Article sent by Vellukudi Krishnan Swamigal in 1999 to Mani.
Adiyen Velukkudi Krishnan – son of Sri. U. Ve. Velukkudi Varadachariar
Swamy, about whom the entire Vaishnavite community is aware of. Academically
I am a qualified, Chartered and cost accountant worked in multinationals for
12 years. Quit a year back. After Velukkudi swamy reached acharyan
tiruvadigal in front of Sriranga nachiyar and paramapada vasal near Chandra
pushkarini at Srirangam in Jan 1991, I had to deliver lecturers. All my
kalakshepams were with my father only from early ages. Since this did not go
well with full time job, I am a consultant now.More than all, adiyen is a person interested in propagating Ramanuja’s Divya agnya in the way shown by my father. I have joined this group to learn moreand to share whatever little is known to me.Learn from whom – surprisingly from everyone and anything.
An interesting conversation, in the great Purana Srimad Bhagavatam, between
Avadhoota ( one who has no liking in this material world ) and Yadu , the
King. On being questioned by Yadu, on the nature of Avadhoota, which is
devoid of any liking or disliking in this world, Avadhoota replies :
“I have many Gurus in this world. Each one of them kindled my thinking and
taught me the subtle reality (tatvas) hidden in their behaviour. O Yadu –
Listen – Let me explain them to you .
My gurus are 24 : Earth, Wind, Space, Water, Fire, Moon, Sun, Pigeon,
Python, Ocean, Gloworm, Honeybee, Elephant, Hunter, Deer, Fish, Prostitute,
Kurara Bird, Lad, Las, Goldsmith, Snake, Silkworm, and an insect. What did
I learn from them ? .
Earth – We sleep, walk, run, stamp and do what not on earth. Earth, after
receiving such a treatment remains unmoved. It shows no signs of anger but
pardons us. Likewise, we must also be unmoved on good or bad treatment
given to us. We must pardon the miscreants. Moreover, Earth gives birth to
trees, shadow, fruits, wood, rivers, etc. not for herself but only for the
use of others. So should we also be, always trying to help others than being
selfish.
Wind – Wind comes through forests, mountains, waterfalls, flowers, etc
bringing along with it the fragrance of each of these. But, one would agree,
that it does not identify itself with any of these. It is not connected or
wedded to any of these. It is independent. Likewise, the Atma, eventhough is
within this body, it cannot be tarnished with the changing nature of this
body such as, infancy, boyhood, youth, agedness, etc. It remains independent
of all these difficulties.
Space – This is omni present. You cannot find any object that is not
surrounded in and out by space. But it cannot be measured by any of these
objects. Likewise, the Atma is omni present in this body and every body, but
cannot be measured by this body.
Water – This purifies anyone or anything, that is touched by it. Likewise a
Yogi, purifies anyone who comes in contact with him, by his good deeds and
thought.
Fire – Food, whether tasty or not tasty, is being cooked in fire. Good or
bad objects, even human beings, are made to ashes by fire. But no sins are
attached to Fire for this. Fire flames out at times but remains unseen in
the charcoal many times. Likewise, a Yogi, whatever is offered to him –
whether good or bad – no sins are attached to him. He remains seen many
times but also is unseen sometimes. Offerings to him get purified.
Moreover, on whichever object there is fire, say a long wood or a short
wood, Fire looks as though it is also of the same formation. But in reality
, there is no such formation for fire. It remains the same. Likewise, the
Paramatma or Jeevatma, when they are within a body, they are indicated by
the caste and creed of that body – like Brahmin, Vysya, Jaina, Buddhist etc.
But in reality, there is no such differentiation or formation for the Atma.
It remains the same.
The Moon : From the Full Moon day to the New Moon day, the moon reduces in
size. The other way round, it increases in size. This is how it looks to our
naked eyes. But does the moon really change in size. No . Likewise, the atma
in this body, seems to be born, change in size, and die. But in reality it
is not so. All these changes are only to this body.
The Sun : It rains because of the Sun. The Sun, sucks the water from the
ocean, and showers it whenever required through the clouds. Likewise, a
Yogi, absorbs the good things and thoughts through his eyes and ears, and
distributes to the needy through his speech and deeds.
2..Gist of Geetha:-sep 2001..
Yamunacharya’s (Alavandar) famous “gItArtha Sangraham” gives the gist of gIta in
one verse.
“svadharma gnAna vairAgya sAdhya bhakthi eka gocara: !
nArayana: param brahma gItA sAstrE samIrita: !!”
One who performs his prescribed duty, with full knowledge of himself and his
master, without desire in worldly pleasures, reaches the stage to practice
Bhakthi yoga. By Bhakthi yoga one can please Narayana and reach Him. So it is
our objective (to reach and serve our master) and means to achieve it (Bhakthi
yoga) that is explained in gItA. Narayana, the supreme Lord, (whom we have to
reach) His nature and qualities are iterated in gIta.
gItA is divided into three hexads (shatkam). The first six chapters deals with
Karma and gnAna yoga which are required for realising the jIvAtma. After
realising the jIvatma, one goes to realise his master paramAtma. Once he knows
the greatness of Paramatma, he wants to reach him. The second six chapters deals
with the unparalleled mastery of Krishna and Bhakthi yoga, which is to be
practiced to reach Lord krishna. The last six again explains about, atma,
paramatma and three yogas.
3…Respected Bhagavatottamas–sep 2001..
Adiyen’s best wishes for the new group named after the great Acharya Ramanuja.
We all take pride calling ourselves as Sri vaishnavas and more as Ramanuja Dasan
/ Dasi. When there were so many acharyas before and after Swamy Ramanuja, what
is the uniqueness about Ramanuja. Let me share some of them with you.
1.. All acharyas before Ramanuja were called anuvritti prasanna acharya i.e.
one who imparts knowledge to sishyas who have passed all the criteria in terms
of basic knowledge, anushtana, perseverence etc. But Ramanuja broke this chain
(oraNvazhi) and introduced a simple criterion – ” Desire to know”. (This was a
boon to people like us) Hence he was the first one to be hailed as Kripa mAtra
prasanna acharya. Manavala Mamunigal in Upadesa Rattina malai – “Asai
udayorkkellam AriyarkAl kUrumenru pEsi varambaruttAr pin”
2.. Ramanuja was the only one to whom Sri Ranganatha submitted both his
vibhUtis , nitya and leela and gave the authority of granting moksha. Quote
“Vishnu lOka maNi mandapa mArga dAyi” Kanchi Devaraja has reinforced this
authority by advising Tirukkachi nambigal that moksham for nambigal is due to
his connection with Ramanuja.
3.. Ramanuja was the only one whom Nammalwar acknowledged. He has given the
divine statue of Ramanuja to nAthamunigal. And this divine vigraham is the deity
at Ramanuja sannidhi at Alwartirunagari even today. Quote ” bhavishyadAcharya
varaswarUpam sandarsayamAsa – tam kAri sUnum Saranam prapadye”. This vigraham
was held by all our pUrva acharyas in their tiruvaradhanam.
4.. Ramanuja is the only one to whom the revered title “Swamy” is apt. We do
call many other acharyas also with this title. But see this – All temples are
koils but just the word “koil” will stand for Sri Rangam only. All birthdays of
perumal are jayantis but “jayanti” would stand only for Sri Krishna Jayanti. All
jeers are jeers but just “jeer” or “Peria jeer” is only for Manavala Mamungal.
(At the beginning and end of every santhai session, we all chant “Alwar
emperumanar “jeer” tiruvadigale saranam”). Similarly, just “Swamy” stands for
Ramunja alone. For others we must add their name also to identify them.
5.. Ramanuja was the first to document in as many terms the VisishtAdvaita
sampradAya. The works of all other acharyas followed his footsteps. Thus our
darsanam is till today called as “Emperumanar darsanam” or “Ramanuja Darsanam”.
The concept of Sarangati as developed by Aalwars, Nathamunigal and Alavandar was
also documented by Ramanuja both in text and practice.
6.. Ramanuja is the only acharya who was referred with respect / followed by
other schools in vaishnavism like chaitanya, vallabhacharya, Swamy narayan .
7.. All the acharyas after Ramanuja have pointed their fingers and sung in
praise of Ramanuja only. Even though acharyas like Swamy Pillai lokacharya,
Swamy Desikan and Swamy Manavala Mamunigal 1. are much later in time to
Ramanuja, and 2. have their own acharya, still they refer to Swamy Ramanuja only
as the ultimate acharya. Pls note this point ” Our moksham is not guaranteed
only with the sambandham of any other acharya – but Ramanuja”. Our daily chant
is ” RamanujArya divyAgya vardhatAm abhi vardhatAm. ” It is only he who can
command and all our acharyas and we follow his command.
8.. Whoever has samasrayanam he is first taught to chant (by his own acharya)
“Adiyen Ramanuja dasan” when he prostrates before elders.
9.. Ramanuja was the only one adept in all fields like vedanta, rahasyas,
vaishnavism, politics, upliftment of downtrodden, arts, culture and what not. He
was a perfect mix of gnana and bhakti after alwars.
10.. Finally, let me cite a happening from Koorathalwans life. Once there was a
debate near kaveri as to who would be the greatest acharya on earth. there were
arguments and counter arguments. Koorathzhwan could not bear this any more. He
walked in to kaveri water and vowed with raised hands ” satyam satyam puna:
satyam yatirAjo jagatguru: – sa eva sarva lokAnam uddharta na samsaya:” Yatiraja
is the only Acharya to this world. He is the only one who can bring us out of
the sufferings of this materialistic world.
So let us take pride that we are Ramanuja dasa, let us be without any confusion
as we are Ramanuja sishyas, let us be assured of a birth in Sri vaikuntha as we
are Ramanuja sambandhis. I pray to divya dampatis for Ramanuja groups to reach
greater heights in the service to humanity.
4….Dear Bhagavata,
Question on interpretation of caramaslokam of gIta and mumukshupadi .
The question was:gItArthasangaraha of alavandar says that bhaktyEka gocara:nArAyana: : -nArAyana
is reached only by bhakti. Whereas mumukshuppadi talks about saraNAgati as the
way to reach Sriman nArAyana. Is there a conflict of opinion between the two?
caramasloka a part of gIta prescribes saraNAgati as the ultimate way. Then how
can alavandar say that bhakti is the way to reach nArAyana?
There is no conflict between the two. They talk about two different types of
saraNAgati. saraNAgati otherwise called as prapatti is of two types. 1. anga
prapatti and 2. svatantra prapatti.
1. anga prapatti – is ancillary to bhakti. Here the bhakti (sadhaka) treats
bhakti as the way (upAyam ). To practice bhakti, one has to clean all his sins.
To clean the sins prayascitta is to be performed which may take a long time
considering the quantum of our sins. So he chooses to perform saraNAgati(in
lieu of all the prayascittams) which cleans him of all the sins thus giving
birth to bhakti. So this prapatti is an anga for bhakti which is the main
upAyam.
saraNAgati ___clear sins___practice bhakti____ reach Sriman nArAyana.gIta
preaches
this prapatti only and not the following.
2. svatantra prapatti : here the prapanna (saraNAgata) construes that prapatti
(in turn bhagavan’s tiruvadi) would directly give him moksham. there is no
role for bhakti as an upAyam here. Since it directly gives moksham without
expecting
anything else, it is known as svatantra prapatti. This is the matter of
saraNAgati
gadya and rahasya granthams like mumukshupadi. perform prapatti ( in other words
SMS)____ on receipt of SMS bhagavans krupa gets invoked____HE grants moksham.
These two concepts are explained by AMPerumal nayanar in acarya hrdayam as
“sAnga
bhakti prapatti dvai vidyaikal”. Since bhakti is the upAyam in gIta (since it
preaches a sadhaka like Arjuna), the caramaslokam to be treated as prescribing
anga prapatti only. This was the guidance given by alavandar too.
However we are not in the same boat as arjuna. He stood in pravritti marga.
We as prapannas must be in nivritti marga. So anga prapatti is against our
inherent
nature of seshatvam. Ramanuja who is the most eligible to perform bhakti, did
not. He too performed prapatti only. This is an evidence that whether you have
the shakti or not, one must not choose bhakti as upAyam. Ramanuja sampradayam
is svatantra prapatti only. Ramanuja in his gIta bhashyam comments on anga
prapatti only. This is in line with gIta to Arjuna. But in saraNAgati gadya,
he decisively preaches svatantra prapatti in words and action.
5..SrisailEsa dayApatram dhIbhaktyAdi guNArNavam
yatIndra pravanam vandE ramyajAmataram munim
This is considered to be a mantra from various angles.
1. mantAram trAyatE iti mantra: it protects one who meditates or chants it.
This mantra protects the bhaktas of Swamy manavala mamunigal.
2. bhagavan is known as mantram since he is universal protector.
tiruneduntandakam
– “mandirattai ( bhagavAnai) mandirattal (tirumandirattAl) maravAdu” alwar
advises
his manas to praise and enjoy bhagavan through tirumandiram. Srisailesa
dayapatram
is a mantram since revealed by the universal protector. It protected even the
universal protector.
3. Some srivaishnavas approached badri narayana for mantra upadesam. Badri
narayana
had earlier preached tirumandiram to nara who was himself. To the new
srivaishnavas,
he preached half of srisailesa mantra and guided them to go to srirangam for
the balance half. They came to srirangam and took part in mmunigal kalakshEpam
where there heard ranga nayakam uttering the first half of the same verse and
continuing with the second half. Since badri narayana not satisfied with giving
tirumandiram alone, revealed srisailesa mandiram, it is certainly a mantram.
pramanam : “sIr saila mandirattin sayamana padiyaiyum tandu, mElum padiyaga
tiruvarangam selvIrkal ” Since srisailesa mantram took birth at the same place
and person as tirumandiram.
4. If a doctor prescribes a new medicine today, it would supercede or take
precedence
over earlier prescription. He would give a new prescription. vaidyO nArAyanO
hari : Sriman nArAyana the doctor gave an earlier medicine – tirumandiram. To
be more effective gave a new medicine in srisailEsa mantram. So it would get
added or supercede tirumandiram.
5. tirumandiram talks about “a” – paramAtma full of mercy and gnana, “ma” –
jIvAtma who is a sesha bhUta with gnanam. in this mantra also
srisailesa stands for “a”, pAtram stands for “ma” . makAram the jIva is full
of knowledge is told in – dhI bhaktyAdi guNArnavam. Similarly for all other
parts of this mantra.
There are many more reasons for srisailesa dayAptram to be praised as
tirumandiram.
.6..Dear bhAgavatAs,(oct-2001)
Ten alwars took birth to sing in praise of Sriman nArAyana. Madhurakavi alwar
and Andal were for bhAgavata/acArya abhimAnam. Again, IrAmAnusa nUtrandAdi is
also on bhAgavata/acArya abhimAnam. You would note a difference between the
other prabandhams and the two on acArya namely kanninuN sirutAmbu and IrAmAnusa
nUtrandAdi.
When we surrender before bhagavAn, there is a doubt in our mind whether he would
accept us or not. However great he was bharata saraNAgati did not fructify.
However mean he was, guha saraNAgati was fruitful. We cannot decide whether
we would be treated as bharata or guha. It is totally dependant on HIS wish.
All the alwars who were longing for his communion lamented for years without
his darsan. So where are we before them ? This problem arises due to the
unquestionable
svAtantryam of bhagavAn.
Pillai lOkacArya in SV bhUshanam says , to overcome this one has to resort to
acArya abhimAnam. This assures us of the result.
Now the difference between saraNAgati and acArya abhimAnam is evident in the
divine songs of alwars. It is only the songs in kanninuN sirutAmbu and IrAmAnusa
nUtrandAdi which have a unique characteristic. All the songs in these two divya
prabandhams end with “E” which reveals a certainty. For instance in KNS tAmbu
nAvukkE, tirivanE, nanmaiyE, nambiyE,….kANminE. In I NUtrandAdi – nAmangalE,
pEriyalvE, iyalvutannE,….inpuraVe, angAlpaduttE, pUmannavE etc. Why is this
feature predominant in these two only. This also due to the meter they have
sung in. The letter “E” in tamil stands for certainty (avadhAraNam). The poets
of these two only are certain and confident of the results. Not the others.
This stands as a testimony of acArya abhimanams supremacy over saraNAgati.
There is one other feature. All the verbs used for anugraham or reaching alwar,
in KNStAmbu are in past tense. inbameidinEn,mEvinEn, pAthi arulinAn, nenjuL
niruttinAn. Other alwars mostly use future tense representing a request- arulAi,
kANa vArAi.. etc. They are yet to see the result.BhagavAn always keeps them
guessing. But for madhurakavi alwar,before he could request he got the result
without any waiting period.
7…Dear Bhagavatas,
Anything in lila vibhUti is destroyed during maha pralayam. Only Srivaikuntam
would exist. Vedanta ” Eko ha vai nArAyaNa asIt na brahmA na EsAna: na imE dyAvA
prithvI na nakshatrANi” Nothing exists except Nitya vibhUti. tiruppArkadal is
one of the oceans sorrounding the seven dvIpas. so it would not be.
I have to refer to ISKON people to give any statement of gOlOka. However, going
by simple logic, If this is only another name given to Sri Vaikunta, then it
would exist. If this is a different lOka than Sri Vaikunta then it would not
exist – this is as per vedanta.
..8..yan mUlam
ASvayujamAsyavatAra mUlam
kAntOpayanthruyamina: karunaika sindhO:
AsIdasatsu ganitasya mamApi sattAmUlam
tadEva jagadabhyudayaika mUlam
yadavataraNa mUlam mukti mUlam
prajAnAm Satharipumuni drushta AmnAya sAmrAjya mUlam
kalikalusha samUlOn mUlanE mUlamindhE
sa bhavatu varayOgi na: samastArtha mUlam
This verse hails the avatAra day of Swamy Manavala Mamunigal. It is ippasi
month, in the star mUlam. This mUla nakshatra is the root for many roots. Swamy
Manavala Mamunigal the embodiment (root ) of mercy took birth in mula star. This
mulam was the root for my (who was so mean earlier) well being. This is the
root for the universe to blossom with knowledge. This is the root for the
salvation of samsaris. This is the root for the propagation of tamil veda
tiruvoimozhi of nammalwar. This is the root to uproot the evil effects of kali
yuga. This is the root for all my divine wealth.
Root also mean kAraNa (cause). Sriman Narayana is the material and instrumental
cause for this universe. So He is the root. Swamy Manavala mamunigal being His
guru, becomes the kAraNa for Him too. So he is the root of root.
So is the unparalleled glory of mUla star.
Swamy Manavala Mamunigal thiruvadigale SaraNam
..9..Let us enjoy the greatness of Swamy Manavala Mamunigal. His birth day Ippasi
mulam is:
“sentamizh vEdiyar sindai telindu sirandu magizhndidu nAl”
sentamizh – dravida veda – 4000 pasurams.
vEdiyar – one who chant them giving more importance than sankrita veda
sindai telindu – cleared of all doubts which they had on reciting sanskrita
vedas.
sirandu – attained glory
magizhndidu – full of joy and happiness
naal – the day ippasi mulam which gave them this happiness.
This phrase explains that it was only due to the birth of Swamy Manavala
Mamunigal, vaidikas were cleared of all the doubts they had in sanskrita and
dravida vedas. “MAttrattra sempon mamavala mamunivan vandilanEl Attril karaitta
puLi allavO tamizh aranamE. ” But for the birth of Swamy Manavala mamunigal,
tamil vedas would have been wasted as their proper meaning would not have come
to light. He was the one who spent his whole life in making everyone understand
the greatness of alwars and tamil prabandhams beyond the lines of caste, creed
and language. Being a sober atma, he too is harsh when it comes to condemning
the traitors of tamil prabandhams. He says in upadesa rattina malai –
“alwArgalayum arulicheyalgalayum tAzhvaga ninaippavar tAm narakil vIzhvArgal”.
So ippasi mUlam is the root for all vaidikas.
Let us also hail ippasi mUlam.
Swamy Manavala Mamunigal thiruvadigale SaraNam.
..10..sIr ulagAriyan seidarul narkkalai tEsu pozhindidu nAl”
sIr ulagAriyan – glorious Swamy Pillai lokacarya
seidarul narkalai – the great rahasya works of Swamy Pillailokacarya
tEsu pozhindidu nAl – started to shower its lustre – unending stream of
knowledge
This phrase hails that it was due to the birth of Swamy Manavala Mamunigal, the
rahasya works of Swamy Pillai lokacarya became crystal clear to all the
knowledge mongers. Swamy Manavala Mamunigal wrote elaborate commentaries on the
three most important works of Swamy Pillai Lokacarya namely –
1. Srivacana bhUshanam – dealing in detail about Bhagavan, His concert, the
duties of samsaris, greatness of acarya, the unconditional grace of the Lord
being the means to attain moksha, the concepts of saranagati and acarya
samarsrayanam.
2. Mumukshupadi – in depth analysis of the three rahasyams , tirumandiram,
dvayam, and caramaslokam.
3. tatva trayam – elaborate study of Isvara, cit and acit.
All these works are in tamil. But being sutra granthas, the wrods used by Swamy
Pillai Lokacarya are minimal. So it needed a right commentator to bring out the
esoteric meanings embedded in it. It was fulfilled by Swamy Manavala Mamunigal
who is known as “viSada vAk sikhAmani ” – one who is adept in making even a lay
man understand difficult concepts with his writing/oratorical power .
So ippasi mUlam is the root for Swamy Pillai Lokacaryas works.
Let us hail ippasi mUlam.
Swamy Manavala Mamunigal thiruvadigale SaraNam
..11..manda madippuvi mAnidar tangalai vAnil uyarttidu nAl”
manda madippuvi mAnidar – Samsaris like us who lack knowedge, and are
disqualified for moksha through the path of action, or knowledge or devotion
vAnil uyarttidu nAl – the day that lifts the above samsaris to the divine abode
of Sriman Narayana.
This phrase is a morale booster to all of us. Engulfed by the sorrow and agnaana
of this materialistic world, the only solace is Swamy Manavala Mamunigal. His
sayings are full of mercy and kindness. The objective of his works was to
provide knowledege of rahasya traya which is the easiest way to attain moksham.
There are three threads for us to reach moksham
1) We are disarmed and disquailified without karma,gnaana and bhakti
2) The objective – moksha is no easy goal.
3) The obstacles in the path to moksham, namely, ahankara, mamakara, kama,
krodha etc. are very powerful.
Consider this – if we were armed, if the goal was something simple like swarga,
if the obstacle was less powerful like stones or thorns, we can dream of
moksham. But all the three odds are against us. So, the only choice is to
repeatedly study the works of Swamy Manavala Mamunigal.
If Swamy Manavala Mamunigal recommends moksham to a jivatma, can his sishya,
Lord Ranganatha, deny the same.
So, Ippasi Mulam reserves a berth in Sri Vaikuntam – mukti moolam. Let us hail
Ippasi MUlam.
Swamy Manavala Mamunigal thiruvadigale SaraNam
..12..mAsaru gnaaniyar sErethirAsartham vAzhvu muLaithhidu nAL
mAsaru gnaaniyar – blemishless, pious, knowledgeable disciples like
koorathalwan, mudaliandan, embar
sErethirAsar-ramanuja who is always sought after by such disciples
vAlvu mulaithhidu nAl-the day when Ramanuja’s glory got propagated.
This phrase brings to light that it was Swamy Manavala Mamunigal who was
instrumental in the propagation of the glory of Ramanuja. After Swamy Ramanuja
reached Sri Vaikuntam in the year 1137 AD, due to passage of time, knowledge
levels deteriorated. Like the light of the sun hindered by clouds, the light of
Srivaishnavism, Visishtadvaitam and Acharya abhimanam were also masked by the
misinterpretors of the samskrita and dravida vedas. Swamy Manavala Mamunigal,
through his continuous outpour of discourses and his rahasya commentarieas
recharged and rejuvenated Srivaishnavas and ended the progress of veda baahyas
and kudrushtis.
Embracing sanyasaashrama, he was promptly glorified as yatipunaravataara
(reincarnation of Swamy Ramanuja). It is a known fact that both Swamy Ramanuja
and Swamy Manavala Mamunigal are the incarnations of Adisesha. Swamy Manavala
Mamunigal drove home the point that it was Swamy Ramanuja who grants moksham.
The second rahasya – the mantra ratnam – dvayam, is in two parts. The first
vaakya stands for absolute surrender to the Lotus feet of Sriman Narayana –
Sriman Narayana charanou sharanam prapadye.
The second vakya requests unhindered service to the Lotus Feet of the Divya
Dampathis. Swamy Manavala Mamunigal to bring out the concept of “acharya devo
bhava”, wrote two prabandhams – yatiraja vimshati in sanskrit and arthi
prabandham in tamil.
Yatiraja Vimshati stands for absolute surrender to the Divine feet of Swamy
Ramanuja. Arti prabandham requests for service to the Golden feet of Swamy
Ramanuja. Thus, with these two prabandhams, Swamy Manavala Mamunigal rephrased
dvayam as –
“Srimad Ramanuja charanou sharanam prapadye Srimathe Ramanujaya Nama:”
These two prabandhams stand as a testimony to the fact that Ramanuja Sampradayam
was recharged by Swamy Manavala Mamunigal and he was rightly praised Yatindra
Pravanar.
In his last verse of Upadesa Rattina Malai – “Inda upadesa ratthina malai
thannai sinthai thannil nalum sindippar yanda ethirasar innarulukkennumilakkaagi
satiraga vazhnthiduvar tham” – one who recites upadesa rattina malai would be
benefitted by the grace of Swamy Ramanuja. Swamy Manavala Mamunigal is so humble
and honest to guide every one of his devotees to Ramanuja’s Lotus Feet.
So Ippasi MUlam is the root for the propogation of Ramanuja Darshanam, Ramanuja
Sampradaya. Let us hail Ippasi MUlam.
Swamy Manavala Mamunigal thiruvadigale SaraNam
..13..Dear bhagavatas,
Mukundan has written a good explanation. Anadhyayana kalam is to bring swamy
Nammalwar for the festival and prepare every one for a 21 day recitation. On
kartikai day perumal orders as follows: “manattAlE ninaindu vAyAlE mozhiyAde
kolla vEndum enru sAsanam.” After this order perumal gives oil to be applied
during this kalam . This is like taking a deep breathe before a race.
Srimate Ramanujaya namaha.
..14..As we all know Thirumangai Azhwar started the tradition of Adhyayana Uthsavam
in Srirangam. When Thirumangai Azhwar started this it was only for ten days.
That is what we call it now IrapPathu or Thiruvaimozhi Thirunaal. During this
time, Thirumangai Mannan used to bring Swami Nammazhwar’s thirumeni from
Azhwar Thirunagari to SriRangam.
For this Thirumangai Mannan will start from Srirangam on the day of Karthigai
Karthigai
(his own thirunakshatram). Even till today this tradition is followed in most of
the temples where the
Kattiyakarar or the Sthalathar who has the traditional rights alongwith
temple’s Paricharakas goes to Swami Nammazhwar’s shrine and read the message
from the Perumal. The day Swami Nammazhwar arrives in SriRangam was always the
Sukla Paksha Ekadasi (Sri Vaikunta Ekadasi).
On this auspicious day, Swami Nammazhwar was adorned with Muthangi and
Namperumal
with Rathnangi. Starting from Ekadasi, next nine days, Sri Thirumangai Azhwar
arranged to recite Swami
Nammazhwar’s prabhandhams in front of Namperumal. After the days of Sri
Thirumangai Azhwar, the practice was slowly stopped. It was Swami Ramanujar,
who started the practice again. (Some may dispute that Sri Nathamunigal
restarted this.)
After Thirumangai Mannan, due to practical difficulties, a
Thirumeni of Swami Nammazhwar must have been installed in SriRangam temple. And
Sri Ramanujar added ten days before the Ira Paththu and called them Pagal
Paththu, and arranged that during these ten days prabhandhams of other Azhwars
should be recited. Also Sri Ramanuja added one more day for the Iyarpa.
Because, Sri Thirumangai Azhwar started it, the day before the Pagal Paththu
Uthsavam first day, Namperumal listens to ThiruNedunthandagam of Sri
Thirumangai Azhwar. So, originally started as ten days festival by Sri
Thirumangai Azhwar and was later modified as Twenty two days (+one day for
ThiruNedunthandagam) by Swami Emberumanar. Therefore the Anadhyayana period is
the time when Swami Nammzhwar is on transit to Srirangam. Therefore, our
Poorvacharyas might thought, it is not appropriate for us to recite, as the
entire 4000 Pranbhandhams was considered as the Pranbhandhams of Swami
Nammazhwar (Nathnakku Nalayiramum alithan vazhiye).
For adiyen, there seems another reason. That is to learn and learn, chant &
listen to our
purvacharya’s works and Divya Srisukthis.
..15..Dear Bhagavatas,
Adiyen saw a question on bhakti and prapatti a few days back. Learned
members would have replied already. Adiyen would like to add a few more
lines to that.
Bhakti is the path of devotion. It is meditating towards the lord,
longing for his union, lamenting on his separation, doing as much
service as possible to his pleasure. Karma and gnana are ancillaries for
bhakti. Bhakti is a “upAya” – “means” to reach our Lord. Bhakti is
sAdhya upAya – achieved by our efforts or even known as pravritti marga
– endeavouring in action. Bhakti as a upAya is known as sAdhana.
Prapatti – is “absolute surrender” to the lotus feet of Sriman Narayana.
In other words having faith that Sriman narayana’s lotus feet is the
upAya (means). Prapatti also known as nyAsa or saraNAgati is siddha
upAya – ie “means” that is pre existing and not achieved by our efforts
(unlike bhakti). This is so because the lotus feet is not achieved or
created by our efforts. It is already existing and ever waiting to
respond. This is nivritti marga – abstaining from action – abstaining
from doing anything as means for liberation other that requesting and
accepting the Lord as the means. Reference for Bhakti – manmanA bhava.
gItA 9th chapter last sloka. Reference for prapatti – tvamEva upAyabhUtO
mE bhava iti prArthanA mati: saraNAgati:. For easier understanding let
us draw a chart differentiating bhakti and prapatti.
Bhakti
Prapatti
1. sAdhya upAyam
siddha upAyam.
2. pravritti margam
nivritti margam
3. Only a select few can practice – those who are eligible for Vedas.
Anyone including animals can surrender.
4. Gives mOksha after burning out the prArabdha karmas which might take
many births. Gives mOksha at the end of that birth in which one
surrenders.
5. to bear fruit, one has to meditate towards the Lord till the last
moment. Once surrendered there is no need to
think of him in the death bed.
(there is a need for antimasmrti)
(no need for antimasmrti)
6. expects karma and gnana as ancillaries (anga) to bear fruit.
Does not expect anything as it is the will of the Lord
7. Bhakti is acit (non sentient)
prapatti is absolutely cit (sentient) as it is the Lord himself.
8. expects some other than itself to give the fruit (Lord has to give)
Itself gives the fruit (as prapatti is Lords will which itself gives the
fruit)
9. Atma swarUpa viruddham – not a right mean considering the absolute
slavery Atma swarUpa anugunam – the right mean
considering the absolute slavery
nature of jIva. As bhakti casts some independence on him which is
not Atmas nature nature of jIva. No independence on the jIva.
10. Not a fitting means for the great fruit mOksha which we get, as this
is acit fitting means for the great fruit mOksha
which we get, as this is cit.
Interestingly, a bhakta also performs prapatti and a surrenderer also
practices Bhakti. Why so ?
To practice Bhakti, one has to be cleansed of all his papa karmas. Since
our papas are countless, the prayascittams are also countless, which is
almost impossible considering our finite life and knowledge. So in lieu
of prayascittams a bhakta performs prapatti. The fruit for this
surrender is cleaning the karmas. Then on Bhakti is born and further
leads to liberation. This is called anga prapatti (ancillary to Bhakti).
A surrenderer after performing prapatti has to spend his life time in
the service of his master. To generate more interest, to sing His glory,
to chant His divine names and to enjoy His nearness , the surrenderer
uses Bhakti as a medium. Bhakti here is used as a means to enjoy and
experience the Lord. Not as a means for liberation.
For a bhakta, Bhakti is the means for liberation but prapatti is
ancillary for clearing karmas.
For a prapanna, Lord’s feet is the means for liberation , but Bhakti
helps in furtherance of his service.
Bhakti is a mixture of action and meditation. Prapatti is a pure state
of mind. A prapanna possesses the following : makes up his mind to do
what pleases His master, not to do what displeases His master, absolute
faith that He would protect, to seek Him alone as the protector, reveal
his inability and meekness, and lastly submit oneself. Bhakti is easy to
conceive and understand but difficult to practice, prapatti is easy to
do but difficult to conceive understand or digest as a concept.
A hagiology for prapatti : Once Swamy ParAsara bhatta along with his
disciple was going through a forest . He had to stay that day at a
hunter’s place. In the evening the hunter returned and was looking very
hungry. Bhattar enquired whether he could not hunt any animal or bird
that day. Hunter replied : “O knowledgeable ! I caught a small rabbit
and was returning home happily. The mother of that rabbit saw this and
stood before me with pleading eyes. I felt pity and let the small rabbit
go. So I am hungry”. Bhattar on hearing this fell unconscious. After a
while he got up and said “neither the mother rabbit knew saraNagati
sastram, (it did not chant dvayam, it did not say nivEdayata mAm
kshipram like vibhIshana), nor the hunter knew the characteristics of a
protector, (does not know sarva dharman paritryajya mAmEkam saraNam
vraja or abhayam sarvabhUtEbhyO dadAmi). Neverthless without a word
being uttered a prapatti has borne fruit here. ” So it is not words or
actions that matter in prapatti, but the mental make up- the pleading
gesture – feeling of a destitute – absolute faith on Him that is
important.
..16…Dear bhAgavatas,
I saw a posting about the above subject. I would like to add a few lines
to the reply given by the others.
We hail tiruppavai as “vEdamanaittukkum vittu”. It is the gist of vEda /
vEdAnta. This particular line from the 5th verse explains two lines from
Upanishads.
There are many misdeeds (pApam) which we commit. They can be categorized
as 1. done before saraNAgati and 2. after saraNAgati. Sriman Narayana
clears both but adopts different tools. The earlier karma is known as
“pUrva agham” and the later as “uttara agham.” Bhagavan burns the pUrva
agham as cotton burnt by fire. He severs the uttara agham like water on
the lotus leaf which never sticks to it. One is destroyed and the other
is thrown away without leaving a mark. VedavyAsa in brahma sUtra
explains this as “tadadhigamE uttara pUrva aghayO: aslEsha vinASou” –
i.e. vinASam for pUrva agha and aslEsha (severance) for uttara agha. The
Upanishads say ” yathA pushkara palASE apa: na slishyatE Evam vidhi
pApam karma naslishyatE” and “tadyathA ishIkatUlam agnou prOtam
pradUyEta Evam hAsya sarvE pApmAna: pradUyantE”
Refer the Ramayana when mArIca and subAhu, the sons of tAtakA, came to
hinder the yAga of Sage viswAmitra. Rama was there to protect the yAga.
Rama neither killed both or drove away both. He killed subAhu (like
destroying pUrva agha) and drove away mArIca (like severing uttara
agha). This episode is symbolic of the concept.
The same subject is discussed in tiruvoimozhi ozhivil kAlamellam decade
” vEnkadangal meimEl vinai muttravum tAngal tangatku nallanavE seivAr “.
TirumAlai Andan was explaining the meaning of this verse to Swamy
Ramanuja as per the school of Alavandar. “kadangal” = karmas “vEm ”
=would be burnt. meimEl vinai muttravum vEm – karmas which get attached
due to our bondage with this body would also be fired. This explanation
was not interesting for Ramanuja. He gave a beautiful explanation :
“Kadangal vEm” – pUrva agha would be burnt. “mEl vinai muttravum sArA” –
uttara agha would not dare to come near. This explanation is as per
brahma sUtra. There is a doubt here. First part is alright. In the
second part the word “SArA” is not found in the pasuram at all. How did
Ramanuja join this word here. This is found in another verse “mAdhavan
enrenru Oda vallirEl tIdonrum adayA Edam sArAvE” From this, Ramanuja
took the word “sArA” and joined in the earlier verse. Now the whole
pasuram was interpreted by Ramanuja as follows :
Kadangal vEm – mEl vinai muttravum sArA – idu mei (this concept is
true). In the earlier explanation “mei” meant body. Here it means truth.
AndAl having all these in mind lucidly simplifies as “pOya pizhaiyum
pugutaruvAn ninranavum tIyinil tUsAgum”.
AndAl tiruvadigalE saraNam.
..17..Priya BhagavatOttamAs,
Nathamunigal and Alavandar , the two great acAryAs who have been pillars to our Srivaishnava sampradayam, took their avatara at Kattumannar koil , 25 kms from Chidambaram. Yesterday, the 23rd June was Ani anusham the avatara day of Swamy Nathamunigal. Swamy Nammalwar India Foundation ( SNIF) celebrated its 3rd anniversary at this holy place coinciding with the tirunakshatram celebrations of Swamy Nathamunigal. It was a new attempt.
Earlier the first two anniversary celebrations were at Chennai attented by over 2000 people and many mathAdhipatis. Since kattumannar koil was a rarely visited place, it was decided to hold it there. To our pleasant surprise, 8 buses from Chennai with 400 people, 2 buses from Bangalore with 70 people, and two buses from Srirangam with 70 people poured in. Besides this, about 100 people came on their own. Along with this, they also visited Srimushnam, Sirkazhi, Chidambaram, Tiruvaheendra puram and madhurantakam.
The main events were :
Submission of the title “Srivaishnava simham” to three scholars – Sri U. Ve MahAmahimOpAdhyAya cEtlur SrivatsAnkAcariar swamy, Sri U. Ve Dr. V. V. Ramanujam swamy and Sri Prapanna vidwan Etiraja Ramanuja Dasar Swamy. Foundation has a practice to honour one vidwan from tennacarya sampradaya, one from Desika sampradaya and one from Srivaishnava bhagavata goshti. There were 10 vidwans who spoke on Nammalwar and Tirumangai alwar – a compare and contrast on various topics. From the awardees and vidwans to the devotees who attended, there was absolute harmony and no difference in vadakalai or tenkalai, male or female, Brahmin or non Brahmin. All attended in equal number. It is worth to quote Sri U Ve SrivatsAnkacAriar swamy “ I have been honoured by the President of India amidst an elite gathering. But I am carried away here, being honoured amidst a large cohesive Srivaishnava gathering. Nammalwar and Nathamunigal would be pleased by this sight.” The vidwans were honoured by Sri U Ve ParahamsEtyadi Azhagiya manavala Jeer of Kanchipuram.
As a preparation for this , the foundation issued a question bank comprising of 500 questions and answers in Tamil and English on Srivaishnava sampradaya, alwars and acAryAs. One month time was given to over 1500 children from the age of 5 to 18 to prepare. A proper objective / fill in the blanks / matching test was conducted last month. It gave us immense pleasure to note that 9 had scored 100, 11 had scored 99, 25 had scored 98, and 50 had scored between 90 and 95. There were almost 500 calls on the day we published the results which showed the interest. All the 100 children were offered free trip to Kattumannar koil to receive the prizes. Over 60 children came in along with their parents. Generous souls immediately came forward to give them prizes, gold coin for first two prizes, silver coin for 3rd and special prize. The foundation also honoured State rank holders (1188 / 1200) in public exams with Sanskrit as their language. They have been denied all the status by Tamil nadu Government because they have taken Sanskrit.
We also passed a unanimous resolution to represent this case in a positive manner to the Government. Inspired by the response the foundation would conduct these exams every year at various centres including overseas. I have already sent this to middle East. I expect your response in conducting this in the US. We also have plans to join hands with JET and Vikas tarangini at Chennai to conduct this in their forums. We would not spare any efforts in catching them young.
Besides the above there were many more events. We also collected a sizeable sum and donated to the repair work being carried out at Kattumannar koil.
Last year I had requested in the Bhakti list for sponsorship for the purse being offered to the Srivaishnava simhams. There was a good response. I request the same individuals or any other who would be willing to participate in this service of honouring people who have put in 40 years of untiring dedicated efforts to our sampradaya.
Services undertaken by the foundation :
- Regular weekly classes in Gita, Sahasranama, Tiruvoimozhi, and guruparampara at T Nagar. Fresh courses are being started at Mylapore and Naganallur.
- Monthly classes in English on Gita at Bangalore
- Monthly visakam lectures at various divya desams to spread the message the alwar in those hamlets.
- Conducting santhai classes at divya desams, undertaking the yearly education expense of those children who attend.
- Helping students in need for higher studies.
- In the process of acquiring land for a school to be started in a village.
- Conducting divya desa yatra (covered about 60 divyadesams already).
- Inscribing or publishing books at Kerala about alwars divine hymns. There is not much trace there now.
We can proudly say that there are no internal politics, discrimination of any nature amongst the 2000 odd members. Almost all the mathAdhipatis including Srimat Paramahamsetyadi Azhagia singar, Andavan, Vanamamalai Jeer, Srimannarayana Jeer are in the advisory panel of the foundation. All have visited and graced our functions. We owe all this to Swamy NammAlwar and Swamy Ramanuja.
Poliga! Poliga! Poliga!
SrimatE Ramanujaya Namaha.
..18..