s system of philosophy is the imprinting proclamationasperthesaying “ thefallacies and intellecttotrounce confer onthosewhostudyandresearch choicest love andaffection,similarlydi Justashow achastewife,bymeans and herintellect,bringsgreatdeligh depths ofesotericsthatwouldnot By constantperusalofthisgreatwork other philosophiesarediscordantandco workve other philosophers.Udayavar’s have studiedSribhashya well, have the refuting the fallacious argumentsofothe freeing us from all our sufferings.enshrined purportscorrectly,hastheca The divine works of Yatiraja also helpin asimilarway,ifrecitedwithsincer us in a chastewifeburnsdownallthesins Sitaduetothepowerofherch ofevildoersandthedrowning destruction conferred duetothebenedictionofPa follows them.Theybestowthem with reverence, studythemwithdedication, divineworks,similarto Udayavar’s of theblissbeatitude thosewh to love andaffection. indeedprotectandbless him. be possible byaplanarstudy. committed byher husband. Sribhashyam 124 ity and dedication by understanding the ity anddedicationbyunderstanding raman onthoseperformingpenance. vine workslikeSribhashyamandothers vine amy Deshikan pleads that Sribhasyam amy Deshikanpleadsthat , onegetstolearn t toherhusband whogivesher his r acquaintance? Is it proper for a man r acquaintance?Isitproper foraman only onethat isconformanttoallthe understand theirpurportsclearlyand ry clearly illustrates as to how the ry clearlyillustratesastohow a chastewife,confer of otherphilosophiesandmakean rs schoolsofphilosophies.Thosewho them repeatedly, with the capacity themrepeatedly,withthecapacity and o treatitwithmostdevotion ntradicting with the imperial Vedas. withthe imperialVedas. ntradicting ability to easilysubdueandrefute eternal blisssimilartothefruits pability ofdiminishingoursinsand of Lankainflames.Inasimilarway, thoughtful to treat a treatise like thoughtful totreat a treatiselike of herlove,affectionatewords astity wasabletoeffectthe Aiolï u itiht all thenuancesand < raman upon the wealth wealth the upon ujIy < mtm ” - ! responsible forallthis. dazzling princesses. Hismatureandfr perusal andresearchofUdayavar’swo princesses, whichinpurportmeansthat that hisentireyouthwasspentin thisfa bliss. Heatteststo her associationandtherebyhasindeedbe proximity withher byseeingher,listen beautiful damselthatarethedivine joy. SwamyDeshikanontheotherhand, dining andrelaxingwithhertherebyexpe Ayounggentlemanafterhavingwon spend histimeenjoyingherassociation her acquaintance. treated thedivineworkofUdayavarasabeautifuldamselandhavewonover way,savantsli Paraman. Inasimilar He finallysucceededinhisattemptto Nammazhwar wentintoadeepertrance by thinkingthataGopitiedhisLordtogrinderduringKrishnaavataram. would be. He even went to disenchantedjustlikeho was totally the ecstasy of faintingParaman throughamessenger.WhenPara for almost six monthsnone otherthanSrimanNarayanaHims only attempt andmadeapassionate mysticism known asMaaranShathakopan,drowne during theearlyyearsofepoch Thismightin man? Yesitisproper. to thinkofhimselfas afemaleand trytowinover theacquaintanceofanother Aav & iÄi-> ya E Vvnm ! ”. That is when speaking about his earthly sojourn, he says ”. Thatiswhenspeakingabouthisearthly sojourn,hesays ct himselfwhenhesays, “ 125 Srisooktis of Udayavar, hasenjoyedhis Srisooktis ofUdayavar, w a brideseparatedfromherhusband deed amazeus.Butthishashappened merrymakingamidstmanydazzling ing toher,dining,relaxingandenjoying ke our Swamy Deshikan haveindeed ourSwamyDeshikan ke kali (kaliyugam).Nammazhwar,whowas rks that are herereferredtoasthe thatare rks having wontheassociationofmost his entireyouthwasspentinrepeated after losing the epiphany of Paraman. after losingtheepiphanyofParaman. elf. Nammazhwar sent his pleads to elf. Nammazhwarsenthispleadsto d himself inthefloodsofbridal attainthedivinecommunionwith riencing abundant butyetdiminutive by talkingtoher,listening man did notdescendtohisplea,he man did to winoverthebridegroomwhowas en therecipient of boundlessdivine uitful stateofmind isindeed the association ofadamselwouldthe association iniv R ò < yitsav R -a Emvcsa < sadagopan.org sadagopan.org divine works of Ramanuja assist likealovingsister. divine worksofRamanuja assist upon aventuretofind outthetrueim to beseen through theeyesofSrib that ifonehastoseethetrueimports would notfindworkslikeSribhashyaman philosophies, beliefs andwhohasattachedhimselfto fallacioussectsand piththam. Similarlytoasinnerwhohas whois toone tormentedby like acanalofmilk.Milkseemsvery bitter Supreme soul andJeevatma.Toonesuch greateagernessto would alwayswaitin Fortheusage ofvillages,asmallcanalwould usually rundown tothem from bigrivers.Subjects enjoyinusin ambrosia tothosewhohavebeensufferi with cooland clearwaters.Similarly,Ud in such islikeaforestthat Samsaram a forest,those who havebeen afflicte would be greatly delighted wh maybeseenbyonlythose These if theydetached themselvesfromthein find a gentle huge river virtues andenjoytheblissofbeat Soul, itscharacteristicattributes, wasabletorealiz works ofUdayavar, Swamy Deshikan ï -vmépirioÚS)ItpanIyisNx u itnynsnai-> za e -t e lúm[a d bythetortureslikefa S S S fluences ofthemundane life. LOKAM LOKAM LOKAM itude orBrahmanandamrighthere. e i , throughsustainedperusalofthedivine − > nrkmwns 126 hashyam. Tothosewhohaveembarked e theessential natureoftheSupreme ports andesoterics of theVedas, bereft of water,treesandshrubs.For ayavar’s works seem like the nectar of seemlikethenectarof works ayavar’s as eulogizedbythe g sucharesource. A virtuousperson divine form and the supreme infinite formandthesupremeinfinite divine ng fromtheafflictionsofsamsara. u > ÊirtrihtijþaÊGxk realizetheessentialnatureof , the divine works of Udayavar come , thedivineworksofUdayavar d othersdelectable. Itisnecessary o arenotsinnersandthosewhohave attached himselfwiththeavaidika 30 30 30 evaSvadnaif tigue, hungerandthirst sadagopan.org sadagopan.org the same. with lotofunworthyinfluencesandsi works, divine the greatnessofUdayavar’s Ramanuja, he is free from all sinsto thedivinebenevolence ofhis mate and he is able to clearly see and experienceexperiencing thedivinebliss at Hisholy great delightwhenactivated,similarl Neurologicalexpertssaythatthere body thatgivesgreatdeli ght whenpoweredup.Justashowthisnervegives 128 rnal uncle and acharya Srimath Athreya uncleandacharyaSrimathAthreya rnal ns, toseeandrealiz ns, y Udayavar’s worksassistgreatlyin Udayavar’s y abode. Swamy Deshikan says that due due abode.SwamyDeshikansaysthat thoughit isnot possibleforpeople is a particularnerveinthehuman e thegreatnessof the nectarofLord’s thiruvadiflow the kalpavrukshamthat hasthecapacity experience intheir outpouringsas“ infurtheringthetransgression and aid indecipherable, totally bereftof essenc Ramanuja isunlikethephilosophies of also.Ourphilosophyof totheworksofUdayavar The sameholdsgood ThoserecitingSrimadRamayanamar rare esotericalintentsandpurportsagreeing totheirintellectualcapabilities. this Karpagamisindeedthebenevo being conferreduponthemby itrelievin devas includingDevendran,beseechthis its coolshadeandfragrantbreeze sati fruits drippingwithhoney.Subjectswa thick rows ofleavesandwo Unlikethis, thereisanot knownasKarpagam.Itis Amaravati this thatisofabsolutelynouse? sweeteners tosatiateonefrom thirst.Wh been strainedbythescorching Sun.Ne flowers of fruitseither.Itgivesno Neither does ithave manybranches not are likethekalpavrukshamofdevalokam. Swamy Deshikan zimtÊirtgNxa> s hirpdmkrNdSyaiNdn> s hirpdmkrNdSyaiNdn> < ymINÔàbNxa> kwkjnmnI;akLpnakLpv uld alwaysbein full fragra her tree in the realm of S S S < iïtana LOKAM LOKAM LOKAM lence ofanacharya’s divinework. here says that the divine works of Udayavar here saysthatthedivineworksofUdayavar 129 shade orbreeze toawayfarerwhohas < An s of the subjects. Just as how Azhwars s ofthesubjects.JustashowAzhwars exemplary withinnumerablebranches, lking beneaththattreereclinetherein e being antagonistic to Vedicteachings e beingantagonisticto Charvaka,Sankhya,Jaina,whichare treefortheir needs andthesameis ating theirhungerandthirst.Allthe ther doesitofferany fruitsnorany everywhereispresent indevalokam There is a tree by name Shakotakam. ThereisatreebynameShakotakam. leaves in thickrows. Itdoesnot give g them also of all their sins. Akin to g themalsoofalltheirsins.Akinto to remove all our blemishes and make to removeallourblemishes andmake u gtb÷zaoaStapm 31 31 31 e bestowedwiththerealization of at isindeedtheuseofatreelike ” ” e nt bloom with nectar like the Godsincityof k u Nm UlyiNt, & ]a>.31. ”, sadagopan.org sadagopan.org arrangement ofwords andphrasesthat Swamy Deshika.Sribhashyam istheki interpretations tothe invocatoryverse‘a “ capacity tofreeusof alloursins. workslikeSribhashya that studying the purportsofVedanthaworkslikeSr Adiscipleissaidtohaveperfor performs servicetoanacharyanbyreso well versedintheVedas, thenthe benefa benefaction isgivenbyrecitingspecific equivalent toaroundtwelveandahalf certainbe prescribe Dharmashastrams be givenas anactofremorseforcertai Havingshown thattheVedamsinits worksofRamanujarelieve monism, the accepts theVedamsinitsentiretyasanauthority. authenticity ofonlysomethepa Shankara thatacceptedtheauthorit round thebarkof the hugetree of Ve different fromeveryothersystemofph makes usenjoythenectarlike blissof knowledge andwisdomtowinoverthede thevastskies.Th on thisEarthandin only. Buttheworksof ourYatirajapermea Aiol e Tyaid -a:ySydzawa g idn u és e idn u ï u zaya lBxat e cv R n e daNt ïv[at ! Ai-xÒh 130 through traditionalkalakshepamhas the ! k us ofalloursinsandblemishes. rupees ofmoderndaycurrency.If this ssages, our matham of Sri Ramanuja ssages, ourmathamofSriRamanuja y oftheVedasbu ibhashya everyday.Thisintendstosay at is it bestows us with theessential bestowsuswith at isit n sins committed. One‘kruchchram’is n sinscommitted. Vedicpassagesto da. Unlikethemathamslikethoseof rting to him with devotion and studies rting tohimwithdevotion andstudies «½rsIxIbl baters ofotherfalsephilosophiesand med eightysuch‘kruchchrams’ ifhe ctor isrelievedofaparticularsin. nd of work with such a beautiful khilabhuvana …’ofSribhashya”,says the Lord’s thiruvadi. Being totally theLord’sthiruvadi.Beingtotally ilosophy, our philosophy winds itself ilosophy, ourphilosophywindsitself itmaybeinterpreted withmany e ” –“We indeedquoteasmany ten entirety speaksonlyabout qualified te thesame nectarlikebliss,right ! -i nefactions called‘kruchchram’ to − sMy < l- u tat e t ! . ! , t vouchedonthe a Brahmanawhois attributes ofParaman atthesameti erudite inVedaadhyayanam andwould generous andwouldbefree of all thei Thosewho havebeen Sribhashyam blessedto ofourYatiraja study the would become nobleandpious with inhe make suchvalidinterpretations. esoteric meaningsbythosescholarswh Paraman in kalpakavrikshavahanam Paraman me makingothersto enjoy thesame. 131 o have the capacity to understand and o havethecapacitytounderstandand rent virtuousness.Theywouldbecome r sinsandblemishes. Theywould be experience theinfinite auspicious sadagopan.org sadagopan.org Vedas prescribeviolence insomeofthe the Vedas by preaching that non-violence footsteps theywould indeedberecipient knowing.proclaimed tothesubjectsthatHeis He wentPerumal incarnatedHimselfasBuddhaamid onwould believe ineverything evenifth influencingattributes like‘rajogunam’and‘tamog haschosenKaliyugamtoenacthisplayful Inasimilarway,Bhagavan antics. Inthisepochthesubjects aregreatlyinfluenced bydishonorable people that if theywithout givingathoughttoitsconsequences. weresubjects. Theywouldfurtheradvisethem to walk athoughttothe mind withoutgiving on hissubjects andadvisethemthattheking rulings andtenets ministers, promulgated such times,iftheking,outofhisow Duringancienttimes,monarchyprev was theall-powerfulandhadcapacity Swamy Deshikananswersinthefollowingway. fallacious, detrimentalandtotallycontra tocriticizeandquo right forUdayavar Bouddham. Thisbeing thecase,theremay Saankhyam. HeincarnatedasBuddh ivñ nana- The Lord < Çat U t u< iv;yinyt E j R git smy < VyiÃtan E in R m incarnated asKapilaandpropagatedthemathamof RlIla u ¢h> sn < ivixTsa S S S LOKAM LOKAM LOKAM ! iv:vKs 132 n accordandwithouttheconsentofhis e > ANTy unam’. Havingknownthatthesubjects unam’. oblatory sacrifices,they shouldindeed indeedtheenlightened andthe all- a andpropagatedthemathamof has done such things with a deranged dicting totheVedicpurports.Tothis, ey wereantagonistic totheVedas, te these systems of philosophiesas te thesesystemsof ill effects itwouldbringuponthe of great bliss. He made a mockery of , thentheministerswouldgoto is thebestprincipleandsince the 32 32 nottodoeverythingthekingsays 32 to do anything he pleased. During be questionsaskingwhetherifitis st Hissubjects.Havingdoneso,he ailed inthecountry,whenking ena < v[ e yitpitr- ¡ àwyitiv-a U Ö e Çsariôd{f>.32. e raidmVy U h- e d e , not downgradethemselves duetothe Having learntan alarmedVishwaksenar, inordertomake that the Lord is goin srisampradayam inoneand all, incarn and enteringintodeliriouscircle thetransgressionofleavin committing as to why he doesprinciples ofBouddhamandothers.Bein such things, ButRukmini, whowasquiteintelligent Vishvadisowning suchplayfulwordsoftheLord be happywith him”. and youbettersearchforamatchingkshatriya atall.So I havenogoodquality Having heardthewordsofyouracquainta Aftertheholywedlock,Lordsa man. Iamapproachedonlybythepoor was wonbyHiminabattle. In this way, dwaparayugam,Rukmini,wh Lord. During speaking mockingly is indeed athe Supremetattvam. favorite pastoneself, theLordenjoyedhissporthavingpropagatedderisivepurportsabout time for the abilities ofitsfollowers.Justashowth formsdepending onthein took many schools ofthoughthadi sayingthattheentireuniverse Advaitha Hepreachedown grandsonShivanastheSupremeLordorParatatvam. negating hisownexistence. Havingprea preached Sankhyamathamsayingthatth learned fromperformingVedicritualsan the not beperformed.Havinglistenedtohissermons,subjectsstopped nnumerable followers andeachone of these mathams ated himself as Yatiraja Udayavar. ated himselfasYatirajaUdayavar. 133 s andtopropagate thespiritof ksenar, inordertoprotectpeoplefrom g unabletoquestiontheSupremeLord, g the corridors of sath-sampradayam g thecorridorsofsath-sampradayam ched Paashupatham,hepropagatedhis ere areinnumerable waystoentertain tellectual capacities and imaginative tellectual capacitiesandimaginative . Mydearonesareindeedthepoor. o had great desires to wed the Lord, o hadgreatdesirestowedtheLord, as mockery, some began to follow the isonlyamythorillusion.Allthese g toenacthismockeryinKaliyugam, nces, you have married me. Intruth, nces, youhavemarried d yajnas. In a similar way,theLord Inasimilar d yajnas. sure that the holy and the pious do surethattheholyand thepiousdo id “Rukmini,Iamindeedaverypoor ere is no God. He played joyfully , didnotyieldforthat.Insteadof evil influencesof anya-mathams sadagopan.org sadagopan.org ashistridandam. the handsofUdayavar may realizedthatnothing staff, having elephant Gajendra. Inhis hurry he forgot similartohow incarnated asUdayavar GajEndra Varadan Portrait - Kapistalam -Kapistalam Varadan Portrait GajEndra 134 Perumal oncecamedowntoprotectthe be done without itself, incarnatedin be donewithoutitself, togethisstaffalongwithhim.The Allthese eightareessentialcharac to understand. shouldbesimple should conveypurportsofSupremenatureanditselucidations of blemishes and should confer on us with a desire to listen toshould bedelectabletothosewhohearit it repeatedly. If listenedIt to, should it should makeinstigate thereaderforrepeatedperusa us free be possibleupon for to perusal expoundworks arealsobefittingrecipientsofgl should be andSri Vishvaksenaazhwan.Atthesametime able elucidate to capturethrough his workslikeSribhashyam, ashe the reader’s it to attention. others delectably. It should It then ourmindisnot drawn towardsit. as Ishalltakeaholy dipinthisstream the piousand theholy. Ithasindeed capt Tamasa. Itisclear,bereftofimpurities address hisdisciplesandtellthem“Take clear waters.DuringtimeswhenValmiki Ramanuja, saysSwamyDeshika.Works li We get lúmIkaNtS)iqkm to knowtheexemplaryscholarshipandgloryofRamanuja z lúyalúy u ÏaSvad lúy < b < ikmipjgitïa u Ï e riskrsnalaSylIlaindan E > istjlixvÑaittaTpy S S S LOKAM LOKAM LOKAM u k 135 all-round goodness and auspiciousness. It It goodnessandauspiciousness. all-round … ra A juicyfruitalwaysmanages tocapture e lúm[aya .” If ariveristaintedwithimpurities, .” ory. Aliterary elucidationifembarked and delightful similar to the minds of anddelightfulsimilartothemindsof , Swamy Deshika says that Udayavar’s , SwamyDeshikasaysthatUdayavar’s went fora holybath, hewould often ivated my mind. Handover my sacristy ivated mymind.Handoversacristy from us and they should be inspired ls. Itspurportshouldbedelectable. ke Sribhashyaarelikethecrystal 33 33 33 isindeedthedivineincarnationof a look at the waters of this river a lookatthewatersofthisriver e ÇidVya teristics ofthe eR pd E;x e z>.33. < n>, R rÆ < E > divine worksof sadagopan.org sadagopan.org lúy “ Paashupatham. the worksofgrimethattrytoex perusing thedivineworksofRamnujawh On thefacultyofminditissaidthat- havethecapacitytocapt works similarly cannot be understood and co cannot beunderstood well. It isbetween the sacredwatersofGangaan of no concernon themindsofdim-wittedth ifreally notanissueifthedivineworks the purportsshould possessthecompetencetostudyit of divinethey areinstigatedtostudyitwith works ofRamanujawouldfeeltheir srisooktis like Sribhashyam buddhi whileprajnaisonethatstays Theknowledge ofthepastisregard the upcomingisregardedasmati.Thein our attention.Thestatement “ scriptures wouldalways havethedesire shastram andwhohas theinclinationto it tohisheart’scontent. Similarly,a The sightofclearand coolwater would the poetic splendorofSrimath Ramaya < ” signifiesthatevenatth riskrsnalaSylIlaindan b Sm u iÏ> taTkailkIàa & it> VytItiv;yamit> AagaimnI mta, mprehended bythosewho e timeoffirstacquaintance,oneisinspired into < ” -Thenoble folkswhosavorthedivine b u Ï e > lúy perfect pronunciationandintonation.One e − 136 like Sribhashyam donotmakeanimpact at allthreetimes.Heretheusage“ at cannotunderstandthedifference a à}aÇ person who isadept nam ascomparedtoanordinarypoem. pound theschoolsoflikes d thetaintedwatersofanabandoned tostudyandperuse thedivineworks stantaneous intellectisreferredtoas < ” istherefore quitevalid.Ramanuja’s always makeathirstypersonto drink ivate usrightfromthefirstperusal. ivate ile themindtriestokeepawayfrom learnthepurports of theimperial tongues dancingtoaliltingtuneas ed as smrithi while the awareness of ed assmrithiwhiletheawarenessof and relish its true purport. It is E kal vix kal R nI. are incapable of seeing in thetenetsof b u Ï e > made even theimperial Vedasincapableof extolling theLordwithclarity and quotingtheattr presence ofpassages None ofthe other worksportraythegl the divineconsort.Everycharacteristic adequate forthosewhowouldliketoenjo adorned bythem.The perusal of thewo divine facesofthe semblance onthe is clearlikethespatikamani,showin AtThirupparkadal(milkyocean), bejeweled in throne insideamantapam one asinner. to contradicting ofmathams and purports Ramanuja conferdivinepleasure toth mere attendantlistening.Thedivineworksof to freeonefromthetormentsofthissamsara by ofYatirajahavethecapacity the divinesrisooktis medicines alwaysfreeus Consuming from alloursinsandtransgressions. bliss andbybeinga divineremedy,makeusfree These imparts conferuponusthewealth ofdivine that wemaybebestowed imparted the same to us out of abundant mercy so after havingrelishedthisgreatworkhave greater delightsuponeveryperusal.Ouracharyas gives water. So isthedivineSribhashyamthat hims delight insatiating scorched andthirstypersonwouldfindgreat taken tocurefeverisce of Yatiraja. “ z u ÏaSvad < ” - Themedicinalsoupofpepper elf withcoolandclear rtainly notdelightful.A from ourailments.But, withthesamebliss. 137 allsplendor,thebe e listenerwhile heeding tothetenets the choicest way.Themilkyoceanthat ibuteless natureof Parabrahman has consort, thegrandeuroffinery y theinfiniteauspiciousattributesof the Divine Couple adornthegolden trait of the Lord is glorified amply. trait oftheLordisglorifiedamply. rks of Yatiraja like Sribhashyamis rks ofYatirajalike the imperial Vedas would only make theimperial Vedaswouldonlymake ories oftheLordin thisway.The dwAdashi - Sri Perumpudur SriPerumpudur - dwAdashi rAmAnujA on VaikunTa onVaikunTa rAmAnujA auty and the regal auty andtheregal sadagopan.org sadagopan.org svarupa, rupa,gunaandvibhuti. showustheLord witha mirrors that purports andexceptionalimports.Thedivi intellectual capabilitiesandcomprehendin Theworks ofUdayavararetherefor thatmightbestudied anden Ramayanam portray thisLordinallHisgrandeur texts extoltheLord inmanysecreted arepricelessinnature like imports that panorama ofrarebrilliancethatwould deep studyofthiswork.Arepeated Sribhashyam. Somepurportsandconcep lots ThedivineworksofRamanujaislike of oceanthatha In acalmandundisturbed precious gems,learn. pearlswork wouldleaveonewithcompleteknowle andthe imperialupanishats.Thisbeingca conches withdistinctionthat Itshows mumukshus. atfruits andheisindeed theobject of contemplation of allseekers or its bed.cause ofthisuniverse.Itmakescertain Similar‘Brahman’ referstoHimaloneandnoneel TheinvocatoryverseofSribhashya the supremacyofLordSri.It to this is grandeur. with absoluteclarityandprecision. 138 ll hisindispensablecharacteristicslike perusal would bestow upon the wise, a perusal wouldbestowuponthewise,a precious stonesandgems.Theimperial enable themtorealizerareesoterical ascertains withclaritythattheword s no waves, one might see with clarity s nowaves,onemightseewithclarity that He is indeed the bestower of all ts maybecomprehendedonlyupona ways. But, the works of Udayavar ways.But,theworksofUdayavar se andHeisindeedtheinstrumental joyed by oneandal g skills one may find rare esoterical g skillsonemayfindrareesoterical se, acompleteperusalofthisdivine ne worksofourYatirajaarelikethe dge havingleftwith nothingmoreto an ocean with crystal clear waters. anoceanwithcrystalclearwaters. healoneisbeingextolledinallof m itself establishes beyond doubt m itselfestablishesbeyonddoubt e similar to the great ones like thegreate similarto oneslike l. Based on their their on l. Based immeasurable wealth and wouldnothesi ofUdayavar sampradayam with thesovereigns. Butthosewhoare suchelephants.Hencethepr and safeguard intoxicated.Itisonlyinthe sap andget Asperthesaying“ Udayavar. of withthisblemishlessdarshanam associate who and thepiousSrivaishnavas works andexpositions.Inthisverse, greatness andimpressivenessoftheprea of intoxicatingsapflowsdo often succumbtothestateofbeingin cheeks were like the wide Itwasthosetimeswhensovereigns and broad scoops of coconut. Thesemachines. Eachone ofthesepachyderms elephants would their immensewealthanddeemed unblemished acharyalikeUdayavar,hisdi pursuits secular and all materialistic divine works,setthemselvesperennially Ramanuja, afterhavinglistenedtohisel Swamy Deshikan mx iSwitmvxIryNTyitmna u krma E i¦d¹mddNt prosperity ofroyalty. prmaTmin ya u rdiNt"qa krqkqahvaih"nzIkrzI wn their cheeks. The flies The cheeks. wn their erwisiÏmtI S S S LOKAM LOKAM LOKAM themselves ashighlyaffluent. , sofarhasextolledquiteelaboratelyonthe e r 139 Swamy extolsthegreatnessofholy − — yitpits . Outof immenselovetowardsan . toxicated. During such times, streams suchtimes,streams toxicated. During ucidations and after having studied hisucidations andafterhavingstudied in contemplationoftheLord,givingup capacity of thesovereignstomaintain capacity of > ivr hadlongandpowe tate toshowtotaldisregardthe bequeathed withth sciples consideredhislotusfeetas wagedwarswithelephants aswar- 34 34 34 chings of Udayavar andhisdivine chings ofUdayavar ivilege ofhavingsuchassetsisonly − > AprmaTmin < àdayinrpayxna drown themselves inthis É irtam ” –thedisciplesof rful tusks.Their e wealthofthe e picta>, ! .34. sadagopan.org sadagopan.org e Kulashekhara Azhwarglorifiesandsings – propagation ofthephilosophyRamanujawasatSrirangam. maximum enjoyed by theaudiencewhole-heartedl Performances withliltingacousticappe podiums inconcordance tothe rhythm oftheaccompanyingpercussion. dignified gathering,attrac The wordSrirangamdenotesabeautiful Swamy Deshikanpoeticallyenjo landth soon reachedallpartsofthe imperial Vedas.ThepropagationofSr interpret theapparentlycontradict learned wereanticipatingwithwonder Udayavar! Udayavar! What tospeakofthe greatness of th rendered like NathamuniandAlavandar flowing populace ofSrivaishnavas.It Right fromthetimesofAzhwars,Sr acumen. DivineworkslikeSribhashyamda into hisdisciple-fold.Hisflawless them inabattle ofphilosophicalrefutationandtook adversaries over many and hepossessedverysharp the holyplaces rightfrom Bhagavad Ramanuja g u [pir[Ïs inépixr¼v N Ui´ &iÄriskan †Fka ν e [iv"”nya rqitidzam Ramasethu till the Himalayas. His erudition was vast tilltheHimalayas.Hiseruditionwasvast Ramasethu tive performancesofdanc m i iÉ intellect withrationalandlogicalacumen.Hewon ta{fvyn ys thesameinthisverse. S S S LOKAM LOKAM LOKAM 140 ibhashyam thatcommencedatSrirangam actions match his powerful and sharp actions matchhispowerfulandsharp ing statements and passages of the statementsandpassagesofthe ing wastheplacewheregreatpreceptors ! ingmivmz irangam waspopularforitsrichand as to how Udayavar mightpossibly astohowUdayavar als andvividportrayalsaregenerally rough the disciple-fold of Udayavar. rough thedisciple-foldofUdayavar. is divya desham during thetimesof is divyadeshamduring Vedanta kalakshepam or discourses. Vedantakalakshepamordiscourses. undertook acomplete wned atatimewhen dance podium.Inthepresenceofa y. In a similar way, the place of y. Inasimilarway,theplaceof 35 35 35 e u o n e; "a u yitrajyz>pqh>.35. Rk e i¦risk e e generallytakeplaceon r E in RÉ& i thewiseand & t pilgrimage of all pilgrimage E iv L in R x k & t>, m " significance. Thisqualityis purports conveyedbySribhashyam are are unknown tothequalityofbeing ro Whatarethesevirtues?The expre have thevirtue ofbeing de tight bystringsofdesirablevirtue. bows andsticksthatdepicthisdivine disciple areUdayavar’s Rasikas who depicting thegloriesofUdayavar.These tuneful noteswhenplayed. like thepleasant-sounding musicalin theglorie contemplating andcelebrating the bheda–abhedashrutis.Overwhelmed Vedicpassages apparently contradicting acumen to makeperfectly concordant that glories ofRamanujaproclaiming Lord areindeedrasikas.They,havingst who celebrateandenjoythegloriesin The divine works of Udayavar that ThedivineworksofUdayavar portraying thebeautyofex hold theboworstickstogether. “ denotes theLord.TheVedasattest themselves in theof thecity of Srirangamwhoarerasi fragrance of thismusical instrumentdepicting theglories divine melody. This divine piece of music Atall placesinSrirangamliketh one mayseetheabundant populaceof e Re e de better known by terms like ” pression andbeautyofpu licate andrichwithexqui ” . Thesearethestrings to this fact by saying - 141 struments that emanate melodiousand thatemanate struments rasikas or Srivaishnavas. Thetermrasikas orSrivaishnavas. “ works. These bows and sticksareheld udied theimperial Vedas,celebratethe healonepossesses ugh andserrated.Theessence orthe kas dancedandcelebratedimmersing kas e temple, the matams and ashramams, e temple,thematamsandashramams, s of Udayavar. Udayavar’s glories are glories Udayavar’s s ofUdayavar. of Udayavar is played. The habitants is played. Thehabitants of Udayavar instruments are played tunefully with instruments areplayedtunefullywith like the saguna – nirguna shrutis and shrutis like thesaguna–nirguna interpretationstoallformsof rich and pregnant withesoterical -fold play the musical instruments -fold playthemusicalinstruments ssions tobefoundinSribhashyam by emotion, they shed tears of joy finite auspiciousattributesofthe is like a bow is tied with strings rport. Withthisbowthe site constructions.They zBd sa of noblevirtuesthat “ rsa EFv the intellectual < Aw e v E s> R sa ” EFv Those Those rs> < ” or ” sadagopan.org sadagopan.org be theonlymeansto attain Him.Heatte He alsoascertained with authoritythe pervasive Paramanwhoisth Having doneso,heestablishedthesu Udayavar having takentheentire disentanglement oftheapparentlycont hadreachedomnipresence. Udayavar could beheardateveryplaceattestin Final Sanctuary - Thiruvayindai Final Sanctuary- e finalsanctuaryofinfiniteauspiciousattributes. 142 premacy andthetruthfulnessofall- radicting purports advocated by them. radicting purportsadvocatedbythem. truthfulness of Bhakti and Prapatti to truthfulness ofBhakti andPrapattito sted withluciditythat mokshamisthe g tothefactthatgloriesof Vedas asanauthorityeffectedthe naturally tookthegloriesofRamanuja alsotogreaterheights. perennial stateofbliss.Thepropagat thelotusfeetofPerumalat attaining of 143 Srivaikuntamandthat ion of such an authentic philosophy ofsuchanauthenticphilosophy ion itisatrueand sadagopan.org sadagopan.org virtues of the Lord that areglorified an virtues oftheLordthat attributes andnoble virtues. Itistheir realitybut it Brahman isanabsolute everything elsetobe anillusion. Noton th matham Letalonethat,Advaitha Yes, butitisamathamoffalsehood. of Vaidikamatham- math categorized asvaidika Ramanuja thatare instrumental for hisimmense glories. Mathams are Swamy Deshikan,inthisverseextols 3. 2. 1. ]rNTym After having these mathamsfadedoutinto succumbedtothepo roots. Having weededou like Sribhashyam that authority oftheVedasmightcropup ma to theVaidikamathams.Newer Theseschools Paasupatham andothers. mathams Avaidika interpretations. this mathamwasfabricated us matham Advaitha preceptors ofyorelikeDanka,Dr Vedas initsentirety.Thiswasex Vishishtadvaitha matham #d < àwms & tm]r < -vTk < yitp … mitjalk u rNdrSya - Withoutacceptingtheauth include charvakam,Bouddham,Sankhyam, Jainam, am and avaidika matham.Followingare theschools am andavaidika spoken about the glories of Ramanuja previously, spoken aboutthegloriesofRamanujapreviously, e − ª l»;a> m S S S y> icrNtnsrSvtIick - Thismathamacceptstheauthorityof LOKAM LOKAM LOKAM the stateofbeingextinct. 144 Except forParabrahman,theyvouch & ;amtiv;anlJviltjIvjIvatv>, the greatnessofdivineworks belief thatallthe amida, GuhadevaandBodhayana. amida, ly that,theycontinuetoassertthat d celebratedinthescriptures areall doesnothaveany characteristic t thesemathamsalongwiththeir 36 36 36 pounded andpropagatedbygreat at accepts Vedas does still exist. at acceptsVedasdoesstillexist. thams that do not vouch forthe thams thatdonotvouch werful refutations of Udayavar, werful refutationsofUdayavar, even in thefuture.Itwasworks ing self-styledthoughtsand appeared laterintimecompared … rbNxs ority oftheUpanishats, noble andauspicious E riNØka>.36. Parabrahman isillusory. Thesethoughts the realitybutbereft ofallattrib isalsoavaidikamatham. that Advaitham Swamy Deshikanas" Paraman whoistheabode ofinfiniteausp prapatti. WhatelsecouldaJeevanpo works ofRamanujaandtherebyattain of thepoisonousflameAdvaithaare had losttheircharacteristicidentityan is by theJeevantoattainParabrahman attributes andnoblevirtuesareindeed perennial, soaretheJeevanrealandpe anddeclaresthat of theVedicstatements ofdeli out andtheJeevanattainsastate to life. Once thisnectarisimbibed, Ramanuja's workscomeasthedivineam characteristic identityandessentia this poisonousflameburnstheminsi as ofpoisonandfire.Jeevanscryoutinsorrow islikeanadmixture Advaitham poison killsaperson.Anencounter with withaschoolof Byassociation existing Jeevanssufferasifreduced ⇒ ⇒ ⇒ deceptive. Followingaresomeof theirdeclarations. enlightenment withtheknow But thisJeevanis alsoillusory.It nescience oravidya. Parabrahman itselftransformsintoaJi the Supreme. Everything isillusoryincludingthe m & ;amtiv;anlJviltjIvjIvatv> ledge oftheSupreme. the poisonousflamesofAdvaithaareput 145 preceptor whoimpartstheknowledgeof l nature.TosuchwailingJeevans arebasedonauthentic Vedicpassages real andextant.Th d essentialnatureduetotheinfluence the stateofbeatitudebyperforming alsovalidandre to ashesbyaragingfire.Consuming brosia thatcanrejuvenatethem back They proclaimthat- Brahman aloneis raging fire also has the sameeffect.raging firealsohasthe de out. It make utes. Everythingelse apartfrom rennial. Bothoftheircharacteristic able to regain it after studying the able toregainitafterstudying icious attributes?Thisisphrasedby ssibly aspire forthanbyenjoying ssibly aspire ght. Udayavaratteststothevalidity thought likeAdvaitham, thetruly ceasestoexistonceitattains just as how Parabrahman is real and isreal justashowParabrahman van whentaintedwiththeshroud of " It is of interest tonote It isof al. TheJeevans who e meansundertaken s onelosetheir sadagopan.org sadagopan.org AnUpanishathasfive categoriesof statements.These include Nirguna shruti, Saguna Ghatakashruti portrays asingleSupremetruth. dressed themupin onetuftsignifying statements intofivecategoriesmaking form ofthedivineworksUday outallthetresses,similarl and sorting fragrantoil hairs arewelldressed bymakingthem intothreetufts,applying like the crown adornmenttotheVedaqueen.Justashowaqueen’slong flowing arealsofoundinthe similarly tresses regarded astheUpanishats.Justho superlative element oftheVedasth known asuttamangam,thegreatestof betrea TheVedamsmay as Sarasvathi. Th composed ofavarietystatements. beautiful fragrantflowers.Theyarekn would then comball thetressestakingcaretoseethat her hairbedeck herwithchoicest jewels, applyfr beautifullyattend totheneedsof and dressout allthetresses.Aking’spalacewo it up with utmostservitude ofVedamathawho care withUpanishats. Theyarelikethe female Sairandhri inbeautifyinganddecorating “ interpreted aspertheirtruepu real andrepletewithcharacteristica butRamanujaoutofhissheer Advaitins, and thereisattestationinthe Veda icrNtnsrSvtIick …rbNxs the queen. They wouldgive comb herhairbeautifullyanddressitupsorting E riNØka> rports unliketheAdvaitins. , AbhedashrutiandBheda shruti. 146 ttributes usingthesameauthoritiesbut ttributes ” uld usuallyhave fema avar, separated out the Upanishadic avar, separatedouttheUpanishadic statements of the Upanishats that are statements oftheUpanishatsthat them freeof alltheirtresses andthen not asinglehairwouldcomeapartand y thefemaleattendan at speakabouttheParabrahmanis own as Sairandhrikai. The Vedams are own asSairandhrikai.TheVedamsare - Ramanuja’sdivineworksare like the all humanfaculties.The crownorthe e scriptural statements arealsoknown e scripturalstatements s forthestatementsmadeby ted as a queen. The head is generally Theheadisgenerally ted asaqueen. thattheentireUpanishadiccollect acumen establishes thateverythingis theancient stream attendants or Sairandhris in the in orSairandhris attendants agrant oiltoherhair,wouldsortout w tressesaretobefoundinhair thequeenagoodbath, le attendants,who s oftheimperial t thatisofthe already explainedway Ifnot,thenth same work.If yes,then the statement should bescrutinizedtoseeifthis in understandingorifthereisadile Weshall nowstudyastohowthese be interpreted.Generallyifastatemen passage henceregardedas shrutis are or abhedamasJeevanandParabrahman Parabrahman. Atthesametimetheyalso from due tothefactthataJeevaniscompletelydifferentanddistinct propos Parabrahman. TheGhatakashrutis the insentientordersareessentiallydifferent fromtheSupreme inside every Jeevan as well as all orders of insentient matter. The sentient and resides completelywithitsessentialiden format most benignandsuperlative secreted insideeveryoneastheinner–co all thesentientand thenon-sentient the Parabrahmanenjoins everystateofac unknown tothemandassumesas Parabrahman entersintoandattachesit GhatakashrutisstatethatParabr and everyinsentientorderliketheeart other. essentia andare are perpetualandreal The Bhedashrutishypothesizethatbo fromParamathma different anddistinct infinite noble virtues.TheAbhedash Parabrahman isrepletewithallauspic TheNirguna shrutipostulatesthat of allauspiciousattributes.TheSagu 147 statement iselsewhereexplained inthe s thatareconcordantinnature. t cannotbedecipheredduetoadiscord mma inresolvingthepurport,thenit Paramapadam, the Parabrahman also also theParabrahman Paramapadam, na shrutiproposesthattheSupreme rutis postulate that Jeevatma is not thatJeevatmaisnot rutis postulate e statementmaybe interpretedina th theJeevatma andtheParamathma its body. Being theirinnercontroller, body.Being its have abody-soul relationship. Ghataka theabodeof andis ious attributes self with theseorders, ityetremains and that they are one and the same. areoneandthesame. andthatthey postulatethenon-differential nature lly different and distinct fromeach lly differentanddistinct ntroller. Beingnaturallypresentinits should beinterpreted similartothe orders.ThisParamathmaresides h, water, fire, windandsky.Though h, water,fire, tity and all characteristic attributes tity andallcharacteristicattributes theSupremeParabrahman isdevoid e thedifferential nature orbhedam, ahman isfoundineveryJeevathma tion andeverystateofindolence of five types of Vedic passages shouldfive typesofVedicpassages sadagopan.org sadagopan.org Paramatma isonewhich untouched by with infiniteauspiciousattributesandnoblevirtues. of all unpleasantParabrahman. Inasinglestatement,the attributes and atNirguna shrutiorthosethatvouc the same time glorifiespurports. Keeping thismaximinview Him to be replete itdoesnotco suitable wayprovided ParamAtmA is replete with bhOgyam with ParamAtmA isreplete 148 weshallstudy th h fortheattributelessnatureof ntradict anyofthealready existing Vedas proclaimtheLordtobebereft papam (sin),unknowntolevels of e passages of the e passages Letusnowscrutinizetheabhedashruti. to bytheimperialVedasthemselves. Thenirgunashrutisshouldbe attributes. interpreted tomeanthatPa qualities andtheattributedqualifi Inthisway theattributelessqualif the shrutishouldbeinterp while atthesametimeembellishesqualifications. itwithtwovirtuous statesthat,Br the Vedicpassageitself unstoppable volition.Whileproclaimingth “ TheVeda nitya vibhutiofSrivaikuntam. places suitedforenjoymentofobject intheen signifies thosethatassist vibhuti. Bhogyamdenotesobjects thatar bhogopakaranam andbhogasthanam.Thatis influenced bypain,not bydeath,freeofworries,nottouched inferiority, nottouched by hunger and thirst. It is one that is replete with bhogyam, sentient andtheinsentient orders as or insentient,theParabrahman staysas Forstatements liketheseitisfair the Vedamsthemselves.Theghataka shruti once we wake up,theyareallgone astheyareonlyillusions. eyes, then theyanswersayingthatmanythings areseenin ourdreams.But illusory. If a everythingel fromBrahman, that apart question is askedstatement, theAdvaitinsvouchforsi as to why dois asingularentityandhasnothingseco we see so many things with our sTykam> ” -onewhoownsthese assetsand“ reted tomeanthatParamath ramathma is repletewith is ramathma 149 joyment ofobjects.Bhogasthanamsare its body. Theabhedashrutismustbe its s. Allthesethreeare present inthe cation ofParabrahmanshouldbe the in-dweller. This in-dweller has the the in-dweller.Thisin-dweller hasthe s lavishtheLordwithsobriquet ahman is bereft of six evil qualities; ahman isbereftofsixevilqualities; ngular nature ofParabrahmanandsay ngular nature nd toit.Ontheauthenticityofthis at Paramathma is bereft of qualities, ication of Parabrahman (Nirgunam) in ication ofParabrahman(Nirgunam)in e fittobeenjoyed.Bhogopakaranam to accept the purports postulated by to acceptthepurportspostulatedby interpreted inthiswayasattested se perceivableinthisuniverseis one,whichiscompletewithnitya s state that in all beings sentient thatinallbeingssentient s state sTys»Lp> “ @km e v AiÖtIy all divineandauspicious ” –onethathasinfinite ma isbereft ofallevil < äü ” – Brahman –Brahman sadagopan.org sadagopan.org Brahman as–“ reality intheVedas.Alavandarverybeauti qualified byhisbody,attireandadornmen of theVedic statementsasfalsehood in entanglements are not cutandremove tufts depictingthefive-foldsegregatio upthe Sairandhrika beautifullydressed are liketheflowing hairsofVedamath This way theSairandhrika,whoisth fragrant oilthatisoftheform ofghat matham itselfwouldbecompletely expounders ofthephilosophyAdvait may bedeemedasfalsehoodsimilarto and therestarenot.Ifthisisnotac to makestatementsthatonlysomeof time.Thesearenotfalsehood amount of person lives forhislifeti here. Even thosethatareseenindrea the bodyofsupreme soul. Therefor on theotherhandrefertoJeevatmas its characteristicattributesorinot Parabrahman thatisqualifiedwiththese the abhedashrutisonlyreiterate have anassemblageofsub-ordinaterule Itdoes other rulerwithhimatpar. it onlyupholdsthesupremacyofCh sovereign. If it is stated that there is nobody second to him in this land, then alone”, isone thenth made as“Rama Jeevathmas andtheinsentientmatterasit interpreted inaccordancewiththisma ywa ca e ¦n & p> saèaq me, sodotheobjectsin deprived of a standing ground. deprivedofastanding ! AiÖtIy>AiSt- her words as its body. The bheda shrutis body.Thebhedashrutis her wordsasits knowledged then eventhe abheda shrutis 150 the passages of the Vedas are authentic oftheVedas thepassages areauthentic not implythattheChola ruler doesnot a andremovedalltheentanglments.The xim. TheBrahmanthathasthesentient aka shruti to theVedicstatementsthat aka shrutito the superlative preeminence ofthe ha would become mere illusions and the ha wouldbecomemereillusionsand n of Vedic passages. Just as how hairs n ofVedicpassages.Justashow rs, subjects and palatial dwellings.So, rs, subjectsandpalatial the bhedashrutis.Thiswayeven the ms arenotillusory.Similartohowa beinte is hasto , Ramanujamatham churns outthe ntient andthenon-sentientordersas d, similarly withoutdisregarding any d, similarly queen’s hair segregating it into five queen’s hairsegregatingitinto ola ruler attesting thatthereisno ola rulerattesting e thereis nothing illusoryorfalse either. It istheheights ofderision fully explains thissingularnatureof or theinsentient matter thatislike ts isonealone.Therenosecond s bodyissingular.Ifastatement e divineworksofRamanujaapplied U tl the dream live for that dreamliveforthat the e ”. TheCholarulerisa rpreted as,Raman master’s disciples,who camebackto tied hertuftstogether witha whitesi firmly withasaffronsi tufts together tresses shedressedherhairwellwith began tocombherdisheveledhairapplyi Kongupirattiwentinsidethehouse comb, saffronband andwhite band.Se age. advanced in mathamafterhi the propagationofthis them asthereisno acharyalikeRamanu poured outtheirworriesandtoldherth welcomed themwithhospitalityandenqu their worries.Thedisciplesimmediately at her residence. bynameKongupiraatti andmeethisdisciple themtogo advised disciples and He assu happened tolistenonesuchconver continue the propagation ofsiddhantamafterRamanuja. Ramanujaoneday tothepeet the capacitytoascend capable asRamanuja.They begantosp worried abouttheirfutureacharyaas Ramanuja. Duringthefinal times of said tohaverememberedan episod “ study it. Sribhashyam hasthecapacitytobestow Theerudite andwisearethosewhostudythisworkatthelotusfeetof a sadacharya.SwamyDeshikansays outstanding clarity. entire purport fromtheVedasinits icrNtnsrSvtIick …rbNxs red themthatshewould pr E riNØka> 151 ” sation. Heimmediatelysummoned those sation. am ofSriVaishnavaSridarshanamand e that occurred during the times of e thatoccurredduringthetimesof Ramanuja withapuzzled mind,asthey ty andestablishesparabrahmanwith Ramanuja, his erudite disciples were Ramanuja, hiseruditediscipleswere eculate astowhocouldpossiblyhave lk band.Comfortingherself,shethen they did not see anybody who was as didnotseeanybodywhowasas they left forherresidenc lk band.Shelater tookleaveof her ng fragrantoilandsortingoutallthe m asallhisdisciplesarealreadywell the blissofbeatitudeuponthosewho - Bythisusage,SwamyDeshikanis ja whohasthecapabilitytocontinue at itisamatterofgreatconcernto many tufts.Afterthisshetiedthe ating herself infront ofthem,she ired thereasonfortheirvisit.They with authoritythatworkslike and cameback withfragrant oil, ovide the solution to all ovide thesolutiontoall e. The noble lady sadagopan.org sadagopan.org refutation ofthefallacious interpretati entanglements inherdisheveled hair based onthetextsofAntaryami true purportsofphilosophy of theestablishment ofthe signifies thecommencement of applyingfragrantoil to itspristineglory.Theact bringing in greatdisrepute of waysmost derisive interpreted theVedasin adversaries having hair initiallysignifiesthe Herundressed Upanishats. statements of the flowing hair representsthe the ghatakashrutis.Her the concording passagesof differential) shrutis,using abheda (differential-non- shrutis andthebheda- (attributive-attributeless) the saguna-nirguna of conflicting statements true purportsoftheupanishadicstatem Veda. Shehasbecomemydi thinkofthis Hespokethus–Donot manifested themselvesasthislady.Thin with abenignsmileonhis act. Thedisciples toldRamanujaofev could notgetanyverbalanswerfromhe face begantoenlighten. sciple afterhavingseen 152 The White band of kOngu pirAtti pirAtti of kOngu band White The erything thathadhappened.Ramanuja, andsubsequentcombing signify the ons of the adversaries. Italsodepicts ons oftheadversaries. k ofherastheveryrepresentation shrutis. The sorting and removal of of shrutis. Thesortingandremoval r, exceptfortheverypeculiarmono ents byresolving ofthe apparently lady as one of us. The Vedams have ladyasoneofus.TheVedamshave the establishmentof Wesingthiseverydaywhileperformingshatrumurai toEmperumanand acharyas. eulogized asthemanifestationofSribhashyakara. GlorytothegreatVenkatanathawho the LordofThirumalai,extolledasth as – later time.ThisisattestedtoinNa Ramanuja hintedthat hewould manife state ofbeing extinct andou refutations. Alltheadverseschoolsof winovertheadve Ishall and imparts. propagate andfortifyoursiddhanthamon to thesubjects.I shalladornmyselfth thepedestal from Gruhasthashramam is time beinGruhasthashramamth once againincarnateinthisworldatTh Oneofthediscipleswasquicktopointoutthatshealsofastened a white silkbandtohertuftsofhairla being intheblissfulcompanyofhermast act ofcomforting herselfandrelaxinga onslaughtsofth siddhantham fromthe of workslikeSribhashyamthatserv sacredkashayamortheochr adorned the Securing the tuftsofhair with asa establishment oftheconcordantnature the harmonyofthoughtsexpresse ytINÔa v e »q < za e zavtara r siddhantham shallstayhi e=wv e Ty e y < tt e y yanaracharya’s DeshikaMangalashasanam yanaracharya’s 153 < ivtKya ffron silkbandsignifiesme,whohas d by the Vedic passages and the and d bytheVedicpassages ! ter. TothisRamanu " roughout mylife.Theorderof wheremaximumhelpmayberendered st himselfasVedanthaDeshikaata e adversaries from time totime.The e adversariesfromtime er whoistheLordofallscriptures. e personificationofHisGhantaand while afterthissignifiesthestate of en withspotlesswh of thestatementsupanishats. uppul inKanchipuram. Ishallatthat es as a citadel in defending our es asacitadelindefendingour philosophy wouldsoonfadeintothe < qa e attire. It signifies the composition e attire.Itsignifiesthecomposition rsaries inbattlesofphilosophical a firm footing with my expositions afirmfootingwithmyexpositions < za is celebrated as the incarnation of is celebratedastheincarnationof R yaSt e wvaÉv u m¼¦m e t !, gh andgrand.Sayingso ! . ja replied–I shall ite attire.Ishall sadagopan.org sadagopan.org impression. Some of the Advaitins set Some oftheAdvaitins impression. for theSupreme Brahman. Everything TheBouddhaspostulate thateverything Shankara havingaccepted their viewpoin nectarine essencechurnedoutfromthe conformance tothepurportsofen measures thedelectable celestial Devas.HebestowedtheSriv measuresBhagavad vishayamthatlaysecretedin withrace, Ramanujawasabletodiscover both ofascertained fromthestatementsofth his hands.privileged enoughto imbibethe nectar Thoughthecelestials areblessedwiththefortuneofsavoring Havingdelightful spectacleofthe done so, he evenimperial Vedasinitsentirety. surpassedwith theintellectualacumentoreveal the entireVediccollect. Udayavaris the himselfby thorough perusal,hassatiated immense erudition.Ramanuja,whotook clarity isbeyondthecapacityofev theVedaspassages of areverytersein such divineworksacquired Udayavar's s m uinm In thisverse R nis lúm[a u xazns u Ê¢ E m R hï u Êm u itsmiòm u dÂyTyÃsa m dÂyTyÃsa Lord reclining onthemilk nectar ofSribhashyam,whichisin absolute Swamy Deshikancelebratesthewayinwhich u iòNxy> kwahvmsa S S S LOKAM LOKAM LOKAM u k 154 … Ndg the onlyacharyawhohas beenblessedthe en thecelestial De thetruepurportsconveyedby Brahmasutras ofSage VedaVyasa. Brahmasutras of the Lord's glories thatmaybe oftheLord'sglories t says - Everything is illusory exceptt says-Everything e Vedas. Though born in the human superlative heights andglories.The the Vedas and drink it inplentiful theVedasanddrink nature. To bring out its purport with nature. Tobringoutitspurportwith the nectar liketreasure trove of tire Vediccollectandwhichisthe out towageawar of philosophical upthesetersescripturesfora perceivable isnothingbutafalse imbibingthenectar likeessenceof u [ma aishnava fraternity with abundant aishnava fraternitywithabundant 37 37 37 E i − inthisuniverseisanillusion. kàkrz E gtan y ocean,theyareyetnot ! kpqsa ui − i-> s vas, whopossess E gtan Ui − i->.37. ! o{fyn ! , “ and gloriesoftheLord. Letusnowstudyafewexamples that illustratethefactthat expositionsofth refutations areactually thorough refutationofotheradverse systemsofphilosophies. a divineepiphanywith Ramanujaandreceivingtherequisiteknowledge for Ud Swamy Deshikatoaddress liberation. oneand Jeevathma andParamathma being the realization ofthisnon-differentia by theterm differential relationshiporabhedam and enhances ourspiritualdelightmanifold.Theusage oftheword" true identityofParabrahmancharacterize of theLord.Sribhashyakara'sworks possible toexperience andenjoy theinfi similar way,bymeansofathoroughrefuta enshrine inthem,spotlesswhitepearls oceans. Thoughsupreme Lord-saysSwamyDeshika.Pe theyand upholdwithauthority,theinfinite appearstatements tobearejoinderthesy to be smudgedof Vedantins.Thoughaplanareval with whowe triumphed overtheseadversaries dirt and Sribhashyakara havingthor attributes. slime, yet, and thatBrahmanisnotattributeless they Sribhashyam thatstatedtheentire refutation againstSribhashyakaraunab tÅvmis tt ” – The Advaitins interpretth ” –TheAdvaitins ! and theJeevathmade ayavar gives apictureofSwamyDeshika being in ayavar gives 155 between the Supreme Brahmandenoted noted bytheterm glories andauspiciousattributesofthe uation of Sribhashyam portrays its uation ofSribhashyamportrays oughly refutedthedoctrineofmyth stem ofAdvaitha,yet,theyelucidate refutation therefore,dawnsonusthe that aredazzling andinvaluable.Ina l relationshiportheknowledge of nite auspicious attributes andglories nite auspiciousattributes e infinite divine auspicious attributes e infinitedivineauspicious re nothingbutBuddhistsintheguise le toabidebythestatementsof but repletewithinfiniteauspicious universeisnotamythbutreality arl shellsareunearthedfromdeep tion ofthesystemAdvaitha,itis d withinfiniteauspiciousattributes the sameisinitself themeans to is toillustratethenon- Tvm ! . Theystatethat Asa E " by " by sadagopan.org sadagopan.org inixXyaistVy> refuted. ordainments like realized bymerelistenin then thereisnoneedforanydecree. non-differential relationshipbetweenJe andcommands of Advaitha,suchdecrees Enshrine its gloriesandauspiciousattrib Werefutethisviewthoroughly. emancipation. beadopted in orderattain means to ” - MeditateupontheLord,Co “ %pasIt ” He is the object of our ofour Love object He is the would betotallyworthless.Thusthestatementis g totheVedicstatement 156 The non-differentialrelationship maybe Why? TheVedasordainthefollowing utes inyourhearts.Asperthesystem evan and Brahman itself is sufficient issufficient evan andBrahmanitself are totallyfutile.Ifmereknowledge ntemplate upon theSupreme; “ tÅvmis “ %pasIt XyayIt ” . Hence consider anothersignificantstatementfromthescriptures." of theiractionswhileParamathmabestow while Paramathma isasingularsuprem aremanyinnumber Jeevathma andtheParamathmabystating-Jeevathmans clarity thevalidityofdifferentia fruits ofactions.Thisstatementfrom the Lordisbeingqualifiedwitha powerful phrase is used inknowledge. Hebestowsuponthesentients, refuting the views of the school identiti dweller withthecharacteristic of Advaitha. Here sentient, the Lordpervades themasone- every soulthatischaracterizedby authenticity andtheauthorityofth scriptures. While refuting the adversaries, wealwaysvouchon the being thesoleobject ofadulationa points outtheLordbeing by worshipping attaining theAgnihotramand yajnams like the Lord here object ofadulation.Adulation with incessant devotion and love. This unmistakably Paraman, asitisquite clearthatJeev differential relationship (Jeeveshwa have thecapacityto act independently. of and infinitevolitioniscapable physical faculties orshariram).Oneis knowledge. Bothofthemarebeginning One isrepletewithinfiniteknowledg " Fromtheusageofterm $znIza inTya e inTyana E " -TheJeevathmaandParamathmaar < c e tn> c etnana < @ka the object ofourperpetua e bøna “ %pasIt < y>ivxdaitkaman 157 denotestheperformance of sacred doing anythingwhilethe otherdoesnot ttribute ofbeingthebenefactorall an andParamanhave qualified withthevirtueofindependent ra bhedam)between aJeevanand ll the karmas (duties) prescribed inthe ll thekarmas(duties)prescribed e entity.Jeevathmansenjoythefruits the attributesofbeingperennialand The statementhere emphasizes onthe l natureofrelationshipbetweenthe e while the other is bereft of this otherisbereftof this the e while es ofbeing eternaland repletewith in-many andresidesinthemasthein- less (birth signifies association with less (birthsignifiesassociation the shruti clearly ascertains with theshruticlearlyascertains e Vedas.Thescriptures proclaim s them with those fruits. Let us now now s themwiththosefruits.Letus ” the state of absolute purityofmind the stateofabsolute thefruitsofalltheiractions.This we get to know that Brahman is an we gettoknowthatBrahmanisan e two real and distinct entities. realanddistinctentities. e two ! " l loveanddevotion - Withintherealmof different qualities }a A}a E Öa E Aja E sadagopan.org sadagopan.org zrjal over Indrajitusinghisunmatched that wasevenbeyondthereachof initiation intothesacred manthrams him. Thishasaspecialsignificance. inthisverse But, and Yatipurandara. Deshika. SwamyDeshika,sofarhasaddr effectssupremeblissin (Ramanuja) celestials, Ramanuja refuted thelikes statements ofthe Upanishats that way, withhisclearunderstandingof AfterIndrajitfelltoLakshmanain Jambavan, Hanumanandothersshowered immeasurable valor,thengoand exterminateIndrajit. Oh arrow!virtuous (satyasandha),piousandnoble(d If Sri Rama is the progeny of Dasharatha, if He isLakshmana whenshooting thefinalarrowsays- truly downpour fromdarkanddeepclouds with astring ofarrowsinrapidsu “ (capability toknoweverything). virtue of and aremutuallydistinctfromeachother.HereParaman isextolledwiththe < %¢ m uin> mnis lúm[>m < vv; " sv R }Tv R nIlaMb < " pa xma - Havingall-pervasiveand u xr> ywa Eé; R Tma sTysNxírama e cAàitÖ zr@n 158 ccession thatresembledthetorrential skills in archery (astrams). “ skills inarchery(astrams). During Ramayanam,Lakshmanaobtained he uses thewordLakshmanatoaddress of Dhanurveda from sage Vishvamitra of DhanurvedafromsageVishvamitra our hearts and minds - says Swamy our heartsandminds-saysSwamy ” are evenbeyondthe graspofthe thepowerful andarrow-like sharp of theAdvaitinswho weresimilarto celestial Devas.Hesubsequentlywon harmaatma) andifHeistheabodeof harmaatma) . DuringhisbattlewithIndrajit, essed Udayavar as Yatipati, Yatiraja Yatiraja essed UdayavarasYatipati, thebattle,nobles - The great apostle Lakshmana - ThegreatapostleLakshmana e dazriw>yid, him with admirations. In a similar Inasimilar him withadmirations. < jihrav[I all-encompassing knowledge — . like Vibhishana, A†Zyman> delight toourheartsandminds. Vibhishana andothers,similarlythedivi greatdelightto fall ofIndrajitbrought Parabrahman inrefutingthesystem of thedi passages oftheVedasextolling qualities ofRamainordertoannihila adversaries likeIndrajit.JustashowLa 159 te Indrajit, so did Ramanuja use the use Ramanuja te Indrajit,sodid Advaitha thoroughly.Justashowthe Advaitha kshmana usedthenobleandauspicious ne works of Udayavar brings in great theheartsofnobleslikeHanuman, vine andauspiciousattributesof sadagopan.org sadagopan.org escorted himtohisdestination. winding stepsthetraveler comforte of hishands andpulledhimoutofthewa distress his handthatwaveredontopin close tothebottomofwell,tr with thegrassthatshroudedwindin the spot.Hemadehiswaycarefullyto loud wailsandscreams.Havingheardhis and desperatelytriedtofindhiswayout, aheadhefell grass. Pacing an abandonedwell.Beinga ahea andstrode areover that hiswoes apprehend outlawsandbandits.Strugglin entrapped bycontrivancesthatwerehidden beneath theground in order to twines ofthenetandbreakingitlo beasts. Hefreedhimself withgreatdiff entangled unknowingly atthecenter of a plank thatlayclose-by.Havingbriskly slush, heforcedhimselfoutwithgrea to takethepaththroughmire.Ha walking alongitsflanks.But,asbothth the pathahead fullofmire.Withoutgetti town in search of a conten k kpid … †iòk A layperson … hnam u o R mtkd e inptt>präü[>kr¢hivc][a Rm < kiplkLpnavag intoitinadvertently.He ted livelihood.Havinggone long-standing edificeit wa heeding totheadviseofhisfriend,went S S S LOKAM LOKAM LOKAM 160 u ra e flanks weredensel d him with words of assurance and assurance d himwithwords of thebottomof ose. Not far enough, hegothimself traveled alittleahead,hegothimself ed movements.Thedriftercaughthold d inswiftpaces.Onthewaytherelay aveler haddrownedtotallyexceptfor < ÊrTyymtITytt t difficultywiththeaidofawooden ving gothimselfhalf-drowned inthe g steps.Bythetimedriftergot ter. Givingthetraveleraseaton g his way out, he thought to himself g hiswayout,hethoughttohimself cries, adrifterpassingbyrushedto huge netthatwascasttocatchwild butnonewasavailable.Hegave out iculty by biting through the strong iculty bybitingthroughthestrong 38 38 38 ng intoit,hetriedtocrossitby e jyitlúm[a sustained himself swimming sustainedhimselfswimming s deceptivelyshroudedin a littledistance hefound ! Ô ‚ih[tÙyÙa y thorned,hechose well bydoingaway e =y < m u in>.38. e drm !, Ramanuja movedoffthismireandsetforth. mire thantowalkonthemandclea “ Sriman Narayanawhocametheirway.Th with tamogunam,astheabsoluteLord Shivan, whoisglorifiedinthescriptur Sriman Narayana,theVedavedyanas withno find themselvesdraggedintoit mention. It is like a pit with slush filled to the brim. Those stepping on it would repu customs makethismathamtotally with ashes,consecratingtheLordinpo disgusting. Practiceslikeeatingfromth nature. The tenets andprinciplesof It expounded byone,namedKapardi. entered the mathamofKapardi.It Ramanuja decidedtocalloneachandev countenances andshowerthemwithmuni vicinity, thehermitagesofRishisand theDandakaforest stayedin Sitapiraatti frames. SwamyDeshikanex for ustoexperience andvisualizeth arguments solelyontheauthorityofth habitats anddivinemanifestationsof a shroudontheessential identity,divi OurRamanujaissimilartothis andothers,cast Shaivam,Sankhyam,Yogam,Mayavadam adverse mathamslike à]a¦naiÏ p»SyËrat “ “ kiplkLpnavag kpid R mtkd R m < ” ! ASpz u ra - DuringthetimeswhenLakshmana,SriRamaand ” – Thefollowers ofthesc pounds thisasfollows. R n < vr ” – Itis betterto disown 161 nse thefeet. Heeding tothissaying, e supremeParabrahmanin ourmental ts ofwineandafewotherunthinkable ts es ofShaivagamamandwhoisreplete Parabrahman. Ramanuja,bybasinghis ery matham.Withthis resolvehefirst . Theydidnotreco the SupremeLord,theyacknowledge is a shaiva mathampropoundedand ashaiva is this Shaivamathamwerefilthyand e unassailable shruti, made it possible shruti,madeitpossible e unassailable pathofreturn.In would bestowthemwiththeirdivine great traveler.Theinfluence ofthe was a mire ofvastandunendurable was amire lsive andnauseatingevenfora mere e hollowof askull,smudgingoneself ne forms, characteristic attributes, ne forms,characteristicattributes, ficent benedictions.Inasimilarway, s, theywouldoftenvisit,withinthe is slushshouldnotbesteppedon. hool ofSankhya layin paths ofsludgeand paths stead ofaccepting gnize andreceive sadagopan.org sadagopan.org “ Shiva ev performed aradhanamtoLord atKaalahastiand Bhattar stayed returned fromKashi, Govinda staunch Shaivite.Afterhaving master’s wordsandbecamea Bhattar meeklyfollowedhis grace ofLordShiva.Govinda bestowed withthe abundant lingam everydayashehasbeen perform aradhanamtothat GovindaBhattarto Prakasha told Yadava hands. Bhattar’s Govinda to attach itself madealingamto magical powers, Yadava Prakasha using his taking aholydipintheGanga, Kashi, whenGovindaBhattarwas Ramanuja back toKanchi. At andsent foiled hismaster’splot came toknowofthis conspiracy, who disciples. GovindaBhattar, waters ofGangaandso,embarkedupon Yadavaprakasha conspiredtokillRama masterly repudiationsofRamanuja his cousinGovindabhattarweredisciples from itandcleansewithpurewater,si Even ifentrappedintheslushofShaiva blessings. Theyhadcastanet,entwin abundant populacealittleahead.Hewent the templeofKaalahasti. uL e r r ” and made him the presiding authority of ” andmadehimthepresiding authorityof 162 milar toGovindaBhattar.Ramanujaand against the school of Advaitha, againsttheschoolofAdvaitha, ed totheirownimageriesandwhims. matam, itispossibletoelevateoneself eryday. The Shaivaseulogizedhimas eryday. The nuja by drowning him in the dense nuja bydrowninghim inthedense of YadavaPrakasha. a pilgrimagetoKashialongwithhis closetothemshowerwith maduramangalam embar embar maduramangalam Having seen the the Havingseen mind, which fits, into both the classifications. Rajasahankaram directsand mind, whichfits,into boththeclassifications.Rajasahankaram karmendriyam like mouth, hands, legs and excretory organs. This is followed by jnaanendriyam. Thencomestheclassi formthe cla tongue andskinthat ahankaram, spawnedtheeleven satvika tanm rupatanmatram,rasa tanmatram, ahankaram, spawnedfivetanmatrams. ahankaram,rajasaahankaram saatvika entity is‘mahat’fromwhichcame‘ahank transformation. Fromthisentityspra transformation. Primordialmatterhasno sourceoforiginandis inertto matter(moolaprakruti)and primordial ivk existence ofasupremegoverningentity the instrumentalcauseofthisuniver return. Shavismacceptstheauthorityof entrapment intheviciousnetsof Evenifonegetsentrappedinth isstillpossibletoelevatefromitandgetcleansed.Butan Bhattar, it made forThirumalaialongwithNambi. none else.HavingdisownedShaivism, he and alone beforSrimanNarayanan areto resolve thatflowersandprayers wholist transformation inGovindaBhattar would cometopluckflowersfor hisdail Vishayam to the others in his group in the same garden where Govinda Nambi Kaalahasti. Thirumalai Nambito Bhattar Ramanujawholearnt aboutthis,de into thefoldofSriVaishnavism.He « it> p “ m u é;a> U làk ” «it> ivk – The followers of Sankhya postulate two entities namely the – Thefollowers ofSankhya postulatetwoentitiesnamelythe « it> mhda*a>àk « itivk 163 sent a group ofhisdisciplesincluding sent agroup ng forth23otherentities.Thefirst ng y spiritualchores.Thisbroughtabouta These areshabdatanmatram,sparsha enteredthefoldofSrivaishnavamand . Letusstudytheirmathamfurther. matham ofSankhyamhasnopaths aram’. This‘ahankaram’isthree-fold– se while Sankhyamdeniesthevery and tamasa ahankaram. From tamasa Fromtamasa ahankaram. tamasa and would render discourses on Bhagavad onBhagavad renderdiscourses would faculties. Theyareeyes,ears,nose, atram and gandha tanmatram. From andgandhatanmatram. atram ssification ofsentientorgansor ssification cided tobringbackGovindaBhattar PashupatiasthesupremeLordand « ty> sÝza e slush of Shaivism, like Govinda e slushofShaivism,likeGovinda ened toiteveryday.Hewasable Purusha. Purushaisinerttoany fication ofcausal facultiesor fication e d;> civkar> nàk « it> n sadagopan.org sadagopan.org supreme entity. Brahmandistances itselffromthis with self-styled imageries andwhims Purushan. Thisismokshamoremancipation. discontinues her performance. Similarly her expectations are met.Once she till thestage,continuestoperform Adanseuse,whoperformson him again. disowned herafterlearning dissociation ismokshamoremancipation of Inthisschool,theassociation isattributedtoth mutual affinity place. handicapped woulddirectthewayandth Thisassociationoftheirs islike the handicapped.Theblindwould carryth therefore hasafondnesstoward Purusha. Prakruthiisanobject ofenjo the primordial matterbrings forththe universe under theinfluence of cause forthisuniverse. Similartohow closely becomesafabric.Theassociatio the same. Thingsdonotspawnfromno when crushed comes outassesame oil. the cause-effect theorywhoquote-What (perception), anumanam(inference)andsh Sankhyas accepttheauthoritiesof ThePurushaniseternalandunknow the originofanyotherentitynordo controls theentitiesoftamasamandsatvikam. about her infidelity, then she would not go back to about herinfidelity,thenshewouldnotgoback s thepurushawhoenjoysit. 164 yment thatmay beenjoyed byothers.It e causeoftheuniverse,whiletheir Hencekaranamandkaryamareone three entitiesnamely–pratyaksham that deniestheveryexistenceofa iron piecesgetattractedtomagnets, the comingtogetherofblindand n-existing things.Thread whenwoven gets thefruitsofherdesire,she es anyentityspawnfromhim.The . Ifawomanlearnsherhusbandhas prakruthi dissociatesitselffromthe PrakruthiandPurushaduetotheir e blindwouldwalktothedesignated abdam (sound).Theyarefollowersof matham, which is a vicious net woven matham, whichisaviciousnetwoven n ofprakruthiwithpurushaisthe e handicappedonhisshoulders.The ever ispresentinthe sesameseed, n to transformation. Heisneither n totransformation. Yogamathamspeaksagainstthisrati cause (upaadanakaranam) ofthisuniver instrumental causeofthisuniverse. way, theVedaseulogizeParabrahmanto orinstrumental as thenimittakaranam theworkthatthey nimitta karanamsfor construc furniture andamasontodothe material causefortheentireuniverse sentient (Jeevathma),non-sentient(mat for furniture. Similarly,theamalgama substanc material denotestheprimordial itis sentient, non-sentientandBrahman, vast universethatwesee.Since theca the sentientandnon-sentientorders The effect (kaaryam)ofthiscause is Parabrahman thathas thesentient andthe non-sentientordersasitsbody. Thecause(kaaranam orders asitsbody. entities insideout.Hence Brahman hasthesentient andthenon-sentient (achit) andSupremeLord(Ishvara).Th Vedanta speaksaboutthreeentities,they matham, it realized that even thisBrahman chosetoenterit.Afterhaving matham is not fit enough to be adheredthat Yogatantramwouldbeinconformi to. the propagator ofVedas and thecreato moksham. Theexponentofthismatham attests tothepath Parabrahman. Italso UnlikeSankhyamatham,th Yogasmriti. Hiranyagarbha matham.Theworkexpoundingthismathamisknownas Brahma. Hisschoolofphilosophyis “ Ô ‚ih[tÙ yÙa e dr < AtITy ” – thetermdruhinarefe 165 known as Druhinatantram, Yogam or or knownasDruhinatantram,Yogam themagnificentParabrahmanthathas e supremeLordpervadestheothertwo se isthenon-sentient matterwhilethe usative entity hadalltheentitieslike usative entity ter) andthesupremeBrahmanis is Brahma,thelotus-born,whoalso is mathamacceptstheauthorityof denotedasmaterial of bhakti yogam as a means to attain ofbhaktiyogamasameanstoattain . Acarpenterisneededtodothe tion. Theyareinstrumentalcausesor tion ofthethreeentitiesnamely as its body. Theeffectdenotesthe asitsbody. do.SimilarlyIshvaranisconsidered be thematerialcauseaswell cause forthisentire universe.This e. Wood is the primordial substance e. Woodistheprimordialsubstance r of the Lord’s subjects. Presuming r oftheLord’ssubjects. ty tothepurportsofVedas, ) ofthisuniverseistheminutest being sentient (chit), non-sentient delvedintothenuances ofthis onale. It states that the material It states thatthematerial onale. rs tothefour-faced cause.Theterm sadagopan.org sadagopan.org drowned itselfcompletely except for wailed aloud“Isn’tthere anybody toprot having This is likeescortingavisitorresp beenhis pushed mane off, smudge him all over with into soot and push into a deep the well. Brahman deep abandonedqualities arealsototallyillusory. well of myth scriptureseulogisingParabrahman andits thatthe deception bystating by the Advaitins,are untrue. They pushed Parabrahman alone istrue.Everything else like itsdi Parabrahman withtheblemishofnescie the insentientworldsareallillusory.As assets. isdevoidofany Vedas. Brahman and itisbereft ofalltheauspicious followers ofthismathampostulatedthat Brahman believed ittobeatrustw chores ordainedbytheSmritis.Falling They alsoacceptedtheperformance of orMayavadinsaccepted theau Advaitns orthereligionofmyth.Br Advaitha enough toadhereto,Parabrahmandiso fit (Brahma)isnot byHiranyagarbhan themathampropounded resolved that iscompletelycontradictingtothis.Having But,Yogasmriti Upayabhakti. be done untiluniverse andwhoisthesanc Attainmentofmokshamispossible thethe Lord,whoismaterialcauseas soul departs from theParabrahman. Thisiscont body. Thisinstrumental cause(nimittakaranam) is known as Yogam or “ k … †iòk … hnam u o e inptt>präü[> radicting totheVedas. tum ofinfiniteauspicious ” 166 ahman decidedtoenterintothis.The wns thismathamtooandsetsforth. wns orthy realm andentered intoit.The vine form and auspicious divinequalities form and auspicious vine – Next in vicinity was the matham of – Nextinvicinitywasthemathamof qualities that are attested to by the qualities thatareattestedtobythe Its belongings like the Jeevathmas and belongingsliketheJeevathmasand Its its handthatwavered ontopofthe well astheinstrumentalcauseofthis well of this universe is the supreme ofthisuniverseisthesupreme ifthiswasnoten nce oravidya.Theystated–Brahman thority of the Vedas and the Smritis. thority oftheVedasandSmritis. preytotheirdeceitful statements, - Brahman is attributeless (nirgunam) -Brahmanisattributeless ect andelevate mefrom thispit?” It to thepitoffallacy,dishonorand ectfully into thehouseonly toshave the nitya-naimittika karmas or daily daily karmasor the nitya-naimittika by perpetually contemplating upon by perpetuallycontemplatingupon attributes. Thishasto attributes. ough, theysmudged Udayavar is highlyadept.HesavedhimselfandParabrahman too. is Udayavar others fromdrowning would inadvert both ofitshandsinatightgrasp.Thos Vedas, hepulledthedrowningParabrah and withone handholding on spot having heard “ the loud wails of Parabrahman. He climbed down carefully water’s surface. kr¢hivc][a e jyit lúm[a tothesupportingstones rAmAnuja muni e =y < m 167 u in> man outofthewellbyholdingonto e whoareinept,whentryingtosave ently drownthemselves too.But, ” – Sribhashyakararushedtothe of the well,denotingthe sadagopan.org sadagopan.org acharya, SriBhagavadRamanuja. qualified). SwamyDeshikaeulogisesandce (onenessofthe butVishishtaadvaitham (monism) Vedas isnotAdvaitham percussion, hevouchedwithauthorityth but qualified byinfinite auspiciousattributes.Accompanied byadelightful He establishedandcelebratedwithclar the authenticityoftwovibhutis,th Ramanuja,withplentifulauthoritie or Advaithaandestablishedthesuprem jy yitraj 168 e sentientandthenon-sentientorders. ity that Brahman is not attributeless isnotattributeless ity thatBrahman s fromtheVedas,refutedMayavada acy ofParabrahman.Heascertained at thephilosophypropoundedby lebrates thegloriesofthisgreatan “ the abodeofLord. elevate themselves,andshowedthemth the rescueofthesesubject shown alongwiththewaystheydefraud earth. the subjectsofLordonthis service toit.Here SwamyDeshikan exto attributes andgloriesofParabrahman, making themacceptParamanu to Theydefr and haspervadedeverywhere. in thisuniversethan aJeevan.Butvais Vedas. Jeevanisatomicinnature.Rama of performinganydeed.Itisonlypo the factsthatthisIshvaranisal Supreme soul Ishvaran,theysay. But,it ofitsfloraandfaunamust comprising have been madebyapotter.Insimila genuineness oftheVedas.Jarsandvess the authenticityofParabrahmanbyinfe known asVaisheshikas.They sivz twagtkwazt e ;k Having rescued k[adpirpaiqi-> kiplkLpnanaqk k[adpirpaiqiÉ> < ” – dravyam, gunam, karma samanyam samanyam gunam,karma ” –dravyam, E Stdn ” u sairjLp – Thefollowersofthemath s whowere sightl splittheentitiesas“ E rip àtairtimd S S S the characteristic identity, infinite auspicious the characteristicidentity,infiniteauspicious be thecause ofthis universe. LOKAM LOKAM LOKAM 169 E> k l-encompassing inknowledge andcapable ssible through aperusaloftheimperial nuja says that there is nothing smaller nuja saysthatthereisnothingsmaller heshikas state that Jeevanisgigantic state heshikas isnotpossibletoreduce byinference els havenotcomeby themselves. They becreatedbysomebody.Heis the the Lord’ssubjects.Udayavar to came r way,thisvastan aud thesubjectswith appealingwords Here a list of adverse philosophiesis Here alistofadverse rence insteadofderivingitfromthe Udayavar is saidto havedonegreat is Udayavar … mairlk e right path to exalt themselves to e rightpathtoexaltthemselves ls theservicedonebyRamanujato 39 39 39 < jgt and vishesham.Theyestablished ess of any means to spiritually ess ofanymeanstospiritually …-ai;t ! àg ui[t ÔVy E g am ofKanaadaarealso uR éinbNxn¢iNwi->, < ytINÔa < g u [> twakm d amazing universe d amazinguniverse e i − i->.39. ¡ samaNy < sadagopan.org sadagopan.org by propagatingtheirmathamwi already. TheyentraptheLord’ssubjects oblations. Theperformers oftheseva withtheperformanc associated actions are and followtheKarma kaandamofVedas. andBrahmakaandam. Karma kaandam bhatta didnotaccepttheauthorityof byKumaarilabhatta. Bhaatta mathamfirst.Thiswaspropounded matham namelyBhaatta classifications andunwise. making themimprudent exuberance, theproponents of thismath moks Purusha issaidtohaveattained ofPrakruthiresult universe. Dissociation herself to thePurushanresultsin shows herselfinfullsplendortoth appreciations andapplaudsoftheaudi after theperformance, diminishes She bringsingreatamountofjoytoth performs onthestagewithartisticfa andasappealing is asattractive is delectable,exquisiteanddelicatein entity namedIshvaran.Theystate that are twentyfiveentities.Sankhyamatha entities. Twenty-threeotherentitiessp “ ikiÂdStIit m nt R kI ywan “ kiplkLpnanaqk k … mairlk & Äat e mit- …-ai;t ! p R vit u é;Sy twaAaTman E > ” –Prakruthi(primordialmatter)andPurushaaretwo " E > ” – The Sankhya matham ofKapilahasbeendiscussed ” –TheSankhyamatham – TheschoolofMimamsakaorexegesis hastwo th artisticimpressions.“ < àkaZyivinvt e Purushaandthendiminishes.Showing 170 this inthewholeuniverse. Adanseuse nature. Thereisnoothermaterialthat The Mimamsakas are those who study whostudy The Mimamsakasarethose cial expressions, stances and bearings. andbearings. cial expressions,stances ence. Similarly the feminine Prakruthi ence. SimilarlythefemininePrakruthi and Prabhakara matham. Let us see Letussee andPrabhakaramatham. e heartsandeyesofthe audience and m didnotaccedetothetwentysixth behind thescreens gatheringthe the entity named matter or prakruthi the entitynamedmatterorprakruthi Ishvara. The Vedam is divided into Ishvara.TheVedamisdivided in theentanglement am deceivedthesubjects thoroughly awn from Prakruti. So totally there awn fromPrakruti.Sototally s in the emancipation ofPurushaor s intheemancipation rious sacrifices and ritualsdoso rious sacrifices ham. Having said so with artistic creation of this material world or creation ofthismaterialworldor In this kaandam, specific fruits of In thiskaandam,specific fruits of es ofspecificrituals andsacrificial R t e àk « it> àk r¼Sy dz of their fallacies fallacies their of « t e Ss R iyTva invt u k …martr < n R t e by thatproperty.Theysayexpressionslike state thatexpressionsalwaysconveya ‘apoorva’. Hence it is to be rejected an fruits ofhisactions.TheVedasdonota power) emanatesfromit.Thisentity Butduringitsperformanc are transitory. notacceptthe did KumarilaBhatta entirety bytheVedas.Hesubstantiate the doer,fruitsofyaagam. the meanings ofthese words. In the like Father,Uncle,Grandfat therefore difficult toestablishPa withou entities asBrahman,Paramathma long pitcher.Fetchthelo first time.Itmayonlybeinferredwith Theyfurtherstate-Itisnot person will not be able to recognize a long pitcher,empty waterfromit. if it is been seenthe center likeaconchandnarrowatth for the qualified withproperties. Theterm it. But,Ramanujarefutesthisandsays property ofbeingintheshapeaco performance ofsuchritualsandsacrif worshippingtheLord(B as actsof the schoolofVedantareplythus–Ritu bestow theperformer withthefruitsof They subsistonlyfortheti arises aquestion.Thesacrificesandri expecting theassociatedfruitsofaction This iscompletelyuntrue. Evenasmallinfantiftaught about relations ng pitcher here”. The Upanishatsrefer tosupreme me ofperformance.Being her andthelikebypointing atthem,easilygrasps rabrahman fromsuchreferences. pitcher hagavad aaradhanam). Pleasedwiththe hagavad aaradhanam). 171 d refuted.Thefollowersofthis matham tuals that are performed are transitory. tuals thatareperformedtransitory. itself bestowsupon nch andnotanyobjectassociatedwith als and sacrificial oblationsaredeemed als andsacrificial d his matham as follows –TheYaagams d hismathamasfollows ices, theperennial ttest totheauthenticityofthisentity – Expressions alwaysconveyobjects –Expressions property andnottheobjectqualified possible to infer siddha-vakyams. A possible toinfersiddha-vakyams. e ends,havinganaperturetofilland his actions?Tothis,thefollowersof course oftimeitunderstands the s tobebestowedonthem.But,then an attached action like “Look at the an attachedactionlike“Lookatthe t attachinganyactionstoit.Itis e anentity named‘apoorva’(singular denotesacontainerthatiswideat authority of Ishvaran eulogized in authority ofIshvaraneulogizedin pitcher, jug pitcher, so, how aretheyableto theperformer Lord, bestows upon Lord, bestows denotesthe sadagopan.org sadagopan.org The matham of Udayavar also attest Themathamof Udayavar lesser painfulactthan this? should notbecutandtrimmedbutshou reality causegreatharmtotheJeevans. on detachmentandnon-violencebeing Thefollowers ofthesch the Vedas.Theydefineobjectsoutof and testimony todisregard one ofthemexpoundsthismathamin knowledge itselfistheobje differentiate betweenknowledgeandthe to call Buddha as Sarvajnaemancipation ormoksham.Sowhen everythi or the all-encompassingrealization ofthefalsityfactth in knowledge.says “Everythingisillusory”init They do notthe theoryofinferencetoodoesnot authenticity ofpratyakshaorabilityto is no objectcontinuous transition.Sincetheyarein thatare thosethatseenwhen wakeful.A remainsknowledge. They state that just as steadfast how objects thoroughly.Theyrega Lord’s subjects seen in dreams are illusory, so “ SimilartothisGurumatham,alsokn detrimental andfallacious. iniquitous. the Upanishats. Thereforetheatheis In asimilarwayitis possibleto ascertaintheauthenticityofParamanfrom meanings ofseveralwords twagtkwazt E > ” –TheschoolsofBouddham and expressionsbegins invalidate thismatham. ct. Buddha’sdisciplesarefourinnumber.But,each ool ofJainatoo,dishonoredtheauthenticity of self the statement of attestation. The self thestatementofattestation. 172 sheer imageryandfalsities.Theyvouch see isthereforeafallacy.Withoutthis at all times forustoperceive.Theat alltimes hold good. Thewordshold good. ofBuddhathat a continuousstateoftransition,there the mostimportantofthings,butin ll theobjectswouldbeinstateof a differentway.Thisitselfisample ld be plucked and thrown. Is there a Isthere ld bepluckedandthrown. They advocate thathairsinthemane They advocate rd Buddha as the all-pervasive in rd Buddhaastheall-pervasivein tic view of Mimamsaks is totally tic viewofMimamsaksistotally at everything is true isnothingbut at everythingistrue own asPrabhakaramathamisequally object ofknowledge.Theysay that s totheimportanceof non-violence ng itselfisfalse, itisincongruous andJainambetraythe to converse usingthem. characteristic attributes, exquisitedivine existence ofParabrahman itselfwo denying the existenceofthis universe of theVedas acknowledged therealis pretendingtohaveacceptedtheauthenticity The Advaitins is onlyanillusion. thateve of advaitam.TheBouddhasstate They areinrealityBouddhas,buthaveve “ atomic anddevoidofanytransformations. to theVedicstatementthatstates that constrict itsessentialformtofitintoth elephant. Ifanelephant takes birthas same dimension as the mosquito and in an elephant it is of the same size as the It has the same dimension as the body of the Jeevan. In a mosquito it is of the Afterhavingacceptedallthethings fo of Ishvara.TheysaythataJeevan’s advantage. circumstantial might bethe pathofrighteousne deemed cruelty.righteousness couldbe Theysignifyalltheobje and prayers. This ismanthrams oraphorismsofourVaidik like defraudingThis, theymakepossiblebypractici subjects andholdtheirinterests bybringing uponthem certain goodfortunes. the Lord’sacts ofbrutalityandviolence.Thefo subjectsperformance of the sacramentof Samash withand chakramwithaburningstaff theembossi Italsocommands or Yaagam. Vedas ordainthesacrificesthatarema or ahimsa. But, we accept the harshness that is ordained in the Vedas. The tdn u sairjLp E rip ” - The Advaitins arealsoknownasPrachannabouddhas. ” -TheAdvaitins the pathofdishonorandth ss. Crueltymightbedeem 173 rm isneitherinfinitesimalnorgigantic. a matham supported with meditations a mathamsupportedwithmeditations m of Parabrahman at thesametime m ofParabrahmanat a mosquito, thentheelephantshould amosquito, de during the performance of a ritual de duringtheperformanceofaritual bearing theiremblems duringthe at of a mosquito. This is contradicting at ofamosquito.Thisiscontradicting llowers ofthismathamdeludethe iled their true identity with the mask iled theirtrueidentitywiththemask that is His body. They made the rthless bydisrobing itoffits theessentialnatureofaJeevan is cts as ‘anekaantham’. Thepathof cts as‘anekaantham’. ng of the sacred marks of shankham ofshankham ng ofthesacredmarks ng insecrecy, certainesoterical rything inthisuniverseisuntrueand form,infiniteauspicious attributes, rayanam. Thesearenotregardedas , Jainasdidnotaccepttheauthority e pathofdishonorcouldbe ed kindnessand sadagopan.org sadagopan.org adopt thepathofself-surrenderorprapatti. derision andelevatingthemtothepath illustrious virtuesintheLord’ssubject Thedivineworks school ofAdvaita. of theLord werebeing blemisheddueto than Bouddhas.Ramanuja’sdivineworks infinite divinepossessionsandlordshipov Thondanur rAmAnujA rAmAnujA Thondanur 174 of Ramanujare-instatedthenobleand of righteousness and by making them ofrighteousnessandbymaking s byrescuingthemfromthepathof theinfluence ofadversariesfromthe appeared atatimewhenthesubjects er allworlds. Hence theyare noless adversaries wereflooding withhightide Deshika Swamy theirheadsagain. forthemtoraise schools makingitimpossible enjoys irrefutablematham on grounds. They theycontinued establishingthe onfirmauthorities, Basing theirarguments sayingthe subjects.ButtoRamanujaandhisdi -reason, therefutationsof At a timequestions attheiropponents at everyst whenaccepting thepurportsproposedby thephilosophical refutationwiththeflag oceansfearless. They were enth the adversarieswhohailedfromothe of gloriessuccessfully establishedthedarshanamof matham. Thesediscipleswinning over ofcorners of thecountry ordainingthem the and crownedthem asSribhashya simhasan Ramanuja selectedseventy-fouresteemed Kuraththazwan andothersgleamedwith to this,discipleslikeThirukkurugai would imparttohisdisciplesthetenets refute and explainthepurportsofth point oftheir inquiry.Duringhisrender their yearning tolearn moreby educatin all hisdiscipleswhocametohimwith jyiNt s kwaklhka As per u ixya e yiti]it- the adage“ Et u k¢hg the adversaries enjoyeda the adversaries & diNtka usiastic inengagingthemselves inabattle of & hItka iz:ySw S S S LOKAM LOKAM LOKAM e pasnaà-avpirpi±màimit-artIs E tSk 175 e h bearersofRamanujamatham.Without e otheradversesch abeseechforknowledgeandsatiated < ”, Udayavar imparted divineknowledge”, Udayavarimparted to uprooted severaladversariesandtheir r schoolsofthought wereadeptand our matham, theywouldfirecross- matham, our ings ofVedantakalakshepam,hewould of our matham at the same time. Due atthe sametime. ofourmatham … tàwajlixs g themexhaustively on each andevery s, the disciples ofRamanujawho were s, thedisciples sciples this wasinnowayformidable. theadversariesatmanyplaces, ppiraan Pillan,KidambiAachchan, with the duty of propagating our withthedutyofpropagating Ramanuja.Duringthosetimes,even scholarsfromhisbandofdisciples 40 40 40 ep similartosprites.Duethis adhipatis. He sent them to all the rare virtuosity and luminance. andluminance. rarevirtuosity < Plv¢snk status of fame amongst status offameamongst ools ofthought and … M-s < pd>.40. < - U ty>, sadagopan.org sadagopan.org devotion towards the satsampradayam establishedbyRamanuja. satsampradayam the devotion towards and othersthesubjectsofLord full bloom. Withtheeffortsofgreatdi This brightenedtheir intellects manifold feet imbibing alltheesoterical Thediscipleswhowereintheserv acharyas, performedselfle dran like thegreatsageAgastya, ss service athis or kainkaryamtohimandstudied rAmAnujA with AzhwAn AzhwAn with rAmAnujA purports, inline totheadage“ purports, inline k theseoceansanddriedthemup. 176 and their Vedantic knowledge was in andtheirVedanticknowledgewasin sparkled with virtues ofunstinted sparkled withvirtues sciples like Pillan, Aachchan,Azwan, itude of Ramanuja, thesovereignof ofRamanuja, itude g ué s u ï u zya iv*a ”. preceptors of yore were fading awaydisrespected bythe adversaries. Thesc and divine works like Puranams lost their “ Sriman Narayanaproclaiming TheVedas wailedseeingthe advers derisive ofways.Sages likeVyasavo apprehension onthefateofth Vishishtadvaitha. Thelaysubjectswh contest themandsocameinbiggroupstowageabattleagainst theseel The adversariesconsideredthat in age.Theirheadsshake,handsshiver and Appullarwhoisthedirectprecepto Great scholarslikeSudarshanacharyaal Pillan, Aachchan,Azhwanandothersha like But,nowRamanuja’sdisciples mathams makingtheminepttoariseagain. andsubduedtheadversephilosophiesofother refuted and hissrisooktis tdNymdÊm ytIñrsrSvtIs The verses R dJviltc xm mayavad R Ça[ay ya v s u ri-tazyana e d < kI[ e tsa e s < jato e sma so farhaveenlightenedwith eR sv < vaidna e É R v[ U t e d e matham of Vishishtadvaitham. e mathamof ed ! sjyt < sta e kilkl S S S e m e R sidtdn < izrSs n d LOKAM LOKAM LOKAM u injnvcn < vhaimcr[aMb E v 177 uched withauthoritythesupremacyof < k u Égvan r ofVedantaDeshikaarewelladvanced u iniht u ;vzat ve already ascended to Paramapadam. ve alreadyascendedtoParamapadam. andvoicetremblesoutofweakness. riptural observances laid downbythe so known,asShrutaprakashikacharya ug e zvaTprm derly scholars would notbeabletoderly scholarswould u [ 41 41 41 o realized this wonderedwith e àaÝinTyavman e in:àma[ aries interpreting itinthemost < myapdmdi][ ! iv:[ ! z UNyvad u j !” u " < à[itzailnama e p but these were totally but theseweretotally < qavtar>. claritytheway Udayavar e ivvad ura[ e e < lúytam e Ei¦na, ! . 41. sadagopan.org sadagopan.org Their words,breaths, intentsand life-breath. astheir Sribhashyam divine worksofRamanujalike They considered the perusalof studied atthelotusfeet ofAmmal. andAppullar Sudarshanacharya gray. Great scholars like like Sribhashyamtillhismanegrew Bhagavad Ramanuja’sdivinesooktis rendering kalakshepamson histime Nadadur Ammalspent The great therefore. preceptor achieve anything.Thefollowersofth myheadandbyitsgreatness Appullar on establish oursiddhanthamfirmly.Iha who areblowingtheirownhornsandsh During times ofanxiety, SwamyDeshikansays fray when the holy Annan were basedontrueexperiences lavished onSwamyDeshikanbyhisdire is possibleforustorealizefromthis statements andtouphold,enlivenfort Swamy Deshikatotrounceuponthead creed ofthedailyvotariesatSrivai Thirumaniazwan ortheGhantaofLord the virtuousfearedfateof the atheistic theoryofBuddhismtobere vouchingonthetheoryofil Mayavadins esteem andrecognition intheeyes –Iwillsinglehandedly 178 and notmereformalglorifications kuntam, manifested on this earth as onthisearth manifested kuntam, ct discipleslikePrativadiBhayankaram e foldofRamanujaneednotworry versethatthepraisesandeulogies lusion flourishedwhilemanyregarded I havethecapacitytoaccomplishand ve crownedtheholy lotusfeetof of the subjects. Adversaries like of thesubjects.Adversaries the theistic schoolofthought, ify thetheisticschoolofthought.It liable. Atatimewhenthenobleand ofsevenhills,belonging totheholy and thevirtuousweredisquietwith all vanquish them thoroughly and all vanquishthemthoroughlyand versaries crushing their derisive crushingtheirderisive versaries Portrait of nadadur ammAL ammAL nadadur of Portrait take on the adversaries takeontheadversaries of derision. the comprehension of adversaries.Henc indeed thesupremeand theunassailable in ofRamanujaandblessed sampradayam Swamy Deshikaalsosays–“ valid authoritiesandsubstantiations.They Theother adversemathamsdono material inthemtosustain anexhausti enough tovanquish,subdue to emanateinmetoo.Hailingfromsuch Appullar onmyhead.Hencethedivine times, withequanimityofmind,word embellished withthis appellation.Swam The Vedamsexemplify suchapersonas of thistruthissaidtohavetheweal the existenceofSupremeentitySr visions hadthedivinefragranceofworks adage says at all?Itisfutiletoshowpatience lotus feet of our poorvacharyas withsuch of adversaries protecting us at all times, doSwamy Deshikasays–Ishallnothesitate we need to fear Their minds areshroudedinself-pride are fraudulentandfallaciousinnature “ zQ e zaQ( < smacr unpleasant virtues. When we have the grace of the and refutetheantagonists. e t tk ! ” e R; – Winoverthefraudulentsintheirownways. u kk R ;ixya and mercytowardsan 179 fragrance ofSribhashyammaybefound ve interpretationof anddeed,crowned th ofknowledgeor e we might stand to defend any storm e wemightstandtodefendanystorm while their hearts burn with jealousy. while theirheartsburnwithjealousy. apreceptorallineage,Iamsingularly capable of misleading thesubjects. capableofmisleading iman Narayana and he who knows well andhewho knows well iman Narayana y Deshikansays– with the sharpest of erudition are with thesharpestoferuditionare like Sribhashyam. Hewhobelieves in areonlyladenwith dialectsofreasoningthatisbeyond toplacemyleftfootontheheads e vym t have thenecessaryessenceand t have “ st ev naNy ! ” . Appullar isonesuchbeing e ” –Webelongingtothe the Vedas based on theVedasbased inherent affluence. the lotus feet of of feet lotus the I haveatseveral tagonists. Anold statements that statements sadagopan.org sadagopan.org those pits itself becomes arduous. Similar to this, it becomes impossible to to those pitsitselfbecomes arduous.Similartothis,itbecomes impossible and pushingthemdown thepitsofth internments oftheou themselves. Personsinadvertentlytreadi visible. But,outlawsandthugswo foliage. The noblewouldoftenuncove During autumn,thesefootpathswould would havefootpathstreadingwhichon Duringthosetimes,pathsleadin pilgrimage andworshipwereoften cove due tocontinuedtransmigration. through thetormentsofsamsara,andre li bhagavathas other piousandvirtuous ocean ofthis mundanemorass.SwamyDe of theirpast deedsmakingthempowe They perennial cyclesoftransmigration. of solacefromSwamyDeshika.Th The subjects gainedcourageandself-a crowns. Renounceallyourfearsandworri rise again. In doing so I shall“Fear not.Ishalluprootthesefalsesy not even hesitate to placethem treadtheunfavorableandunplea my left foot on their the subjectsandtheirrespectiveprom -jSv yit- After having l-Sv ùdy < Svy tlaws, whogetawayrobbing < rwpday U pt e rindmaidÊva seen theadversemathamsth u xan S S S LOKAM LOKAM LOKAM u ¢hÔ 180 R sna kdXvpirvt ‚ tàùitinô e subjects havebeengoingthrough uld have made other pathways for uld havemadeotherpathwaysfor ke him,afterseeingthesubjects going stems completelymakingthemineptto orns andstones.Returning alivefrom red withdenseforests.Theseforests ssurance afterlisteningtosuchwords oters who delude the subjects making whodeludethesubjectsmaking oters rless toelevatethemselvesfromthe r this shroud and keep thepathway r thisshroudandkeep are continuouslystalkedbythefruits es. Fearnot indeed!Fearnotindeed!” e could easily reach his destination. e couldeasilyreachhisdestination. sant paths, Swamy Deshikan says – says– sant paths,SwamyDeshikan be completelydisguisedwithdense g tofamedtownsandcentersof ng thesepathswouldendupinthe alizing theagoniestheysufferfrom shika speaksaddressinghimselfand 42 42 42 u qÎ ‚irtÊv them ofalltheir valuables Rnïminvt &Rit < inv at impart no good to &Ritm R nI — vt ! .42. R nIm ! , bliss ofbeatitude". Srivaikuntam andtoattaintheeternal the celebrated abodeof theholy toreach fortified byBhagavadRamanuja stones. Walkonthelotuslikeaisle laden with poisonousthornsandsharp taking thepathof pious souls!Preventyourstepsfrom Deshika continuessaying–“Ohmind!Oh his subjectsfrominiquitousentities. TheLordadornsthediscusor Thiruvaazhiazhwan atalltimestoprotect accumulated sins. that wouldsubduethethornsofallour Narayana’s benevolentgraceandmercy “ tothesaying Deshikan similar shown illustriouspathway That isthe was builtbySwamyNammazhwarandrefu thepathwayshowntousby Always tread the saying“ ends updoing sinful deedsrepeatedly de save oursoulshavingonceenteredthe ASmdacay Rpy pap R Nta < à}a ”. Treading this path would make us recipients of Sriman < < nazyit adversaries thatis ”. SwamyDeshikansays–“Ohmind!Ohpioussouls! 181 fallacious mathamsofadversaries.One to us by our preceptors like Swamy to usbyourpreceptorslikeSwamy prived ofspiritualelevationsimilarto the ancientlorelikeUpanishatsthat rbished andfortifiedbyRamanuja”. The Lord adorns AazhiAzhwAn at all at AazhiAzhwAn adorns The Lord lúmInawsmar < -a < nawyam u nmXyma < sadagopan.org sadagopan.org amruthOdhbhava amruthOdhbhava 182 are placed onthe two pansof a balance, (mahapralayam). If the greatdissolution the mountains,Kulaachalam isthegrea with Sri Mahalakshmi, the inmanifestation,itisyet is veysmall invaluable innature.Thereisnootherge enshrined SriMahalakshmiontheot Lord adornedthekaustubhamgemon Duringthechurning ofthegreatocean,pricelessgem Kaustubham andthedivinemotherSr written systemsbeingsuperlativeinnature. highly expositedsystemsbeingtotally Thesuccessorfailureofasystem size oftheworksthatexpoundit.Wehavebeenseeingliving examplesof in nature?SwamyDeshikanansw to statethatthematham expoundedby the worksofotherphilosophies, theyar worksar nature. But,Udayavar’sdivine systems ofphilosophies areplentiful. Each are notfittobepracticedandpursued. isbereftofan delicate asalotusand thorns andsharpstones.Ramanujamath philosophiesarelikeaisles systems of ivkqs k Being devoid … mitiviht¢Nw¢iNwà- u ri-Ö]> pIQIpir:kr[a rare honourofembellishin U tmtaNtr ¢ih¦mns>pZyNTyLpa of all the supreme spiritual essence,theadverse of allthesupremespiritual eict> k S S S ers inthefollowing way. LOKAM LOKAM LOKAM … ligirt 183 of invaluablenature.Thegemalsoshares y thornsorstones.Theadversesystems that areabundantlyladenwithpoisonous e lesserin number. When comparedto i Mahalakshmiemanat thenthepan with derisive whilesuccinctlyandconcisely Theexpositions oftheotheradverse e veryconcise. Thenhowisitpossible Ramanuja is conclusive and superlative Ramanuja isconclusiveandsuperlative onesideofhisbroadchestand her side. The gem Kaustubham is her side.ThegemKaustubham m thatiscomparabletoit.Thoughit thismountainandthe kaustubagem one of them is vast and enormous in oneofthemisvastandenormousin test one. It is destroyed onlyduring test one.Itisdestroyed 43 43 43 u lara am is like the avenue that is as philosophyisnotdependentonthe e h e -avIikyainv ka g theLord’schest.Ofall < ytIñr-artIm the mountainweighs ed fromit. The E St u->.43. ! , sadagopan.org sadagopan.org enlightened. When being unable to andpassages docome declarations sort grounds. Insuchworksitishighly doctrines inaself-styledwaywithout vast in natureenough tobeacknowledged andpursue needworks oftheimprudentadversaries,thou to be takingweightalon make acomparisonby understood down whilethepanwithkaustubagem acknowledged andpursuedbyeveryone. isrepletewith alone,which of Udayavar matchless innaturesimilar tothegem exceptional andsuperlative.Workslike the expositions arevastandextensiv and furtherhavemade theimprudentwo are innumerableintheVedas.Attempti vastandenormous the expositionstobe to expoundthehypothesizeddoctrinesin 184 Kaustubha. Henceitisthe sampradayam tenablethatlotoftersepurports Sribhashyamalonearesuperlativeand ng tosomehowelucidatethemfurther first.Theyhavehypothesized their e intoconsideration?No.Similarly,the d. Thereasonsfortheirworksbeing supremeessenceandfitenoughtobe out these tresses, an out in thatcannotbeelucidatedand basing theirargumentsonauthentic innature.Suchdisheveledpassages a round about way that accountsfor aroundaboutwaythat e innature,theydonotbecome rks ofadversarieshuge.So,evenif gh vastinnature,arenotflawless weighs up.Butisitpossiblehereto attemptismade acceptance orthedenouncement ofanything. equivalence andclarity. Theiradmiration criticism havenovaluewhenthey come authority oftheworksUdayavar. an imprudentassemblyacceptsor goodse distanced themselvesfromtheir totally bemusedassemblywho areinept authored inself-styledwayswithcont theothe works oftheadversarieson (attributive-attributeless) shrutisan the bheda-abheda(differe conveyed byeach and everytype of Up reputable. Theworks ofour Ramanuja perennial. Hence everysingleletterin Vedas haveoriginatedfromtheLord Theancientpristine authoritie theUpanishatsoccupyasupe adornments; Tothis,SwamyDesh Udayavar. to contrary, theadversariesdeclined acknowledged andadheredtothedoct the abovestatementbecorrect, thenadve grandeur ofhisdivineworksthatexpo isrepletewi mathamthat Udayavar’s SwivringmSta rspirm¦ða"a"a In theprevious e mSw e ;S) e ya < ytIñr-artI … qTp u q- ntial-non-differential) shrutis,saguna-nirguna e dn ikan elaboratesasbelow. S S S verse wecelebrated thematchless gloriesof LOKAM LOKAM < lv[vi[j>kp LOKAM — k 185 th supremeessenceand theinimitable Himself and so are beginningless and Himselfandsoarebeginningless d ghataka (concordant) shrutis.The d ghataka(concordant) … mit)i[it]a und andpropagatethismatham.Should denounces theauthenticityand anishadic statements of the Vedas like anishadic statementsoftheVedaslike abide bythedoctrinesputforth s liketheVedasandtheircrown radicting interpretations.Theyarea from peoplewhoaredevoidofmental these authoritiesistrustworthyand rines proposedbyUdayavar.Onthe Words of admiration and words of andwords of admiration Words of s and criticisms do not instigate the s andcriticismsdonot to comprehendthetruth.Theyhave nses. Itmakesnodifferenceifsuch r handarerepletewithderisions, elucidate withclarity thepurports rlative pedestal. As Nayyaayikas say, rlative pedestal.AsNayyaayikas 44 44 44 rsaries ofeveryschoolshouldhave UR ra" e -]Iba> i]pNt ¡ ikimTyi-mNvt u -jNt e .44. u va, sadagopan.org sadagopan.org purports of theVedas. purports of adversaries ofotherschoolsthou difference ifthedivine worksofUdayavarareeuologised ordenounced by no camphor andsaffrondonotdiminishbecause ofthis.Similarlyitmakes unaware oftheimportancecampho hasbeenaccustomedto A saltmerchant ThiruallikENi udayavar udayavar ThiruallikENi 186 ght whohavenotrealizedthetrue r orsaffron.Butthe greatnessof trade salt in terms of sacks. He is saffron in terms of sacks. saffron intermsofsacks. green camphor andgreen camphor pricesof askforthe who laugh atsaltmerchants of suchrepasts.People the fragranceandaroma theertham. Weadmire to theconsecrated to thecuisinesaswell fragrance andrichtaste they bringaboutadivine in verysmall proportions, aradhanam. Thoughused bhagavadduring consecrated theertham fragrance inthe for used are also culinary delicacies. They preparation ofrich theused during Greencamphor and saffron powderareoften portrays thisbeautifully,inhisworkNeetishatakam. Manhasbeenabletoconquerandta desireisthemo world. But,subjugating matham. Swamy Deshikanhere enumerates there green camphor(pachchaikarpooram)impart gem of kaustubha that is adorned by the Lord in his chest. It is indeed like the here saysthatitiseven difficult fo but itwill never bepossible for men to thatthemounta others. No.Itissaid devouring richandnourishingfoodslike possible forlaypersonslikeusto hermits gave up their penances.damsels todistractthem.Captivated If that is the case of hermits, theeffectiv toreduce Indra, inorder then will it be their physicalfacultiesandspent quantities justenoughtosustainthemse an Vishvamitra, Paraashara vada y e É < b u< jt tdip prm u p[a vhit mih¦ama*a The Vishishtdvaithamatham e manva>t Rzna> t < tÅv e =ip ôIm e ;a < #iNÔyin¢h < ga e v e pIjnSy vz e xaôyIm u o p»j d otherspartookfoodand e yidÉv u or < s S S S < vd LOKAM LOKAM LOKAM Em u lilt uRo < mdnkdn r celestials to subdue their desires. r celestialstosubdue E > vrtn 187 e t by their charm, grace andbeauty,the theircharm,grace by in ofVindhyamightfloatontheocean < †:q eness oftheirpenances,sentcelestial ! ivNdy> Plv ivNdy> subdue ourfacultieswhohavebeen subdue theirdesire st arduous oftasks.KingBhartruhari st arduous lves. Theyhadcompletecontrol over rice,ghee,milk,curds,cerealsand time inforests performingpenance. asons for such glories of Ramanuja asons forsuchgloriesofRamanuja 45 45 45 ! v ing divinefragrance andrichtaste. u tya vama E n E v ma ke controlofeverythinginthis ke R i¬ZyNt e h sadagopan.org sadagopan.org charm heruns aroundbehindthefi times withnomomenttospare.Inspite adorns Mahalakshmiregarded “ afemale’sbody or man intoParvatis’s halfof earlier state.Shivantransformed anearlierstatetoanew transforming transformed onesideofhis bo “ but allfour faces. goddess of speech onto spare,heyet,embellishes andcrowns the seat of his tongue.truths to saints This like he Narada doesincessantly recitingVedaswithallhi and not others. with Being one devoid face of principal isthechaturmukhaprajapati even a single moment “ capable of diminishingtheaccumulated ShivanareJeevanswhowe Brahmaand But, LordKrishnaistheall-powerful their servitude. mercy ofthewomenfolkAyirpadi,da andParamam Vedas asParamtattvam “ Brahma’s. “ Ax u R narIñr k vhit mih¦ama*a tdip prm vrtn ”. Shivan’s affinity towards his wife is many times more than that of R u tya vama m < tÅv < ga e -ag>izvSyivvt e v e pIjnSy vz e xaôyIm rp asthesupremeamongwomeninhischest atall u or dy asParvati.Theterm “ ve-lakh cowherdesses ofAyirpaadi. E m < vd uRo k 188 ” – Lord Krishna, extolledbythepristine ” –LordKrishna, < embellishing himselfwith thesobriquet who isuntouched byany sinand who is E > s fourfacesandimpartingesoterical ’ –Prajapatisareninein number. Their or thefour-faced Brahma.Heremains an sins ofothers.Asperthestatement daivatam, submittedHimselftothe hiswifeSarasvathi of this,beingcaptivatedby feminine state thatistotallyopposedtothe ncing to their tunes and remaining in ncing totheirtunes in andremaining his body that was of the form of a R t ” –Shivaontheother give, e re caught in the trap of desire. e n an , regardedasthe ivvt ¡” signifies ” , he values willneveraffectthe beatitude. SwamyDeshikanhencesaysth bliss ofthedivineimpartsUdayavar charmsof themselves fromthemomentary havesubmergedth feet ofUdayavar be influenced bythis charm.Thepiousan Butthosewhohaveresorted holy triad. Theaffinityfo lotus feetofUdayavar. them infact.Really? Whoarethey?They this universewho isnotaffectedby overpowered bythefemininecharm.If face, halfthebodyofsecondand “ mdnkdn E n R i¬ZyNt e ytIñrs disciple foldof Udayavar. < ïya> 189 ” – Thus, among the divine triad, one’s ” –Thus,amongthedivinetriad,one’s this charm?Yes,th r female charm did not evensparethe r femalecharmdidnot to the lotus feet of Udayavar cannot thelotusfeetofUdayavar to the heartofthirdiscompletely d holythathaveresortedtothelotus this isthecase,thereanybody in that is comparable to the bliss of thatiscomparabletotheblissof emselves in his glories distancing emselves inhisgloriesdistancing arethosewho haveresortedtothe at material desire at material insignificantvalueandenjoyingthe ere areseveral of s ofinsignificant sadagopan.org sadagopan.org “ may conferthenever-ending bliss ofbeatitude. world thatareofinsignificantvalue.In who havethecapacitytoov Udayavar and thirst. In a similar wayUdayavar Inasimilar and thirst. him fromhistiredness andofferedhimwith nearby. Thetreebyvirtueofitscool Beingtormentedbythescorching below, awayfarerwhohaslost his wa state elevate spiritually andattainthe are theonlymeanstoattainthisdivine entity. Attaininghimistheattainment ofsupreme bliss.Bhaktiandprapatti - that elucidations andexpositions imparts For suchindividuals,Udayavar a deepstudy ofthesescripturesbut possible torealizetheheavyesotericalpu obtained onlybymeansofathorough for thosewhoaredesirousofattaining Intheprevious ingmpiwkCDayI zaoI àwyit yitúma- iÇ- ingmpiwkCDayazaoI inrazmhainix> mihtivivxCDaÇï uvntm> àTy ” –Theknowledgeofthesupremeisaprerequisite S S S verse, SwamyDeshikanex LOKAM LOKAM LOKAM & t ! paravrImivpy U ;a 190 e =y shade and pleasant breeze rejuvenated shadeandpleasantbreezerejuvenated of beatitudeorsupremeblisshood. Sriman Narayanaisthesolesupreme frees thebonded nomadsorsamsaaris frees yet remainunknowingof theSupreme. e [Imna this verse he extols them as those who this verseheextolsthemasthose erwhelm the materialdesiresofthis y findsthepleasantshadeofatree beatitude.Withthese oneisableto with pristineclaritybymeansofhis supreme bliss. Thisknowledgemaybe study of the Vedas. It is not easily < iÇiv*izoami[> rports of the Vedas. Many delve into rports oftheVedas.Manydelveinto 46 46 46 Sun ontopandtheburningfloor its ripe fruits satiating hishunger itsripefruitssatiating erwsariw>, R yam ! .46. tolled thedisciplesof tolled " most adoredpreceptor andsupremedivinity. supr Nammazhwar asthemostappealing priceless. "KnownotIanyotherGod"- treasure trove.Sribhashyakara himselfis the esotericalpurports toeachandev is thecharioteer who steers usonthevirtuous andthenoble path. Heimparts direction ofourwill(manoratham) from them go Acharioteersteersthechariot by steadilycontrols thehorsesorbullocks fromsw on a straight path. In illustrious. accordingly, makingthemwalkalon mental poiseofhisdisciples,Udayav themselves undertheshadeof thelotu infinite glories. Theywereinfalli other activity,thantocontemplateon ignorance, onewould notacquirethein theLo having admirabledevotiontowards ascetics andsomewerewomen folk. Th varied one. Some were married or gruhastaas, some were bachelors, some were perennial supremeentitythatisincessant. material worldafterrealiz " attain theblissofbeatitude. from theirtormentsandimpartstoth k mihtivivxCDaÇï inrazmhainix> " says Azhwar.Even theUpanishads speakoftheLord asaninfinite " -JustashowMadhurakaviAzhwarenjoyed andcelebrated " -Tothoseseekers whohave e [Imna ing its transient nature, Udayavar showsthemthe nature,Udayavar ing itstransient erwsariw> " -Thedisciplefold wasa ofUdayavar 191 g thepathofvirtuousand ble Paramaikaantins. Theysupported ble Paramaikaantins. aying ontobumpsandhumpsmakes Paramanandcelebrateenjoyhis ar wouldimpartthemwithpurports ar swaying around alongignoblepaths.He swaying around a similar way, Udayavar controls the the controls asimilarway,Udayavar s feetof Udayavar.Knowingwell, the em thesupremetruthsmakingthem ery one of his disciples concisely or ery oneofhisdisciples conciselyor fluence of demi-gods.Theyknewno ey were blessedwith thevirtue of like our most coveted wealththatis likeourmostcoveted eme Lord, similarly Udayavar is our Udayavarisour eme Lord,similarly rd andtheirpreceptor.Evenoutof holding ontothereinstightlyand " aN " become detachedfromthis k m a μ m m e n sadagopan.org sadagopan.org luster ofSupreme knowledge and a propagate thesystemofVishishtadvaitha skies wardingoffthegloomydarkness,si esoterical truthstohis disciples. Paramathma. Swamy Deshikanthusen characteristic component ofthebody composed ofthe threequalities of other handistheinsentientmatter. Itis servient totheLordandenjoysfrui eternalof theformknowledge(jnaanasvarupa and isSupreme SrimanNarayana.Thesentient subjectentire universe. Theothertwoentitiesar to theentities beingtheirindwellerand innerco commandreplete of the with ofallsouls.He has everything the savior Lord. infiniteIshvara orGodaloneisthesupremeentity. Heowns exceptional powers andis He knowledge. is eternallyachit (non-sentient)andIshvara(God). He isdeviations. Theentities tobeknownar the sub- Lordthe supremetruthsastoldby of Sri, the sustainer of all terms, wontheacclaimoferuditeassembly. scholars whopledgeontheauthority of “ performing thesametoLordandhisdevotees. prescribe appropriatekainkaryamstoth would elaborately dependingontheirgraspingcapabilities.OurUdayavar “ “ iÇ- àwyit yitúma- iÇiv*izoami[> u vntm> àTy U ;> ” & t ” –Justashowthedawning ! paravrImivpy – Udayavarbeamsasthecr ll their sins began to diminish. ll theirsinsbegantodiminish. Ryam 192 Vedas even without the slightest of Vedas evenwithouttheslightestof ts of his deeds. Theachetanamonthe ts ofhisdeeds. joys the way Udayavar imparts the impartsthe joys thewayUdayavar ! ” Allthreeareeternalentities.The sattvam, rajas and tamas. It isa rajasand tamas.It sattvam, of boththeJeevaathma aswell e threein number– chit(sentient), thethreeVedas. subjective to transformation as itis subjectivetotransformation milarly soon afterUdayavarbeganto milarly soon n). Heismonadicandsentient. souls areinnumerable. TheJeevan is , thesubjects’heartsshonewith ose disciples, who were desirous of ose disciples,whoweredesirousof ntroller andistherootcauseofthis else as his body or shariram and is shariramandis elseashisbodyor e inferior in nature compared to the – Ramanujaedifieshis disciples with own embellishment of great Sun brightens up thevast He, in unequivocal He, inunequivocal " afflictions. is likethe divineambrosiacapable become replete with inherent virtuousne blemishes, jealousyandanger.Having same withasoundrationale.Thosewho tattvam basingitsstatementsontheau sole remedyfortheirannoyanceanden furor tryingtojustifytheirstand.The annoyance andresentment.Theyjabthei Being imprudentinthefundamen participation inbattlesofphilosophi them andhavethusincreasedth who donothavethesharpintellecttogr fancies. They havepropagatedthese Most ofthemhavewoventheirmath schools ofthoughthave not “ Swamy Deshikanherebeginstoglorifyhis divineworks. of uncertainty inthe minds ofthesubjects. Ramanuja'sworksontheother Ramanuja. Theother works,beingunable ï u its After having jfmitm jfmitm àimitinxy> ur-y> z u xadNtadiNtVywa u xadNtadiNtVywa u ÏanNdai-v; " -Thesupremetruthsgetelucid uR kvairda> ymgitkwaivCD realized thetrue purports conveyedbytheVedas. plentifully celebrated the glories of Udayavar, plentifully celebratedthegloriesofUdayavar, E ;xisÏy> àimitinxy> à}azailàpalnyòy>, E ;xisÏy> S S S e strengthoftheirdisciples. LOKAM LOKAM LOKAM 193 of emancipating one from all mundane of emancipating one fromallmundane ” –Thephilosophersofotheradverse fallacious systems amidst laysubjects fallacious systemsamidst divine worksofSribhashyakaraarethe ss and nobility. The works of Udayavar ss andnobility.TheworksofUdayavar realized thesupreme truths,they cal refutationswouldonlylead to thority oftheVedasandexposits peruse theseworksbecomedevoid of ams withself-styledimageriesand to comprehend the truths, create lot thetruths,createlot to comprehend asp the misleading notionsthatliein asp themisleading r teethoutofjealousyandcreatea vy. Thisnobleworkelucidatesthe 47 47 47 tal concepts of Vedantha, their tal conceptsofVedantha,their eidNya ated in the divine works of e ytIñrs U − y>.47. sadagopan.org sadagopan.org the adverseinterpretationsofopponents. that mightariseeveninthemindsof divine works.Theseworkshave remonstrations ofthe adversarieswith is theprotectorwho defendedtheancien for thefarmminderwhodrivesthemaway cattle thathaveafondness forgreenery grown tallandgreenwithblossomedfl outside thenormsof orthodoxyandre dishonest ways,getting marriedimpiousl categorizations like being pureandimpu delight toitsperuser.Deli essence, contradicting totheVedasan and pleasanttotheears,whileothe they expoundthepristinepurportsimpa beingunmatchedanddelectable apart from his workstoo.Thisislikethefragra fragranceofthe profoundly, thedivine (mithyavadam). Itconfirmsthateverythi validities ofthetheorymyth(m refere the absenceofanyauthoritative are liketheprecioustreasuretrovesth hand, elucidatethesupremetruthswith " adversaries. that theVedashavenoattestatio " “ à}azailàpalnyòy> ï z u its u ÏanNdai-v; ur-y> " - SinceRamanujaquotesfromtheVedicauthorities uR kvairda> " - At the time of harvesting, crops would have -Atthetimeofharvesting,cropswouldhave " ght heredenotesenjoyment ” – Udayavar’s works bestowpureandblemishless works – Udayavar’s 194 nce ofthegolden flower. These works, d arelikethepassagewaystohell. the prudentsubjects,afterlisteningto n fortheself-styledwhimsof n owers dancing tothebreezy tune.The r mathamsareaudiblyharsh,bereftof ayavadam) or the theory of illusion ayavadam) orthetheoryofillusion rted bytheVedas.Theyaremelodious the capabilitytoremoveeveryqualm imperial Vedasseemtoemanatefrom his staffthatisoftheform ng thatisknown re. Actionslikemarauding wealthin t mathamfromtheonslaughtsof nce in the Vedas that vouch on the onthe Vedasthatvouch nce inthe at establishwithresounding clarity, absolute clarity. Works ofRamanuja absolute clarity.Works y, consumingfoodthat isprepared ading objectionable narrations give would grazethese richyields,ifnot withhisstaff.Similarly,Ramanuja , arealsosuperlativeinnatureas or bliss. Bliss also has or bliss.Blissalso realandtrue Sribhashyam bequeathsgreatdelightto been highly discomfortedduetothebl brings ingreatdelighttotheplants, bearing clouds coverthevastskyandinun specialty associatedintheconferring holy abodeafteremancipatingfromtheco bliss ofbeatitudeatthe works. Italsoconfersthe exposited inhisdivine that havebeenwell like bhaktiandprapatti means toemancipation follow andpracticethe mind uponthosewho ecstasy andpeaceof the wealthofdivine true purports.Itconfers who peruse itrealizingits acquaintance, onthose from theinstantoffirst blissright and untainted other hand bestowpure works onthe Udayavar’s unpleasant thingslater. nature. Theyeffect pure and blemishlessin But thisenjoymentisnot great amountofdelight. ieainfo hsmnaemrs. liberation fromthismundane morass. to adoptthemeans ofself-surrender they bestow thebliss ofbeatitude right listen toitfromlearnedones,including 195 animals as well asthesubjects whohave aswell animals andachievethesupreme bliss after the next of their kin. Apart from this, the nextoftheirkin.Apartfrom azing Sun. In a similar way works like azing Sun.In a similarwayworkslike ofthissupreme bliss. Darkwater those whoperuseit here onthisearth,by instigatingus date thelandwithitsshowers.This nfines ofthisbody.There isalsoa bhavishyadAchAryan andtothosewho sadagopan.org sadagopan.org ol luminosity bestowing thefinestoffruits. luminosity Deshikan thereforesaysthatUdayavar sure tobebornas cycles,theyare yogins (hermits).Swamy transmigratory in hisservitude. Hence,even ifseek who havesurrenderedtothelotus feet influence of hell or narakam will have befall ononewhoisinthecourseof arisehe Aquestionmight transmigration. annihilation ofalltheiraccumulated sins But seekers,whoadoptbhaktiyogam, blissofbeatitud feet, shallattainthe doubt thatprapannaswhoha Lord shallnotgotohell.“ “ u -agvta>ymiv;y ymgitkwaivCD < gCDiNt eidNy> ytIñrs pirhr mx ” –Thosewho haveendearedthemselveswiththe ve offeredthemselves as u s U − U dn àpÚan 196 no bearingonseekers orbhagavathas.“ y> jyNtI e attheendoftheirearthlysojourns. ers adopting bhaktiyogagothrough ers adopting such cycle.But,the atransmigratory . Theyhavetogo of Madhusudana”, saysYamatothose ’s divineworksbeam withsupreme attainthisbli re thatthetormentsofhellmight ! ” –“Never doconquerthesouls ” – It is guaranteed beyond ” –Itisguaranteed oblations at the Lord’s oblations attheLord’s through thecycleof ss onlyafterthe n Paramathma isonealoneandessentia hunger forimbibingthe supr nearby tree,similarlytheworksofRa how a starvingyearns forapreceptorwhowillimpart thataretotally purports propagating totheadversaries Havinglistened personcontradicting totheessentialnatureof is satiated by theportray thenatureof aJeevanveryclearlyintheworksofUdayavar. deliciousassociated withmatter(prakruti)andno fruits knowledge.Thethreequa attains divine andupon himbytheLordalone.AJeevanad berriesdoer of having a the totheLordwithout always subservient capacity to doJeevan and Paramathmaaretwoessentially different entities.AJeevanis deeds. This capacityinfluence ofnescience(avi has alsoJeevan isasolitudeentityorBrahma been conferredqualified byattributiveconsciousness. jnanam).Theiressentialna (dharmabhuta the capabilitiestorealizebyvirtue innumerable. They are essentially monadi true andessentialnatureofaJeevatma to pristineclarity,similar portray with divineworks. greatness ofUdayavar’s àitklimh àTy Swamy Deshika, Akl u ;pr}ana E Ts − Åvavla uKy] u xat dya) aretotallydetrimentaltotheVedicpurports. e kndIipka> yitpirb eme knowledge (tattva jnanam). eme knowledge (tattvajnanam). urÊd S S S R zapir[t)làTyasIdT)l LOKAM LOKAM LOKAM in thisversecontinuestoeulogisethe 197 Swamy saysthattheworks ofRamanuja the trueknowledgeofsame.Justas n transformsintoaJeevanduetothe opts the path of Bhakti or Prapatti and thepath ofBhaktiorPrapatti opts Statements fromtheadversarieslike the effulgence of a bright lamp, the oftheirattributiveconsciousness manuja satiate onewhohasastrong manuja satiate lities ofsattvam,rajasandtamasare (pratyak tattva).Jeevanisnotonebut t withaJeevan.Assertionslikethese t thesoul,onegetsapprehensiveand c in nature (anu svarupam) and have have c innature(anusvarupam)and any limiting adjuncts.Jeevanisthe any limiting ture isofthetypeconsciousness 48 48 48 lly distinctfromaJeevan. Heis &F¢NwaiíNta e ¢ihs < inrNtryiNtn>, u ¢ha>.48. sadagopan.org sadagopan.org contemplate onitmoreandmore. sadacharya willbeinstigatedbythedi excellent andundemandingth ThedivineworksofRamanujaareclear andrepletewith allthe esoterical anddivinepurports. Theseworksaresomajestic,literarily benevolence (paratvamandsousheelyam). bestower ofallfruits ofactions and Heisboththeinstrumental causeas all universe. Heisthemostmerciful, of attainment(upayamandupeyam). isregard Narayana andSriMahalakshmi inseparable fromhis divineconsort Sr superlative nature.Heisembellished wi devoid ofanyiniquitousattributes.He over-lord ofallbeingsandisrepletewith embellished bythedivine essential attrib at thosewhostudythis the commonabodeofbothsupremacyand 198 beams resplendent with a divine form of withadivineformof beams resplendent ed as the means and the supreme goal ed asthemeansandsupremegoal vine worksthemselvestoperuseand pervasive inknowledge, all-powerful, utes of knowledge and bliss. He is the th thesobriquet"Srimaan"asheis i. Thedivinecommunion ofSriman infinite auspicious attributes. Heis infiniteauspiciousattributes. wellasthematerialcauseofthis work at the feet of a rAmAnujA at Thirukkudanthai at Thirukkudanthai rAmAnujA 199 sadagopan.org sadagopan.org understanding itspurportswithpristineclarity. wise discipleswhohavede The expositions of theadversariescanno devotion mightbelessened Thereisno needtobeapprehensive and dedication andhissrisooktis,our towards Ramanuja and dedication beauty inpurports. resplendently withitsliteraryexquisi gleams inthesky withitsshine,the divineworksofRamanujagleam how thecoolglancesofmoonbrin strengthens ourdevotiontowardstheLord flowers ofsupremedevotion.Listening moon. Ramanuja'sworksarelikethecool The flowersofAambal,blossomwithbeau This brings aboutadeep-hearted devoti Those who perusethese works, develop divine communionortheeternal blissofbeatitude thathasnopathsofreturn. the Lordbestowsuponthos withclar Lord. Theyascertain andthein truth ofJeeva-Brahmatattvam only fromtheprudential capacities m SvisÏaNtXvaNtiSwrk The adversesystems havenotemergedfromaVedicfoundation, but The divineworks u k … Nda e _ya < dditm bhakti orprapatti,the u Twanpé;a>.49. -i uinb − igrIda & Ndarkigr>, e jnad R n> ", the divineworksofourRamanuja. blissof emancipateintothe morass and supports theminfreeing themselves even under theinfluence of thederisive Thosestudyingthedivinework purportsclearly,atthefeet Upanishadic to owls. Ramanuja mathamarose,innotimeth thoroughly refutethederisiveAvaidi enthusiasm. Ramanuja'sdivineworksarelikethe blazingraysoftheSun that thestat gloom ofnescienceasserting of Ramanuja that isthose whohavenotbaskedinthedivine like the rays ofretire tothegloomoftheirnests.Li the Sun would remainas theSuncastsitsbrightrayson blissful underThey hang around with their breed and hunt only at night. At daybreak, as soon the works thataretotallyunexplainedandgl their in manyimports theadversesystemshave thisdarkness, Similar to propounders. Onecannot perceive withcl easily refutedbyotherswhoownast Theseself-sty adversaries. led standpoints donotpers led standpoints 201 e adversesystemsranforcoversimilar ka mathams. ThemomenttheSunof mathams. ka ght is unpleasant for them. Similarly, ght isunpleasantforthem.Similarly, vast realms, theowls vast realms, effulgenceemanatingfromtheworks from theclutches ofthismundane of a sadacharya would stay steadfast steadfast ofasadacharyawouldstay beatitude.Such isthegreatnessof ements offallacieswithprideand arity theobjectsthatlieindark. statementsofthe oomy. Owlscanseeonlyinthedark. s of Ramanuja that portray the s ofRamanujathatportraythe ronger intellectthan theoriginal ist forlong.Theycanbe becomeblind and Veda baahyas.It sadagopan.org sadagopan.org àdz nam AtiSmn essentially different and distinct fromthebody." essentially differentanddistinct variations. Inspiteofthistheywere onlyacharacteri Being stoutorslimis show thepurports thathavebeen Brahmasutras ofVedavyasa" Brahmasutras be seeninourcommentariesto the thesame.Thismay alsoproclaim Upanishats rest isanillusion.Thisourdogma.The They state-Brahmanisrealitywhilethe universe inParabrahmanwhenitisnot so. illusory toperceive theJeevanand Thisisatotallyderisivethought. is termedasmithyaorillusion.Itindeed realization ofanentityinanon-entity. devoid ofsuchvariations.Inthisway they speak ofthesoulasbeingbigan sv eR ;a ï R iy:yam> < v u its Shankara inhis jfmitm e daNtana ur-y> z ". Theyproclaimthat they will ! tTb < twavymSya u xadNtadiNtVywa u ÏanNdai-v; u iÏ> " -perceiving anexistingenti < zarIirkmIma uR kvairda> ymgitkwaivCD E ;xisÏy> àimitinxy> à}azailàpalnyòy>, S S S LOKAM LOKAM LOKAM ywacaymw adhyasa Bhashya(com 202 "adhyaasam" refers to the perception or referstothe perceptionor "adhyaasam" stic of our body. The soul has no such stic ofourbody.Thesoulhasnosuch ty fromanon-existingentity. eidNya Sw U la e ytIñrs mentary) says" mentary) e =h AzhvAn < k « za U − e =h y>.47. < " -Thatis AXyasa e Those thatestablish theseviewsongroundsofsoundlogicand theauthority others areknownas aphorismsofprim onbehalf ofaspecificimport arerefutedby Aphorisms thatspeak that would resultinavastnectarousst with no uncertainties. It should enshrine in themof beingcomposedsuccinctlywithmini the essence of purports that as BrahmasutrasorSupremeaphorisms. by theUpanishats.exposited thepurportsimparted Hisexpositionsareknown the delightofwiseandpr great master of yore, Bodhayana.in themthenectarous streamofthee It gushes throughoutunable torebukewiththe in a vast tidal flowhaving listenedtotheelucidationsof to see andperceive anything inthe bright to asmallextent.Itwastoldintheea ThedivineelucidationsofRamanuja,intheirentiretyembracethe theVedasthroughout.Itis purports of says –“ intends tobringoutitspurportsasis theUpanishats.Heonly thestatementsofaphorismsand purports on It isveryevidentfromthisthatRamanujanotimposinghisintents and saysBhashyakara. ontheaphorismsofVedavyasa” hereby embarktocomment Guhadevaand yore likeDanka,Dramida Bodhayanaiscommontobothof very elaborate. Thiswasconcisely comme otherhandsays - onthe ButourSribhashyakara ascertained bythemin ivStI[a ¡ äüs inrabaxa ba U Çv &iÄ e xayn)i[itin:yNds < p Uva R caya theVedicpassages. R > s tenets oftheirschool.Wo < ici]p u >, tNmtan u -ga> 203 Ramanuja, remained mute and soundless andsoundless Ramanuja,remainedmute ssence ofthesupremepurportstoldby rlier verseabout owls ream ofknowledge when expounded. . Keepingthisinmind,SwamyDeshika udent. Vyasawastheforemostwho notrefutablebytheadversaries even a-facie views orpurvapakshasutrams. mum usageoflettersandbeingclear light.Similarlytheadversaries after A sutramoraphorismischaracterized ” them. Thecommentaryhewrotewas others. "Abidingtotheirpurports,I nted andelucidatedbymastersof u sar e [ s U Ça]rai[ VyaOyaSyNt rks ofUdayavar,enshrine notbeingableto " -gvÓa exayn k e , " « ta < sadagopan.org sadagopan.org took himashisscribeandcomposedmagnumopusSribhashyam. its entirework andimbibed studied the to perusethatworkand ordained hisdiscipleKuraththazhwan poor manwhohadstumbleduponatreasu find himselfacquaintedwithsupremetrut obtained theconsentoflocalsovereig at alibraryknownasSarasvathibh the southernlands.Ramanujadiscovered Bodhayana. This workknownasBodhayan Thiswas545 sutramsoraphorisms. elaboratelycommenteduponby Vyasa'sBrahmasutramensh Adhikaranam. The chapter expoundingonboth purvapak of theVedasareknownasaphorisms remember itscontents.With 204 whohadextraordinary memorypowers, establishment or siddhantha sutrams. establishmentorsiddhanthasutrams. aandaagaaram atKashmir.Ramanuja contents thoroughly.Later,Ramanuja this duringhistravelfarinthenorth avrutti wasnotavailableanywherein sham and siddhantham is known as an sham andsiddhanthamisknownasan n and perused this epic work only to n andperusedthisepicworkonlyto rine in them 156 Adhikaranams and rine inthem 156Adhikaranams re troveofimmeasurablevalue.He hs. His joy was similar to that ofa to that hs. Hisjoywassimilar in anight, Kuraththazwan have done“ sentient andthenon-sentientorders.Ra natureand itsessentialna attributive atheists. Havingaccepted acceptedtheau Advaitins Bouddhars, elephant thatgathersalotofmudand th darshanam. Itisself-contradicting way assisttheminachievingtheirgo thecompleteauthor without attestingto svarupam. Theytrytoestablishthei Paramathman but,sincetheyareinth “tatvamasi”,both‘tat’and statement sentient and thenon-sentientorders.They Theydonotacknowle of anyattributes. Brahman. Theystatethattheuniverseis attempttorefuteth Advaitins relationship betweenJeevanandBrah logic anddialectics. follows closely theVedicauthorities,ital of philosophiesusing thestrength Ramanuja established asoundVedantic later rejectingitspurportspartiallywh Swamy Deshika ivt{fah ivkLpaqa xm < k R ¢ahk àma[ivra e p … v en ï RTàitkwkv u itpwmz Brahman as told by the Ve Brahman astoldbythe et{fp e ; e x < iv"qyn <” –Acceptingtheauthenti S S S & tnaivyatVyaparVyitmwns LOKAM LOKAM LOKAM here saysthatthoughRamanuja’ssystem 205 ! y†CDainid of the Vedic purports andhis sound of theVedicpurports eir owndarshanamandissimilartoan r mathamusingself-styled imageries als and establishing a sound Vedantic asoundVedantic als andestablishing thority oftheVedas. Theyarenot ‘tvam’ do not refertothequalified‘tvam’ donot manuja roars with authority thatthey manuja roarswithauthority e samecasetheyonlyrefertothe darshanam byrefuting manysystems ile acceptingtheotherpartasvalid. dge thatBrahmanisqualifiedbythe ture thatisbeing qualifiedbythe man andtheattributivenature of empties itontopofitshead.Unlike empties an illusionandthat so is impossible to refute it based on so isimpossibletorefuteitbasedon ity oftheVedas.Theseviews inno 51 51 51 e theoriesofthedifferential alsoareoftheopinionthatin R ò e yitn & pitzBd das, theyrejected its < rM-klh>.51. city of an entity and city ofanentityand Brahmanisdevoid e ivrmit, sadagopan.org sadagopan.org refutations arecontradictingthei torefutethepurportsofSribhashyambyself- Itisimpossible styled reasoningoftheadversaries. disowning alltheireagerness mention ofthenameRamanuja, ThemomentRavanamentionedth unable tospeakin shivering, thirstyand Ravana came to Mareecha ofRama. hermitage golden deernearthe and told hi that placeonebyone. waywhenUdayavar Inasimilar remonstrations ofrefutations,thenth the sovereign’sbowstring. asth comforts ofthejungleassoon battle withthepachyderms.Thesepa The sovereigninordertofreehissubj Theelephants intheforestwhen in cropsandplantations causinglo damaging logic. indisputable tSy ramgta < ï u Tva marIcSymhaTmn>,z to refuteothersystems. r ownschoolsandnotothers. 206 ey hearthereverberating hummadeby e adversaries wouldbegin tofleefrom e adversaries ects from such discomforts takes ona ects fromsuchdiscomfortstakes adversaries would remain speechless wouldremain adversaries Swamy Deshikan says that their SwamyDeshikansaysthat the grip of fear. Similarly, by mere thegripoffear.Similarly,by t ofdiscomforttothelocaldwellers. chyderms outoffearfleeto the high,stormintothenearbyvillages donsthestageandbeginshis e nameRama,Mareechawasleft u :k m totakestridesintheguiseofa < sm-vt ! v± < pirÇSta e b- U v>. “ indeed thefinalresorttoallthosewh supreme knowledge.Itishence learnt tothosewhoperuse Sribhashyam imparts contemplateuponhim,similarly of knowledgetothosewhoprayand of knowledgeandintellect.Justashow Swamy herepleadsatthefeetofSrib lakshmi Hayavadanawith,inhisHayagriv celebrates Sribhashyamwiththesameglor knowledge anditstributaries.Itisdu Thuppul Pillaithatthisisindeedlike grammar, phoneticsetclies embedded in andSatvikapuranams.Theentire smritis purports ofthegreatscriptureslike scriptures. thetenetsof fully conformantwith imports oftheSribhashyamasithasno right fromthefundamentals.Itis of alltheimports haveuprootedtheadverseschoolsrefuting theirviews that quotes theirownviewsandnotions.But àdIpStÅvana àitòa tka “ Sribhashyam enshrines àitòa tka àitpdm & ca < àitk R[a <” R [a < àitpdm – Justashowtheentities oftattvamareextolledinthe < ” –Theadversariesareinnumerable. Eachoneofthem «itrsa E tapsigra &ca < xamyj S S S LOKAM LOKAM LOKAM < àsiÄ u;a 207 o areinseekof supremeknowledge. < pir:kar> saça impossible for anybody to refute the foranybodytorefute impossible thepresidingdeityoverallforms of theVedasandotherattendant e to this reason that SwamyDeshikan that e tothisreason theVedas,Manusmritis andother hashyam to granthimwiththewealth hashyam to Sribhashyam beamsastheculmination a stotram.Afterhavingcelebratedso, self-styled whims and its imports are are self-styledwhimsanditsimports < s lakshmi Hayavadana bestowsallkinds Hayavadana lakshmi from thisversethatSribhasyamis Sanskrit languageincludingitslexis, this. Ithasbeenadjudgedbyour 52 52 52 ifications thatheonceadoredLord < ivÄ it deeply, withthetreasureof itdeeply, in itself,theessenceof e > àidzitytIzan)i[it>.52. < pirp[mwva Ri¼rsya e >, sadagopan.org sadagopan.org its passages elucidatingitsesse its passages theSaamavedamin of Sribhashyam talks “ classifies theseentities basedontheVedic authorities. clarity. Sribhashyam isthereforelike contradicting totheVedicpurports, dono transformed intotwentyfourdiffere essential characteristics creator andthesustainer ofthesetwo entities. Thisverse upholdsthe refers totheinsensible matterthatis sentient refersas sentient,insentientandsupremesoul to the Jeevan “ who is by theAtharvanaVedam. putsforwardthe Atharvana Vedam.It “ to Yajurvedam. been impartedbytheYajurvedam.It departures fromtheoriginalpurport. isnoteventheslightestof employed mighthavedifferedbutthere with noteventheslightestdeparture ve this Rigvedam, thefirstamongvedams, samv e da “ “ e =iSm pir:kar> saça xam yj àitk àdIpStÅvana Awva ” «itrsa –AmongtheVedas,IshallremainasSaamaVeda.The Ri¼rsya u ;a <” E tapsigra e > pirp[m – Sribhashyam, withclarityelucidateseverything thathas < ” < ” – Tattvams are twenty six in all. This is broadly classified – Tattvamsaretwentysixinall.Thisisbroadlyclassified – LordKrishnaextolsinhisbhagavadGeethaas and natureofthesethreeentities.Matter gets ” ! ” – It is a treasure trove enshrining the wealth of – Itisatreasuretroveenshriningthewealthof – Sribhashyam establishesthe doctrineof nce forone andalltoimbibe. 208 therefore beams as a sacred sanctuary therefore beams asasacredsanctuary qualified byknowledge.Theinsentientqualified nt types. The adversesystems being nt types.The quintessence ofthepurports conveyed devoid ofknowledge.Ishvaranisthe from theoriginalintent.Thewords a lamp of knowledge, as it clearly rse toocelebratesitinthesameway high esteemandreferstomanyof (chit,achit,Ishvaran).Herethe t illustrate this classification with t illustratethisclassification “ v e dana < supreme spiritualknowledge. anugrahams, praying thatpurports oftheVedas the divine work Sribhashyamsatsampradayam andthepreceptorembe should dawn on us the “ very reflectionofthedivineworks ofthesemastersyore. Paraashara, Vyasa,ShukaandValmiki. thatwerecomposed and Ramayanam Bhagavad Vishnupuranam, Brahmasutram, Vishishtadvaitham bybasingitsimports àsiÄ < s < ivÄ e > àidzitytIzan)i[it> (“ v e dmag R àitóapk 209 Sribhashyam thereforebeamslikethe Geetha, Mahabharatam, Bhagavatham Geetha,Mahabharatam,Bhagavatham on theauthorityofsacredworkslike on ”), by greathermitsandsaintslike ” llished astheestablisherof – Swamy Deshika,thediscipleof – Swamy blesses uswithhismunificent sadagopan.org sadagopan.org Isitsufficient if the lotusfeet attainments. emancipation fromalloursinsthat bestowing uswithinfiniteknowledge, towardsus.Soar is mostkindhearted powerful andmostmerciful.Heiscapa TheLord ontheotherhandis imperfections ofanykind.Moreoverhe little powersandhence areblemished. of beatitude.Thesedemigodsarequalifi materialistic value. They areincapable of bestowing thewealth of eternal bliss on them mundaneassetslikeland, Thelotus feetof theLordaretotallyblemishless. Resortingto demigods wouldonlybestowonewithprog by removingalloursinsandbestowon faith thattheLord’slotus SwamyDeshikansaysthathewa towards thelotusfeet ofSriman Naraya the Lordthatheacquiredasa this verse,Swamycelebrateshisspirit clear andsupremeknowledgeoftheLord. Swamy Deshikan htav* z u nasIrSkNdÔ e ù* e hircr[p» ‚ ih[hrh feet wouldemancipateus eéhy e rMb÷t- result ofhissupremeknowledge. S S S u g LOKAM LOKAM LOKAM e inb×NTy implored thatheshould u Kà- 210 usthesupreme blissofbeatitude. ual fidelity or paramaikaantyam towards ual fidelityorparamaikaantyam ble ofknowinganddoingeverything.He e Hislotusfeet.They arecapable of isresponsiblefortheabovetwo ezaid] of theLordarebeautiful andblemish perpetual fruit of attainment and perpetualfruitofattainment ed withimperfect knowledge and very house andwealththathaveonly eny, wifeorfriendsandwouldconfer na andhadanunflinchinglasting E kaNTy isall-pervasiveinknowledge, all- He was successful in acquiring it. In He wassuccessfulin acquiringit.In 53 53 53 s blessedwithabundantdevotion blemishless. Heisuntouchedby u Ôà[itpirharàit- < ikmipyit- from this mundane morass from thismundanemorass beblessed withthe U - & T)i[ty>, T)i[ty>, u v>.53. " sufficient enoughtocaptivate their actions.Theyarealsoknownas down infrontofotherdemigodsandwo from thismundanemorass.Theseekaan Lords, thecauseofthisuniversean Theterm'ekaantin'refers to on and faiththatSrimanNarayanaalone 'loyal tothesupreme soul'. of Sribhashyam atthefeetofasada greatness. Itisduetothisreasonth make usfaithfulservants oftheLo softness thatmakethemdelectableto with captivatingfragrance.Theyhave feet But,Hislotus dark complexioned. feet arealso embellished withthesame He stealsthehearts ofhi One who removes thesinsof those who come tohis lotusfeet witha beseech. less? No.Ourmindsshouldal hircr[p» eéhy u g e " –Hari-Thissignifiesana puRam thozhA mAndargaL mAndargaL puRam thozhA s devoteeswithhisbewitchingqualities.Hislotus us and draw usclosetoit. us anddraw so delveinsidethose." " at thosewhohavefinished kaalakshepam d the bestowerofmokshamtoJeevans 211 are likefreshly blossomedlotusflowers charya arecalled'p thevirtuesofglamour,beauty,and e who hasfirmbelief,steadfastness rd's lotusfeetadornedwithsuch is theSupreme reality, theLordof m e qualities.Notonlythis.TheLordis uld notseekfromthem anyfruitof oursouls.Ramanuja'sdivineworks tins wouldneitherworshipnorbow me withbeautifulpurports. r ù* L aramaikaantins' or aramaikaantins' e " -Onesightis " . sadagopan.org sadagopan.org Narayanan alone.Tosubstantiatethis Sriman aremeantforthe aradhanamofParamapurushan (Karmakandam) allthose ordained duties stated that of beingworshippedandmeditatedupon. th others. HenceSribhashyam ascertains Narayanan aloneisextolledinallthes alone andnoneelse. worshipped. 3.3.19,inthechapter ofLingabhu through alltheBrahmavidyasSrimanNara It is ordained that one should be'aikaantyam' spokenaboutinUd devoted to Sriman protec andwould the roleofcustodians Ifdemigodsthreatenparamaikaantins, Narayananfail toworshipthem,thendivinework slashed bythethunderboltofIndra. firm resolveofbeingdevotedtoSriman refused toworshipIndrawhowasademi else other thantheSupremeLordGovi to dosoorotherwise,butIshall notoffer myworship andprayerstoanybody Some out of great devotion an Someoutofgreat devotion Inthebattle thatensuedbetween says – -a e >. Aivixp " " - OhIndra!Attackmewithyourth y “ s Tv e =ip ANyd U v R k < àhr va ma va miy v¿ <. Ah myaCy e vta- < ihsv u t, hVykVy- − " a> yjNt s äüasizv> R y}ana ayavar's workSribhashyam. < -a e ïÏyaAiNvda>,t e − u k < p ! @kSTv a cà- statementthefollowing isquoted - 212 u rNdr, nah s ofRamanujalikeSribhashyamassumes e terms like Brahma, Shiva, Indra and Indra e termslikeBrahma,Shiva, t them.Letusnowseeastowhereis that weretoldinthePoorvakandam nda (Sriman Narayana). Sayingsohe (SrimanNarayana). nda Narayana aloneevenifitmeantbeing Indra and Vruthrasura, Vruthrasura IndraandVruthrasura,Vruthrasura at SrimanNarayananaloneisworthy god. Here‘aikaantyam’referstothe d fervortowards Indra perform underbolt (Vajraayudha)ifyouwish yastvaadhikaranam, itissaidthat e NÔ> sa yanan aloneisworthy enough tobe In 2-1-1, Smrutyadhikaranam, it is In 2-1-1,Smrutyadhikaranam,itis ur < ipt ev c.y} that theymightbeslayedif < %Ts & d ev Svêpx e]r> prm> Svraq e =ip mam &Jy ga E> Tv ev ka < #Jys e ivNd & k ! . E Nt < ANy " e inTy e y yjiNt ! " < Aaraxyaim < sv - Sriman R d ev Sriman Narayana alone asitmean Sriman Narayanaalone the frontoronewho istobeattained. refers toSrimanNarayanaaloneasit overlord whosteersandleadsalltheJeev Sriman Narayanan denotes Paramapurushan SribhashyaminVaishvaanaraadhikaran of theaphorism others. perform thesekarmasconsideringthesu bestows onlymaterialbenefits tothos which isbenevolently bestowedbyth material benefits,seekthesupreme fr ekaantins whoarethedoersofthesesa Realizing thattheindwellingLordalone the karmasdepictdifferent waysof also.Hence shraaddhams aloneacceptstheofferingsmade during Narayana bhaktas. In a similar way, by having thesacrific shariram orbody,accepts th others having demigodslikeIndraand the fruitsofthoseactions".Hence alone receiveallthesacrificialoblation as theirindweller,offeringsreac demigods likeIndraandotherswithout the purportsofKarmakandamonly.Though fruits oftheiractions.Thesesubjects insidethesede that theLordwhostays These subjects worshipdemigodswithou bodyoftheLord and othersformthe they areinrealityworshippingSriman sacrificial rituals.Eventhoughthey " sa]adip Aivra s onewhoenjoysabundant wealth. e x < j worship Indrathroughsuchperformances, 213 E imin> e pitrudevataisashisshariram,Sriman Similarly thetermsIndra alsorefersto h SrimanNarayanaonly.Kannansays,"I perform deeds after having understood perform deedsafterhaving s thatareofferedandIalonebestow Narayana alone.This isbecauseIndra e Lord. At thesametime,Lord e Lord.At means to convey one who is leading in means toconveyonewhoisleadingin worshipping theSupreme Lordalone. ial oblationsthatareofferedbyhis bestows thefruitsofouractions, migods as their indwellerbestowsthe their migods as as told in theKarmakandamashis astoldin who staysinthemastheirindweller. realizing that theLo Lord, bystayingastheindwellerand e who,withoutrealizingthis truth, uit ofattainmentthatismoksham, t realizingtheUpanishadicpurports premacy ofdemigodslikeIndraand athmas. Similarly thetermAgnialso athmas. Similarly " crificial rituals,insteadofseeking manyoffer sacrificialoblations to alone asit'spurportalludestoan am (1-2-29) duringtheexposition am (1-2-29) says that the term Vaishvaanara says thatthetermVaishvaanara rd staysinthem sadagopan.org sadagopan.org supreme wealth. protecting themfrom everykindof suff Inthisway,ourThuppulvallal aspa itsperusers Sribhashyam makes His body. by theblemishesoforders formHisbodyandherema orders that fr nature thatisdifferentanddistinct established ontheauthorityofVe elucidated intheSribhashyam. Addition Everything refers Himonly to refers Everything 214 ins astheirindwellerand isuntouched das thatParamathmahasanessential sentient andtheinsentientthatform om allthesentientandinsentient ering andhelpingthem inattainingthe ramaikaantins, being a guardian and beinga guardian ramaikaantins, ally in Vyakyanvayaadhikaranam it is ally inVyakyanvayaadhikaranamitis celebrates and establishes that celebrates andestablishes Vedavyasa and is elaborated and Vedavyasa andiselaborated has beenmentioned by This great saintKaashakrutsnar. demigods asHisbody-saysthe Narayana, who has these essentially referonlytoSriman names denotingeverydemigod their actionsfromwithin,the shareeram orbodyandcontrols indweller, takingthemashis insentient objectsastheir Lord staysinallsentientand the Upanishatsproclaimthat applied for interpretation.Since shareeri sambandham shouldbe soul relationshiporshareera- maximofbody- placesthe such down andinterpre other of Ifnames bebroken maynot demigods ted, then in in then ted, three Vedas. Sita,extolled bytheVeda works areliketheloyal attendantsto ordained dutieswithoutfail. prudent subjectswhoconsiderVedamsas good andnobledeedsofallthosesain was bestowedwiththedivineworkSrib of thegrace ofthe Lord.SwamyDeshikan an oceanofmostdelectablenectar.Th Deshikan whoenjoyedthis elaborately forposterity toenjoythedi (Vedavyasa). Ramanujaelucidatedan " works withgreatdelight.Udayavarce Theprudent readersenjoy or amrutham. that arenottobeseenatall.Hiswork purports anddenigratetherest, Ramanuja acceptable andmeaningful meanings thatareconveyed bythewords attaches meaningstothestatements the superlative prominence ofthe worksof Sribhashyakara. Inthisverse parazy ywa- “ kwa†PyTka ywa- RvcSs U tSvawa U tSvawa u xa < " R yitn EtSk - The divine nectar emanating from the words of Paarasharya - ThedivinenectaremanatingfromthewordsofPaarasharya R ” … tklhka - When interpreting the Vedic passages,Ramanuja & pits U i to hisheart'sfillingcele − to everybody.Unlikeot Swamy Deshikan celebrates “ iv iÇv e lahlhtiÇv R jyt S S S e dI LOKAM LOKAM LOKAM ” e s – ThistermdepictsthatRamanuja’s divine 215 u xas d expositedontheseBrahmasutrams s aretherefore likeoceans ofambrosia the Vedamatha whoisthequeenofall the e Devasobtainedamruthamonaccount ts, apostles, vaidika saarvabhoumas or ts, apostles,vaidikasaarvabhoumas hashyam duetotheculminationof in a natural way taking the straight in anaturalwaytakingthestraight vine nectarofBrahmasutrams.Swamy lebrates Vyasar's Brahmasutrams as lebrates Vyasar'sBrahmasutrams e dIinv s asVishnupatni,the consortofthe in asimpleanddele < da theirlife breathand performdaily doesnotquoteself-styledpurports 54 54 54 each andeverylineofUdayavar's saysthatsimilartothis,mankind e haiBx> s eR dàzmnivna u cirtivpi brates Sribhashyam to be brates Sribhashyam tobe hers who elevatecertain as is,thegreatnessand e dà[iynI.54. − ctable waythatis > ï u itmtam ! , sadagopan.org sadagopan.org Henceitissaid and theghatakashrutis. namely three streamsofVedicpassages quoted this waynoneoftheadversaries authentic. NobodymadeuseofGhatakash secular differentialtheoryfitenough quote thatbhedashrutisdonotconveythetruepurportbutonlyconveys a the Abheda disowntheBheda shrutisand ontheot TheAdvaitins as unimportant. diso thesametime and at ofthe Dvaitins accepttheauthority amongst them,theyhavenounity asea asvalidwhileneglec the Vedicpassages the authorityofVedas, raise questionsoneachandeveryaspe iniquitous ways.Withoutacceptingthe byarguingin debatesmakeabiguproaronly adversaries duringphilosophical brought great delight and solace tohe brought greatdelight andsolace endorsed thebheda, abheda intimate andaffectionateacquaintances norms atthefeet of asadacharya.The thescripturesaspershastraic whohavenot studied half bakedimprudent laments withfear“Willthese individu women likeTrijataandSaramabecame Lord, wastormentedbyshe-demonsat Asperthesaying comfort. similarly removesthesorrowofVeda her unhappiness andgaveherwordsof “ ib- wned theabheda shrutis(n interpreted them fallaciously taking some parts of interpretedthem fallaciouslytakingsomepartsof andghatakashrutis with e it ALpï “ ka[ad zaOypa;{f 216 als defraudandensnareme”seeingthe als Bheda shrutis (Differential aphorisms) Bheda shrutis(Differentialaphorisms) u tat Ashokavanam. Duringthesetimesnoble ch onequotes adifferentpurport.The ch forlaysubjects only andhence not hercloseacquainta strength andsolace.Ramanuja’sworks ct. Some,evenafterhavingaccepted her handvouchontheauthenticityof authority oftheVedicpurportsthey the bhedashrutis, works ofSribhashyakaraarelikethe matha giving her great solace and matha givinghergreatsolace to the queen of the Vedas, for they to thequeenofVedas,for meaningful interpretationstoallthe rutis (concordantpassages)atall.In ting therestasunimportant.Even r. SwamyDeshikan enjoys thisas ! v shrutis asnotbein e d> mamy E > ÇyIxma on-differential aphorisms) < àtir:yit their truepurportsand the abhedashrutis nces whoreduced g authentic.They eR ivla ” – Vedamatha e i-t> ” the Theghataka shrutis quotethatthe insentient ordersashissharir nature andstatesthattheSupreme different fromeachother.Theabheda distinct natureandqualifications. Thebheda shrutisoftheUpanisha namely sentient,insentientandSuprem follows. imwa #ma e - E Awa e d < tÅv ER ga e ; e Ý u Ai-l;it- u< iniol jgdNty There is none greater than Sriya:pathi thanSriya:pathi greater none is There e d ï am orbodyisonealone. u it> At>ivizò R miyta inrIza 217 The sentientsareagainessentially e Lordhaveessentially different and Lord whohasthesentientand shrutiquotesthenon-differential Supreme Lord who is the consort of istheconsortof Supreme Lordwho lúmIz> ï e lúmIz> ts quote thatthethreeentitiests quote E kyat ! @ e Ky ï u iti-> Aprai->ài[tt u itrip csawa R -gvtI, e . sadagopan.org sadagopan.org inline withthetrueUpanishadic imparts. Vedic passageswithcorrect,authentican of thepristineVedasbyel Sribhashyakara removedth this broughtgreatmiseryanddisrepute Asnoneoftheadversaries interpretations toallthe them. sentient and insentient ordersasthei Sri andtheparamountthathasnonegr three streams of bheda,ab three streamsof ucidating andexpositingon is misery of Vedamatha an is miseryofVedamatha 218 r indwellercontrollingandprotecting d meaningfulinterpretationsthatare eater thanHimstayshiddeninall to Vedamatha.Thedivineworksof quoted correctandmeaningful heda and ghataka shrutis, heda andghatakashrutis, d reestablished theglory all the three streams of of streams three the all “ speaks oftheSupreme soulincludingitsqualificationsand chattels. Vedantham. ThisisalsocalledasBrahma of knowledge.Thecrownportions “ oftheirmathams inthat shortcomings didnotto Theadversaries,who Ramanujamatham that accreditations the non-sentient. qualified withinfiniteauspiciousattrib Vedic passagesdenotethesameSuprem statesinunequi by oneandallasit Upanishats. Ascelebrated intheprevio purportsprinciple that allthestatementsofth alone. It is hence suitable to be honored by Vedamatha or the repeatedly. Theslush that wentupfell took ahandfulof slush fromtherive to bathe,hesaidthat theskywasbrig imprudent lookedattheskies. Addressi This versedepictsthelevelof insani “ A SvhSt < xa e pirtap Ramanuja’s system of Vishishtadva Ramanuja’s systemof SvhSt AnNta v e na ï e iT]Ý u itï < ” , e na they only endedup showin e [Ic E > sol eiT]Ý E v e da> U fapdb÷mt E > sol ” – u injgaÇ The Vedas u injgaÇ e lúm[mt e ; u b÷¦ S S S LOKAM LOKAM LOKAM e ; < g¦iÑj u b÷¦ vocal termsthatallthestreamsof 219 e Svp]Swan these Vedasareknown as Upanishatsor e Upanishatsconveyauthenticand valid utes andtheordersofsentient ty towhichtheadversarieswent.An us shlokam, our matham stands praised us shlokam,ourmathamstandspraised g theirimprudentvirtues. apartandcamedown defilinghimand ng the folkswhohad ng ht and he wished to make it dark. He wasreceiving,triedtoshowthe of Ramanuja’s.Butasperthesaying Kandam asthisportioninitsentirety itham wasbornonthefundamental itham rbed andflungithigh inthe air < g¦iÑj 55 55 55 e entitySrimanNarayanawhois lerate theallroundfameand are thehugerepositories oroceans R Mbal ! da E g R Mbal R gntlmailMpit jf>.55. e ;an ! ivtwmitrara E g R gntlmailMpit jf> come totheriver e pyit y>, ” - sadagopan.org sadagopan.org fall apartintomanypiecesandareseen intheirmathamsonly. adversaries trytoshowdonotaffect his attire.But,ithadnoeffectonth Thirupputkuzhi rAmAnujar rAmAnujar Thirupputkuzhi 220 e sky. Similarly, theblemishesthat the matham of Ramanuja. Insteadthey the mathamofRamanuja. their livesbecomesimilar independently alotof conflictsarisethat chores withouthindrance duringthe TheSunbringsusgreatcomfortby themurkygloom.Thisenab driving away here. Udayavar SwamyDeshika,afterhaving elab Ramanuja’s worksand inparticular (nirbhara). SwamyDeshikanhasenshrined blessings ofasadacharyaandrenderin perfor and theconch(samashrayanam), the urdhvapundrams,sacramentingourselve blessed with their Deshika. Itisour Ramanuja asSwamy divine works. as ofAdishesha have themanifestation It is due toif this not for that Ramanuja. we It is have onlynamesake whilethey areinreality Shaiva our been good fortune wearing that we haveancestors, been blessed to without havinganymeansofredempti thatstateseverything mayavadam what toalluring words oftheAdvaitinsandwoul talkfor hisincarnation,thenmanySrivai of us?of thepenances andthenoble deedsthat The Ah inrala Ramanuja incarnated < karXvaNt e k e la ek < ivjhitkw e inépixpirõ to thoseofprisoners. < karmn"a> k karmn"a> e h-irt> yitúma- S S S LOKAM LOKAM LOKAM 221 shnavas would havefallen preytothe shnavas would … tk advaitins of today are advaitins for for oftodayareadvaitins advaitins the glories ofSribhashyam,extols day. As each one conducts himself s. Wewould havebeensimilartothem s. isillusoryandwouldhavesuffered greatest fortunethatwehavebeen g ourselvesfreeofallourburdens on this Earthowingtotheculmination Ramanujaandthemanifestationof on. Ifthat werethe fateofour finallytakestheirpeace ofmindand d haveplungedhardintothepitof R Vya¦a les everybody to dotheireveryday were done by our this shlokamwithpurportinit. ming prapatti throughthebenign ming prapatti 56 56 56 orately celebrated theglories of s withtheholymarksofdiscus unfolding its bright rays at dawn unfolding itsbrightraysatdawn & ÎIpa E " e yidnikljaJvLyt#h, < k … mitmtpata¦k ancestors. Ifnot …hrm ! .56. sadagopan.org sadagopan.org After that,onegetstra sciences will only aidusinsecuring aco us. This is onlyhearts andmindsmakewayforthebr possible Inorderto toleadahumanlife,wisdomismost essential. Foraman away firstdrive acquire this,wemust by taking to drove awaythegloom ofnescienceand litthelampofknowledge. The or Vedantham. Inorder toredeemourselvesfrom The Mudalazwarsattain theeternalbliss ofbeatitude, we were the foremost who, with this knowledge, “ }an e n hIn>pz u i-> sman> ThirukkOshtiyUr nambi -utsavar -utsavar nambi ThirukkOshtiyUr pped in the cycle of transmigration again. again. pped inthecycleoftransmigration ” - Itissaidthatanunwise 222 mfortable livingforourearthlysojourn. the gloom of nescience that covers our the gloomofnesciencethatcoversour disciple hood.Thepu mustpursuethescience ofphilosophy ight raysofknowledgetoenlighten the clutchesofthiscycle andto is equal toananimal. equal is rsuits inmaterial yitúma- mayavadam. the piousandvirtuous populace coul making thelightofsupremetruthto of beingthe lampofknowledge thatshon Itis therefore SwamyDeshikan’she the incarnationofmostcompassionat he didnotacceptanythinginreturn. towards thesupreme were Paramapurushan acclaim ofoneandall,ashiscompas without redemptioninthissamsararanforemosthismind.Ramanujawonthe or theknowledge oftheSupreme. Th even towardsthecommonsubjects.Theco equally andexceptionally benevolentan all classesofsubjectswithoutanypref Parama Purushan.SwamyDeshik Shatakop Nathamuni, Nambi, Uyyakondar, merciful andbenign poorvacharyasli bestowedthislampwith apostles who ThisdivineRamanuja-deepamwouldstay its effulgence asitislitwithinex and fallacies. like Advaitamthatisinfe redemption, theywouldbeforcedinto and the holydoes notglowspringingforthitslustre will beincarnated similartoaguidinglampkept shrouded ofthesethr combined manifestation by the gloom of nescience. Unable to attain & ÎIp> ". Ramanujahadanaturalinclinatio sted withpoisonoussnakesofderision,myth,illusions an celebrates thisas" haustible andblemishless ghee. Thenoble 223 ee azhwarsisourRamanuja.Ramanuja sion towardsmankindandhisdevotion sion e thoughtofthesesubjectssuffering supreme fragrant ghee arethemost supremefragrant ghee the deep trenches ke Periyanambi, Alavandar, Manakkal ke Periyanambi,Alavandar,Manakkal d havepossiblyescapedthetrenchof d mercifultowardshisdisciplesand andeffulgence, then even thepious erences orprejudices. Ramanuja was e inthe heartsoftheLord’ssubjects sparkle witheffulgence,thennoneof e Ramanuja and if not for his virtue e Ramanujaandifnotforhis virtue on topofahill.If this divinelamp mmon populacelackedtattvajnanam an, Senainatha,PeriyaPiraattiand artfelt enunciationthatifnotfor blemishless,pure n tobeaffableandreachable brightperennially with nodipin of adverse systems of adversesystems inépixpirõ andselfless,as e h-irt> sadagopan.org sadagopan.org b sax superior thoughitis contemporary.Si then thatwhichremains inlineinits TheSimilarly whenwescrubthevariousma purity of gold ismatham precededtheAdvaithamofShankara. ofteneverybody wouldhavetoaccepttheBu known makesamathamsuperior,then andpursual.Ifantiquity consideration by scrubbingaverse tothepurportsofVe the attendantscripturesissolere it againstnot bestowsuperioritytoawork.Beingin a stone.Hence asperthestatementsofthisgr come toaquickconclusionheeding whichissuperior the conclusionasto wise andtheprudentwouldperusewe exceptional andbeing contemporarydoes not measuredonascaleofepoch. Thegreat poetKalidasasays–“ theun Ramanuja. But,thepopularityor the Advaithacompared to matham the Advaitha matham of Shankara of Sh is u iÏ>. u sv inzaMyNta “ –Justbecauseapoeticcomposition yitúma- The system ¡ nca=ip kaVy < yÖainjmtitrSkarivgmat & Î ¯ ò < mtimhnvIn < nvimTyv* of VishishtadvaithamRama < tdipik S S S LOKAM LOKAM LOKAM < , sNt>prIúyANytat 224 < tt>àag das would make a matham unfit for for das wouldmakeamathamunfit ason forthegreatnessofawork.Being ason ddhist theoryofshoonyavadamastheir others who pass incorrect judgments. otherswho passincorrectjudgments. . Theunwiseonthe otherhandwould entirety withtheVedic authoritiesis nce Advaithamisaverse totheVedic eat poet,beingantiquatedintimedoes superior to the Vishishtadvaitham of superior totheVishishtadvaithamof ! inrat»aò»Ôimfk popularity of philosophicalsystemsis popularity of thams onthestone ankara. Owingtothissomesaythat linewithpurportsoftheVedasand not makeitblemishlesseither. The 57 igh bothoftheseand thencometo 57 57 e vaNyÖd tdipik is ancient,itdoesnotmake …hd nuja isofalatertime ! -jNt e và- < v[ of ourintellect, & ty>.57. e m R ink; p u ra[imTy U F> pràTyy e , e v n language ofthelay subjects - the body-soulrelationship(shareeratma Nammazhwar, elucidatedthefundamental tocomp simple styleforposterity thepu great workSribhashyam,mirroring etc. Vaakyagrantham Dramidabhashyam, theirworkslikeBodhayanavrutti, found ittoughtocomprehend veryelaborat their elucidationswere purports wereinnowayaversetothe thetenetsofVishisht propagated Yaamunamuni andothersprecededSh Bodh bhashyakara, Guhadevacharya, of allthesystemsphilosophies. Ifthestandonantiquatedmathams even then Ramanuja’s matham of Vishis authorities, itisthereforeno (svarupa). Hence inseveralways,Uday (svarupa). Paramathma pervadedtheentireuniverse consciousness,inasimilarwayhastheSupreme virtue ofitsattributive n ” – Justashowthebodyhasbeen t fitenoughtobehonored. “ u 225 avar’s mathamalonestayssupreme. avar’s Preceptors like Dankacharya, Dramida Preceptors likeDankacharya,Dramida e orveryconcise,laterdaysubjects htadvaitham beams as the ancient most beamsasthe htadvaitham Vedic authorities.Duetothefact that advaitha darshanamdaringlyastheir advaitha rehend thesupremetruths.Even ayana, Vakulabharana, Nathamuni, bhaavam) inhisThiruvaimozhithe bhaavam) Ramanujatherefore elucidatedthe n ankara andothersintime.They concept ofVishishtadvaithamthatis by virtue of its essential nature rports of the masters of yore in rports ofthemastersyore being superiorisverydemanding, pervaded bytheJeevathma by u e k e m sadagopan.org sadagopan.org sobriquet ‘Shrimaan’. Ravana, in his sobriquet ‘Shrimaan’.Ravana,in Swamy Deshikanhereextolshimas“ other elephantstriedtopullthis from theclutchesof thecrocodile that Similarlywhentheelephant Gajend fetch alotus,crocodileseizeditsle indeed thegreatestofwealthorSri. as ‘shrimaan’andsays“ experience orbhagavadanubhavam.At alone ishisfinalresort,heheaded rose totheskyalongwithhisfouracqua “ k %Tppadgdapai[> ct … lpa < sn Celebrating thegreatness < ” –Shameonyouforhavingbroughtdisreputetoou sda==Sva* r u i- ini;ÂiNt NyÂiÚgmgirma[>)i[ty>, R Sshra]s ydaSvada_yasàcymihma rk s A e u xasar < tir]gt> ïIman < kal i E> < ïIm*itvr- ” S S S m e elephant out,butinvain. LOKAM LOKAM LOKAM - Vibhishanaimmediatelytookhismaceand e tdm royal courtrebukedVibhishanaas“ 226 towards himoverwhelmedwithspiritual ïIm*itvr & tmnNt N this pointValmikieulogizesVibhishana this yk intances. HavingresolvedthatSrirama g. Theelephant couldnotfreeitself was putting allits wasputting ”. AyearntowardstheSupremeis ! 58 58 58 ra stepped into the lotus pond to ra steppedintothelotuspondto u v> ïa < s e ‘aistixya r ” and embellishes himwith the umnsam d e Çk of theworksBhashyakara, … hr d e ! .58. < n strength. Even the l lineage. r ixk ! Tva < Ramanuja iscelebratedbySwamyDeshikaas ‘Shri’ orthe wealthofdivineacquain the incorrectness of thesestatements.He scriptures. Healsorefutedtheargument affirmin foundation oftheVedasduly Ramanuja and otherauspiciousattributes. attributes ofHisessentialnaturebe delicate andgraceful elegance, His supremeform,th celebrating Hisdivine forpo makes waythroughhissrisooktis acquaintance. Ramanuja,havingenjoyedth as “ Theelephant then lamented asabov alone isourfinalresort itdelvedinto purports. Theyare supremely delectable if listened to alongwith the through our ears.They aredelectable even rendered bypreceptors woul essence ofallthefiveVe be reached easily. Ramanuja’sworksma likethecoolwa on theotherhandare not beabletoclimbupthemountainan the waterreservesfoundon totally contradictingtotheVedicspirit everyone to imbibeestablishingatth Vedas. TheyelucidatetheVedic purpor prop highlyacclaimedthat works are bestowed withthewealthofknowledge, “ st u nagvr>ïIman ! ” ”. – The elephant blessedwith dic streams.Listeningto Shukacharya whendescribing d beasdelectableand as y top ofmountains. Theagedandthecripplewill ! e n tance befitother than Ramanuja?Hence 227 e same time that the other systems are timethattheothersystemsare e same ter streamsfoundonlandandhencemay a spiritual experienceand letoutawail N d satiate their thirst. Udayavar’s works theirthirst. Udayavar’s d satiate glamour and also the characteristic alsothecharacteristic glamour and agate thegreatnessofimperial ing compassionate, affable, unassuming affable,unassuming ing compassionate, . Works like Bodhayana vrutti are like vruttiare . WorkslikeBodhayana g theauthenticityoftheseimperial detachment and austerity. Hisdivine detachmentandausterity. e beautyofHisregalsemblance, s oftheadversarie ke oneandalltoeasilyimbibethe establishedthesetraitsonthefirm sterity togetthesamebenefitby e ecstasyofdivineacquaintancealso nce who elsecould thissobriquet of ts insimpleandliltingstylefor e withafirmresolvethatParaman if listenedtowi ! “ k ïIman discourses onSribhashyam y lovable asnectarflowing lovable ! yitvr> thewealthofdivine thisextolsGajendran thout realizingthe s thatvouchedon y ! ”. Udayavar was sadagopan.org sadagopan.org stays atalltimeswithoutdepartingsaysSwamyDeshika. be highly delectableanddelicious. Si to themostdelectableesse of theworksUdayavar,purportsth essence thatdripsdownwh hiswordsareload also. Thepurportsof would ourspiritualexperiences. Thisbl sattvagunam wouldincrease. Ourintelle wouldcome down andatthe tamogunam Afterrepeatedlisteningandperusals upon itsessencealways,theiniquitous realization ofthepurports.Theterm “ Sriman yathivara - Thirukkurungudi rAmAnujA s ywaSvada_yas àcymhIma u mnsa < kal en sugarcaneissqueezed. Hence duringtheperusal nce that is taken outfrom nce thatistaken e sdaSva* 228 milarly theessenceof s < AnNt ct would bloom day after day and so day andso ct wouldbloomday after ed with essence similar to the sugary ed withessencesimilartothesugary uxasar issful spiritualexperience wouldbe attributes in us like rajogunamand inuslike attributes same time the virtuous attribute of same timethevirtuous attribute at arerealizedby of Sribhashyam and by meditating ofSribhashyamandbymeditating e ‘aist ixyam <” maybeinterpretedinthis way < Am &t < -vit. sugarcane. Nectar would ! , Ramanuja’sworks us arecomparable meditated uponandthatis any perceivableform,devoid be experienced bytheadvaitinswho vouc without keepingitforhimself.Itisin and forseveraldecades,be Deshikan,whorenderedSrib our Swamy Asperthewords beatitude. even afteremancipationandwouldmani perennial andimmeasurable.Thestateof “ iÇMzÖar inexplicableinwords. queathed thedivinespiritua ofallattributesthatmightbelistened toor < ïaivtzarIirk-a:y> 229 deed questionableifthesameblisswould hashya kalakshepam innumerabletimes hashya kalakshepam h ona Parabrahmanthatisdevoidof bliss that starts herewouldcontinue bliss thatstarts fest itselfintoeternalblissof ” l bliss that heattained, l blissthat , it maybesaidthat sadagopan.org sadagopan.org be ananimal,ahumanorevencelestia the fruits of its deeds. This new birth may be as a wormsojourn afterwhichthesoultransmigrate or an insect, it might that weexperienceinthis the pleasurethatweexperience aretw the means ofself-surrender orprapatti bestows themwithequanimityofmind performing bhaktiyogam,thisfortuitycleansesthembyremovingalltheirsins, bli ofthis supreme the attainment also facilitatetheadoptionmeanslike or inotherwordsthewealthofemanci for thefruitsofthoseactionsthenthey the sameperformancesofkarmakaa the pleasurethatmaybederivedbyenjo worthy wealth, dwelling,virtuousconsort, they bestowuponusallthematerialco Vedasarepursued,then ofthe bythekarmakaandam the practicesadaged are thefourgoalsofattainmentnamely extolled. In this world,thefruits that Thosewho seekthisredemptionar supreme andeternal bliss ofdivinecommunion. materi redemptionfromthe Godhead or intoth or prapattidonottransmigrate Aiv*ar{yanIk Here thegreatness yit]a e [I-t … hrivhrNmamkmn> àma*Nmat¼àwming¦ u Ry R iddmind materialworld.Thisbli < -a e gjntaizr> ï S S S LOKAM LOKAM LOKAM 230 mforts needed for our existence namely mforts neededforourexistencenamely jnanayogam and bhaktiyogam that aid in jnanayogam andbhaktiyogamthataidin aremostsoughtafterbythesubjects of the lotus feet of Udayavar isbeing of thelotusfeetUdayavar is world again. Theyattainthesupremeis worldagain. pation from this mundane morass. They pation fromthismundanemorass. ss. Tothosewhoareincapableof l. Thosewhoadoptth and instigatesthemtowards adopting atthelotusfeetofLord.Hence bestow upon us the bliss of beatitude bestowuponustheblissofbeatitude ying theabovematerialaffluences.If dharma,artha,ka ndam arepursuedwithoutanydesire o-fold. Oneistheinsignificantbliss e known as Paramaikaantins. Theyare e knownasParamaikaantins. progenies.Theyalsobestowuponus s intoadifferentbodydependingon al world and wouldbeenjoyingthe al worldand 59 59 59 e [Ij u ò < tidh †FbNx tidh ss is enjoyed till the body’s ss isenjoyedtillthebody’s < pady ma andmoksha.If ma e means of bhakti e meansofbhakti < à-vit, u g¦m !.59. Deshikacontinuessayingthatthe evidence to thegreatness ofthelotus f supreme preceptorRamanuja. virtues afterhetooktothecontemplatio his acquaintanceswithsinandhavingb blemishes”. Deshikaexclaimssayingthat sins andhavebeenbestow contemplated uponDronaashisprecepto Alavandar andafterhavingcontemplated myselfinthebeau after havingimmersed “ efficacy of Padukas.Inthemangalash and hascoupledhiminseparablytoit. flower.Deshikasa freshly blossomedlotus andmercy.They abode ofcompassion divine countenanceatallti Udayavar’s duetocontinuedcontemplation dreams and presen continues tosaythatUdayavar celebrated above.ButhelamentsonUd of takingrefugeatthelotusfeet says Deshikan feet ofUdayavar.Swamy disciples werenottwoorthreebutin on topoftheirheadsandhaveperfor the supremeblissofbeatitude,theyha paramaikaantins havedisownedtheseplea bliss ofbeatitude.Havingknownthein attributes andthatthedivinecommuni truths oftheLordbeingparamount, supremacy ofSrimanNarayana,theconsor andfirmlyresolvedtothe steadfast yTpdaM-a e éhXyanivXvStaz e ;kLm;>, vSt ed withthenoble andauspicious qualities, freeof 231 Udayavar similar to the paramaikaantins tothe Udayavar similar have the same hue and gentleness as a have thesamehueandgentlenessasa lokam of Gitabhashya, Ramanuja says – Ramanujasays– lokam ofGitabhashya, med atHislotusfeet.These prapatti u tam ve crowned the lotus feet of Udayavar ve crownedthelotusfeetofUdayavar mes. Hislotusfeet arelikethevery een blessed with noble and auspicious een blessedwithnobleandauspicious numerable, whosoughtrefugeatthe that hetoohastakenthefirmresolve ayavar notbeinginourmidstnow.He on withHimatSr purports that state the undisputed purports thatstatetheundisputed significance ofmaterialbliss,these eet ofRamanuja.It goes asthis.An ts himwithhiscountenancein n of the lotus feet of his master and and n ofthelotusfeethismaster there is no surprise in himhavinglost there isnosurprisein There needbeno distrustonthe upon them similar to Ekalavya who ys that its appeal has captivated him ys thatitsappealhascaptivated t ofSri.Theyareunwavering onthe sures totally. Withagoaltoattain sures totally. r, havebeenliberatedfromallmy upyata ty of the lotuslikedivinefeetof ty ofthe story ofhislifestands asample qualified withinfinite auspicious Deshika saysthathe e =h < yam un e y < nmaimtm ivaikuntham isthe is able to see !. ” – “Me sadagopan.org sadagopan.org ofthelotusfeetUdayavar. everlasting association theybe the subjectsofLordthat noble andauspiciousvirtues”.Deshikash Lord. IbecameaservantoftheLord th lotus feetofanacharya,Iattained the lotusfeetofRamanuja. Inthisway, the elephant gettingchainedbyitscapt theytransformedintoamana immediately But whatawonder!Icontemplatedupon veryunyielding,vile,unstable is mind asit front ofArjuna, heexclaimedsaying“Oh when thesupremeLordwhoisall-po to thesayings“ this nescience(hrudayaguha), theelepha Deshikasays,“Mymindislikethis rajogunam andtamogunamshroudedwith elevate itselffromthepit. and aftertheelephanthascomeoutof hunt redeem itselffromcaptivity.The grass andbranches. The elephant wouldfa time would dig up huge pits at places of the elephant’s rest and cover it up with Itwouldraidandransack surroundings. elephant inhighwould enternear c < cl < ihmn>k «:[ æmaidblvt 232 by villagesandtownsunsettlingthe ers wouldnowchaintheelephant’s legs and hisdevoteeswasblessedwith e association ofthelotus feet ofthe e association werful and the most beautiful stood in werful andthemostbeautifulstoodin with freewill.Thehuntersduringthis ors. Hence my mind resides always at ors. Hencemymindresidesalwaysat as a result ofmyassociationwiththe as aresult nt (mind)wasroamingatwill. Similar owers hismunificent benedictionson ”. Similar is the stateofmymindtoo. ”. Similaris the lotus feet of Udayavar once andthe lotusfeetofUdayavaronce itshigh, wouldmakeway for itto blessed and withthedivine,firm Krishna, I am not able to control my Krishna, Iamnotabletocontrolmy cle andconfined my mindsimilar to elephant inhigh. It isrepletewith ll into this pit and struggle hard to ll intothispitandstrugglehardto nescience. In the dark forest of ! x & Fm ! ” “ mna e Êin R ¢h < Dlm ! ”, even ”, even àzmnI as “ grace. This Jeevanthen becomeslibera to Themercyofanacharyaissimilar adopt themeansofPrapattimakinghimth tothewaythey Ganga similar this Gangauniteswiththeocean, then HereDeshika comparesthebenevole Ganga. AholydipintheGangacleanses that willfinally bestow attain redemption.Byvirtue moksham. capacity toliberateonefromallhis ofRamanu Even thestreamsofcompassion even Gitahasthecapacitytoredeem isnotbornagain.SimilartoGanga to Ganga, water oftheGitathatissimilar “ g mu´ana< sivÇI < ga sivÇI m e dk yitpit dyaidVytiqnI inéCD “ The benevolenceof " < pITvap grIya – Howwouldasinnerbebestowed e da inç ei-> yam ” –makesusattainthesupreme bliss ofbeatitude. “ u nj e trmip smaPlavyit ma u ´ R Nm niv*t ana u nm < skljgd un the wealthofmoksham. E > tIw ” - the compassion of Ramanuja similar totheGanga, ofRamanujasimilar ” -thecompassion of this one will be ble be will one this of e ” ER > %pictrsa are foundin theocean bed. – Itissaidthatonewhopartakesthesacred S S S e n> àzmnIgrIya LOKAM LOKAM LOKAM < y†CDaiv] 233 a preceptor ismostessentialforone to pearls mayalsobefoundinthebedof one fromthecycleof transmigration. ted. Hence the celebration byDeshika sins and bestow on him the bliss of sins andbestowonhimtheblissof one’s sins and makes himpure.When one’ssinsandmakes ” – AtTrivenisangamam, theYamuna 60 60 60 e recipientoftheLord’sbenevolent theriverGanga.ItmakesaJeevan ja that is likened to Ganga, has the the ja thatislikenedtoGanga,has with theblissofbeatitude? nce ofRamanujato the pristine e pa*itpitdyaidVytiqnI.60. pa*itpitdyaidVytiqnI.60. e i-StIw ssed with the Lord’s grace ssed withtheLord’sgrace ER épictrsa yam skljgd u nm uo E >, “ gIta e n> sadagopan.org sadagopan.org attendant fruitsand virtuesoftemerity Why? Because,inspite ofme being th Yourbene greatness ofyourcompassion. μ says SwamyDeshika,therecipientofRamanuja’smunificentgrace. Ramanuja, thennobody hasthecapacity itself onasinnerthatis Evenahugemountainthatstands and sweptalonginitsflow.Similarlyif nobody canstoptheblissofbeatitud Ramanuja dayapatraortherecipient of aconfluencethen,itsfl yore attain if themerciful benedictionsandcompa then itsspeedisimmeasurableandthis Nammazhwar havecomean of mercygreatpreceptors ofyo that runsmajesticallyandgentlywith thisconfluence meets theGanga.After “Ramanuja!Youshowerthosewhoseekyour lotusfeet,withmunificent anugrahams likeawaterbearingcloud. “ sangamam, Ramanujaassociateshi sinsofseveralbirths.If accumulated and mercy of Ramanuja is highly acclaimed. It has the capacity to eliminate the inéCD c I e da u u ” –OnceGanga,YamunaandSara a rk y m - u m ifhebecomestherecipi r d joinedthatofRamanu n a n. i y a mself with Chaturveni Sangamam. ν e thatwillbebestoweduponhim. 234 gait andelegance.Similarly thestreams ow isunstoppable. ssions ofRamanujaandthemasters ssions confluent flow isunstoppable.Similarly the benevolence of Udayavar confers thebenevolenceofUdayavar No onehasthecapacitytogauge n tostophimfromattainingmoksham , Iwasshoweredwith your graceand the Ganga attains a vast gushing flow gushing the Gangaattainsavast against theGangawouldbeinundated against Ganga associates itself withTriveni Ganga associatesitself e abodeofallsins alongwith their thedivinegraceofRamanujathen volence isnotmeasurable byanyone. re like Alavandar, Nathamuni and re likeAlavandar,Nathamuni e n R n ! i i k svathi attaintheconfluence, n uy -al ja. Hence thecompassion ent of the anugraham of ent oftheanugraham π Onceonebecomes k l k n un ? Amudanaar. haveelevatedme with noblevirtuesand breath, mode ofsustenance and object because ofthat.Yourcompassionandau compassion andwaselevated spiritually.Irealized mysubservient nature kArEy karuNai Ramanuja kArEy karuNaiRamanuja 235 spiritually. Whatgreatness!!”exclaims of enjoyment.They spicious attributesarenowmylife have blessed me haveblessedme sadagopan.org sadagopan.org noble andlearneddisciples, would notpreferto pursue theadvers Similarly, thosewho haveperusedthe to himadornthe waters ofafrogin pearls andhenceisadornedbyhimonhi ShivanadornsGanga ontopofhishe is capableofrelievingusfromalloursi barren soil. wouldbelikediggingou those systems andauthenticity consider thevalidity andrelishedthetruepurpor understood deep knowledge ofthedivineworks even by thefollowers oftheirownmath are totallyderisive.Thesepurports ar of mathams havetrespassedthecorridors are self-styledandnotbasedontheVedi thesepatchedJust ashow wear areofno not possibletobetailored areoften clothes tearoutthentheymaybestitch grace, will never be influenced by the purports of any adverse systems. If In thisverse ik isÏaNta nsimNxt < k icNtaz m … Lya u − az < klyt ui e ;Êrw who havebeen recipien , Swamy Deshikan says with certainty that those , SwamyDeshikansayswithcertaintythatthose − ivz S S S R dNt e o{fprz LOKAM LOKAM LOKAM u ÏisÏtiqnIc e u yitpit¢Nwan rvc> kNwazt¢iNwla> 236 patched and wornbythe impoverished. of the other adverse systems. Perusing Perusing of theotheradversesystems. e mathamsthatprop like Sribhashyamandthosewhohave ns. Itenshrinesinitthemostprecious fested well, then wouldheoblige? No. e impossibletobefirmly established s crown.Ifthedevo t awellinthe middleofalandwith t ofthepristineVedaswouldnoteven ams. Thoseprudent ed and tailored again.Clothesthatare ed andtailored purports ofSribhashyam thoroughly c fundamentals. Thepurportsofsuch use, similarly arethosesystemsthat use,similarly u m 61 61 61 scriptures. Theyhavepurportsthat ad. Why?Because,itispureand R {f U falc ª kmà usNxaiyin, U i;k U fapd> ts of Sri Bhashyakaara’s ts ofSriBhashyakaara’s < .61. agate derisiveand tees of Shiva pray tees ofShivapray scholars who have true Vedicpurportsandessence. notionsandaretotallydevoidofthe fallacious purportsportrayingmisleading 237 sadagopan.org sadagopan.org come andfoundtheirstayinRamanuja. Thesobriquet" likeanoceanofnectar is Udayavar oceans thatrainsoccurmostly.Thecomp endeavors. free ofnescience and atthesameti the Lord'ssubjects.Theeffulgence in Ramanuja withredeyesofrighteousin followers, theirpride knew great height Theadversarieswovetheirmathams pramanams andpropagateditamongstthe contemplating uponhisglories,fallsflat qualities ofRamanujainsixty-one " theelep as Kannanwhostandsontopof qualified onDevadhirajaisworthcelebr compassion ontheocean ofmercy namedRamanuja.SwamyDeshika elucidates residesontopoftheelepha Varadaraja downas reach themountains andcome k « :[jld> Swamy Deshika ", signifies the dark rainbearing signifies thedark kal pNwan e dÄ n>kirz vNd < y < pirpiNwna e t e n dyas < yimna E lk S S S « :[jld> ka' u xaMb , havingcelebrated thedivineauspicious LOKAM LOKAM LOKAM < x < inj†zaéNxanimNxanya, u rNxrmh u inixna pITvaivz 238 Udayavar's eyesmakestheadversaries dignation rebukes them for misleading dignation rebukesthemformisleading me weeding outalltheir propagation hant hillandprotectseverybody.Here here inadeepreverential prostration. verses bysinginghispraisesand ating. HereDevadhirajaiscelebrated assion ofLordDevadhirajaalsohave s. Theirpridestandssubduedonce torrentialrains.The cloudnamed named compassion. It is only in the nt hillandcomesdown asrainsof subjects. Havingwo 62 62 62 < manaNxkarÔ ! ]aixk in self-styledwayswithoutvalid cloud named Kannan. The clouds Theclouds cloud namedKannan. < v; u Ï < py> R it.62. ‚ ha kirz n asmallbandof E lk « :[jld> " their placeofdestination and‘Kanchipur At thatmoment,there cameafowler Kanchipuram. Hestruggled inthe middleof thethick forestwithout direction. discontinuedhistriptoKashiandturnedback towards Govinda, Ramanuja learnt thedesignsofth wasthe favoredrecipient Udayavar the mostcompassionate.Would Heever with hisdisciples. drown RamanujaintheriverGanga.Heem Ramanuja. Onthepretext oftakinghimon presence ofRamanujaandsocameto envious. Heclearlyunderstoodthathi understanding ofthedoctrineVish keen intellect and the sharpnessin Ramanujastudiedthecommonscriptures andalso theprima-facie philosophy ofAdvaithaVedantafromYa LetusnowenjoytheepisodeofUdayavarpresentingwaters Histhirst. saalai kinarutoDevarajasatiate the elephant hillDevadhiraja. he alsomakeshisdisciplestherecipients disciples, showeredthemwi Sribhashyakara, bynotshowinganybias sortof places withoutencouragingany by imbibing thesaline watersof theocea partake themilklikepurewatersof's him asitwasRamanuja,theoceanof with hismercyandcompassionbecause " the reasonforthiscloudtohave dÄ < y e n dyas u xaMb u inixna pITvaivz e guru, through his cousin and fellow classmate hiscousinandfellow classmate e guru,through th the rains of his munificent grace. Not only this, suchaffectiontowards Ramanuja. 239 aalai kinaru'(well)everyday.Theclouds ishtadvaitha, Yadava Prakasha became ishtadvaitha, YadavaPrakashabecame hisgraspingpowerandtheclear u Ï dava prakasha.HavingseenRamanuja's couple. Ramanuja enquired with them, s mathammightnotlivelonginthe of theaffectionthatHehastowards mercywhopresentedDevaraja,to am’ camebackthereply. A delighted ofthedivinegrac the mostsinfulconclusionofkilling n pour it down as potable water on all allow such a thing to happen? Having allow suchathingtohappen?Having < py> preference orbias.Similartothis, barked onapilgrimagetoKashialong orpreference towards anyofhis a pilgrimage to Kashi, he planned to of the divine grace of Devadiraja, of the divine grace ofDevadiraja, " - DevarajainundatesRamanuja e of the dweller ofe ofthedweller sadagopan.org sadagopan.org Thus, theLordshoweredwatersof kinaru' everyday. who presentedHimwith watersof'saalai not tobeseen.Ramanuja down intothewellandcamebackwith service tothemandwentahead toget water forherfromanearbywell.Atthis The hunter'sconsortfeltvery thirsty. Ramanuja requested them to take him along. The temple of Devaraja neared. thiruvaradhanam ofDevarajaandPerundeviThayar. onwards, startedpresentingthe waters rushed tothetempleandpaidhisresp hunter couple wasnone stood overwhelmedwithwond other thanSriDevarajaandPerundeviThayar. He The hunter DEvarAja DEvarAja The hunter 240 some water.But,thefowlercouplewas Thehunter wentaheadtofetchsome ectful prostrations and from that day ectful prostrationsandfromthatday some waterfromthewell.Heclimbed of 'saalai kinaru'everydayforthe of'saalai mercyandbenevolence onRamanuja point, Ramanuja offered to do this todothis offered point,Ramanuja er. He realizedthatthe Vishishtadvaitha matham. Heascertaine three stalks. Hetraveled from the OurRamanujatooincarnatedasth and tooktothefourthorderofsanyasam tenets ofVedaand hand. Hethusincarnated in hischest. Hedecoratedhimselfwith inhishandand three stalks(tridandam) robes, theLordadornedsacredoc the righteousholypath(dharmasthap illusion andfalsehood,theLordincarnat totheinfluenceofPa apart due Vedas andthesupremeknowledgeenlighte Sandhyavandanam. Atatimewhenthe also renouncedtheperformances renounced theirtuftsandsa Buddhists The adversaries Aa isNxa yTàOyaipttIw ka[ad zaOypa;{f sa m ka;ay iÇd{fxair[ap ntham againonearth. e rind U it as Dattatreya Maharshi and propagated the true the asDattatreyaMaharshiandpropagated e [ g R m uR rmd < àd & hItpItvsna d{f hItpItvsna S S S e zinyta kIit R nSy jyitÇYyNts belonging to theclassofpuredialecticians and to belonging LOKAM LOKAM LOKAM R vix U v R tixyam_ySyta 241 ¡ iv:[ shandis whovouchedonthetheoryof E > ÇyIxma Himalayas till Sethu propagating the Himalayas tillSethu propagating hre attire. He adorned the staff with hre attire.Headornedthestaff ed asDattatreyainordertoresurrect the sparklingsacredthread(upavitam) cred threadsofyajnopaveetam.They a tuftonhisheadandpitcherin anam) again. Relinquishingtheroyal anam) again. daily-ordained dutiesadagedbythe daily-ordained d withclaritythat the Upanishats similar to himadorningthestaffof similarto e manifestationofsageDattatreya 63 63 63 u na ri]taÇyI. ned bytheUpanishatswerefalling of daily-ordained duties like duties of daily-ordained R > àjagit E iôi-m e R ivla < ri][I, < yÌ ei-t>, Ri{fta R n>.63. ‚ [an ! sadagopan.org sadagopan.org their fameandglories wouldreachfarandwide. thediscipleswouldbe blesse Udayavar, consecrated fromhislotusfeet.Bypa Here,inthe phrase“ be attributedtomeanUdayavar’s our Udayavar? become ocean like and have gone far and tohimabsolutely aredevoted acharya and andotherswh Pillan, KidambiAachchan the wiseisareservedgraceofRamanuja the beauty ofelucidatingthesepurports sentient andthenon-sentient ordersas pristine Vedasundisputedlyextolthesu the mostscholarly.Itisascertainedwi Itisthereforesaidthatanac path shownbyUdayavarlearningall mathams wouldonlymeanrepeatedentrap and attainemancipationfromthisworld. pleasant springtothosewhowish ortheillustriouspath satsampradayam waterspath troddenbyourpredecessorshave mightIt isnotallowedasperscripturestobatheinallrivers, pondsandsprings.The drownincarnation ofDattatreyawouldblessone similartothedivi Atthatpoint, us the andprotectedthepiousholy,Ramanuja, killed Muraasura or even trapworship SrimanNarayana. us inthe poorvakandamelucidatesallka pits aloneasthesupr show SrimanNarayana of slush. Similarly, the yTàOyaipttIw acquire knowledge throughrighteousways Sripaadateertham orthesacred water 242 rtaking thesacred Sripaadateerthamof haryan whohastroddentheillustrious his divineworkstoperfectionbecomes th clarity that all the passages of the allthepassagesof th claritythat Gettingdowninto d with immense knowledge making and d withimmenseknowledge making eme entitytobeworshippedandthat shown byRamanujaislikeacool and itsbody.Theywouldcelebratethat ne countenance ofLordKrishnawho in ways acceptable to the prudent and waysacceptabletothe prudentand in R vix to befollowed.Getting intounknown o resortedtothelotusfeetofan alone. Whentheglor wide, whattospeakoftheglories rmas tobeperformed inorderto ments in the cycle of transmigration. ments inthecycleoftransmigration. preme soulthatisqualifiedbythe singing his glories at alltimes,have singing hisgloriesat and allwithhisdivinecountenance. R tixyam ! ”, the term the watersofother ies ofnobleslike “ tIw ¡ ” may also Similarly thesacred marks ofthelotus Kannan camewalking intoourdwellings pacinghis tinystepsoneby one. beautiful marks of the lotus feet of infant Krishna.floor, fromtheentrancetillsanc We take delight in it as if removed totally.OndaysofSrijayanti, due tothis,alltheimpuritiesandblem that hasnotbeensacramentedwiththema has traveledthelength andbreadthof sacred marksofhis lotusfeetwouldgetetchedonthepathways.Udayavar ofobtainingfood from this practice Ijyaradhanam andthenconsumedbyth should yajnam. Thefoodsoacquired without failalongwithBhagavadarad Theapostlesofthemonasticorder noble folkswh dwellings ofpiousand that aregenerous,munificentandaccommodatinginnature. his disciples.SwamyDeshikanhereentr feet ofUdayavar responsiblefor were gloriesofhisdisciplesal similarly the of Ramanujahadpermeatedinall directions toalllands.Deshika saysthat We enjoyed in yiÖNyasim; ilPs r]ara i-]apy e lúm[ya e p[xNys R qn][ e [ pÇmkrIm the previous verseasto S S S LOKAM LOKAM LOKAM U irpir;TsImNtsImaiNtkm e ign> pdy e ; u ib-ra 243 pious households.Duringthesetimesthe so hadreachedfarandwide.Thelotus hanam, VaishvadevamandPanchamaha o performthedailyordainedchores the spreadoffame of andglories e ascetics.Ramanujawouldalsofollow tum sanctorumofourdwellings,the Bhaaratam.Hence thereisno place feet ofRamanujabring greatdelight ishes ofBhudeviorthisearthwere eats forthelotusfeet of Ramanuja u ÔaMbra.64. how the glories and fame ! , sadagopan.org sadagopan.org lotus padukaisofSwamyRamanuja. that hetoowishestobefortunateen feeling ofaccomplishingthegoalth delight themselvesbyplacinghisholy Ramanuja, theabode ofsattvagunamorinherent auspiciousnessandwould ofrajogunamandtamogunam. attributes gunam andatthesametimeberelieved foreheads andtorsoprayingthattheybe ontheirheads, wear it bytheirhandand lotusfeet,takeit Udayavar's sacred paste.ThedisciplesofRamanuja Thepractice ofremoving drusht everywhere. The infants wouldeven be recent years. embellished withthesemarkssimilarto offishandlotus. Bhoomi hasthemarks These streakswouldbeamthemselves re kodirekhai, streaks ofpadmarekhai, preceptor oftheun manifestation andthe Why? " lotusfeetthatlookpleasantandwonderful. Udayavar's the sacredmarksof the marksofothersubjectswhoalsotread to thedevotees ofRamanujaandtoBh yiÖNyasim; e[ pÇmkrIm uÔa < sm u ÔaMbra ib-ra 244 kudai rekhai,meenarekhaiandothers. ough to acquire the association of theough toacquiretheassociationof sandals ontopoftheircrownswitha smeared on their foreheads with some oomidevi. Thisistrue.Butwhatabout eir earthlylives.Swamy Deshikasays , seeingthebeautifulsacredmarksof some of the practices followed during some ofthepracticesfollowedduring They wouldcometothehermitageof i doshamsfrominfantsisfollowed Looks as if Bhoomidevi got herself LooksasifBhoomidevigotherself iverse. His lotus feet would have the iverse. Hislotusfeetwouldhave bestowed with the virtue of sattva bestowedwiththevirtueofsattva fromallthetaintsofignoble splendently. They would look as if on thisearth?Yes,butitisonly < c³ e " -Udayavarisadivine such disreputebecause ofthese adversesystems. face mathamhadto nothaveresulted.The sanaatanavaidika disgrace would Iftheyhadfollowedthe conven Sribhashyakara in interpretingthepass face manytorments. were stones forthesystemofAdvaitha ignoble ways trodden bybouddhas,sank commentaries tothebrahmasutrasand works thatwereauthored withderisive made theirflowofthoughts and gloryiftheyfollow The adversarieswereoftheimpression th thatwas brahmasutras, to Vedavyasa’s whoauthor as Shukabrahmam,Bodhayanar, untouched bythevileinflue Sh purports ofVedaandVedantha, author ofthemegaepicRamayanathat ofyorelikeVedavyasa,th our masters withoutconsider others Shaivaagamam and The adversaries nanatÙivla k Vyasa e i¦z kò e haspdIk u k> z the paths trodden by the masters of yoreandhence the pathstroddenbymastersof < k …iTst nces ofthismaterial wo grazetherealms offallacy.Bydelvinginto such uk> scm S S S u†iòi-y « t> pirùt>àac LOKAM LOKAM LOKAM considered thevalidityofneo-systemslike ei-t 245 R uxabaxay ba itpt e n mnsain[I e author of Brahmasutras, Valmiki, the Valmiki, e authorofBrahmasutras, ukacharya, who was extolled as one ukacharya, whowasextolled asone wasincarnatedtoelucidatethetrue accepted andendorsedbyeverybody. ages oftheupanishats,thensucha purports and by writing self-styled purportsandbywritingself-styled hyas and charvaakas, the foundation hyas andcharvaakas,thefoundation laid, due to which the world had to whichtheworldhadto laid,dueto the upanishatsandbyfollowing at they will not be able to reap fame at theywillnotbeabletoreap fame 65 65 65 ing the authenticity of the works of ing theauthenticity oftheworks tions and regulations adopted by tions andregulationsadoptedby e rad ed themostelaboratecommentary e zv e tsí e xayn>.65. xayn>.65. E d eizk e ts> ¬ R tÊnI rld andwhowasalsoknown E >, Riti-> ¯ Ý> sadagopan.org sadagopan.org sharanAgathi vEdam 246 it isclearly saidthat“ greatness ofthissagedisownedhiswo thesetobe non- the adversariesquoted itselfasRamayana – Vedamincarnated wonderfully elucidated.Itissaidthat“ characte surrender), theessentialnature, epicworkRamanyanamofValm Inthe Vedam’ (theLord SrimanNarayana. pristinebig transgressionofmockingatthepurp detrimental interpretationstothework branchunderstanding oftheupanishadicpurp Vyasaauthoredthebrah Additionally of tointerprettheVedicpa is ordained Ve thetrueeluc incarnate onlytosupport surrender isthesole meanstoattain embellished withinfinite auspicious “ and also thirumagan)isSriman Nara (chakravarthi virtuous epicslikeMahabharataman ofderisivepurports. prpagation imbibe thesupremeandtruepurpor textstoth Vishnupuranam assupporting authored thegreatvirtuousepics(sat for easystudyoftheVedicstreams. streams. Forthebenefitofposterityhe andma fourmainstreams Vedas into Sage Vedavyasagothisnameforhaving g u [ E > ivééc e ram> -gvan ” – Ramaisindeed that ! naray[a “ #ithasp 247 attributes and that Prapatti or self- attributes andthat Prapattior dam elucidating the maxim of self- dam elucidatingthemaximof d SrimathRamayana rks totally.Inthegreat epicRamayana ssages as per these supporting texts. ssages asperthesesupporting v idation ofthevedicpurports.Henceit m through the great sage Valmiki. But But m throughthegreatsageValmiki. vika puranam) likeMahabharatamand vika puranam) ts of the Vedas and to avoid the the ts oftheVedasandtoavoid orts. By quoting totally adverse and adverse orts. Byquotingtotally e Vedas in order to aid theprudentto toaid Vedasinorder e s ofVyasa,thead e d> àac redemption. Inspite ofallthisthe classifiedtheabundant collectionof gave us elaborate tenets to make way gave uselaboratetenetstomake e d orts of Vyasar, the manifestation of orts ofVyasar,themanifestation existing andwithoutconsideringthe ny othersubdivisionswithinthese In addition to this Vedavyasa also tothisVedavyasaalso In addition yanan. Healoneisthe supreme Lord u ra[a_ya masutras to facilitate the true masutras tofacilitatethetrue ristics and vibhutisoftheLordare ristics and e v> iki thatisextolled as‘Sharanagati ” e tsat – Thesonofthesovereign < v ! AasIt ed < sm supremeentitywhois u pb ! sa]at versaries madethe & üy m were made to m weremadeto e t ! ” ! ramay[aTmna –Thegreat ” sadagopan.org sadagopan.org advaitham). SwamyDeshikantherefore with theword advaitham). entirety elucidatesthetheoryof‘o were madefruitless.Theydisregardedit – Theelaborate commentary onbrahmasu these statementsasifthey auspicious attributesisthesupremeen Nara innumerable timesthatLordSriman put forwardbythemasters ofyore. adversaries who,vouchon to redemption. auspicious attributesandalsostated being thesupremeentityandthatth sageValmikiand disregarded adversaries “ z u k> k ei¦ z u k> ¬ ¯ Ý> the theoryofillusionwith ” were toldbyapetparrot.“ – Shukacharya inhisBhaagavatam hasstated 248 that theoreticalknow tity. But the adversaries made fun of madefun tity. Buttheadversaries neness ofthequalified(vishishta- e supremeBrahmanisdevoidofall s purportstotallyasthisworkinits yana whoisembellished withinfinite quoted derisive purports like Shivan quoted derisivepurports likeShivan tras authored bysageBodhayana tras authored out consideringthetenets “ kò s cm < ” shows pity towards showspitytowards ledge isthemeans uxabaxay ba e xayn> ” tread thepathsof then havenobleandillustrious virtues, Iftherulerofalanddoesnot even theruledsubjectsofthatlandwill Udayavar. imparts of the subjectsofLordwhoreceive Deshikan hereascertainsonthegood deprived oftheprivilege tolisten most benevolentmercyofUdayavar. withthelineagethatwasrecipientof him forhavingacloseassociation without deviatingon to thewaysof replete with goodattributes,even mostwellpaidoccupation. the stand as integrity wouldbeplundere beinthegu nolonger spouses would folk wouldlosetheir integrity and state ofaffairs,thenonlyfraudandvi the sovereign arethe waysof hissubjects. Ifthere were nonesubdue this jnpd e -aya Here SwamyDeshikan R vavt R t àSvapay nba e vz AWya pTya s yTsarSvtÊGxsagrs e " ignoble andthevile. - If the administrative system ofacountryfails,then system - Iftheadministrative R itóit maimka mitrsavajNmrajNvtI < yimnamn d byvileatrociousmen.Theftandrobbery would e -vIit -gvNmayamhayaimnI.66. S S S LOKAM LOKAM LOKAM e n jgtamTyaihtCD honor atthehandsofvilemen. 249 the subjects wouldtreadsimilarpaths the glorious works of Udayavar. Swamy Swamy thegloriousworksofUdayavar. ce wouldprevailintheland. The women fortunes that mightbefall on himand The adversariesbecameinsanebeing vile. Eventhewomen folk wouldremain If ruledbyanableand noblemonarch u xaisÏa ardianship ofthei be bereftofthemandwouldbeginto with utmost reverence,the divine 66 66 66 speaks oftheglories thatbefellon " ywa rajatwaàja E ;xaSvaidna eidna, < r husbands.Their " – The ways of – Thewaysof " narajk e sadagopan.org sadagopan.org is steadfast andblemishle is steadfast Deshika saysthatontheno respectable withoutlosingtheirhonoran The system of Ramanuja mathamis ThesystemofRamanuja of repeated churningout ofthisoceanisthe system of the divine like anoceanofmilk.Th is Udayavar worksocean. But, dowehavemilkyoceanon of Udayavarand continues to give its recipe. This remedy has come by churning of the milky says thattheladysymbolizinghismind for many Thisisknownassiddhoushad meditation. years, Hermitsdwellingintheforestspa by from in ordertostayfree hunger, thirstandothertormentsduring like adivineprescription. with infiniteauspiciousattributesasth bhakti orprapattiasshownbyRamanu false purportsexpositedbytheadversar Sriman Narayana.Bynotventuringinto remained chastetrounce the vile influences of the fa andherself tothelotusfeetofmona noble with Theladysymbolizingthe Narayana." no momentothers ranandcomfortedherselfwith of separationruler. Eventheladysymbolizingmymind frominfluence me.Buttheyallvanishedinto her consortwretched. Thedespicablefolks ofch onthepathofrighteou mind stayed couldnot sankhya, bouddha,Shankara this rule, theabominable and despicab isguaranteed.Therule stable governance ss. Why?Deshikasays,"In ble pathofknowledge,the ofVishishtadvaithamatham. 250 e unfailingmedicationthatwaschurned llacious chaarvaaka and othersandhas llacious chaarvaakaand mind of Swamy Deshika has submitted mind ofSwamyDeshikahassubmitted rch Udayavar who has the capacity to rch Udayavarwhohasthecapacityto a tightembraceofherconsortSriman theearth?Yes.The divineworks of ja andtohaveth s withoutdeviatingonthepathof has also partaken a similar medication has alsopartakenasimilarmedication stay afloat. Theladysymbolizingmy stay afloat. e sole object of attainment is indeed , having seen the vile chaarvaakas and , havingseenthevilechaarvaakas theignoblepaths,bydisowning ies and by adopting the noble paths of noblepathsof ies andbyadoptingthe rtook medicinespreparedfromherbs to andothersattempted arvaakam r is none other than Udayavar. During During r isnoneotherthanUdayavar. am thatdoesmanifoldgood.Deshika le likethefollowers ofcharvaaka, thin air having seen Udayavar, the the thinairhavingseenUdayavar, d integrity. Similar to this, Swamy d integrity.Similartothis,Swamy a siddhoushadam that is the result theresult thatis a siddhoushadam the realmofknowledge, female thatishismind e blemishlessLord Udayavar. imparts of us duetothesupremeknowledge thatco that befallsonusduetotheassociatio sleep does notevennearourvicinity. Si comes innaturallyatnight.Ifmedicine bitter, thenwemayhavetotryhard whennectarispr there areasontoavoid obtained bychurning themilkyoceanandthatisfitto be imbibedbyall. Is li is ThedivineworksofUdayavar to purports toldinthemaresimilar them tooblivion. himself fromth Ramanuja hasremoved the result ofthevile influences ofpr remainuntaintedbynescienc medication means ofrendering kalakshepams.Thos 251 akruti, the manifest of bhagavanmaaya. akruti, themanifestofbhagavanmaaya. s to avoid this sleepareconsumedthen s toavoidthis n with prakruthi, distances itselffromn withprakruthi,distances milarly, theignoblevirtue ofnescience e and the torments of samsarathatis e andthetormentsof escribed as amedicine?Ifmedicine is the mostdelectablenectar thatis the ke thedelectableoceanof milk.The take it to cure our ailments. Sleep ese disgustinginfluencesscorching mes to us on acco e who havepartakenthis divine unt of the divine divine the of unt sadagopan.org sadagopan.org strong acquaintance and profound mast andprofound strong acquaintance of Appullar,thenoble ladysymbolizin rightfromthetimeof hisin Narayana milky ocean.SwamyDeshikawasthereci SrimanNarayanaremainseverbli Mahalakshmi, whois the noble daughter philosophical refutations. capacity towinovereveryadversary philosophical acumen.SwamyDeshika's the works ofUdayavarhasthereforeb of Appullar.SwamyDeshikawhohasimbi scriptures includingthedivineworksof cover inbattlespfphilosophicalrefu to theothermathams.Hehadcapa dark rainbearingcloud to Vaadihamsaambuvaha. Theswansareafra paramparai afterRamanuja. Appullarwas services tohimandwhoalsoheaded Aachchan oneofRamanuja asAthreyaRamanuja.He was alsoknown Swamy Deshika's ðú[ala àTyaidòbihg z ÊGxa e knda u Ïad the swans symbolizing the adversaries whobelonged theswanssymbolizingadversaries e dNvdpTys e zvz 's foremostdisciples,whoperformedculinary E l R ilTylilta S S S R it> ï e ddama edr ika studiedallthe the ownerof rare intellectand derisive workselucidated bythemon devoidofallausp divine formandwas vanquished andrepulsed theadversarie benevolence ofAppullar, theladysymb divine duetothe Deshika saysthat and savorHisepiphany. nectar ofHisbeauty,toexperienceth perceive Hisdivinecountenance, tolisten up thestairsofthisrooftopcorrido upanishats. SwamyDeshikasaysthatthe symbolizing theVedas,andontheir attributes resideswithelegance an Lord ofLordsSrimanNarayanatheref Merciful PirAtti - Thirukkudanthai Merciful PirAtti - Thirukkudanthai 253 grace oftheLordandmunificent d bereftofworriesinthepalaces r where the Lord resides, inorderto theLordresides, r where grounds ofsoundVe icious attributes andalsorefutedthe icious attributes e joy of His communion, and to relish andto e joyofHiscommunion, s whoclaimedthattheLordhadno to his melodious words, to imbibe the toimbibe tohismelodiouswords, roof topcorridorssymbolizingthe ore qualifiedbyinfinite auspicious olizing hisintellect hasthoroughly lady symbolizinghismindisclimbing dic rationale.The sadagopan.org sadagopan.org intellect,he aprofound having attained feet ofasadacharya likeAppullar.Havi SwamyDeshika,duetothebenevo themercifulanugrahamsof and dueto Narayana. Narayana. enjoyed himself,hemadeustootoen affluences (nityavibhuti)andthat andinexplicable(anirvacha (adviteeyam) quoting thatBrahmanisdevoidofallau who, interpretedthestatementsof 254 joy andexperience thesupremeSriman Brahman maynotbeglorified.Having spicious attributes,Brahmanismonadic ng learntthescripturesthoroughly and refutedalltheadve upanishats with contradicting purports upanishats withcontradictingpurports Piraatti, tooktodi neeyam), Brahmanisbereftofall lence oftheLordandbhaagavathas rsaries thoroughly scipleship atthe alone amampleandsufficient tovan that beamastheveryepitomeofknowle "Toconquer thead SwamyDeshikasays not necessarytohavethehighlyacclai naturally inlinewiththeVedictenets. blemish less andareelegant,full of been blessed withunwavering, purean yorestudiedallthescriptur masters of scholarly Thereexistmany sampradayam. blessed withaveryclearunderstand Inthosetimesthereexistedmany likeKuraththazwan,Na sampradayam adversaries inabattleofphilosophicalrefutation. healoneissufficientan says that toinnume many taught thisworktimes in with aripeandmature peruseditre sadacharya andhaving Bhagavad Ramanuja.Havinglearntwork Swamy Deshika zôaziôivhars AaSta tÂaVyajivdGxm ka e vac] < namytINÔpÏitj tellect andaprofoundmasteryoverthiswork.He uédÂy S S S LOKAM LOKAM LOKAM is therecipientof u Gxmx quish theadversaries thoroughly." < - e dip p 255 & tr[aSvad peatedly, SwamyDeshikawasbestowed d righteous knowledge. Their works are d righteousknowledge.Theirworksare d ampletovanquish dadur Ammalandotherswhowere ing ofthesupremepurports ing es rightfromtheirchildhoodandhave med masters ofyore med masters u r dge. Letthemstay s likeSribhashyamatthefeetofa essence andhighlydelectablebeing rable disciples. In this verse Swamy rable disciples.InthisverseSwamy < sarSvt u r> saqa elucidations oftheseapostles.These u ;amajan z 68 68 68 scholarlyapostlesofRamanuja versaries of this generation, it is versaries ofthisgeneration, itis e ; u vad e ptk < zañtm e; u Ïa mit> RCDqa u n>.68. complete anugraham of complete anugrahamof ! , as theyarewhileI andrefutethe andtheirworks sadagopan.org sadagopan.org exhibited inbattlesofphilosophicaldebates saying– demonstrates thevirtuesofdaring Iflenience isshowntowardsth authority ofoursampradayammaynotbe the imperialVedas. shouldbetoremonstrate base aspiration with anunbeatableprowessin Poetic compositionsneedto haveexquisite beauty andelegance in Deshika says" the masterlyrefutationsofSwamyDesh like Paramathabhangam,Shatadushanian withdifficultytoreply would struggle out offearwouldfleeevenwithouttaki in Swamy Deshikaacceptstoparticipate the blemishes andshortcomings ofthei these, weretaliatetothesebyquoting oflinesreasonin rapid succession opponents, withanimationandexcitement inert. Similartothis,eveninbattlesof rejoined byMohanaastramthatcasts Vayavyaastram thatsetsastrong wind rainor down opponent willretaliatewitheitherVaarunaastramthatbrings arms. Onthewarfield,ifoneshootsAa remonstrations similartotheunwisewho, and inlinewiththeVedicauthorit Theadversarieswhocometophil etiquettes ofbasingtheirstatementsac tÅv kaVy e ; u iniítixya e ; m p u ka e mlixya e vym e vym refutationskills,itis ev naNy ev naNy 256 e k p g and claims. Withoutbeingafraidof g andclaims. ness andcouragethatneedstobe to our righteous questions. Greatworks to ourrighteousquestions. counter remonstrations andbyshowing e tk a spellonthe opponents makingthem philosophicalrefutations,eachofthe « :[ gneyaastram (arrow of fire),thenthe (arrowof gneyaastram cording totheirphilosophicalacumens r claims and arguments. The moment r claimsandarguments.Themoment d on the authority or the pramanas of d ontheauthorityorpramanasof a philosophicaldebate,theopponents, ng thetimetoblinktheireyes. They to putdownthefire.Thismightbe d others stand as ample evidenceto d othersstandasample wouldtrytosubduetheotherwitha osophical debatesdonotfollowthe e opponents,thenthetenetsand ika inphilosophicalbattles.Swamy establishedsoundly.HenceDeshika ies. They argue with irrational ies. Theyarguewithirrational e ivv indulge in acts of aggression with eR; u kk eiztixya R ;ixya m " -Evenifoneisbestowed totally ineffectual,asour e vym e vym e v naNy ev naNy e , e . k culmination ofhumility andsubservien of theLord. Sosaying,Swamywentin But,weresort tothelotus Jnaanayogam. so attain emancipationfromthisworld, of food, saw theseandremarked- unchavrutti ordailycollection cover towatchthefunfrombehind ofoldfootwear Deshika tiedastring Deshikan excelinthat. " that wearenotlesserthan Deshika speaksthuswithexuberancein OnthepathofdevotiontowardsLord the divineexperience thateventran Evenamongscriptureslikelaw, gr alone areblessed withdeep,unwavering the opponentsspeechlessandbeset. Inthefield ofdialectics,wealone remonstrate thedifferent linesofreason works evenafterrepeatedperusals. who haveaprofoundknowledgeofSans Sankalpa suryodayamandothers might Poeticcompositions shouldcaptivat suchworkssays adept incomposing simile, metaphor,personific should reverberatewithhiddenmeanings andshouldberepletewith description e ict ! k iv*a ddaitivny e ict ! kma R vlMbka>, vyNt < " - Knowledgebringsinhumi A fewoutofjealousyan othersinanymanner. ation, ironyandothers. u hirdasana 257 ce towardsthedevotees oftheLord, , immaculate andabsoluteknowledge. , immaculate Swamy Deshika. Yaadavabhyudayam, SwamyDeshika.Yaadavabhyudayam, scends theexperien me take to Karmayogam whilesometo me taketoKarmayogam lilting usageofwordsandphrases.It at his (Deshika's) doorstep and took andtook at his(Deshika's)doorstep be takenasexamples.Thosereaders troducing himself and making it clear troducing himselfandmakingit krit wouldnevershelvethese divine have thesharpand e themindsoftheirreaders. Weare side hishouse.Having seensucha feet orthePadukais of thedevotees . Swamy, who returned from his . Swamy,whoreturnedfromhis ammar, exegesisandphilosophy,we and attendantfiguresofspeechlike ing withresounding authorityleaving < padr]avlMbka>. Krishna,wealoneareblessedwith d hostilitytowardsSwamy lity. AcharyaslikeSwamy shrewd acumento ce oftheworld. " -Inorderto " }anavlMbka> sadagopan.org sadagopan.org forhisforgiveness. and sought repentance the surprisedoffendersoutof 258 apologizedatthefeetofDeshika here. blemishes clearlyandrefutethem.Swam also required to be studied thoroughly. Only then philosophyare theothersystemsof arts.Additionally and common scriptures we will be able to show their order tolearntheVedanthathoroughly,it arises in our minds as to whether such a tone of speech is acceptable. Why? In countenance thathad theabilitytotriu that inaphilosophicaldebate,theop “ entirelyanditisabsolutelyatmydisposal”, this shastram and phrasescapableofcapt Vaisheshikashastram writtenbyKanada “ they arenotinapositiontousetheNyaya shastramtoarguewithus” tarka. Sincetarkashastraandvaishesh claim onthetheoryofillusionbybasi have alsolearntthoroughlytheTark In theprevious mIma k[cr[kwa < sama mIma < Oyya < tnIy>.69. < iziz] e ga u édÂy E smaOym subjects. Ihavelearnt e “ E > e t Aa]pad ! ” it wascelebrated ! , < iziz] e ” – “I sadagopan.org sadagopan.org of thisuniverseand thatthesuprem finalstateofem paashaanakalpam isthe performances, thesectionarthavaada emanating fromthesacrificialfirebest etalrefer to th the termsAgni,Indra MathamslikeVaisheshikamarticu acceptingthesupremacy Vedas. Without thoroughly criticizedandrefutedbyUdayavar. these systems?No.Because,thetenets Aquestionmightarisehere.Math refutation andcriticismofAdvaitha.On fundamental principalfailedtothrive. Maya,themathamth forest symbolizing itself mightbeeradicated (maya), nescience(avidya)andajnanamis Udyavar exactlydidthis.Ifthe forest entire forestisburntthenitvery difficult tocatchthemandsubdue This hasblindedthosewhostayinsidethis them.and tosubdue Thedarkness ofne The matham of Advaitha is like a de forest areknownasMayavadins.Itisdiffi nescience, thetheoryofsupremeBr illusory natureofuniverse,thetheo I havebeenabletorefu ofhavi them tolightwell.Theadvantage Hirany Kapila andtheYogashastram of “ water. Mymindandfacultiesaresatiat sa < Oyya e ga E m u ÷> smaOym ! ” te thesystemofAdvaitha – Not only have I learnt the Sankhya shastram of – Not onlyhaveIlearnttheSankhyashastramof withease.SinceUdayav 260 easy to catch andsubdue thedwellers. easy tocatch ed withit(Meemaamsa agarbha orBrahma,Ihavealsobrought ry ofJeevan gettingshroudedwith e celestials, the entity named ‘apoorva’ e celestials,theentitynamed‘apoorva’ ahman gettingshroudedinnescience.“ e Ishvaranmaybe realized onlyby ng learntallthesesystemswellisthat at hadthetheoryofnescienceasits these grounds,isitcorrecttoaccept ancipation, the paramanu is the cause ancipation, theparamanu isthe m ofVedasisnotauthoritative, symbolizing theirtheories ofillusion , astheforest isverydense. If the of Sriman Narayana, they quotethat of SrimanNarayana, uprooted,thentheir entirematham ows thefruitsofallsacrificial nse forest.Thosewhowanderinthis science envelops thisentireforest. late againsttheauthorityof of these systems too, have been ofthesesystemstoo,have cult tofindthoseinsidethisforest forest.Eveniftheyareblind,itis ams like Kanadam aided inthe aided ams likeKanadam thatquotesvastly,the ar scorchedtheentire ->Mee-maamsa). sampradayam. sampradayam. sufficient enoughtoestablishthe authored bySwamyDeshikaninline Itmaybedeciphered that th Seshvarameemamsa, Nyayasiddhanjana accepted andpursued. inference. Byvirtueofthese stat ements, theirmathamsarenottobe 261 with thephilosophyofRamanujaare m, Tattvamuktakalapam andothers m, Tattvamuktakalapam true philosophicaltenetsofour e works like Nyayaparishuddhi, e workslikeNyayaparishuddhi, sadagopan.org sadagopan.org Lord of Lords - Thiru evvuL Lord ofLords-Thiru 262 iv- the Vedas.Aspercelebration“ entire universe, ontopoftheauspicious who istheconsortofSriandLord auspicious attributes,theLordwhoisce Lord ofLords,thebereft ofallbl who adornedthevictoryflaginhisha LordSr thePadukas of Bharata crowning quoting themostderisiveofinterpreta accepting theauthorityofVedasbr andsubd those ofchaarvaaka Similarly, thekingof ascetics,Ramanu his wandenforces goodgovernance plundering publicproperty. Anobleking inhisterritoryby disturbances the offenderswhobringaboutcommunal capturedbyot reclaims histerritories of relinquishment),bheda(p speech andusingthetenetsofsaama(pol Padukas ofSrirama, crowns theLordon A paramount, U Tya c- U i;t < yitra{m ka z»az»rad gawa tawagtana ]I[a ka[adva[IÔ ]ama ka u da. Emairla “ olicy ofdivision)anddand e - ued the likes of Advaitha, whoonthepretextof ued thelikesofAdvaitha, < g¦itgminkakaiplIKvaiplIna – Ramanuja, whoisthemanifestationof using hisprowessinwarfare,skillsof R jit yitpta S S S e i ´ LOKAM LOKAM LOKAM j A_yiz ‚ ih[hrigr> sa R git g 263 her kings.Heapprehends andimprisons who istheuncrownedparamountof nd andcrowned SrimanNarayana,the throneestablished tions to the Vedic purports. Similar to tions totheVedicpurports.Similar emishes, theLordreplete with infinite ja chastised the outcast systems like ja chastisedtheoutcast systemslike and bringsdelighttohissubjects. lebrated withubhayavibhuti, the Lord on theroyalthronewithpowerof the divinethroneand feelselatedand i Ramaontheroyalthrone,Ramanuja, icy ofpeacefultrea u émt e dI Er- — iÇv ErvaÎ < nar-Nt < naray[ e dIm ƒ a (policyofretribution) rvaNt !.70. e, on the authorityof < < Anamy ty), daana (policy ty), daana < , g u [ E> iïya sadagopan.org sadagopan.org scrutinize everysystemoneby one. considered bytheapostlesofyoreas reason fornothavingexplicitlystated luster, then,isitpossibleforanyadve divine panoramaoftheLordseated bheda,abhedaandghatakashru streams of authorities ofthethree qualified withinfiniteauspiciousattr knower has crowned theconsortofSri, Samudaayaadhikaranam ofSribhashyam, tofrom the next make moment onwards. We late artifact, weinthefirstmomentwould makes pots.Butheisobliteratedwithin anif allentitiesaremomentary,thenther unison ofoneatomwithan artifacttransformed everymoment.Theindivisibl transformed everymoment.Similarlyth quote are beingdestroyed.Bouddhas say thatallentitiesforexamplepitcher, them say that everything in we this universe is Yogaachaara Vaibhaashika, Sautraantika, momentary. We on the other hand need innumerable moments. “ that wasextolledintheprev systems andtheestablishmentof In inrefutingtheadverse undisputedmastery the celebrationofUdayavar’s thelotus PadukaasofRamanuja elevated. SwamyNigamanthaMahaDesh “ gawa tawagtana -jit yitpta E -Ôv < g¦it e dI other isthecauseofthis — iÇv Vedas, orin Vedanthas , in thisseventiethverse, in feelselatedrecollecting ” ious sixty-nineverses. – ThedisciplesofBuddha e dIm ! ” – Udayavar who is the pramaatha orthe whoisthepramaatha – Udayavar 264 a part of Yajurvedam. Let usnowseeand Let ofYajurvedam. a part ibutes, on the throne of the infallible infallible the of throne the on ibutes, on thethroneandshiningforthwith e isnoscopeforanyunison.Thepotter -objects arebeing destroyedand satsampradayam of Vishishtadvaitham ofVishishtadvaitham satsampradayam Atharvanavedam hereisbecauseit think about it and go aboutmakingit think aboutitandgo e Jeevathmasalsoaredestroyedand r finishwiththefinalartifact.Hence rsary toevennear hisvicinity?The and Maadhyamika. The firstthree of The and Maadhyamika. a moment. When we go to make an amoment.Whenwegotomake attire etc would remain so till they attireetcwouldremainsotill ikan, theattendantservientto Udayavar refutestheviewsof the Udayavar the Lordofubhaya vibhutiswho is e atomisthecauseofmatter.The tis. When Udayavar isenjoyingthis tis. WhenUdayavar otherwordsthethree universe. But,wesaythat are fourinclasses. the Prakruthitransforms itselfinto of PrakruthiandPurushan. Theysaythat not accepttheauthorityof matham did adhikaranam ofRachanaanupapattiin has seeing Udayavar.Thismatham not practicalinthisuniverse. presence of contradictingqualifications in asavirtuealsohavethevi satvam by twocontradicting virtuesatthesame Eventhefollowersof Jaina,whoquote the atom,sneakedoutofassembly.Th bouddha tooktotheirheels. seen Udayavarandhisjustremonstrat Hence theirownargumentscontradictth no authoritiesintheirsupport,then when there is apresiding authorityquoting theirmathamfallflat,as purports of this? Iftheysaythathavesomeva illusion andnon-existent.Doyouhaveanyvalidauthoritiesinyourfavoron apprehension theysay. Ourquestiontothemis–Yousaythateverything isan Theysaythat,ourdeedsandword objects. But,theyare alltheresultof thateverythingisanillusion. class quotes ThefourthistheMaadhyamika.Th validity ofperceivableobjectsandquote way formatterorthisuniversetoemerge. artifact aremomentaryanddonotexis Bouddha byquotingthatifanartifact “ gminka kaiplI Kvaip lIna ” – The mathamofSankhyaabscondedafter – The 265 rtue oftheabsenc they cannot substantiate their claims. theirclaims. they cannotsubstantiate twenty-four entities andrendersthe everything cannot becalled anillusion and thesourcematerialtomakethat Sribhashyam. Thefollowersofthis lid authorities intheirfavor,thenthe authorities lid illusions.Henceeverythingisamis- ions, the followers of the school of thefollowers oftheschool ions, t thenextmoment,thenthereisno been exhaustivelyrefutedinthe Ishvaran. Theyaccepted theentities d that they are momentary. But, this d thattheyaremomentary.But,this time. They say that all objects having time. Theysaythatallobjectshaving withoutanyadvent of thePurusha, thesameentityat e purportsoftheirmatham.Having e Jainassaythatmatterisqualified e firstthreesch it.Atthesametime,iftheyhave s signifytheexistenceofmany that the cause of this universe is e ofasatvam.The ools acceptedthe thesametimeis sadagopan.org sadagopan.org Mahaddeerghaadhikaranam ofSribhash Ramanuja’s admonishments andre paramanus resulting intheuniverse avayavam orconstituentmatter.Inth other onallsides.But,theVaisheshikas then theconstituentelements all sides.Similarly,iftwoparamanusshould one singleball.Thisispossibleonlyifth innumerable grainsofmudthatwhenbl made byblendingmanyoftheseiskn make onemudball.Thesegrainsareknow balls will have innumerable grains of mud. These grains are blended together to the paramanuisniravayavam.Ifwema hasnobirt andthatavayavam niravayavam universe is created on this principle. Theunison ofth causes advayanu. They quote that the atom or causeof thisun indivisible atomasthe paramanu is “ Sankhya slippedintothinair. Listeningtothisrefuta of Prakruthi. It isalsoabsurdtothinkofthe indole Purusha. Itisincorrecttothinkofth the sametime toseethevirtueofdeed will be detrimental toseethesentientna Prakruthi aloneandnotPurushan.Theref eyes. Bondagetosamsaraandemancipati prakru deed, hismerevicinitymakesthe Purushandoesnotcreate theuniverse. He doesnoteven workforit.He remains indolentwithoutanytransformati universe. ]I[a ka[adva[I ” – ThefollowersofKaanadahavingacceptedthe oftheparamanusshould 266 ree dvayanu causes a trayanu and the causesatrayanuandthe ree dvayanu e non-sentientPrakrut iverse, saythattheunisonoftwoatoms nt andinertPurushantobetheenjoyer ended inseparablytogetherwould form e grainshaveunisonwitheachotheron own as avayavee. Boththeballshave own asavayavee. ke two mud balls, then each of these ke twomudballs,theneachofthese statethatparamanusdonothaveany becomes a phony tale. Listening to becomes aphonytale. Listeningto futals ofthis theory inthe is case,thetheory tion ofUdayavar,thefollowers presentinPrakruthitobe thi verydelectableandalluringtohis yam, theVaisheshikas sneakedout ore Prakruthihereis non-sentient.It ture ofPurushaninPrakruthiandat n as avayavam andthefinalartifact n asavayavam on fromsamsaraisassociatedwith on. Inspiteofnothavingdoneany attainunisontoresultinadvayanu, h. The theory of unison falls flat if attain unisonwitheach attain hi tobesentient. of theunison hence this mathamistobecompletely disowned. thesupremeVedasand against contemplating upontheLord.Thisistotally TheLord shouldbecrownedandme hearts. ButPashupathamspeaksofother alone whileprakruthiisthemate Basing theirargumentsonthistheysa instrumental causeisdifferentanddist on thebasisofinferenc to bepursued. Similartopuredialecti ThemathamofShivanisknownas knower speaks contradicting totheVedi to bepursued. prakruthiasab matteror primordial mattertobethematerial primordial claimsBrahman tobeth Yogamatham the Ishvaranastheirindweller.Bu proclaims thatalltheentitiesinun betheinstru theLordto Vedas proclaim Lord. Butinspiteofthis theYoga matham the creator oftheuniverse. He hasa later impartedtheseVedastocelestialap initiated intothefour Vedasbynone either. The Upanishatssay an bhatta meemamsakas likeKumarila silently. “ “ ]ama ka Ô ‚ih[hrigr> sa Emairla e i E r- ´ j < nar-Nt Rgit g e. Inourexperiencewe “ AÚad> vs rial causeofthisuniverse. e ” u émt – Druhinan refers to Brahma. Hewas– DruhinanreferstoBrahma. 267 rahmaatmakam makes this matham unfit matham makesthis rahmaatmakam t contrary to the above purports, the t contrarytotheabovepurports, < ga u xann> AanNdyit cians, theyestablishtheSupreme Lord other than SriLakshmiHayagrivan.He ccepted theauthorityofSupreme d Prabhakaraarenot tobepursued y thatIshvaranisinstrumentalcause c spirit.Hencehis mathamtooisunfit cause ofthis universe. Quotingthe iverse, sentient or non-sentienthave mental causeofthisuniverse.Italso e instrumentalcauseonlyandthe disgusting and unmentionable ways of disgusting andunmentionableways of of Brahma is not to be pursued. The inct frommud,thematerialcause. Paashupatham.Shiv E rvaÎ"rvaNt ostles like Narada and others. He is ostles likeNaradaandothers.Heis ditate uponinthelotusofour < ” ” seethatpotter,the – The mathams of – Themathamsof – Allfruitsofactions, an beingall- sadagopan.org sadagopan.org them closely wouldautomaticallystan authorities, unqualifiedandfallacious, put forwardbyShankara.Afterrefu of mathamslikeSaankhya, moreover denytheauthority ofIshvaran. weave outatheorythatisnottoldin end oftheritualtobestowfruits named ‘apoorvam’thatemanatesfromthesacrificialfireandremainstill the fruitsafterperformanc perform ceasetoexistaftercompletion. bestows thefruitsofallactions.They Narayana alone.Incontrarytothis here as well as in the celestial worlds, are bestowed with grace by Lord Sriman Bouddham, Saankhyam, Vaisheshikam, Ny Bouddham, Saankhyam, Vaisheshikam, refuted chance infrontofRamanuja, who aloud withmocking claps. Deshikaasks Listening emancipation, saytheAdvaitins. nature ofnescienceandwh according tothem?Theobliterationof all-powerful Brahman is shrouded by the gloom ofEven aninnocent nescience. infantwouldnotbeli What is moksham dependon doesnot and swayamprakaasha remover oftheblemishesnescie essential formofknowledge andthea Similarly, darkness rightduringtheday? prevails at night. TheSun shines forth withluster. Would anyoneuniverse shinewithluster.Heoblitera believe if we say that this Sun is shrouded by questions theneed to consid “ ka z»az»rad e > ” – Acceptingashareofthe Buddha and Chaarvaka, the system of Advaitha was er thismathamatall. o is ofthe formofjnaan e oftheserituals. Hence they visualizean entity 268 tes completely the gloomy darkness that tes completelythegloomydarkness d refutedanddisown the Vedasandthathasnoauthority of ourperformances. Theyimagineand the matham of Shankara thatembraces mathamof the eve if one says thattheeffulgent and say that the sacrific the say that they say that the entity ‘apoorvam’ they saythattheentity‘apoorvam’ , “Would Shankara’s Advaita stand a stand , “WouldShankara’s Advaita ayam, Hiranyagarbham, Paashupatham, ayam, Hiranyagarbham, nce from theJeevathmas.Heis ll-pervasive inknow Jeevathmawhoisoftheessential theSupreme soulBrahmanisofthe ting thosethreesystemsasnon- to this even a tiny infant would laugh to thisevenatinyinfantwouldlaugh Hence thereisnoentitytobestow and let fly into thin air, the likes of and letflyintothinair, thelikes It alsomakesthe other entitiesandisself-luminous. purports andtheteachings agunaka, is the bliss of agunaka, istheblissof ed. HenceDeshika ial ritualsthatwe ledge. He is the isthe He ledge. objects inthis Bhaata meemamsa, Prabhaakara Prabhaakara Bhaata meemamsa, meemamsa and others?” meemamsa andothers?” 269 sadagopan.org sadagopan.org gems. Similarlyitissaid pervaded therealmsallov precious oceanlikewealthofEmperuma confluence ofalloceanswouldpermea divine srisooktisofRamanujaareindeed ourgreatestwealth.Justashowthe entirety. Theywereinfullharmony to likeSribhashyamembracedth Udayavar philosophical worksofmanymathams hadpermeatedalonginalldire Udayavar authored thisworkatthebehestof highly delectableto piousandnoble pure, repletewithinherent virtuousness bhagavathas withan auspicious andpure the shastraicprotocol alongwithshan Sribhashyam, atthefeetofasadacharya and mahodaya.Similarlybystudying bhagavathas. Oneispurifiedbybathin also beenprotected,safeguarded precious gems. Similartosafeguarding Sribhashyam isverydeepandladenwith Here SwamyDeshikan sÝTya sarvTyasmtn iv:vGVyaipNygax z u Ïaz à}ada u Ïavgah E j R Nygj er. Theoceans aredeepandladenwithprecious E > z “ -a:yaiBx> KvidgM-Ir> S S S e yitn R TàitkwkvcSt u -miti-rsa LOKAM LOKAM LOKAM u t sta 270 &pityz> sMpd tipathams, bestowsthe piousandnoble and expounded by pious and great expoundedbypiousandgreat and g in the sea during times of arthodaya g intheseaduringtimesofarthodaya wealth, thewealthofSribhashyamhas allthepassagesof anaar signifying hisdivineworkshave anaar signifying these bhagavathas. The glories of thesebhagavathas.Thegloriesof intellect.Thevirtue ofknowledge is the divine works of Udayavar like Udayavar the divineworksof te theearthallover,similarly bhagavathas. Deshika says that he he that says bhagavathas. Deshika that were in vogue, the works of esoteric meaningssignifyingprecious and devoid ofignobleinfluences like and devoid < àIitm ctions. This wasbecause, ofall the e authenticityoftheVedasinits 71 71 71 withdevotionandsincerityasper E v e »q celebrates Yatira U lvat e ta eza < sm e =i-iz e ka[ U lv ” e tam R v & Åya e=iSmn the oceansignifying ´ ! .71. >, theshrutis.The ! jasaptati tobe similar tothestatement etiquettes, makeabigfuss authorities, they,insteadofrebuki with ourargumentscriticizingandrefuti Theadversariesbelongingtoth knowledge ofthescriptures.Duringph elucidated ourmathambutalsore to incarnatebySwamyDeshikaeulogi achieves two purposesinonego. Simila has theadded advantagewhereinthema sankramanam theablutionsareofferedun those timeswholistenedtothisYatirajasaptati. refers totheunprejudiced appraisals he Itma bhagavathas ofoursampradayam. fit tobeacceptedwithdelightan this stotramisalsodelectablewithrich adversaries disappearintothinair.Ha not traceablethereafter. Similarlyareci the whirlwinds. Duringawhirlwind,pack signifiedbysponge,theseve adversaries Itissaid of Ramanuja. the preceptoral throneandordained mewi the oceanofdivineworksRamanu thatthe pride andjealousy.Swamysays “ Aaèa½ isGxa>iptr½t raising theirvoicesandcr “ z e; < ka futed the adverse systems as well. futed theadversesystemsas e p 271 e n p ving enshrinedtheessenceofpurports, ng withinthecorridorsofrefutal d pleasurebythepious andnoble rly the seventy verses that were made rly theseventyversesthatweremade ilosophical debates,whenwepresent pious bhagavathas, whohavebathedin pious bhagavathas, nectarlikerelishablepurports.Itis & Ýa> y besaidthatSwamyDeshikanhere receivedfrom thegreatscholarsof nty versesofYatirajasaptatiarelike tal ofyatirajasaptatiwouldmakethe ng theirstand onthebasisofVedic ze theglories ofRamanuja, notonly ja likeSribhashyam, crownedmeon of sponge is flung into thin air and is der theshadeofamangotree.This e other schools have inadequate e other schoolshaveinadequate th thedutyofeulogizingglories U ry ”. ngo plantationgetswatered.It e t ! ” On the days of amavasya and and On thedaysofamavasya . To suchfalse refutalsof eating afurorwithanger sadagopan.org sadagopan.org KavitArkika Simham 272 styled logicsimilarto anelephantthat begin their remonstrationsbasedon self- following theshastraicetiquettes,they and wouldlookhighlyexuberant. Without fallacious systemswouldlookunquenchable Their desiretodebateinsupportoftheir to wagebattlesofphilosophicaldebates. beliefs,wouldcome fallacious systemsof being taintedwiththeassociationsof Similarly,theadversarieswithout taking refugeatthefeetofUdayavar, without goingbackagain. backto theloudroarofth in groups listening become terrifiedandafraidupon come tothewaterstreamsdrink, at and letoutaloudroar.Theelephantsthat the would wakeupandcomeoutofthecave mountainlistening to thefuror oftheelephants, bases of themountain. Thelionsthatsleepin Out ofthirst,theelephantwouldthenre will eatingthebranches. Itsfuror crea Elephants thatareonahightread the This versecomes Aazamt¼jg[aniv;ýv kay R > kwahvk e lion and would stay e lionandwouldstay … t U hili-> pr S S S e ;a LOKAM LOKAM LOKAM < k[ as ashleshaithatensh e gan 273 treads about in high. Once thunderous eR s@;kivtaik ! pad tes turbulencethroughouttheforest. mountainous forests.Itfellstreesat mountainous tire tothewaterstreamsatbase thecavesontop 72 72 72 e yiti]it- veLLai Parimukhar - ThUppul & t> às- R kis < hnad>.72. hnad>.72. rines adualmeaning. of themountains, < inéNxn ! , sadagopan.org sadagopan.org atthelotusfeetofUdayavar. adversaries toowouldstayback going upthemountains andwouldstay listening totheroarofalion,elep intotheearsof Kavitaarkikasingam, putthis for debatersonoursideto communion ofonewiththelotusfeet stotramhas Vishishtadvaitins. This themselves into transforming refuge atthelotusfeetofUdayavar them renounce their interestsinall –SwamyDe among poetsanddialecticians recital ofthisYatirajasaptatithatis 274 adverse systems and to comeandadverse systemsandto seek the roar of the Kavitaarkikasingam (lion the roarofKavitaarkikasingam the adversaries.Justashowbymere hants intheforestwouldrefrainfrom the abilitytoinfluenceaforcefulthe Udayavar.Itistherefore sufficient lilting heptads that is the roar of lilting heptadsthatistheroarof backatthemountainbases, shika) issufficientenoughtomake 'us' SwamyDeshikan praysthisknowle should bestow uponusth theLord theupanishatsand harathi to Yatira therefore praysthatthisstotram Brahmam. Itislikeamangaladeepam ThetermBrahmam,apartfromsignif imperial Vedas.TheworkYatirajasaptati deepa harathitotheLord. thes aradhanamalso,weoffer daytime form weuseupacharamslikekarpur fan. Inordertohaveafulfilling glim objects ofetiquette,protocolandpara protocol andforparaphernalia.Lampsan practice DuringtheutsavamsofLordin out alongside.These helpinlightingth is also followed duringthe sentientandnon-sentientashisbody. theSriman Narayanaasthesupremesoulwh day. Thisand taintsofdisrepute by establishing is becausestatements. RamanujarelievedtheUpanis authenticandcorrectin hand, quoted of upacharamstyled waysandestablishedtheirmath or theupanishadicst forward purportsto Adversaries like kbi¦t-gviÖ- %pzimtk e wealthof supremeknowledge. By usingtheterm …†iòivPlvana U ity u Gma S S S LOKAM LOKAM LOKAM < idzt the Advaitins, instead of quoting straight straight ofquoting instead the Advaitins, 275 pse oftheLord’scountenanceanddivine < %pin;dam oramangalahaarathi.SwamyDeshika a harathi and deepa harathi. During a harathianddeepaharathi.During u mit e pathduringthenight.But,same phernalia likeumbrella, chamaramand phernalia ams. BhagavadRamanujaontheother whoisknownfrom these upanishats, e upacharamsofkarpuraharathiand dge fornot himalone,butalso for thattheUpanishatsspeakonlyof atements, interpretedtheminself- temples,lanternandlampsaretaken terpretations to these Upanishadic terpretations tothese d lanternsareusedalongwithother hadic statementsfrom allhindrances o is embellished with the orders of o isembellishedwiththeordersof 73 ja Saptati thatislikethemangala ja Saptati 73 73 is likeanupacharadeepamtothis < yitrajsÝitn ying theLordalsosignifies upcardIipk eym R >.73. ! , sadagopan.org sadagopan.org beatitude thatistheresult to blesses thestotramofYatirajasaptati areblessed wi Duringthistime,we give ustheknowledge ontheubhayavi themosteffulgentandjyotirmaya. Narayana, whereinwearere Thirumaamanimantapam Being deckedsimilartotheLord this riverandadornthemse prakruthimandalam. Theyth whereintheyreachthe archiraadimargam relieved ofalltheir accumulatedsi having adoptedthepathofbhaktior When wouldthisknowledgebebestow apraakruthalokam includingSrivaikuntham. and hisnityavibhutithatisthe Lord's leelavibhuti thatincludesallce that isbeingsoughtherebyourpara person Ramatobetheobjectofknow it. Forexampleknowledgeofabookor Swamy Deshikanisprayingfor.Knowledge members. lineage. It also includes those who reciteeveryone whoisassociatedwithour this divine stotrams and their family " kbi¦t-gviÖ- U ity u Gma < " of paripurnabrahmanubhavam. lves with a body thatis lves withabody en reachSrivaikunthamth - Thissignifies theki 276 macharyan Swamy Deshikan is about the isabout macharyan SwamyDeshikan lestial worldsintheprakruthi mandalam ledge. Thisway, thesupremeknowledge ns andwhenascendingthroughthe a personRamadenote bhutis. OurVedanthacharyatherefore by Hismessengers,weascendthe ed uponJeevans?TheJeevansafter sampradayam including theirdisciple including sampradayam prapatti(self-surrender)andbeing ceived by theSupreme LordSriman th thesupremeknowledgethatwill always has an entity associated with always hasanentityassociated viraja riverthatisattheendof bestow us with infinite bliss of of pure shuddhasattvam. ofpureshuddhasattvam. nd ofknowledgethat at is on the banks of at isonthebanksof thebookand lustre infront oftheSun. Whatgrea lose theirlustreandfadeawayintoth through kalakshepams,thenin ourpres retaining thepurportsofthisdivine toand isbylistening ears,that anembellishmentadorningour similar to crown. Ifatallweadorntheglorious an addedbejewelment asthecrown ofVedas, portrays itself true purportsoftheVedasonauthentic are tobemeditatedupon.SriBhashyaka Yoga withabsoluteclarity,theinfinite that have been the Upanishads the truepurportsof elucidatedThose who reciteandperusethiswork in them. whorecitethis and nobleBhagavathas It dawns on the performers of Bhakthi In thisverse idvstarkyiNt smTsran jyit yitrajs tÊ-yxnaiôv krtlamlkIk χ m that is fit enough to be celebrated and received on its , SwamyDeshikaextolsthegreatnessofthosepious e dI Ui p ´ « tsÝwa> ï — AvNXyyNta S S S LOKAM LOKAM LOKAM > jyitm v χ tness indeedofthesedivine works!!!! ! yitp 277 and the means of Bhakthi and Prapatti themeansofBhakthi andPrapatti and k work as imparted by a sadaacharya workasimpartedbyasadaacharya ence, theprejudiced adversaries would worksofRamanujalikeSribhashyam the divine works of Udayavar serve as the divineworksofUdayavarserve auspicious attributesoftheLordthat in air similar to the stars losing their tothestarslosing in airsimilar stotram with devotion anddedication. stotram with arebestowed withtheknowledge of grounds. To the Upanishadic lore that theUpanishadiclorethat grounds. To u itvt k ra hasestablishedandfortifiedthe 74 74 74 urNdrsÝitsadra>.74. u k e jyiNt- χ … d NdSy paÊkay m n a μ U n R & ts u ivsNt>. R U ´ : u g¦I, y>, y>, N n sadagopan.org sadagopan.org 278 279 sadagopan.org sadagopan.org 280 Deshikan whoisalso glorifiedasVasi beseech the holyfeet ofourparamoun Letuspleadatthefeetofdivy Achaarya GopalaDeshika whoisourmona for anyworkonthisearthtofu has infinite auspiciousattributes like AsSwamyDeshikansays in hisSubh picture oftheSun,butcan penances. bhagyam ofthisgreatAchaaryasaarvabh an To berecipientsofhiskataaksham DeshikaMaha time ofSrimathGopala withgreatpride We,hisshishyascan fortune thatweallhavebeenblessedto Achaarya’s glorieshasbeen celebrated. purpose ofthisworkwillbeservedev Bhagav beams asthemanifestationof Srimat Paravakkottai Paramahamsetyadi Deshikar. Thisworkisplacedatthelotusfeetofasmadacharyan Srimat Poundarikapuram Paravakkottai due tothedivinegraceofPo The translation . ïImt . ïImt . ïImt . ïImt . ïImt e ga he give it the same radi e vk e ingmaNt mhad e ïIinvasmhad epald lly exemplifyhiskalyaanagunams. … ¦- of thiswonderful workhasbeenpossible only e raman e izk mhad . ïI>. U ;[ mhad 281 Paraman himself. Itwould beimpossible d anugraham and to have the darshana andtohavethedarshana d anugraham t saviour Srimath Gopala DeshikaMaha Gopala saviourSrimath t ad RamanujaandSwamyDeshika.The Deshikan, our Achaarya saarvabhouma. saarvabhouma. Deshikan, ourAchaarya shta and Vamadeva. It isoursincere It andVamadeva. shta h AndavanSriGopalaDeshikaMaha orvaachaaryas and asmad Swamy, andasmadSwamy, orvaachaaryas h GopalaDeshikaMahaDeshikan,who h en ifoneinfinitesimalamountofour u jay nm>. take birth on this Earth during the takebirthonthisEarthduring a-dampathis forthegloriesofour rch, toreacheverlastingness. Letus ashita Nivi,“Anartistcanpaintthe ouma isindeedthefruitofallour e izkay nm>. e izkay nm>. e izkay nm>. say thatitisindeedourgreatest e izkay nm>. ance?” Similarly ourSwamy sadagopan.org sadagopan.org Srimath GopaalaDeshikaMahaDeshikan. is resplendent withhislimitlessAcharya Parakaala YatindraMahaDeshikan.Hesh Vedaantham fromSrimathAbhinava Maha Deshikan (SrimathVennatrankarai SriSrinivasa Thuriyaashramamfrom (Srimath PoundarikapuramAndavan), Bhara SamarpanamfromthegreatAc Weseekrefuge atthesacred feet Deshika MahaDeshikan,wh Letussinghisgloriesandsanctifyourlives.Histaniyanisasfollows– feet asourlastingrefuge. aresosanctifiedandpray thiruvadi that attain thedivineblissandcommunion submit ourselvesathisfeettoresign withhisbenevole bless usworldlysouls onthesandsoftime. Itisou salvation may his benignprayer thathelivestoaVedicspanof anugrahams be like the cool waters to yearning seekers of Aacy ïIvas r¼prkalm R -i − pirp ïImt U t e ga < An" o receivedthe sacred ri uinÇyaÝ lúmaTmr][yitTvy e pal d R zIl e izk mhad 282 < ga onehundredyearswithgoodhealthand andtranscendfrom r heartfelt prayer that he continues to r heartfeltprayerthathecontinuesto nt graceformanyyearstocome.We Bhakthi. Glory to the great preceptor Bhakthi.Glorytothegreatpreceptor epal d Ranganatha Brahmatantra-Swatantra with theLord.Weprostrateathis ines withillustrioussadaachaaramand to him to grant the dust from his holy holy fromhis thedust to himgrant Andavan) andthe Andavan) harya, Sri Srinivasa Maha Deshikan harya, SriSrinivasaMahaDeshikan ofourreveredAcharyan,SriGopala e izkay nm>. e izkm uin < g tes of Samashrayanam, tes ofSamashrayanam, u é u gagmaNtm < Aaïyam>. wealth of Ubhaya this world and to this worldandto ! , Mangalam toSwamywhoisbhushanam May ourmindsasagarlandofflowers Mangalam toSwamywhodispels nescience fromthemindsofLord’s Mangalam toSwamythegloriousAc Mangalam toSwamythebeaconligh Mangalam to Swamy the manifestation of Gitaacharya! Mangalam toSwamythemanifestationofGitaacharya! May hislotusfeetadorn thewatersofourhearts! May hisvigrahamadorethetempleofourminds! Mangalam toSwamytheincarnationofYatiraja! May hiswisdom makeusknowers ofBrahman! Mangalam toSwamyadoredbythevirtuous! May hiswords keepusontherightpath! May hisfootstepsbeourguidinglamps! Mangalam toSwamytheunconquerable! Mangalam to Swamy the sadaachaarya! Mangalam toSwamythesadaachaarya! May hisgloriesenlightenthisworld! May hisgraceennoble ourdeeds! May histhoughtsbeginourday! . v e daNts v U ir cr[a subjects! k 283 μ enchant ourmasterGopalaDeshika! to Jnana,AnushtanaandVairagyam! E zr[m haarya ofRamanujadarshanam! t onthepathtodeliverance! k ! àp* e . sadagopan.org