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Dr. M. VARADARAJAN

THE VOICE OFALWARS AND ACHARYAS

AuthorDr. M. VARADAFIAJAN M.A.,(Po|) M.A.(Ta) Ph.D.,

Lecturer in Tamil,Sri Venkateswara University,

Tirupati.

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THE VOICE OF ALWARS AND ACHARYASByDr. M. VARADARAJAN M.A..(PoI) M.A.(Ta) Ph.D..

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FOREWORD

It gives me immense pleasure in writing the Forewordto ‘The Voice of Alwars and Acharyas' a collection ofpapers being presented by my valued friend Dr. M. Varadarajan,Lecturer in Tamil, Sri Venkateswara University, Tirupati. Itis very clear by the title that it concentrates to throw somelight on the contributions of Alwars and Acharyas whosevoice was mainly responsible for the genesis of new systemof thought -- Visishtadvaita. The Visishtadvaita emerged intoa system of Indian Philosphy basing on the tenets propoundedby Alwars in general and the Saint Nammalwar in particular.The Sri Vaishnava Tradition believes in two Paramparas,one is Alwars’ and the other is Acharyas'. Acharya Pratipattiplays a pivotal role in the life of Sri Vaishnavites. Thus, itis in the fitness of things that Dr. Varadarajan has namedhis collection with the most appropriate title ‘The Voice ofAlwars and Acharyas'.

The, Indian Philosophy is a great science of personality- reconstruction. In fact in the beginning, because of itssubtlety, one may feel difficult to grasp the substance andto adopt it. But this difficulty is a hurdle to those who arenot blessed by their preceptor or Acharya who is not onlywell wisher to him but also incarnation of God and Godalone.

Nathamuni or Sriranganathamuni of 9th century, thegrand father of Yamunacharya has laid the foundation forthe Visishtadvaita Philosophy by collecting and systematisingthe psalms of Alwars. His deep penetration in Sastras andpower of wisdom blessed by celebrated Saint Nammalwar(Sathakopa) form the nucleus of Visishtadvaita Philosophy.Following the views of sage Bodhayana, Yamunacharya,the predecessor and grand teacher of Bhagavat Flamanujahas established the system of Visishtadvaita Philosophy inhis works by refuting vehimently the ideas of his opponents.AmOng the pre-Ramanuja critics of Visishtadvaita School,Sri Yamuna occupies a unique place. Yamuna praises

Nathamuni as a great devotee of Lord Mukunda and as whovisualised the Three Realities lTattvatraya) in the followinglines :

W=mmm=llIt is Nathamuni, he who consolidated and codified all

the Prabandhas of Alwars arranged them into four divisionsi.e. 1. Mudalayiram, 2. Periya Tirumozhi, 3. Iyarpa and 4.Tiruvoymozhi, which later attained the famous name ofNalayira Divya Prabandham. As Nammalwar is path finderof the Sri Vaishnava Religion, Nathamuni and Yamunacharyaare torch bearers of Visishtadvaita Philosophy.

l am extremely happy to appreciate the splendidendeavour undertaken by Dr. Varadarajan who has disclosedthe significance of Vaishnavism, the saintly nature andunstinted devotion of Alwars very nicely. The entire creditgoes to Sriman U.Ve. Maha Vidwan T.A. KrishnamacharayaSwami of Tirupati, who trained the author in Ubhaya Vedantaand verily responsible for horizening the knowledge of theauthor. These papers of thé author are the outcome ofsustained research he has conducted in his special field SriVaishnavism for the past two and half decades. We canfind a variety of thoughts covering the range of importantAlwars and Acharyas. Most interesting and thought provokinginformation is presented by the author with regard to theTirumala Temple and its relations with number of Alwarsand Acharyas which abundantly shaped Sri Vaishnavismand enriched its name and fame.

l happily congratulate Dr. Varadarajan for his remarkablecontribution and pray Lord Venkateswara and His ConsortGoddess Padmavati to bless him and provide more andmore opportunities to serve the Vaishnava tradition for ever.

DATE : 30/10/97 (8.8. RAGHUNATHACHARYA)

PREFACE

The book ‘The Voice of Alwars and Acharyas" containstwo sections each-comprising 15 articles in English andTamil. In the English Section, the first article speaks aboutthe genesis, growth and development of Nalayira DivyaPrabandham; the other articles give fund of informationon the importance of Nalayira Divya Prabandham in Tirumala;Nammalwar as seen by Acharyas; the meaning of BhagavatVishayam; Bridal Mysticism in Tiruvoymozhi; the greatnessof Tiruppallandu; Sri Andal's prominence; Yamunacharya'spioneering life; Sri Ramanuja's influence on Divya Prabandham;Ramanuja's appreciation on Embar for his Acharya Bhakti;Tirumalai Ananthalwan's astute Bhakti on Sri Ramanujaand his mining thoughts in Divya Prabandham; Krishnasuri's significant contribution; Vadhikesari Jeer - a versatilegenius; Sarira-sariri-bhava in the works of Pillai Lokacharyaand the last article concentrates on the pilgrimage of SriVaishnava Acharyas to Tirumala.

The Tamil Section narrates the natural beauties ofDivya Desas as spoken by Alwars in Nalayira DivyaPrabandham; quintessence of Nammalwar and TirumangaiAlwar hymns; Alavandar's description of Divya MangalaVigraha; Krishnanubhava in Panneerayirappadi; the greatnessof Archavatara; Tiruvenkada Tilakam; memorable attributesof Tirumala deity; the fulness of Tirumantra as preachedby Lord Venkateswara to Tondaman Chakravarthi; Tirumalaand Sri Ramanuia; Malayappa Swami and PrativadhiBhayankaram Annan; the significance of two hills i.e.Tirumala and Tirumaliruncholai Azhagar's salutary attributes;the bridal mysticism of Tirumangai Alwar; Kaveri as seenby Tirumangai Alwar and the par excellence qualities ofManavala Mamuni.

In the interest of propagation of Sri Vaishnavism.have written the articles by giving the mouth voice of

Alwars as elaborated by the voice of Acharyas. At thisjuncture, I wish to prostrate at the feet of my AcharyaSri U.Ve.T.A. Krishnamacharya Swami of Tirupati, whouplifted me from darkness of ignorance to light of wisdomby his crafty preachings that kindled and blossommed. towrite articles of this nature both in Tamil and English. lprofusely thank my Acharya Swami for his abiding intereston rne. l, also thank my Acharya Swami's brother SriU.Ve.T.A. Gopalacharya Swami, who gave the photographsof Alwars and Acharyas for adoration in the wrapper ofthis book. It is my bounden duty to thank my closeassociate Sri A. Gurunadhan, Joint Registrar 81 Controllerof Examinations, SV University, Tirupati and close friendDr. K.K.A. Rangarajan, PA to Principal, SVU College, Tirupati,for their timely help in bringing this work so early.

l sincerely thank Professor S.B. Raghunathacharya,Vice Chancellor, Rashtriya Sanskrit Vidyapeetha, Tirupati,for his elegant forword which throws the insight of thebook. I, also thank Sri U.Ve. S. Krishnaswamy lyengar,Editior, Sri Vaishnava Sudarsanam, Tiruchi, for his valuableforeword for Tamil Section. l am grategul to the authoritiesof TTD and the Editor, Sapthagiri, TTD, for their generousfinancial help in bringing out this book. Finally, I thankSri Veerabrahmam, Lakshmi Graphics, Chennai, for bringingthis book so nicely with photographs.

Dr. M. VARADARAJAN

CONTENTS

Foreword (English)

Foreword (Tamil)

Preface

ENGLISH SECTION

Sriman Nathamuni and Nalayira Divya PrabandhamSti Vaishnava Sampradaya in TimmalaNammalwar and AcharyasBhagavat VishayamBridal Mysticism in TiruvoymozhiTiruppallanduSri Goda Devi - A Gem among AlwarsYamunacharya - A Pioneer ofSri VaishnavismSri Ramanuja and Divya PmbandllamEmbar and Ramanuja

Timmalai Ananthalwan

Krishnasm'i - A Master ofManipravala LiteratureVadhikesari Jeer - A Versatile GeniusSarina-sariri-bhava in the works of Pillai LokacharyaTimmala and Sri Vaishnava Acharyas

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SRIMAN NATHAMUNIAND

NALAYIRA DIVYA PRBANDHAMNo other country in the world has so much religious spirit

is India. India takes pride of the fact that Sriman Narayana hastssumed all Avataras and also India is the land where alllishis and Alwars showed the way of salvation for the people..=or the welfare of the people of the world, Sarveswara created\lwars to propagate and perpetuate the way of liberation fromiamsara. The twelve Alwars who have song 4000 sublimeiymns in praise of Sarveswara merged with God. They are:alled Divya Suries. Their outpouring than; he. changed theirtbundant devotion into devout hymns. t'he themes of thetymns are draWn from Vedas. Upanishads, Epics etc. Thelymns are composed in lucid and beautiful Tamil language.l'hose hymns include in praise of 108 Divyadesas (holy places)ll'ld those hymns are called Divya Prabhandham. It is also:onsidered as Tamil Veda or Dravida Veda. Although thesel000 hymns generated a change in the ‘religious fervour duringts existence, but for some centuries it has lost its identity dueo several other religious developments. It was possible onlyluring the Ninth Century A.D. to create a way for theenaissance of these 4000 hymns. One may wonder how thesemportant hymns lost their identity when these speak of Lord.But we may have to satisfy that there are certain things whichlave their importance when Sriman Narayana thinks. In this itias its identity during the 9th century only. ‘For thisenaissance the credit goes to the great and first Acharyairiman Nathamunigal, whose eloquent voice, pious life, greatlevotion and gigantic task of consolidating the hymns revived

2 Sriman Narhamum' And Nalayi'ra Divya Prbandham

these 4000 hymns and laid foundation for Vaishnavism. But forNathamuni, we would not have seen the light of these 4000hymns as is known widely today. ln this article, I tried toenlighten how painstaking job Sriman Nathamunigal has takenenthusiastically in discovering, consolidating, collecting andcodifying these 4000 hymns.

History takes us back to the 9th Century AD. when thefirst Paranthaka Chola was reigning, a great son of the soil wasborn to Iswara Bhatt in 823 A.D. on Anusha Star in the Tamilmonth of Ani at Veeranarayanapuram (Kattumannar Koil) inTamil Nadu. He was named after Sri Ranganatha by hisparents and later he was called Nathamuni. Nathamuni withhis enthusiasm and zeal acquired knowledge in Vedas duringhis early years and along with parents he went on extensivepilgrimage to North India covering various places likeSaligramam, Haridwar, Brindavan, Madura, Puri, Tirupati andso on. After his return form North India, at the divinesuggestion of Lord Mannanar of Kattumannar Koil, he wasdoing kainkarya in the temple.

Once a team of Vaishnavaites came to worship LordMannanar and they worshipped Lord by reciting ll hymnstaken form Tiruvoymozhi of Nammalvar beginning“Aravamuthe! ....."(Tiruvoymozhi 5.8.1). This is one of ‘the llhymns in Tiruvoymozhi and in these hymns Nammalvarhighlighted that the complete self-surrender (Prapatti) to God,is his realisation. On hearing these hymns sung withmelodibus voice by the team, Nathamuni with great devotionand rapture asked the team where from these hymns weretaken, where the remaining hymns would be available and howto get the manuscripts of all the hymns or is there _any scriptavailable? The Vaishnavites informed Nathamuni that theyknew only this set of hymns and the other parts may beavailab'le on enquiry only in Tirukkudanthai (Kumbakonam)for which reference is made in these ll hymns. Then

'l'he Voice ofAIwars and Acharyas 3

Nathamuni gave Lord's prasadam and thirtham to the team andthey left the place. Nathamuni’s veneration for Nammalvarincreased his thirst for the nectar of the hymns. He paid a-visitto Tirukkudanthai (Kumbakonam). On enquiry some peoplesuggested that he can enquire in the birth place of Nammalvari.e., Kurugur (Alwar Tirunagari) as there is a reference in thelast song of 11 hymns.

Then Nathamuni took a pilgrimage to Alwar Tirunagariwhere he worshipped the deity Polindhu Nindra Piran andKurugur Sadagopan(Nammalvar) on the bank of Tamiraparaniriver. On searching to know about the hymns, he fortunatelymet on the river banks a disciple of Sri Madhurakavi,Parankusa Dasa. He enquired about the hymns of Nammalva'r,Sri Parankusa Dasa very enthusiastically told Nathamuni thathis Guru Sri Madhura Kavi sung l l hymns on Nammalvar i.e.,Kanninun Chiruththambu and if this is recited by 12000 times,Nammalvar will reveal all Parbandams. (Sri Madhurakaviwrote ll hymns in praise of Nammalvar only and that is called‘Kanninum Chiruththambu.’ The complete gist of these hymnsreflects the importance of Bhagavata Seshathva). SriParankusa Dasa further showed a sacred Tamarind tree whereNammalvar was born and asked Nathamuni to recite the hymnsunder that tree. On hearing this, Nathamuni very eagerly learntthose l l hymns of Sri Madhura Kavi from Sri Parankusa Dasa,and as per his instruction. Nathamuni recited those ll hymns12000 times with great devotion under that sacred tamarindtree and at last Nammalvar who was very much pleased withNathamuni’s capture of knowing thq31h-hyn1gsi fireyqalgdNathamuni 4000 hymns of Alwars) including Tiruvoymozhi;Rahasytraya and itss;mlniing5-/_n-h i5 said that Nammflwaftaught him these works on three consecutive'ni'ghtis.I t

in a.‘ (lag-1;‘ 9-]men by the grace ofiluord-Mannanar, Nathamunilsung all

Prabait'dhahis'lirb trntisioal etimmmnd consolidated ififlgrfiofillf'Pd"tliFn'im'into’"‘fourjzrarts=Mudalaylram-,--Perlya Tkumozhi,--<lyarpatan¢iTu-uvnymozhi-.(Hmarmqntlsn is ngsslssw about

the contents ofithese four-partsii-.~-i i it.“ ., I‘

4 Sriman Nathamum' And Nalayira Divya Prbandham

NALAYIRA DIVYA PRABANDHAMFIRST PART MUDALAYIRAMNlme of Alwar Name of the Prabandham Number of HymnsLPeriyalwar Tiruppallandu 12

Periyalwar Tirumozhi 4612.Andal Tiruppavai 30

Nalchiyar Tirumozhi I433. Kulasekara Alwar Perumal Tirumozhi 1054.Tirumazhisai Alwar Tiruchchanda Viruttam 1205.Tondaradippodi Alwar Tirumalai 45

Tiruppalliczhuchi IO6. Tiruppanalwar Amalanadhipiran 10“L'Madhurakavi Alwar' Kmninum Chimththambu ll

SECOND PARTl. Timmangaiwpr Periya Tirumozhi 1084

Tirukkurunthandakam 20Tiruncdunthandakam 30

THIRD PART IYARPAl. Poygai Alwar Mudal 'I'lruvandadhi 1002. Buthathalwnr Irandam Tiruvandadhi 1003. Peyalwar Mundram Tiruvandadhi 1004. ‘firumazhisaiAlwar Nanmugan Tiruvandndhi 965. Nammalvar Tiruviruttam 100

‘firuvasiriyam 7Periya Tiruvandadhi 87

6. Tirumangai Alwar ‘I'lruvezhukutrirukkai lCiriya Tirumadal lPeriya Tirumadal l

FOURTH PARTl. Nammalvar Tiruvoyrnozhi ll022. Tiruvarangaththamudanar aanuja Nootrandadhi* l08

'Acconling to Yathinjl Vaibhlvlrn. il is included In lhe Nalyirl DivyaPrnhamihllrn m the instance “f Sri Rll'llll'llljl during his period.

The Voice ofAlwars' and Acharyas 5

Nathmuni gave an introductory song for Mudalyiram(Perlyazhwar Tlrumozhi) highlighting the greatness of thatAlwar and his work; a song for Kanninun Chiruththambu ofMadhurakavigal and also a song for Tiruvoymozhi ofNarnmalvar. In this way Sriman Nathmunigal codified them.Further for the betterment of people and with the blessings of 'Lord Mannanar he taught all these hymns in a musical way tohis two nephews - Melaiagathalvar and Keezhaiagathalvar. andordered them to propagate and perpetuate these hymns to allholy places by visiting those places. The other two importantdisciples of Nathamuni are Uyyakkondar and. KurugailtavalAppan. He taught all Rahasyas and Prabandhams to these twodisciples. Being a Yogarishi and knowing Astanga asanas, herequested his two disciples to teach these works to his would -be born grandson - Yarnunacharya who enriched theVaishnavism in later years. Sriman Nathmunigal wrote twoimportant Sanskrit treatises - Nyaya Tattava and Yogarahasya.These two works very much influenced the later Acharyas likeRamanuja to propagate and establish the philosophy ofVisishtadvaita.

Sriman Nathamunigal's life-mission -collecting andsystematising the Nalayira Divya Prabandham and laying thefoundation for Vaishnavism- very much attracted the laterdisciples of Nathamunigal and other Acharyas likeYamunacharya, Ramanuja, Periyavacchan Pillai, Nanjeeyarand Manavala Mahamunigal to make commentaries on theprabandhams etc. Aeharyas won the Alwars' inspirationsmodified by learning and scholarship and acharyas werelearned profounders who elaborated ithe philosophy contained -in the hymns of Alwars. It is said in the Vaishnavite world thatSriman Nathmunigal's service to Divya Praban'dhm may becompared to that of Vyasa to the Vedas.

Sriman Nathamum' And Nalayira Divya Prbandhamo~’~‘-'

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SRI VAISHNAVA SAMPRADAYA

IN

TIRUMALAAmong the 108 Divya Desas that are celebrated in the

hymns of Alwars, three Divya Desas viz., Koil (Srirangam),Tirumala and Perumal Koil, (Kancheepuram) stand prominent.Among these, the centrally placed Divya Desa is Tirumala.This is called Sri Vishnu Kshetram and the presiding deity isTirumal and He is much praised in the Vedas. ltihasa,Puranams, Sri Pancharatra and Vaikhanasa Agamas. Alwarsalso have praised Him. In this temple, Nitya Tiruvardhana.Utsavams etc., are conducted according to Sri VaikhanasaAgama.

Sri Venkatachala Mahatmyam speaks of the glory ofMalayappa Swami in 12000 slokas. Pandits recite SriVenkatachala Mahatmyam in Tirumala. Although theaforesaid tradition is not complete without the reciting ofAlwars' hymns. Sri Ramanuja’s traditions are being practicalin Tirumala Temple even today. This is being narrated in thefollowing pages.

There is a clear evidence to show that the tradition ofreciting Alwars hymns were in existence even before the timeof Sri Ramanuja in Tirumala Temple. There is a saying inArayirappadi Guruparampara Prabhava that during the firstvisit to Tirumala, Ramanuja worshipped Alwars at the foot ofthe Hills (Alipiri). In Tirumala Ozhugu also, there is a saying

8 Sri Vaishnava Sampradaya in Tl'rumala

that Periya Tirumala Nambi and Ananthalwan requestedTiruvaranga-p-perumal Arayar of Srirangam when he visitedTirumala to recite the hymns of Alwars in Devagana duringAdhyayana Utsavam i.e., the next day of his visit.

Occasions for recitation of Alwars hymns inthe presence of Tiruvengadamudayan :

Suprabhata Seva

.‘t is said that orginally all through the year in the earlymorning after opening the temple, the recitation ofThondaradi-p-podi Alwar’s Tiruppalliezhucchi was inexistence. When Manavala Mahamuni visited the temple, hisdisciple Prathivadhi Bhayankaram Arman, at his Acharya‘sorder did Suprabhata. Stotram, Prapatti and Mangalm onSrinivasa. Having inspired on thse stotras, ManavalaMahamunigal ordered to recite Tiruppalliezhucchi only ‘duringMarghazhi (Dhanurmasa) and on all other months, the fourstotras namely Suprabhata, Stotram, Prapatti and Mangalamhave to be recited at the time of opening of the temple in themorning.

Daily Thomala Seva

Every Day, during Thomala Seva, Srinivasa hears thehymns of Alwars as follows:

During morning Thomala Seve, Tondaradi-p-podi Alwar'sTiruppalliezhucchi and Andal's Tiruppavai are recited. Afteroffering food to the deity, there will be Tiruppavai Sathumurai.

In the evening Thomala Seva, Tiruppallandu, Poochudal,Kappidal, Senniyongu of Periyalwar‘s hymns, VinnelaMelappu of Andal, Taye Tandai, Vadamarudidai and EzhaiEthalan of Tirumangai Alwar, Ozhivil ‘Kalam,Ulagamundaperuvaya. Kangulum Pagalum and Azhiezha of

The Voice ofAlwars and Acharyas 9

Nammalwar, Tiruppanalwar‘s Amalanathipiran andMadhurakavi Alwar’s Kanninum Chiruththambu in total 15decads are being recited. During Tiruvaradhana both in lhcmorning and in the evening Thomala Seva, Periya Jeer orChinna Jeer or Ekangi gives Tulasi to Archaka and reciteprabhandams by doing Alavatta Kainkaryam.

During Sathumurai, Archaka performs pooja at the feet ofthe Lord with Tulasi given by Periya Jeer. Such a tradition andcustoms used to be held for all Mulavar and Utsavar deitiesduring Sathumurai. Lastly, after Sathumurai, Tiruppalanduwill be recited and ending the Sathumurai by saying Vazhi'I'lrunamam of Manavala Mahamunigal; then Thirtham, Sri'Sa'tari and Prasadam will be given to all devotees who areinside in".- temple. The word Thota-mala (garden-garland) orThol-rnala (upper hand garland) changed as ‘Thomala'. Thereare two reasons for calling this as Thomalaseva. l. Tirumala isfamous for the name Pushpa Mandapam and 2. At tlie end ofTiruvardhana, garland given or adorned to the Lord. Hence thename Thomala.

Poolangi Seva

During Thursday Poolangi Thomala Seva, TirumangaiAlwar’s Oonvada Unnadhu’ will be recited before'vadamarudidai'.

Friday Tirumanjana Seva

During Friday Mulavirat Tirumanjanam. Periyalwar°s‘Venni Alaindha’ and ‘Pinnai Manalanai’ are recited and afterTirumanjanam, Andal's Natchiyar Tirumozhi will be recited.Then Tirumangai Alwar’s Chiriya Tirumadal‘ also will berecited. After offering prasadam, Natchiyar Tirumnmisathumurai will be held. During Fridays, there will be threeThomala Sevas.

10 Sri Vaishnava Sampradaya in Tirumala

Kalyana Utsavam

During daily Kalyana Utsavam, there is a custom ofrolling the coconuts as bride and bridegroom do in ourtraditional wedding ceremonies and at that time Andal’s“Varanamayiram' will be recited.

Monthly Rohim' Utsavam

For every Rohini, Kannan Swami will go round the madastreets. At that time, Pen'yalwar Tirumozhi will be recited.

Monthly Tiruvatirai Utsavam

Being the birth star of Sri Ramuanuja, Sri Varu andRamanuja visit the mada streets during Tiruvatirai Utsavgnand Ramanuja Nootrandadi of Amudhanar will be recited andSathumurai will be performed at the entrance of the temple.On the occasion of Anadhyayanam, Upadesaratnamala ofManavalmahamunigal will be recited.

For every Punarvasu, when Chakravarthi Tirumagan (SriRama) visits, Perumal Tirumozhi is recited in mada streets andSathumurai will be done at the entrance of the gopuram oneach occasion.

Monthly Sravana Utsavam

Every month on Sravana Day, when Malayappa Swamivisits outside the temple, Mudal Tiruvandadhi of Poigai Alwarwill be recited. When the deity comes back to the temple, atthe entrance of gopuram, Sathumurai, Pallandu and VazhiTirunamam will find a place.

Nitya Utsavam (40 Days)

There is a 40 day Nityotsava to Sri Malayappa Swamifrom Ugadi, the Telugu New Year, which is used to be held inthe evenings. Sri Malayappa Swami goes round the temple andat that time Ciriya Tirumadal will be recited. After Veedhi

The Voice ofAlwars and Acharyas 1 1

Utsava, at the entrance of Sri Ramanuja Shrine, Sonti, Jaggeri,Bengalgram, Sundal, Bagala Bhath (Curd Bhath) will beoffered to Sri Varu and distributed to goshti.

Sri Jayanti Ursa vam

0n the night of Sri Jayanti celebrations, DwadasaThiruvaradhanam (12 Times Pooja) will be performed to UgraSrinivasa. After Tirumanjanam to Kannan Swamy on that day,Periyalwar's hymns will be recited.

Vasanthotsavam

During of Malyappa Swami's Vasantha Utsavam,Tiruvoymozhi will be recited.

Pavitrotsavam

During the three-day Pavitrotsavam to Malayappa Swami,recitation of three Andadhis of three Alwars viz., Poigai,Bhootham and Peyalwar and Sathumurai will be held. In thepresence of Sri Ramanuja, the iyalpadi will be distributed.

Karthigai Deepotsavam

During Karthigai Deepam, the three hymns of Poygai,Bhootham and Peyalwar prabhandams like ‘Vaiyam Thagali',‘Anbe Thagali' and Thirukkanden' repectively will be recitedby Jeer SWami while the archakas perform harathis toMulavirat Sri Varu. It is appropriate to recite these hymns asMudal Alwars have seen the Lord through these hymns oflamps. During Karthigai month, after Tirukkarthigai Deepam,both in morning and evening Thomala seva.Upadesaratnamala and Tiruvoymozhi, Nootrandadi ofManavala Mamunigal will be recited.

Dhanurmasa Seva

During Marghazhi month, Tiruppalliezhuchchi will berecited when opening the temple in the early morning and then

12 Sn‘ Vaishnava Sampradaya in Tirumala

during Dhanurmasa Thomala Seva. Tiruppavai will be recited.In the morning Thomala Seva. Tiruvoymozhi Noouandadi willbe recited During Friday's Thomala Seva afterTinimanjanam. there if; no recitation of Natchiyar Tirumozhiand 'Chiriya Tirumfidal.‘ Upadesaratnnmala will be recitedduring Thomala Seva and after Nivedhanam, Sathumurai willbe held. When there is no Anadhyayanam during DhanurmasaTiruppavai is heing recited in the early morning.Upadesaratnamala only will be recited during morningThomala Seva. But in the evening Thomala Seva, like othermonths, Nityanusandhanam will be recited.

Other Deities Utsavam

During annual birthday of Azagiyasingar, MeyanVengadam. Varaha Perumal, Tirupppallandu, KanninumChiruththambu, Koil Tiruvoymozhi, Ramanuja Nootrandadhi,and Upadesaratnamala will be recited and sathumurai isoffered.

Purattasi Brahmotsavam

During Purattasi Brahmotsavam, the hymns ofAlwars arerecited both in the morning and evening vahanas. It is to benoted that on the day of Dwnjarohanarn, there is no recitaion ofDivya Prabhandam in the morning. 0n the occasion ofRadhotsavam. Sathumurai will be performed by recitinghymns from Periyalwar and Tirumanagai Alwar. Both PeriyaTirumadal and Chiriya Tirumadal are recited during thisutsavam.

A! the Churnabhishekam(9th day Morning)

Tiruchchanda Viruttam and other Prabandhams will berecited and at the end, Madhura kavi Alwar’s KanninumChiruththambu" will be recited. For the Chankrasnanam at theSwami Pushkarini, 'Tirunedunthandakam' of TirumangaiAlwar will be recited. At the Swami Pushkarini in the

The Voice ofAlwars and Acharyas l 3

Varahaswami Temple, Thirumanjanam for Malayappa Swami,Ubhaya Natchimar and Chakratthalwar will be held. ThenTirtham will be distributed. At the Tiruvaradhana,Tiruppalliezhuchchi, Tiruppavai, Thiruppallandu, Kanninumchiruththambu, Koil Tiruvoymozhi, Ramanuja Nootrandadhiand Upadesaratnamala will be recited and Sathumurai will beperformed. On the eighth day Rathotsavam in front of the carand on ninth day at Varahaswami Temple, Sathumurai hymnsand Vazhi Tirunamam will be recited. According to TirumalaOzhugu, on the ninth day night at the Dwaja Avarohana,Ramanuja Nootrandadhi and Upadesaratnamala and on tenthday, Dwadasa Aradhana. Tiruvoymozhi were reutcd. Thistradition was dispensed with now. But this will be done on theSri Jayanthi Day for-Ugra Srinivasa as stated above. Only KuilTiruvoymozhi will be recited. We do not know the reason forthis. During Brahmotsavam except on the eighth and ninthday, all other days in both sessions after coming from Vahanaand at the entrance of the temple, sathumurai will be held at SriRamanuja temple, Iyalchattu and Vazhi Tirunamam will berecited. The nivedyam that was offered to Malayappa Swamiat the entrance of the temple during Brahmotsavam used asnivedyam for Sri Ramanuja and distributed at Iyalchattu.

Even during Navaratri Brahmotsavam this kind ofrecitation of hymns etc.. will be there.

Druing Brahmotsavam on the Sravana Star i.e., Tirthavarinight utsavam after Ramanuja Nootrandadi sathumurai, SriVaru will be seated in the Garuda Mandapa near Dwarapalakasfacing Sri Ramanuja who is presiding in the north andneivedyam and asthanam will be held whereas every month onSaravana Star day, Malayappa Swami with His consorts will beseated facing Garuda . This is done as a token of His gratitudeto Sri Ramanuja in conducting Brahmotsavam with pomp andgaiety and shows His grace fully to Sri Ramanuja.

l4 Sri Vaishnava Sampradaya in Timmala

Adhyayana Utsavam in Tirumala

Adhyayana Utsavam used to be held for 23 days inTirumala. This is usually held from the night of Amavasyapreceding Vaikunta Ekadasi in Dhanurmasa. After eveningThomala Seva and neivedyarn. Malayappa Swami with HisConsorts will be placed in Tirumamani Mandapa, facing eastin the Divya Simhasanam.

[n the absence of Nammalwar's idol in Tirumala, thevigraha of Nammalwar's Acharya Sri Senapathi Alwar will beplaced facing south near the Simhasanam. Sri Ramanuja alsowill be seated facing south in that Mandap. After nivedya, leerSwami and Adhyapakas recite the first hymn and last twohymns in each Andadi i.e.. from Mudal Tiruvandadi toTiruviruttam.

Pagal Paththu:

Day Morning Nighl

latday Recitation ol' lyarpa In full Tiruppallandu Vannamadangal2nd Perialwar Tirumozhi Sermiyongu

First recond decad3rd day Remaining hymn: in Vianalamelappu

Perialwar Tll'llmOIl'li4thday 'l'iruppavai. Natichiyar Tinnnozhi Ooncru Selvathu5th day From Perumal Tirumtnhi to Vadinen vadi. Taye

Kanninumchiruththambu Thandai in Perla 'l'lrurnoflti6thday lat It 2nd centum in Peril 'l'irurnozhi Vadamarudhidai7th day 31d Q. 4th centurn in Pena Tlrurnczhi Pandainanmarailth day $th.6th &7th centum in Peril Tirurnozhi Thelliyeer9th day lllh A9th centum in Peria Timlmozhi Kadil Kadippiltul0lh day [01h 6. llth centum ln Peria Tirukkurunthamdakam

Tlrumozhi Tiruncdumlhandakam h. thenSathumrai in Perialwar'l'inlrnozhi, Peria Tirunmzhi 8|,

Tirunedumthandakarn

"1.)1 lla ' a]

. ‘r! >-‘-w',-riz Inns mil-[1

The Voice ofAlwars and Acharyns l5

Erappathuthu ( Evening Session)

During Erapathu, beginning with Tiruppallandu, eachdecad from Tiruvoymozhi will be recited and on l0th nightsathumurai will be held. The next day - night Kanninumchiruththambu will be recited separately. The next nightRamanuja Nootrandadi and Upadesartnamala and inSathumurai, lyalchattu, Vazhi Tirunamam will be recited. Withthis Adhyayana Utsavam comes to an end.

Hence, Malayappaswami will have Adhyayana Utasavamfor 23 days. The very next day. Adhyayana Utsavam forVarahaswami will be done by reciting Koil Tiruvoymozhi.

On the Erappaththu Sathumurai and the next dayRamanuja - Nootrandadi SathUmurai, Raman _ ._will go roundfrom Tirumamani Mandap after Sathumurai and stand beforethe Mulavirat near the Dwarapalakas in Garuda Mandapam.Archaka will bring Parivattam. garland, Sesha Vasthram etc.,from Mulavirat and all these are adorned to Sri Ramanuja andSatari will be placed on Him. Then as Ramanuja quoted, JeerSwami recites Kundramendi, Akalekillen, Ozhivil kalam,Pallandu,Adiyomodum, First Churna of Gadhya. There willbe recitation of Taniyan and Vazhitirunamam both at thebeginning and end. Satari will be placed for Goshti. lt is saidin Tirumalai Ozhugu that as Sri Ramanuja did this Mangalasasanam. Mulavirat has attained greater importance. In ti“!way, Mangalasasana will be held for three days. On all thethree days after Mangalasasanam, Ramanuja again goes roundthe temple (Inside). At that time. Stothrapatam like DhateePanchakam, Yathiraj Vimsathi Goshti will be held. Then afterreaching His sannidhi, Theertham. Paduka (Ananthalwan ) andprasada will be distributed.

There will be a 10-day utsava to Sri Ramanuja. Duringthat period, Nalayira Divya Prabhandam will be recited. ln theevening round - up. on all lO-days Sri Malayappa Swami will

lb Sn‘ Vaishnava Sampradaya in Tirumala

be accompanied by Sfi-Wmuja. In the mornings on all 10days Malayappa Swami‘s Satari will go round along with SriRamanuja. In the morning Veedhi Utsavam and at noon -asthana, the first 3000 hymns ofAlwars i.e., Iyarpa etc., will berecited. In the night Asthar-a. Tiruvoymozhi is being recited.

In the morning. Veedhi utsava after Iyalchattu,. at theentrance of Gopuram, while going round Vimanam ther=:c1tation of Dhatee Panchakam and Yatiraja Vimsathi, will belzzld on all 10 days. After reaching Sannidhi, Iyalchattu,l y ‘.lpadi and distribution of Viniyogam will be there. In thet v-enings Veedhi Utsava, Chiriya Tirumadal will be recitedand on Sathumurai day (i.e., Ramanuja Jyanthi') in the presenceol' Malayappa Swami at Ramanuja Temple entrance, Tiruvoymozhi sathmJurai will be held. Whenever goshti comes alongwith the deity-in veedi utsavam. Sri Satari will be placed toGoshti at the end of Iyal. at the entrance of the gopuram.

5.‘:i Govindarajaswami Temple

At Sri Govindarajaswami Temple, Tirupathi,Tiruppaliyezhuchcchi and Tiruppavai will be recited duringmorning Thomala Seva; and in the evening Thomala sevaNityanusandhanam will be recited.

The method of Iyal recitation, Iyalchathu atRamanujashrine and Iyalpadi dirstributions will be held during SriGovindaraja, Sri Rama and Tiruchanur AlamelrnangaiThayarBrahmotsavams as followed in Tirumala. If TiruchanurBrahmotsavam falls in Anadhayayana, Upadesratnamala,Tiruvoymozhi Nootrandadi will-be recited. Every month. Sri(Jovindarajaswami Uttara star Veedhi utsavam, Andadh arerecited in order. Even on Poornima day, in the night PoolangiSeva, Perumal Tirumozhi will be recited. AnadhyayanaU'tsavam for sSri Govindarajaswami will be held from theAmavasya day, as was held in Tirumala. But this starts on thenext Amavasya of Tirurriala adhyayana Utsavn Itmavasya. The

il

Sri Vaishnum .S'ampmdqva in firumula l 7

presence often Alwars a'nd Acharyas like Sri Ramanuja andKurathnlum will ‘add Iustre to the mandapam. DuringPagalpat'hthu. lirappaththu Sathumurais, and on kanninumchiruththnmbu and Ramanuja Nootrandadhi days, TirumangaiAlwar, Nammalwar, Madhut'akavi and Sri Ramanujarespectively will have Mangalasasana at Sri Govindarajaswami‘s sanctum sanctorum. Then, as practiced inTirumala, Dhatee panchaka, Parankusa ashtaka and YatirajaVimsathi l-Stotras will be recited. During ErappathuSathumurai evening along with Sri.Govindarajaswami,Nammalwar "will go round the streets. In the streets, both SriGovindarajaswami and Nammalwar will face each otherleaving a small gap. Nammalwar will be separated fromSwami, facing north, looking the Hills, Kundramendi, etc.and the hymns of Nammalwar will be recited andmangalasasana will be held. Then along with SriGovindarajaswami, he will go round the streets. Aftermangalasasana, Nammalwarjoin-s Sri Govindarajaswami andStotraratnam will be recited. In the night at TirumamaniMandapam, Nammalwar will pray at the feet of SriGovindarajaswami.

At Tirupathi, there are two Nammalwar idols. They arecalled inside Nammalwar and outside Nammalwar. DuringAdhyayana Utsavam, outside Nammalwar will pray at thefeet of Sri Govindarajaswami. This outside Nammalwar willhear the recitation ofhis own hymns along with other hymnsduring 10-day utsavam. Inside Nammalwar, on Sathumuraiday, will have Tirumanjanam along with Sri Govindarajaswami. At that time, Koil Tiruvoymozhi will be recitedand sathumurai will be conducted. There are also two idolsof Periyalwar. The ontside Periyalwar, on the Sathumuraiday along with Sri Govinda rajaswami., will hear the hymnsol' Tiruppavai, Tiruvoymozhi and Sathumurai. There is no'IO-day utsavam to Senaimudaliyar, Alwatrs like Poygaialwar,llhudaththalwar. Peyalwar, Tirumazhisai Alwar,

18 The Voice7 ofAlwurs and Acharyas

Kulasekharalwar, inside Periyalwar, Tondaradippodi Alwar,Tiruppanalwar and Acharyas like Mudaliyandan, Kurathalwan,Bhattar and Prathivadhi Bhayankaram Annan. Like monthlyTirunakashatram, one day sathumurai will be held to them.Since Sena imudaliyar is beside Mulavar (Sri Govindarajswami) Parivattam. garland and Sri Satari will be offeredto Senaimudaliyar. This honour is not for other Alwars andAcharyas.

On Sudarsanalwar Sathumurai after veedhi utsavam ofSri Govindarajaswami. Koil Tiruvoymozhi sathumurai willbe held. For the sathumurai of Kuraththalwan, SriGovindarajswami will be present. When there is no veedhiutsavam, Koil Tiruvoymozhi will be recited.

There will be a _seven day utsavam for GoddessPundareekavalli Thayar ending on Panguni Uttiram. A 10-day utsavam will be conducted for Andal, Periyalwar (out-side), Tiumangai Alwar, Madurkavigal with Ananthalwanand Vedanta Desika. On Sathumurai day, in the morningitself Sri Govindaraj aswami visits their temples, followed byTirumajanam, Tiruppavai sathumurai will be held. Therewill be veedhi utsavam in the evening. On the same‘ night,Tiruvoymozhi will be recited and sathumurai will be held forthe above Alwar Acharyas. Tiruvoymohzi and other hymnswill be recited. For Vedanta Desika, 4000 hymns will berecited. Exept Pundareekavalli Thayar and Andal, for othersin Sri Govindarajaswami Moolavar Sannidhi. afterTiruvoymozhi sathumurai, Mangalasasanam will beconducted. For Vedanta Desika there is no Mangalasasanam.

There will be a 10-day utsavam to Sri.Ramanuja andManavalamamunigal. On Sathumurai day, SriGovindarajaswami visits their temples in the evening.Dinacharya, Yathiraja Vimsathi and Storaratnam will berecited in the Veedhi Utsava. After reaching the temple, andNivedya, Tiruvoymozhi sathumurai will be held. During

Sri Vaishnavar Sampradaya in Tirumula t9

Ramanuja's 10-day utsavam both morning and evening. 4000hymns will be recited and on reaching sannidhi, lyalchattu.lyalpadi also will be there. For Manavalamamuni. therecitation of 4000 hymns takes place in the temple itself. Onsathumurai day, Sri.Govindarajaswami with Manavalamamuniwill have veedhi utsavam in the night. For Ramanuja. onsathumurai day both morning and evening in Govindarajaswami vimana pradkshana, Dhatee panchaka and YathirajaVimsathi Goshti will be held. On Manavalmamuni'ssathumurai, after Tiruvoymozhi sathumurai, Dinacharya,Yathiraja Vimsathi will be recited during both sessions.

On Vedanta Desika's sathumurai (Ippasi Sravana)Vadakalai people will recite Desika Stotras both in Veedhiutsavam and inside the Desika Temple.

On Sri Krishna Jayanthi Day, Periyalwar Tirumozhiwill be recited for Lord Krishna. On Sri Rama Navami Day.for Sri Rama enshrined in Sri Govindarajaswami Temple andin Sri Rama Temple, Perumal Tirumozhi will be recited.

At Tirukkachchi Nambi Temple, which is under thecontrol of Beri Chetties, during 10-day utsavams,Tiruvoymozhi used to be recited and on Sathumurai thattemple deity Sri Devaajaswami accompanying TirukkachchiNambi will have veedhi _utsava.

It is the privilege enjoyed by Pedda Jcer Swami, asHead of Adhyapakas to begin 'Srisailesa Dayapatram' andrecite Alwars hymns in all temples at Tirumala, Tirupati and'l'iruchanur. In the absence of Pedda Jeer Swami, Chinna.Icer Swami or his nominee, Ekangi Sri Vaishnavar will acton behalf of Pedda Jeer. This responsibility also will betaken care of by Pedda Jeer through Vadakalai Ekangi SriVaishnavar in Vedanta Desika Temple. ln that Temple insteadul' ‘Sri Sailesa Dayapatram Thaniyan. ‘RamanujaH-iyapatram...’. will be recited by Vadakalai Ekangi.

2O The Voice ofAlwarx and Acharyas

Apart from the privilege of Adhyapaka‘s headship toPedda Jeer, he is also the Dharmakartha and will doAttanichevagam which means giving Tirumanjana Theertham,Deepam. Dupam etc., to Sri Varu through Archakas.

Theertha Kramam (order):

l. Pedda Jeer

Chinna Jeer

Ekangi Sri Vaishnavar

Tholappachariar

Ananthan Pillai.

Kandadai

Prathivadhi Bhayankaram

Veeravalliyar

rom

sssfisw

w

Dharmapuriyar

10. Follower of Paravasthu Bhattar Piran Jeer.

This is the order of priority for Tirumala, Tirupati andTiruchanur Temples. Among other Alwars, the main Alwar -Nammalwar did his prapatti at the feet of Tiruvengadmudayanin Tiruvoymozhi, 'Ulagamunda Peruvaya (Upaya Varanam)and ‘Ozhivil Kalamellam‘ (Upcya Prarthanai).

Hence, the relationship of Nammalwar, who is a mainAlwar and preached prapalli. came down traditionally andchronologically to earlier Purvacharyas. Hence, those acharyashave had so much of faith on this Divya Desa. They are-Yamunacharya, Tirumala Nambi, Alwar Tiruvaranga PerumalArayar, Emberumanar (Sri Ramanuja), TirumalaiAnanthalwan. Pedda Jeer Swami, Manavalamamuni andPrathivadhi Bhayankaram Anna.

NAMMALWAR AND ACHARYASAmong the religions in India, Sri Vaishnavism, as

enlightened in Tamil through Alwars‘ hymns, occupies aprominent place. The twelve Alwars, who flourished in TamilNadu, mostly between the sixth and eighth centuries, havesung soul stirring hymns which comprise the Nalayira DivyaPrabandham. Nammalwar, born as the fifth among the Alwarsin the order of birth, occupies the foremost place and iscalled Kulapati. He has composed four prabandhamsi.e.Tiruviruttam, Tiruvachiriyam, Periya Thiruvandadhi andTiruvoymozhi.

In the middle of the 9th century, Sriman Nathamunirediscovered, codified and systematised Alwars’ prabandhamsfor recitation in temples through his nephews viz. Keezhai-agaththalwar and Melaigaththalwar. Since then, Nammalwar'sTiruvoymzhi attained fame and flourished. With a view toshowing their gratitude, several acharyas paid glorious andvenerable tributes to Nammalwar and his works. Amongthem, the first and foremost Acharya is Nathamuni. Thisarticle reveals the acharyas obeisance to Nammalwar and hisworks.

Sriman Nathamuni.‘

In his invocatory poem to Tiruvoymozhi, Nathamuniworships Nammalwar whose prabandham Tiruvoymoahi isnectar for Sri Vaishnavas; gives happiness to all people: givesDhar'ma, Artha. Kama and Moksa; has compilation of 1000branches ofUpanishads; and it is an ocean of Dravida Veda.

22 The Voice ofAlwars and Acharyas

Isvarq Mum‘:

lsvara Muni, son of Nathamuni, advises his mind tothink clearly the feet of Nammalwar who skillfully renderedthe abstruse Sanskrit Veda in lucid Tamil verses and whowas born in Tirukkurukur, a region called Tiruvazhuti, whichstands on the banks of perennially vivifying riverTamraparani.

Yamuncharya :

Yamunacharya workships the holy feet of Nammalwarwho is considered by his lineage as mother, father, wife,children, wealth and all in all and he is the Kulapati whosefeet are garlanded with precious Vakula flowers.

Sottai Nambi:

Sbttai Nambi, son of Yamunacharya, assures that hedoes not want anything more than worshipping those whovenerate the birth place of Nammalwar, i.e. Alwar Tirunagari,through their mind and voice, and he always depends uponthe feet of Satagopa. r

Sri Ramanuja:

Paying a glorious tribute to Nammalwar in hisinvocatory l‘ymn to Periya Tiruvandadhi,Ramanuja adviseshis trusty mind to endeavour, abide, utter, salute and praisemouthfully the name of Kurukur Maran - Nammalwar whosebirth place is surrounded by beautiful grove and riverTamraparani.

Tirumalai Ananthalwan:

Tirumalai Ananthalwan, an ardent devotee of Ramanuja,said that he would adore the sacred feet of Ramanuja ofpeerless fame, to enable him to acquire a mind whichconstantly concentrates on the classical Tamil Veda renderedby Nammalwar whose qualities are free from all blemishes.

Nammalwar and Acharyas 23

Kidambiachchan:

Kidambiachchan, a disciple of Sri Ramanuja, in hisinvocatory poem to Tiruviruttam, advises the people to recitea line in Tiruviruttam, which eradicates the cycle of birthand without any hindrance, it will show the way to moksha.

Arulala-p-Perumal Emberumanar:

Arulala-p-Perumal Emberumanar in his invocatoryhymn to Tiruvachiriyam, says that we have to domangalasasana unforgetably with pure heart to Nammalwarwho emerged in this world from Sri Vaikunta to uplift thepeople from samsara by reciting Tiruvachiriyam, a kind ofverse of a peculiar metre which elaborates Veda Sastra andHe is the foremost Acharya, who was garlanded with aprecious Vakula flower.

Parasara Bhattar:

Parasara Bhattar, son of Kuraththalwan, is of the opinionthat Srirangam is surrounded by beautiful orchards andenshrined with seven walls. Nammalwar is the mother whocomposed the Tamil Veda in 1000 hymns, praising the gloryof Lord Ranganatha of Srirangam; Ramanuja was the fostermother, whose perseverance nurtured these hymns for ourenjoyment.

In another invocatory poem, Bhattar says thatTiruvoymozhi, a Vedic excellence, elucidates the nature ofthe Supreme Lord, the nature of the soul, the means ofemancipation, the obstacles in the way of emancipation andthe final goal itself.

Nanjeeyar:

ln his introduction to the Onpathinayirappadicommentary to Tiruvoymozhi, Nanjeeyar narrates thequalities of Nammalwar as follows:


Nammalwar was born in Alwar Tirunagari. By thespontaneous grace of Lord, he has the inner vision of natureof Lord, His attributes and deeds and so on. He is the centralfigure among the wise sages. Like Lakshmana who eousidersSri Rama as everthing to him. Nammalwar also considersrice that is eaten. water that is drunk and betal that is chewedand everything else as Lord Krishna. In the event of separationfrom Lord, he is sorrower; he is a dispenser of ail worldlylife; he used scared of every other thing but God. Just as thesea heaves, Nammalwar's devotion for God has engulfed chit,achit, and Isvara tatvas. It is difficult to fird similaritybetween him and Lord's Consort, or Lakshmana or Bharata orGopis in Krishnavatara. Nammalwar by his very presence,redeems avidya etc. and inculcates bhagavat guna and bhaktiin people to facilitate their attainment of moksha.

Nampillai:

Nampillai, a great commentator in his first introductionto Idu, describes Nammalwar as follows:

Nammalwar is the foremost Acharaya to whom the Lordrevealed the nature of chit, achit and Isvara tatvas. There isnone to be compared to Him in this world or in the Heaven.He is neither known to the people in samsara nor known tolsvara since there is none equal to him in this world. He is aunique personality compared to celestials as he has not at allenjoyed the spiritual experience like them in Sri Vaikunta.He gut‘ revelation of seeing Lord's attributes and deeds throughhis mind in this world. So he is considered as an illustrioussoul compared to the celestials. The sun destroys the darknessir.‘ the world; dispels the mental darkness of every one byresiding in every one's heart. Likewise, Nammalwar,bycompOSing Tiruvoymozhi, offered enlightenment to one andall.

Nammalwar and Acharyas 25

Alagiya Manavala Perumal Naynaar .'Alagiya Manavala Perumal Nayanar beautifully narrates

the greatness of Nammalwar in his text Acharya Hridyam. lnone of the sutras, he said that sun eradicates the darknessand it is not possible for the sun to drive away the darknesslike ignorace in the minds ofpeople. Sri Rama is called RamaDivakara. He has destroyed the ocean of enemies by hisarrows. But He could not dry up the birth cycle. Lord Krishnais compared to the sun. He is called Achuta Bhanu. He tookBirth in the womb of Devaki with a view to blossoming thelotuses of various worlds. It was not possible for LordKrishna. But Nammalwar, called as Vakula BhushanaBhaskara, accomplished easily all the three things.

Manavala Mamuni:

Manavala Mamuni, the last Acharya in the lineage,lucidly describes the greatness of Nammalwar in two hymnsin his Upadesaratnamala:

In the first hymn, Manavala Mamuni asserts that VaisakaVisakha, the birth star ofNammalwar is great. as Nammalwartruthfully narrates the Vedas in classicial Tamil -Tiruvoymozhi. In another hymn, he assures that there is noday equivalent to Vaisaka Visaka; no Prabandham isequivalent to Tiruvoymozhi; and no town is equivalent toAlwar Tirunagari, the birth place of Alwar.

So, Nammalwar's birth star, his Prabandhams and hisbirth place are the greatest on earth.

Thus, the aeharyas showed their reverence to thegreatest Acharya Nammalwar.

BHAGAVAT VISHAYAMIn Sri Vaishnava Sampradaya, the Guruparampara

of Acharyas is classified thus:a. From Sriman Narayana to His Consort .....down to

Manavala Mamunigal;b. From Sri Ramanuja to the 74 Simhasenathipathis;c. Grandha Vyakyathas from Sri Ramanuja to Manavala

Mamunigal.In the ‘Grandha Guruparampara’, therc are three sub-

paramparas covering Rahasya Grandhas, ‘Div-ya Prabandhas’and ‘Sr? Bhashya‘. In Divya Prabandha parampara, the namesof Achsryas start from Sari Ramanuja and end with ManavalaMamunégal. The details of these are fully narrated in a 19thcentury book ‘Pazhanadai Vilakkam’ written by AnnaAppangar Swami.

The purpose of ‘Divya Frabandha parampara’ is topropagate and safeguard the ‘Divya Prabandhas’ as enrichedby the acharyas from Sri Ramanuja to Manavala Mamunigal.

From times immemorial, Tiruvoyrnozhi of Nammalwarand its commentaries only are reputed to be BhagavatVishayam. A great Ubhaya Vedanta Scholar and my Acharya,Sriman Mahavidwan T.A. Krishnamacharya ‘Swami. in hisarticle on ‘Bhagavat Vishayarn’ has difined BhagavatVishayam under five categories: First ofall. God alone is thesubject of a treatise which is called Bhagavat Vishayam:second, Bhagavat Vishayam is a grand eloquent tribute inwords of embellishment in the form of a treatise on God;thirdly, Bhagavat Vishayam is a grandha which creates

Bhagava! Vixhayam 27

abundant love (preeti) for God; fourth, one of the Taniyansprefixed to 'Tiruvoymozhi' namely,

"Van tlligazhum cholai Mathilarangar vann pugazhmel

Andra thamizh maraigalayiramum - Yeendra

Mudal thai Sadagopan moympal valartha

Idalhthai Ramanusan ".

states that ‘Tiruvoymozhi’ is dedicated to Alagiya Manavalanof Srirangam. So in the expression ‘Bhagavat Vishayam’,Bhagavan is Alagiya Manavalan and Vishayam means Hisattributes. Hence, 'Bhagavat Vishayam speaks about AlagiyaManavalan; fifth, Bhagavat Vishyam is what was heard byAlagiya Manavalan from his Acharya Manavala Mamunigal,by disguising Himself as his sishya. Such is the greatness ofTiruvoymozhi which is called ‘Bhagavat Vishyam’.

When we look deep into its genesis, growth and safepreservation of Bhagavat Vishayam, we realise that the creditfor all this goes to the five Acharyas: They are, Pillan,Nanjeeyar, Perlyavachchan Pillal, Vadkku-th-thirruVeedhi-p-pillai and Manavala yogi (Vadikesari AlagiyaManavala Jeer). This fact was narrated in a hymn by ManavalaMamunigal in his Upadesaratnamala:

"Pillar: Najeeyar Periyavachchan pillai

Thellar Vadakku-th-thiruveedhi-p-pillai

Manavala Yogi Tiruvoymozhiyai-k-kaththa

Gunavalar endru nenjee kooru".

lt is interesting to read the commentary of this hymnwritten by Pilvlailokam Jeer. He characterises the five Acharyasthus:

28 The Voice ofAlwars and Acharrr'r

1. Pillan:

To show the gratitude for his Master, TirukkottiyurNambi, Sri Ramanuja regarded Pillan as his spiritual sonwhom he named him Tirukkurugai-p-piran Pillan by addinghis Acharya's name in the prefix. Pillan got thus mucrtprominence from his Acharya Ramanuja. Pillailokam Jeerdescribes Pillan's stature in this way: Like Ramanuja, Pillan‘srole is also a lead for others; he learnt the meanings of allVedantas from Ramanuja; gained the wisdom lying in allsastras and became an expounder of Ubhaya Vedanta. Onthe order of Sri Ramanuja, he wrote the first commentary'Tiruvoymozhi', known as Arayira-p-padi (6000).

2. Nanjeeyar:

Nanjeeyar is regarded as ‘Our Jeer’ by a well knownAcharya Bhattar who is the son ofa renowned Acharya Kurath-thalwan and well versed in all sastras. Nanjeeyar learnt allmeanings (sakalarthangal) thoroughly under Bhattar's feet.Then he performed Kalakshepa for 100 times i.e., therecitation of Tiruvoymozhi and his commentary which enabledhim to have the honour of Sathabhisheka ceremony performedby his disciples. His commentary on Tiruvoymozhi is knownas Onpadinaylra-p-padl (9000).

3. Perlyavachchan Pillai:

Periyavachchan Pillai sought refuge at the feet of thegreat Acharya Nampillai, who is considered as Alwar reborn.Periyavachchan Pillai abandoned all other purusharthas whichare incompatible with his worship for his Acharya. Hemastered all meanings (sakalarthangal) under Nampillai andbecame his antarangar. Such is his guru-sishya bhava.lrupattu-nalaylra-p-padi (24000) is the commentary written

‘by him for Tiruvoymozhi.

Bhagavat Vishayam 29

4. Vadakku-th-thiruveedhi-p-pillai:

Vadakku-th-thiruveedhi-p-pillai is known for hiserudition and tranquility that were illuminated in hisTiruvoymozhi commentary. Hence he is considered to be astring of ornamental beads conjoint with PeriyavachchanPillai, the two being called ‘two Krishnas’ (s'a Krishnadwayow). Both served their Acharya Nampillai and becamehis antarangars. Vadakku-th-thiruveedhi Pillai lS absolutelytruthful to his Acharya; he stood first in his ardour andrespect for his Acharya‘ His commentary as of Nampillai'ssayings on Tiruvoymozhi is known as the famous ldu (36000).

5. Manavala Yogi: ( Vadhikesari Alagiya Manavala Jeer) :

The ripened service of Manavala Yogi to his AcharyaNayanarachchan Pillai, son of Periyavachchan Pillai is wellknown in the (iuruparampara of Acharyas. He learnt darsana,rahasya and the hidden lore of Divya Prabandhas, apart fromall sastras in detail from his Acharya. For eclipsing otherdarsanas and for his excellent oration on sastras, he receivedthe title ‘Vadhikesai'. He has written a commentary forTiruvoymozhi which is called Pannerayira- p-padi (12000).

All the above five Acharyas with their fivecommentaries, have preserved and enriched the splendidpramana of Tiruvoymozhi which is called BhagavatVishayam.

Salutations to these great Acharyas for their associatedwork.

BRIDAL MYSTICISMIN

TIRUVOYMOZHISince the dawn of the sixth century, Sri Vaishnavism

played a pivotal role in the history of Tamil language andliterature. During 6th and 8th centuries, Alwar, twelve innumber, emerged in South India and composed soul stirringhymns by their intoxicated love for God. Their spiritual loveof unison with God has pervaded all through theirprabandhams. Hence, they are called Mystics.

Mysticism of Alwars is unique. Several Western andIndian scholars discussed at length about the mysticalexperience of saints. But bridal mysticism of Nammalwar inTiruvyoumozhi is par excellence.

Nammalwar's Tiruvoymozhi is magnum opus.Containing 1102 hymns. Tiruvoymozhi speaks thequintessence of Nammalwar's devotion on God in invariablestages. Acharya Alagiya Manavala Perumal Nayanar in histext Acharya Hridayam explained that Nammalwar's mysticalexperience can be placed under two aspects:

gnarjfiai: 5L1: Gui‘,- L'lGnmssii Gluss'lr Ouia‘

Which means Alwar speaks in his natural form while he is inthe state of knowledge and when his love towards Godintensifies him. he speaks in the voice of a woman.

Under the second category, there are 27 decads inTiruvoymozhi which speaks Nammalwar's intoxicated love

Bridal Mysticism in Tiruvoymozhi 31

for God in the form of heroine, a mother and girl friend. Unlikein Sangam Literatures wherein heroine, mother and girl friendwere of three different personalities, here in Tiruvoymozhi,Nammalwar himself being a bride speaks in three voices i.e.,Parankusa Nayaki, mother and a girl friend. It is to be noted thatAlagiya Manavala Perumal Nayanar opines that as heroine,Parankusa Nayaki showed her hurriness in the unison of Godthrough l7 decads; as a mother, she showed her deserveness inapproaching God to do service in 7 decads; and as a girl friend,she established her study thinking of no less a person than Godand his deeds etc. in 3 decadsz.

There is an equality for Nammalwar to speak with thevoice of a lady like Lord's Consort, as all souls in the presenceof God are feminine and He is the only Hero. Further, soulsare subservient only to God and not to others; souls dependonly on God; when happiness occur in unity and restlessnessarise in separation; to give happiness to God; God is the onlyredeemer and other thing are to be protected by him - allthese qualities were inherent in Nammalwar and so he beganto speak in female voice‘. The great commentator, Nampillaielaborately discusses Alwar's bridal mysticism in Iducommentary. Until the emergence of Nampillai's ldu, therewas a candid oral conversations, discussions, and dialogueson the Alwar's hymns among the Acharyas. In Nampillai'scommentary, the explanation on the hymns by Acharyas likeRamanuja, Embar, Bhattar and other Acharyas find a placewhich speaks their approach on the bridal mysticism ofNammalwar in Tiruvoymozhi.

I am presenting below a few situations enjoyed byAcharyas and enliven the present day readers:

In Tiruvoymozhi first centum, fourth decad qgfihipuIDLEITHIII'J Parankusa_ Nayaki sends the birds that areappearing before her as messengers to God with her sorrowfulmessage. Acharya Bhattar nicely decribed here as follows:

32 'I'he Voice ofAlwars and Acha ryas

"ars'snmr'rfifi @(rgmascir @(gmmgmfig dila'rq eurramarrfi 61,0!n'apnp' (Bunc sngub #Qmm'rssir nargrflgig firi'rui8:19 aim; Glugbpuq".

which means that mokeys species were considered to bepopular after the birth of Sri Rama in Ramayana as theyhelped Rama in finding out Sita and for crossing the ocean.Likewise the birds species also considered great after thebirth of Alwar who directed them as messengers to God‘.

The incandiscent mystical experience of Nammalwar isonly to do kainkarya (service) at the holy feet of Lord and notfor any evanescent pleasure. Though he speaks with the voiceof Nayaki, her quest is not to embrace Lord in His chest, butonly to do kainkarya at His holy feet like Brahmins who,when become mad and wish in reciting Vedas only’.

In another hymn, Nayaki instructed the swans to tellLord that she has unlimited sins and wants to get rid of thesame for which His grace alone will redeem those sins andthen only she can attain Him“. That is the state of mentalagony of Parankusa Nayaki.

1n the second centum first decad anrmi @maqagtb,Nammalwar shows his spiritual love for God in Nayaki state ashe. having experienced in mental state in the penultimate oft'hisdecad, the divine vision of Lord Tirukkurunkudi Nambi‘s easyaccessibility and beauty. Alwar now in this ammi Qaqgibdecade wanted to embrace and have unison with God in outwardexperience. That was not accomplished. Having pluged intobhagavat gunas and got separated, she send messengers likebirds in algjfimpru wLpImmir whereas in mmqg's Qaqagu')she could not send messengers who are not available at that time.Hence, she thought that all those are experiencing son-owness byseperation. So, she went out ofthe house in the dark midnight tosustain the adversity and reached a garden near the sea shorewhere all things like birds are in the state of sorrow. Nampillainicely describes Nayaki's state of mind at that time as follows’:

Bridal Mysticism in Tiruqmozhi 33

“gaifismrrufilgdum'r grilscamgfi aumgs'fiaimaré‘@5056’ sLLaéGlsna'urQ @1455 afiLQtL® eggbqyaimégdGuna'g ‘157i grfltigmneunGa), @mgtb aa'wgla'sg@cvétsnw U§Hfi§§fl8di fléwnmgiGpn®fi> agaimga'‘Line's 67511683163 QLfig, fi uLLGglr, 5/1651 uLcrr flair“afiLQQQpan-ruflqnéfipg."

Further, Nampillai lucidly compares the separatenesswith that of Rama when he heard the death of His fatherDasaratha through Bharata and cries along with Sita andLakshmana in high tone.

"nmrreir (@mruaeir) 90,5 Levy mrrmarm'r mna'wLmi,mailman” gfimgmtu @ipjsgmama euficirpaiw crciruggmatungmr'r ‘L43 Qana'wQ nig $L'IL9ILLITQ.)(BurrGw add®fipmi @il'ig"

When we look back both deeads i.e. agfimpumLpnnmii and cumqgi Qawqaglb we would notice the Steepplight of Parankusa Nyaki. Nampillai summarises this in thefollwing way.

Actually in glq'gfienpu nilrmru'J Nayaki does notknow that birds are not conversant to tell her message toGod, but she looked into its easy movings and stirred. Evenin ennui Qanmqagib also Nayaki does not know that thecolour of water birds etc. are naturally white and felt thatthey were also in distress for having separated from God likeherself. Further, Nayaki feels in qgficngmu mLpnmn': fornot getting the vision of Trivikrama avatara for outwardexperience as was seen earlier, whereas in mrriqg's Qanmqasgybshe could not get the vision of Tirukkurunkudi Nambi. InJléfimplu mLpnmnii she is somewhat able to bear thesorrowness by sending messengers. But in mums Qaimqasqytbshe thought that the birds which were gone earlier asmessengers are also suffering from separateness of God likeherselfnow“.

34 The Voice oj'Alwurs and Aeharyas

When we look into the second centum fourth decad‘glaurrq. wherein Nammalwar wanted to have the heavenlybliss and enjoyment with the holy gatherings of Bhagavathas.That was not accomplished. This resulted to speak with themouthvoice of a mother as Nammalwar could not able tospeak due to her intense plight. Nampillai succinctly narratedNayaki's incandiscent intoxicated love for God as follows:

“straw @gig'sgmgigtb Qunciraiarifilgaligmgyégtbnjmfimguilyafisgmy. ‘fr-gin ggfignQGgp dramatb.amgimg'fici) Glqgilwm'l ‘L455 péraitaL'IGurrmg JupuafiéscamsijuaLQé @mpiunmmunem 01$; qugbqymmqQfianpu mLpnmyifiHi. widening? Glgcirgmm'l (gig. 596191airy aris'slrmgrrleGw auuafla'ss *mafiullghéQwLuncnmrunc @1155 ugp'mlmm mmqp'sfimgqsafleb.@Qe': (‘gran/r4660 4|d gwiglb dunewuggrrar fig'uu505mm qyuaflais egawfluLQi QmLiunanLoucu my};‘fiqyaua lun'cnalurrocu ampflgytb @5615 .ggbgummeiéfililqys'glja."

which means when a person loses a small amount ofmoney,his grief will be for some time; when one loses his jewels, thesorrow will be double/thickened whereas for a loser of apercious diamond the anguish/pain will lost long. LikewiseNammalwar‘s yearning for spiritual experience is more. thanin the first decad Jig'jficngnu nsmmu'J and in the seconddecade cvmmi Qmmqsqyb as in ‘autumn; her distress isunlimited for not getting the experience of Nityasuris whoare said to be the souls of God.'°

In this way, Aeharyas describe the inner thought ofNammalwar when he experiences separation of God allthrough 27 decads where in he speaks with the mouthvoice ofa heroine, a mother and a girld friend ,

Such is the bridal mysticism of Nammalwar inTiruvoymozhi.

Bridal Mysticism in Tiruvoymozhi 35

10.

Reference

Acharya Hridayam Sutram l l8

Ibid. 8.134

.tnmgavat Vishayam Idul.4. Avatharikai

lbid.

Ibid.

Bhagavat Vishayam, 1.4.2.

Bhagavat Vishayam, 2.1. Avatharikai

Ibid

Bhagavat Vishayam 2.1. Avatharikai

Bhaga vat Vishayam, 2.4.Avatharriaki.

TIRUPPALLANDUTiruppallandu of Periyalwar is a gem among the 4000

hymns of Alwars. It contains 12 hymns. This was done in thepresence of Sriman Narayana whom Periyalwar proved as theSupreme. The introductory songs composed by SrimanNathamunigal and Pandya Bhattar reflect the greatness ofTiruppallandu and Periyalwar. Further, it has acquired greaterinportance by the commentary of Periyvachchan Pillai. Later,Manavala mahamunigal established the greatness ofTiruppallandu and Periyalwar in his Upadesa Ratnamala.

It is in the fitness of things we go through the commentaryof Periyavachchan Pillai who explained the greatness ofTiruppallandu and Periyalwar.

Periyavachchan Pillai says that there are several differencespar excellence between Periyalwar and other Alwars. Unlikeother Alwars, Periyalwar is unique in the sense that he was wor-ried about the danger to Sriman Narayana when He appeared be-fore him, whereas other Alwars with the help of Sriman Narayana.abandoned fears. More than that, Periyalwar, unlike other-Alwars,thought ofthe safety ofLord as Purushartha or Kainkarya, whereasother Alwars wanted to obtain that Purushartha from the Lord.

Tiruppallandu is different from epics like Mahabharatawhere it is difficult to specify whatexactly it has told. The centraldoctrine of Tiruppallandu is crystal clear. It is not likeTiruvoyrnozhi ofNammalwar which is very difficult to understandthe meaning of each word which contains the lore of Vedas. lnTiruppallandu, the three types of devotees who rely upon onlySriman Narayana to do Kainkarya are clearly characterised.

Tiruppallandu 37

Genesis of Tiruppallandu:The outcome of Periyalwar’s devotion on proving Sriman

Narayana as Supreme Lord was occasioned by the test ofVallabhaKing to honour the Alwar. The king took the Alwar on anelephant in a procession to honour him. In the course of theprocession the King praised the Alwar in various honorificepithets. To witness this jubilation, Sriman Narayana Himselfwith His Consort came at that time on Garuda Vahana andappeared before the Alwar. On seeing this unusual divine vision,the Alwar’s joy knew no bounds. The Alwar then realised thedanger that may come to Sriman Narayana who appeared inKaliyuga. Then out ofhis fear, the Alwar has done Mangalasasanafor existence of Lord for many many long years. This resulted inthe twelve hymns of Tiruppallandu.

Conteiits of Tiruppallandu :Out of this twelve hymns, in the first two, the Alwar describes

the beauty and the qualities ofSn'man Narayana. Not satisfed withhimselfalone, doing mangalasasana, the Alwar invoked in the nextthree hymns the three types of devotees-(l) devotees(Bhagavatcharanarthis) who are only praying Sriman Narayana fornothing except to do Kainkarya for Him,(2)devotees (Kaivalyarthis)who are praying Sriman Narayana only by doing soul penance toattain Kaivalya moksha, and (3) devotees (Aiswaryathis) who arepraying Sriman Narayana only to acquire the material wealth andpower. In the subsequent three hymns, the above three types ofdevotees have accepted to join with Alwar to do mangalasasana.Then the three types of devotees joined Alwar in doingmangalasasana in the next three hymns. In the last hymn, Alwarunderlines the usefulness ofreciting Tiruppallandu.

Meaning of first and second hymns:

On seeing Sriman Narayana with His Consort on Garuda,Periyalwar with great devotion and at the same time with fear,blessed the Lord for His existence of many many long years.

38 The Voice ofAlwars and Acharya:

Being pleased with the hymns of the Alwar, Sriman Narayanashowed His strength of Bhuja and the Alwar describes bhujaswhich destroyed ‘mallars’. The Alwar prays before Him to dokainkarya without separation from Him for many years. ThenSriman Narayana showed His Consort who is in His chest. Forthe Consort also, the Alwar performed mangalasasana. Onknowing Alwar’s anxiety, Sriman Narayana showed His righthand with ‘chakra’ and left hand with ‘conch‘. For these also,the Alwar has done mangalasasana. Here the readers must observehow the commentator Periyavachchan Pillai describes "conch"which was used by Sriman Narayana in His Krishnavatara on thewarfront. For that act only Alwar was blessed now, as there wasno one to praise the conch then.

Third hymn:According to third hymn, Alwar called the devotees(who

are only_praying Sriman Narayana for nothing except to doKainkarya throughout the life) to do mangalasasana for the Lordwho in Ramavatara destroyed the demons with his bow, whenthere was nobody to bless for His safety. For that act, Alwarrequests the first type of devotees to join with him to do it now.

Fourth‘ hymn:In the fourth hymn, Alwar orders the second type of

devotees(who are praying Sriman Narayana only‘with soulpenance for Kaivalya moksha) to do away with that by joiningwith the group who are doing kainkarya to Lord. For this Alwarcalled them to recite the sacred mantra ‘Om Namo Narayanaya'which has to be heard by one and all.

Fifth hymn:In the fifth hymn, the Alwar asked the third type of

devotees(who prays Sriman Narayana for wealth etc.) to join inthe kainkarya group by reciting 1000 names of Lord and to doMangalasasana to Him without asking anything. I

Timppallandu 39

So, in the above three hymns, the Alwar asks the three kindsofdevotees to join him. In the following three hymns all acceptedto join Alwar.

Sixth hymn:The first kind of devotees realising their mistake and

lmowing the greatness ofdoing kainkarya from generation, joinedthe Alwar to do Mangalasasana for Narasimha who was tired onkilling Hiranya and for not doing Managalasasana on that day.

Seventh hymn:

The second type of devotees, after realising the futility oftheir prayers, sing in the seventh hymn that affixing the symbolof ‘chalca’ whose brilliance is more than that of Agni and Sun,and they wanted to do kainkarya for generations to come andmangalasasana to Sriman Narayana who with His Chakradestroyed the lOOO-handed Banasura.

Eighth hymn:The third type ofdevotees realising their low thinking said

in the eighth hymn that they will join the Alwar to domangalasasana for Sriman Narayana whose prasada beta] leaves,ornaments, His Divya Mangala Vigraha with good smell ofchandanam purified them.

In the following three hymns all the three types ofdevoteesJOlll the Alwar in doing mangalsasana.

Ninth hymn:In the ninth hymn, the first type of devotees who wears

Lord’s clothes and flower, said that they will do mangalasasanafor Sriman Narayana who was born on Tiruvonarn Star and whoIS lying on the bed of Tiruvananthalwan (Adisesha).

40 The ‘Voice ofAbvdrs and Acharyas

Tenth hymn:ln the tenth hymn, the second type of devotees join the

Alwar by telling their greatness of having given an agreement todo mangalasasana for Sriman Narayana who battled with Kamsaand danced on the five hooded serpent(Kaliyan).

Eleventh hymn:

The third type of devotees who realised their swarupa saidthat like Selvanambi of Tirukkotiyur, they are bhgavatas since along time to Lord. In that capacity they will do mangalasasanaby reciting His 1000 names which wash away the sins and alsopraises His good qualities.

Twelfth hymn:In telling the usefullness of reciting Tiruppallandu in the

last hymn, Periyalwar says that not only the above three types ct‘devotees but also grahastas who recite this Tiruppallanducontinuously will have the status ofdoing mangalsasana to SrimanNarayana in Heaven for countless number of years.

Having known the significance of Tiruppallandu andPeriyalwar, it is befitting to think of PeriyalwarWishnuchitta)and his hymns for the good of us all.

SRI GODA DEVI-A GEM AMONG ALWARS

lndia is a land of many religions. Among them SriVaishnavism has played a vital role in the history of Tamillanguage and literature. During the 6th and 8th centuries, Alwars,twelve in number, emerged in South India. Alwars were the torch-bearers of SriVaishnavism. They immersed in and intoxicatedwith God’s exuberant qualities and deeds and outpoured soul-stirring hymns in Tamil. That is known as Nalayira DivyaPrabandham comprising 4000 hymns.

Among twelve Alwars, Sri Goda Devi and MadhurakaviAlwar were considered in Acharya Ghosti, and they were disciplesof Periyalwar and Nammalwar respectively.

Goda Devi was born in the Tamil month of Adi on thePoora-m Star in Srivilliputhur.

Varavara Muni, a great Srivaishnava Acharya, lived in thelSth Century, praised the greatness ofGoda Devi in three hymnsin his Upadesaratnamala and narrated the supremacy ofGoda Deviover other Alwars.

The first hymn about Goda Devi reads thus:

"Is not today the great day ofTiruvadipooram, the birth dayofGoda Devi , who discarded the life in Sri Vaikuntam which is everenjoyable with undiminished splendour, emerged as the daughter ofPeriyalwar in this worldfor the sake ofpersons like us".

In this hymn, Varavara Muni narrates that we are fortunate toget a birth star of this kind and that is not easily attainable. Such isthe greatness of Thruvadipooram. It is said that Goda Devi was


bom in this-world only to uplift the sufferings in the ocean ofsamsara,like a mother who jumps into a well to rescue her child that slippeddown in the well. Such is the divine quality inborn in Goda Devi.Further, she disregarded the bhagavat anubhava in Sri Vaikuntam,an experience that is an unobstructed splendour and born as thedaughter of Periyalwar. It is compared to that of a princess whodiscarded the bed of roses in the palace and embraced her child inthe cradle. Likewise, the Mother of learth, abandoned the celestiallife at Sri Vaikuntam and born in his world as Goda Devi.

The birth of Goda Devi is‘ unique in every repect. This waswell described by Varavara Muni in another hymn. It reads thus:

“Does any other day have the greatness ofTiru Adi Poaramwhich is the birth day ofGoda Devi as the daughter r'fPeriyalwar?0 Mind, think it over and see. Only if there is any other personcomparable to Goda Devi can there be another day comparable:0 her birth star. "

When King J anaka ploughed the land for conducting a holysacrifice, Sita appeared before him as a divine child. Likewise ,when the devout Periyalwar ploughed his land for planting Tulasifor Lord’s kainkarya, a girl baby an avathara of Mother Earth,appeared before Periyalwar. He gave her to his wife who had noissues. When she took the girl her joy lcnew no bounds and somuch of her love leads to embrace the child. At the same time,her breast starts giving milk spontaneously. Usually breast milkwill shower only for a mother. Hence, they considered the childas their own daughter and named her Goda, which also meansgarland of flowers and Kothai in Tamil. She is also called Anda]and Choodikkodutha Nachiyar. Periyalwar brought her up inorthodox brahmin surroundings. She wrote two Prabandhamsi.e. Tiruppavai and Natchiyar Tirumozhi.

Goda Devi, herself narrated in a hymn in NatchiyarTirumozhi about the story of her birth. Varavara Muni futhersaid that if there is any one equal to Her, then there may be equalityin her birth star too. lt is said that none second to her as she had

Sri Goda Devi-A Gem Among Alwars 43

excellent'qualities of forbearance, compassion and exquisitebeauty that are difficult to sum up to human tongue.

In the third hymn, Sri Varavara Mum‘ narrates thus-

“Goda Devi was the common and unique progeny ofAnjukudi (thefivefamilies ofthefearing group). Her nature wasseen that she outdid all other Alwars in her ‘love to lord and inthat she ripenedprematurely. O Mind! may you praise her dailywith devotion and delight

It is said that like Pandavas who belonged to the lineage ofKing Parikshit, Goda Devi is the daughter like Mahalakshmi(Tirumakal) to ten Alwars. Goda, born out of dvine wisdom, wasa reputed woman of chastity, and in incomparable lineage ofPeriyalwar who did mangalasasana for Lord’s deeds. Goda alsodid mangalasasana in her Prabandha Tiruppavai for Lord whodid Triuwkrama Avatara. This was possible for her as she wasborn in that mangalasasana family. That ‘is why that family ‘iscalled ‘Anjukudi” which means a race entertaining fear regardingthe well-being of Lord anticipating some danger or other to theDivya Mangala Vigraha of Lord. In other way, Anjukudi meansfixie families i.c. Alwars bron before her. The first three Alwarsi.c. Poygai Alwar, Bhoothathalwar and Peiyalwar were not bornofhuman parents and thus constitute a family. The other four i.c.Tirumazhisai Alwar, Kulasekhara Alwar, Nammalwar andPeriyalwar form a family.

When we compare her with other Alwars, she has acombination of divine wisdom and devotion par excellence.Naturally as a woman, she derived the devotion of those ten Alwarswho imitated/disguised themselves as woman and intoxicated in thedevotion ofLord. With profound Bhakti, Alwars practised religious.rituals and tried to ride on a palmyar branch for a horse, as adisappointed lover and so on. But Goda Devi prayed Manmatha, asn Lord and his kind of exigencies showed her steady thinking ofLord. That is more in_Goda than in other Alwars. Usually anunripened fruit has a different stage to get itself fully ripened


sometime later. But in the case ofGoda Devi, she, at the age of five,became a ripened fruit. She had the wisdom ofparabhakti, parajnanaand parama bhakti. At the age offive, she recited Tiruppavai, a gemamong Prabandhams. Nammalwar got revelation of bhagavatasheshatva (to be a servant to bhagavat bhaktas) after having recitedseveral hymns. But Goda Devi, at the beginning ofTiruppavai, gotrevelation of accompanying Bhagavatas to worship Lord.

Krishna Suri, (Periyavachchan Pillai), a great commentatorof 13th century, wrote a lucid commentary on Goda Devi’sPrabandhams and highlighted Goda Devi’s unparalleled love ofGodin two Prabandhams. By showing the highest esteem in thePrabandhams of Goda Devi, Uyyakkondar, a disciple of AcharyaNathamuni, (8th century) wrote two taniyans/hymns for Tiruppavai.In this hymn, he praised Goda Devi, who was born in the holy cityof Srivilliputhur, for her composition of garland of thirty hymns ofTiruppavai, that was dedicated to Lord Ranganatha of Srirangamand offered garlands after she decorated it by herself.

ln another hymn, Uyyakkondar narrates that Goda Devishines like a creeper of lightening. She adorned the garlands thatare intended for Lord and then offered them to Him. She had thegift of singing Tiruppavai. Her desire to be united with Lord ofVenkatam is superb. He further prays that Goda Devi must blessus and Hers has been an emulative example to follow.

Acharya Parasara Bhattar, a son of Kuraththalwan, (l lthcentury) wrote a lucid Taniyan for Tiruppavai in which he worships Goda Devi who awakened Lord Krishna from His sleepingposture on the pillow of the mountainslope like bosom of NilaDevi and made Him know her subservience to Him and so on.

There is a. Taniyan for Natchiyar Tirumozhi, written byTirukkanna Mangai Andan, who considered Goda Devi as a brightlight of Periyalwar and Srivilliputhur. Further he describes Heras a dear companion to Sri Devi who was born on the Lotus.Goda is beautiful like peacock. She is soft by nature and is inunison with Lord Krishna.

Yamunacharya —— a Pioneer of SriVaishnavism

Ten centuries and eight decades ago, in the year 9l6 A.D.Tamil year Dhatu, Adi month, on the full moon day,Yamunacharya, a prodigy, was born at Veeranarayanapuram, aholy place in the South Arcot District, TamilNadu, that producedSriman Nathamuni, the first Acharya in Sri Vaishnavasampradaya. A great grand son of Nathamuni and devout son ofpious parents lsvara Bhatta and Sriranganayaki, Yamunacharya,otherwise called Yamunaiththuraivan, became a scholar parexcellence in sastras and debates. At the age of twelve, he hadtumultous victory over a Pandit known as Vidvajjana kolahala,in a debate at the Pandya Court. It was a unique debate betweenthese two pandits. Starting questions from books like Amarakosawhich were answered by Yamuna, and by his shrewednesschallenged Kolahala to refute the following three positions. Theyare: Kolahala's mother is not a barren woman: the Pandya Kingis highly honest: and the Queen is a chaste woman like Savitri.

Having been ‘confused, Kolahala has been beaten hallow.Yamunacharya with his beaming smile refuted these question oneby one from sastric point of view. According to Manu Smriti, awoman who has but only one child is to be considered barren.Kolahala is the only son to his mother. However reputed he maybe, his mother is considered to be barren. Secondly, there is asaying in Manu Smriti that a king gets a sixth part of the religiousmerits of his subjects as well as a sixth part of their sins whenunable to safeguard them properly. In such a way, Pandya King,however an able ruler might be, has got to share a heavy burdenof dishonestness among the subjects. So, the king cannot be

46 The Voice ofAlwars and Aclmryas

considered to be honest King. Answering the third question,Yamuna cited Manu who says that the King is the veritablemanifestations of air, fire, the Sun, the Moon, Yama, Kubera,Varuna and Indra. Hence, the Queen is wedded not only to theKing, but also she is the spouse of these eight regents. So, theQueen seated in front is not a chaste woman.

The people seated in the royal court were amazed at hisresourceful replies. The Queen’s joy knew no bounds andexclaimed him as ‘Alavandar’ - Meaning one who has come toconquer. The King gave him half of his kingdom. Since thenAlavandar ruled over the kingdom for a long time.

According to Gurupmampara Prabhavam. until the life spanof either the first Acharya Sriman Nathamuni or his disciplePundarikaksha, Yamunaeharya was not born. So, Pundarikalrshapassed on the divine treasure of spiritual knowledge taught byNathamuni to his disciple Rama Misra.

Acharya Rama Misra, by his strenuous efforts ofsupplyinggreens like ‘tutuvala’ to King Alavandar and acquainted with him,alienated Yamunacharya from the luxurious royal life. He tookhim to Srirangam, showed the feet ofLord Ranganatha and taughthim the spriritual knowledge left overby Nathamuni whose visionof enriching Vaishnavism by his to be born grand son Yamuna.Llince then Alavandar's mind, thought and action combined indoing service to Lord Ranganatha of Srirangam for years togetherbesides preaching the tenets of Sri Vaishnavism that were spokenin Ubhaya Vedanta. By his devotion on Alwars’ hymns, Yamunainterprets more in Nammalwar_'s Tiruvoymozhi by elicitingAlwar's inner thoughts. These were well recorded as treasure ofthoughts in Nampillai’s commentary.

A study on the contents of the works of Yamunacharyareveals that he was an unquestioned leader of the Vaishnavas. Herefuted the tenets ofother schools , particularly Saivism, throughhis coveted and lucid writings ofeight Sanskrit works. They are:Atmasiddhi, lsvarasiddhi, Samvitsiddhi, Gitarthasangraha,

Yamunacharya — a Pioneer ofSri Vaishnavr'sm 47

Agama-pramanya, Catusloki, Stotraratna and Mahapurushanimaya.

Among these, Siddhittraya is an outstanding work whichnarrates the nature of self, establishes the existence of God andrefutes the doctrines of Advaita and other systems. Gitarthasangraha, a master piece, is an abridged form of theme ofBhagavatGita in 32 slokas. Yamuna’s Agamapramanya proves the validityof ancient Pancharatra Agama and its antiquity. Yamuna’ssplendid slokas called Catussloki eulogised the importance ofGoddess Lakshmi and Her relationship with humanity.

It was Yamuna’s Stotraratna that enthralled everyVaishnava devotee particularly in Northern India since the spread.of Sri Ramanuja sampradaya and even now on the banks of theGanges and ‘a'arnuna, and in the Mandirs, devotees recite in theirminds the slokas of Stotraratna at the dawn of the day while takingbath or after bathing. A Stotra, first of its kind in Vaishnavilm,is a gem among other Stotras. Hence it acclaimed the name Stotra-ratna. This, containing 65 slokas, speaks the quintessence ofVaishnava doctrines, particularly nature of God, His attributesand beauty. Actually Yamuna’s abundant Acharya bhakti andsimplicity combined in him made him to do prapatti in this soulstirring Stotram. Acharya Krishna Suri of l3th century, in hismanipravala commentary, says that Yamunacharya wrote theStotram to enable the devotees to understand Namrnalwar'sTiruvoymozhi and benefit from Alwar’s works.

It is said in Sri Venkatachala Itihasamala thatYamunacharya did pushpa kainkarya to Lord Venkateswara inTirumala for- some time and that place is even now known as‘ Yamunaiththurai ' .

It was during the sojourn at Kancheepuram, Yamunacharyaaecompained by Kanchipuma, spotted by mere pierce look. youngRamanuja amidst the pupils of Yadavapnkasa at the holy shrineof Varadaraja. At once he relaxed from the anxiety of mentalrevelation for having spotted the glittering Remanuja, a scholar


ofhis expectations and did prapatti at the feet of Lord Varadarajafor the betterment of Ramanuja. Yamunacharya blessed him as‘Am Mudalvan’ ( The Chief Personage) to become his edifyingforce in the spread of gospel of Visistadvaita.

It was a few verses from the Stotraratna recited byMahapuma that inspired, amazed and kindled Sri Ramanuja tohave darsan of Alavandar at Srirangam at once. Unfortunately orby fortune, his expedition could not materialise, but only to seethe charama tirumeni (body) of Yamunacharya. Having noticedthat Yamunacharya’s three fingers in the right hand folded andtightly closed, he asked his disciples for the reason. It is learntfrom them that Yamunacharya desired to show gratiude to Vyasaand Parasara; show reverence to Nammalvar; and to write a com-mentary containing Visistadvaita doctrines for Brahma Sutra.Immediately Ramanuja pledged to accomplish the three desiresoamuna by the grace ofYamuna. At once the three fingers ofYamuna relaxed and straightened. Everyone raised eyebrows forthis wonder and unanimously wished Ramanuja to be installed inthe Acharya Pita at Srirangam.

Yamunacharya, an indifatigable leader, had twenty disci-ples who worked hard for the propagation of Yamuna's works inthe successive years. Among those, Sri Ramanuja was fortunateenough to be a disciple of Mahapurna, Periya Tirumala Nambi,Tirukkotiyur Nambi, Tirumalai Andan and TiruvarangapperumalAreyar.

It was Sri Ramanuja who fulifilled Alvandar’s flOWer-budslike desires that burst into flower by his incomparble works dur-ing his life.

Yamunacharya lived for one hundred and twenty five yearsand passed away in 1042 A.D.

A TRIBUTE ON THE OCCASION OI" COMPLETION OF IOIOTH BIRTHANNIVERSARY SYNCHRONISING THE COMPLETION OF IITI-I CYCLE OF ‘IYEARS 0F YAMUNACHARYA., A GREAT ACHARYA IN SRI VAISIINA VISM,HELD 0N .IUY 30, I996.

SRI RAMANUJAAND

DIVYA PRABANDHAMAmong the religions in India, Sri Vaishnavism, as

enlightened in Tamil, through Alwars hymns, occupies aprominent place. The twelve Alwars, who flourished in SouthIndia, mostly between the 6th and 8th centuries, have sung soulstirring hymns, called Divya Prabandham, a 'divine poeticalcomposition. Alwars, who immersed in the nature of the Divine,His beauties, His attributes and deeds are called Divya Suris. Inthe divine poetical composition they praised the Lord who isdwelling in a place or town which is called Divya Desas. So,Divya Suris, Divya Prabandham and Divya Desas are togetherakin to divinity.

Sriman Nathamuni, the first Pontiff of Sri Vaishnavism,rediscovered, collected and codified Alwars hymns in the middleofthe 9th Century and arranged to recite the hymns in Deva Ganain temples.

Since the advent of Sri Ramanuja in the llth century,several Acharyas contributed to the advancement of the conceptof Ubaya Vedanta which means equal validity ofboth the Sanslcritsrutis and Tamil Prabandham of Alwars.

Alagiya Manavala Perurnal Nayanar ‘in his text AcharyaHridayam emphatically stated that like Sruti which was given by theLord to Brahma, Divya Prabandhams were also given by the Lord tothe Alwars. In another Sutra, he says that Ramanuja used to explainBrahma Sutras with the aid ofTiruvoymozhi ofNammalwar.

50 The Voice afAlwars and Acharyas‘

Until Ramanuja‘s period, there were candid conversations,discussions and dialogues on the hymns ofAlwars by Acharyas likeNathamuni, Yamunacharya, Tirumalai Nambi and Tirumalai Andan.

In compliance with Ramanuja’s instructions, his discipleTirukkurukaipiran Pillan, wrote the first commentary forTiruvoymozhi, called Arayirappadi. Following this, fourcommentaries have come out in different times by four otheracharyas. Among these, we could find a record ofconversations,dialogues and discussions ofseveral acharyas on Alwars' hymnsin the commentaries ofKrishnasuri's 24 padi and Nampillai’s idu.It is to be noted that Krishnasuri, other wise called PeriyavachchanPillai, wrote commentaries for 4000 hymns of Alwars andacquired the title Vyakhyana Chakravarthi.

As a thought reader and saint philospher, Ramanuja intuitedthe inner thoughts of Alwars and gave critical expositions ofAlwars’ experience. Although Ramanuja has not written anyTamil work, his most authoritative and systematic expositionson Alwars’ hymns were recorded in the commentaries.

I wish to present some of the incidents and interpretationsof Alwars hymns as unearthed by Ramanuja. From his criticalexpositions, we can derive and enjoy his cardinal devotion in thefollowing way:

l. Ramanuja’s obeisance to Alwars2. Ramanuja’s revelation on Alwars‘ inner thought3. Ramanuja's intoxicated love in Tiruppavai4. Ramanuja as a foster mother ofTiruvoymozhi.

1. Ramanuja’s obeisance to Alwars:

With a view to showing their gratitude, several acharyasincluding Ramanuja paid reverence to Alwars and their hymnsthrough invocatory verses.

Paying a glorious tribute to Nammalwar in his invocatoryhymn to Periya Tiruvandhadhi, Ramanuja asks his mind to

Sri Ramanuja and Divya Prabandham 5!

endeavour, abide, utter, salute and mouthfull praise the name ofNammalwar.

In another invocatory poem to Kulasekhara's PerumalTirumozhi, Ramanuja invites a parrot for feeding nectar and asksit to tell the name of Kulasekhara, who sings about Srirangam,adored the name of Perumal, and a Head of our lineage.

Ramanuja’s devotion and love on Tirumangai Alwar andhis Prabandham are par excellence. In his invocatory poem toPeriya Tirumozhi, Ramanuja says thus:

May Parakalan, who is a God ofdeath for enemies, prosper!May kalikandri, who eradicates the sin that comes in

Kaliyuga, prosper!May the King who resides in Kuraiyalur, prosper!May Tirumangai Alwar, who by his powerful swordgot Tirumantra Upadesa from Sriman Narayanaand who rules the subjects ofTirumangai andwhose heart and conduct are alike pure, prosper!

2. Ramanuja’s revelation on Alwars inner thought:

There are several incidents recorded in the commentarieson Ramanuja’s quintessence devotion of Alwars.

During Ramanuja’s time, Areyars used to perform abhinayafor Alwars hymns in Srirangam. Even now service is beingcontinued. One day, Areyar was elaborating a line ofhymn whichspeaks Periyalwar’s experience on child Krishna in HisTirumozhi. For that line, Areyar identified himself by doublingthe upper eyelid over the eyeball 'inside out to frighten the gopis.Ramanuja’s cousin, Govinda Bhattar, who was sitting behindhim in the audience noticed Areyar’s improper abhinaya and heat once suggested silently by raising his two hands above hisshoulder simultaneously as Krishna is showing His four handswith conch and chalcra to frighten the gopis. Having noticedAreyar repeated his abhinaya for that line as narrated by GovindaBhattar. Ramanuja, who was sitting in the front and minutely

52 The Voice ofAIwars and Acharyas

observing the abhinaya, was amazed at this kind of action andturned back where Govinda Bhattar was sitting. Then hecommended him for his point of action.

This shows Ramnauja‘s deep observance of inner thoughtof Alwar that was unearthed by Govinda Bhattar and practicedby Areyar.

Thus, Tiruvarangaththamudhanar, a contemporary ofRamanuja, in his Ramanuja Noothanthadhi, beautifully describesRamanuja whose mind never forgets to prostrate before the feetof Periyalwar, who did mangalasasana to Lord for His safety.

3. Ramanuja’s intoxi'ated love in Tiruppavai:By his discerning faith in Andal and her Tiruppavai,

Ramanuja is called Tiruppavai Jecr.

One day, in his round for alms, he was reciting a verse inAndal 's Tiruppavai that speaks about the awakening ofNappirmai,Krishna's Consort. While doing so, he reached the doors of hispreeeptor Tirukkottiyur Nambi. Incidentally Nambi's daughterDevaki Piratti came out to open the door. Having seen the girl,who resembles Nappinnai with her tinkling bangles. Ramanujaprostrated before she went inside and told her father about it.Nambi thought that Ramanuja must have been reciting Tiruppavaihymn pertaining to Nappinnai and outpoured the experience bycoincidence and he enquired Ramanuja about it. He agreed withhim and fainted. This bears an eloquent testimony to his title,Tiruppavai Jeer, and his intoxicated love for Tiruppavai.

Thus, Amuthanar, narrates that Ramanuja was a greatsage whose life is endured by the grand grace of Andal, whofirst used the garland and later crowned the head of LordRanganatha.

4. Ramanuja as foster mother of Tiruvoymozhi:Ramanuja‘s contribution to Tiruvoymozhi is significant

in all aspects. It is said that he learnt the first three thousand

Sn‘ Ramanuja and Divya Prabandham 53

hymns of Alwars at the feet of Periya Nambi and Tiruvoymozhiat the feet of Tiruvaranga Perumal Areyar. In compliance Withthe wishes of Yamunacharya, Ramanuja named his jananaputra Pillan after Nammalwar i.e. Tirukkurukaipiran Pilan andinstructed him to write a comsixntary for Tiruvoymozhi.

At one time,while discoursing Nammalwar’s hymn‘Ozhivil kalamellam' he enquired which of the listeners in thegroup would likcto go to Tirumala, a place which is all thetime chilly combined with unbroken rains and render service toLord as desired by Nammalwar. In response to that call, AcharyaAnanthalwan readily agreed to render service and soughtRamanuja’s blessings. Then he embraced him for his courageand called him Anpillai ( one and only male). This showsRamanuja’s abundant love and devotion for Nammalwar andstrived hard to accomplish the wishes of Nammalwar.

Thus, Parasara Bhattar, son of Kuraththalwan, in hisinvocatory poem to Tiruvoymozhi, remarked that whileNammalwar was the mother of 1000 hymns of Tiruvoymozhi,Tamil Veda which speaks of the glory of Lord Ranganatha,Ramanuja was the foster mother whose perseverence nurturedthese hymns for our benefit. Amudhanar also underlined that bythe instinct of Ramanuja, Nammalwar’s Tiruvoymozhi hasblossomed.

As has been stated earlier. Ramanuja gave thought provinginterpretations for Namalwar‘s hymns particularly Tiruvoymozhiin more than 50 places. The following are two instances:

In the very first hymn of Tiruvoymozhi, Nammalwarinstructs his mind to worship the Lord who has all auspiciousqualities; head of both worlds; who gave to Nammalwar thewisdom and bhakti and whose feet dispel the distresses of thedevotees.

‘In the tenth hymn of fourth centum in third decad,Nammalwar exalted the genuine nature of God. He states that


God, by pervading the sentient being and nonsentient matter, willnot be affected by its changing fortunes, welfare, grief etc. Eventhe individual soul by dwelling in a particular body will not beaffected by its metamorphasis or decline in energy. Though thesoul is not affected by its body’s change of condition, it partakesthe pain and pleasure that are experiencing through the body. Insuch a case, it is argued that the dweller - Lord inside all cannotalso remain unaffected by such experiences of individual soul.The great commentator Nampillai, explains that in a prison, aperson is imprisoned for being guilty, whereas a jail visitor visitsthe prison for enquiry and other sort of work. He is not affectedby visiting the jail. Prisoner is in prison because of his fault.Hence he is a sufferer. Jail v-istor is in prison because of hisliking He is not affected. The individual soul is like a prisoner,body is like a prison house whereas Lord is like a jail visitor whois not affected by being in prison. Further he explains that if onerealises this philosophy, he can reach Him. Here, some Acharyassay that God can be reached by those who practice Bhakti; someother say leaving other paths like Karma, Jnana and Bhakti-Yogaand taking God Himselfa path, one can reach Him. Further someinterpret by antimasmrithi, one can reach Him. Having noticedall other acharyas version, Ramanuja asserts that sinceNammalwar has showed sarvathma bhava to Lord in this particularhymn, it is to be stated that God will not be affected by the changesthat took place for chit (sentient being) and achit (non-sentientmatter) tatvas. When the individual soul dwells in a body, thatsoul will not be affected for the changes of fortunes, welfare etc.that took place for body.‘ Likewise, God will not be affected bythe change that affects body and its indwelling soul. He declaredthat one who gets such a revelation can attain Him.

In this way, there were several incidents and interpretationsrecorded in the commentaries.

EMBAR AND RAMANUJASri Vaishnavism believes in the doctrine of service‘

(kainkarya ) to Sriman Narayana. Sriman Narayana createdAlwars and Acharyas to liberate the people from the sea ofsamsara. Beginning from Sriman Nathamunigal, all acharyasabsorbed the essence of Nalayira Divya Prabandam of Alwars.Among the Acharyas, Yamunacharya is a unique personalitywhose saintliness and spiritual wisdom enriched Sri Vaishnavism.Periya Tirumalai Nambi is an ardent disciple of Yamunacharya.He was doing daily service to Lord Srinivasa in Tirumala. Hehad two sisters viz., Sri Bhoomi Pirattiyar and Periya Pirattiyar.The former was wedded to Asuri Kesava somayaji ofSriperumbhudur, a place thirtyfive miles away from Madras, andthe latter was married to Kamalanayana Bhattar ofMathuramangalam, a place thirty miles away from Madras.

At Sriperumbhudur, in the year of Pingala (1017 A.D.) inthe Tamil month of Chitra, on the day of Tiruvadirai Star, anauspicious day, Sri Bhoomi Piratiyar was blessed with a son. Hisnaming cerrnony was done by Periya Tirumalai Nambi. The infantwas 'nained as Ramanujar and Ilayazhwar. It is believed byeverybody that he is the reincarnation of Adisesha. Unlike allinfants, Ramanuja‘s charming face, and the spiritual radianceresulted Periya Tirumalai Nambi to say that the child will haveall virtuous qualities of highest order and he will be a master ofall sastras and live a full life. He was later called Udayavar,Ethirajar, Emberumanar and so on.

Likewise, Periya Pirattiyar was also blessed with a childin the year of Dhurmuki (1021 A.D.), on the day of PunarvasuStar, in the Tamil month ofThai at Maduramangalam. On hearing


this news, Periya Tirumalai Nambi went to the place and namedthe child Govinda Bhattar. He blessed him that the child willhave all saintly qualities combined with a full mastery in UbayaVedanta. He was later called ‘Embar’ by Ramanuja.

It is very interesting to know the life history of acharyas.The life ofGovinda Bhattar, in unique sense that he has dedicatedhis life to serve the Acharya Ramanuja and spent the life underthe shadow of Ramanuja will inspire everybody. The followingaccount will reveal Govinda Bhattar's association with PeriyaTirumalai Nambi and Ramanuja and their mutual admirations.The author uses the name ‘ Govinda Bhattar‘ till the latter becamefamous as ‘Embar', a name given by Ramanuja.

Ramanuja and Govinda Bhattar are the inseparablecompainons since their joining the Gurkula in Tirupputkuzhi tomaster in Veaantas under Yadavaprakasa. As days passed,Ramanuja's intellectual ability created jealousy in the mi_nd ofYadavaprakasa. Ramanuja was meticulously telling allcommentaries before his Guru explained. This promptedYadavaprakasa to mislead Ramanuja. Yadava planned Kasi Yatrawith the disciples, with a hope of killing Ramanuja. Realisingthis Govinda Bhattar thought of saving Ramanuja. On the wayto Kasi, Govinda Bhattar called Ramanuja separately and advisedhim to escape from this group to save life. He also escaped withthe help of Lord Varadaraja and on His guidance he reachedKanchi.

Yadavaprakasa came to know the escape of Ramanuja.Yadavapraksa with his magic, made Govinda Bhattar’s handaffixed to a Linga in the Ganga river. Later, Govinda Bhattarwent to his native place where he established that Linga. Lateron, for some years he was managing the affairs of KalahastiswaraTemple at Kalahasti.

On knowing the whereabouts of Govinda Bhattar,Ramanuja informed his uncle Periya Tirumalai Nambi, who wasvery much concerned and eager to change the mind of Govinda

Embar and Ramanuja 57

Bhattar. On more than two occasions he tried to win back GovindaBhattar. But all in vain. At last, when Periya Tirumalai Nambicame to Kalahasti, Govinda Bhattar realised his mistake ‘andsurrendered before Periya Tirumala Nambi. Periya TirumalaiNambi also brought him back to Tirumala and taught him all thehymns of Alwars and Tirumantrartha which explains;Arthapanchaka-the nature of self, the nature of Lord, means ofemancipation, obstacles for emancipation and the goal. Govinda

Bhattar assisted Nambigal with great veneration and reverencein thought, word and deed.

Ramanuja and Govinda Bhattar mastered the commentariesof Ramayana under the guidance of Periya Tirumalai Nambi.Usually Govinda Bhattar used to make the bed for PeriyaTirumalai Nambi and check it up by just rolling on it once. Oneday Ramanuja observed this action of Govinda Bhattar andinformed Tirumalai Nambi. Periya Tirumalai Nambi enquiredGovinda Bhattar. In turn Govinda Bhattar replied, ‘Even if I goto hell for this action, l will not allow any one to disturb myAcharya when he goes to bed". On heating this reply, Ramanujaand Periya Tirumalai Nambi were very much impressed byGovinda Bhattar’s devotion to his teacher.

On an other occasion, Govinda Bhattar was doing kainkaryaafter taking bath for a second time. Ramanuja who observed himtaking bath for a second time, asked him why he has taken a bathtwice. Govinda Bhattar replied that he has to take a bath for thesecond time, because he removed a thorn from the tongue of asuffering snake. Ramanuja admired this act ofBhattar very muchand raised his eyebrows for Govinda Bhattar’s affection oncreatures.

Ramanuja and Govinda Bhattar completed their study ofthe commentaries on Ramayana. Ramanuja asked PeriyaTirumalai Nambi to allow him to go to Srirangam. Though PeriyaTirumala Nambi was willing to permit Ramanuja to go, he washesitating to send him because he was not in a position to give a


parting gift. On knowing this struggle in the mind, Ramanujaasked Periya Tirumalai Nambi to send Govinda Bhattar alongwith him. Periya Tirumala Nambi gladly agreed to send GovindaBhattar along with Ramanuja. Ramanuja and Govinda Bhattarafter offering worship at Sholigapurram Temple andTirupputkuzhi reached Poovirundamalle, near Madras whereTirukkachi Nambigal was residing.

As a result of the separation from Periya Tirumalai Nambi,Govinda Bhattar became sick, weak and pale. On realising this,Ramanuja sent him back to Periya Tirumalai Nambi. On reachingTirupati, Govinda Bhattar eagerly knocked at the doors'ofPeriyaTirumalai Nambi’s house. Periya Tirumalai Nambi has notopened the doors even though his wife requested him and healso knew that Govinda Bhattar returned. Further he said, “forthe cow sold away who will give grass again?”. Though the doorwas not opened having high regard to his Acharya, GovindaBhattar prayed in front of the door and retuned to Ramanuja’splace. Ramanuja, after heard the whole story, was deeply movedby Govinda Bhattar’s veneration for his Acharya, Afterwards,Govinda Bhattar was living with the sole aim of speaking thefame of Ramanuja and his Divya Swarupa. The mind and soulof Govinda Bhattar was so completely absorbed in the thoughtand spirit of his associate Ramanuja. Govinda Bhattar abandonedthe samsara and very stubbornly started leading an austere saintlylife. To become saintly order, Ramanuja‘ gave Tritanda andsaintly clothes and named Govinda Bhattar with an abridged fonnof his own name ‘Emberumanar' as ‘Embar’. Henceforth,Govinda Bhattar was called Embar. Receiving the saintly orderfrom Ramanuja, Embar thoroughly learnt the Ubhaya Vedantawith the help of Ramanuja.

One day, the disciples of Ramanuja assembled in a placeand were praising Embar’s Acharya Kainkarya, His divineknowledge, Bhakti and traditional way of life. Embar who wasin that group agreed about their praise for him. On seeing this,

Zmbar and Ramanuja 59

la'rnanuja asked: “0h, Embar! when the disciples are praisingrou, you are nodding your head agreeing to their sayings! Thiss bad, what will happen if you approve of this, You know?”.Embar answered, “ Acharya, I, being a lowest man who waswandering in Kalahasti and later your divine self changed mento this level and all the praises by the disciple will reveal thegreatness of Ramanuja only, not of me at all". Ramanuja wasielighted with Embar’s sayings and with a beaming smile he:mbraced him.

Embar, who completely identified himselfwith Ramanuja’s:hought and spirit, composed in the lucid and the most beautifull'amil song in which describes Ramanuja‘s divine form, Divya.Vlangala 'Vigraha containing lotus like fingers,the beauty ofcloththat rounds the body, with a Tridanda in his hand, the beauty ofsmiles that articulate, the lotus eyes that reflect his tenderKindness, the beautiful tuft ofhair over the head - all these beautieswhich enchants Embar’s heart.

Further as a follower of Ramanuja, Embar prayedRamanuja with great veneration that he has to grant him the giftof perfectly retaining in his heart the very difficult thousandhymns of Tirumangai Alwar and other Prabandhams which arenormally difficult to retain.

Embar used to explain the meaning'ofhymns ofAlwars ina correct way and he was acclaimed by all and won theappreciation of everybody.

This savant of Embar, who devoted his life to serveRamanuja must be recognised by all devotees by worshippinghis idol in his native place, Mathuramangalam. His idol in asitting posture will delight and bless all those who worship.

TIRUMALAI ANANTHALWANAnanthalwan, an’Anisa” of Adisesha was born on the

Chitra Star in the Tamil month ofChitra in the Year Vijaya, of anoble Sri Vaishnava family, in Siruputtur near Melkote. Underthe care of his father, Kesavacharya, Ananthalwan was given agood traditional education and was taught the Vedas, DivyaPrabandhas etc.

To became a disciple of Sri Ramanuja, Anantialwan alongwith others reached Srirangam and eagerly approached SriRamanuja. Sri Ramanuja entrusted them to another discipleArulala Perumal Emberumanar, who was a staunch Advaitaascetic earlier and later became a humble disciple of SriRamantija. Ananthalwan had the five fold rites (Panchasamskara)performed by Arulala Perumal Emberumanar. Anaathalwan andothers learnt many a truth as well as ‘anustanam’ at the feet ofSri Ramanuja.

At the instance of Ramanuja, Ananthalwan reachedTirumala and was doing kainkarya to Lord Srinivasa. His serviceto the Lord is unique and His Acharya bhakti lS par excellence.There is an incident for Ananthalwan’s steadfastness bhakti onhis Acharya Sri Ramanuja, narrated in Sri VenkatachalaIthihasa Mala. I" give below the English version ofProfessor V.V.Ramanujam:

“Once when Manthalwan was deeply concentrating onmaking the flower gaflands for the Lord in the ‘Yamunaituraivar'mantapa, the Lord, in order to test him, summoned him to appearbefore Him immedately. Ananthalwan did not mind thiscommand; he calmly finished the work of making the garlands;

Tirumalai Ananthalwan bl

he placed them in a basket on his head and appeared before theLord Venkata. The Lord feigned anger and said ‘Ananthalwan!why did you not come here immediately on my summon? Whatif I drive you away from my hills for disrespecting my command?‘Ananthalwan coolly replied ‘O my Lord of Tiruvenkata? Whathave you lost in my not coming when you called me? My losswould have been great. Delay would have resulted in the flower-buds blossoming and losing their fragrance. That is why Ipreferred to complete my work and then appear before you. Ihave the command of my Acharya to provide you with faultlessfragrant garlands. That is more important than obeying yourwhims and fancies.

Nammalwar the great seer has declared that this TiruvenkataHill is the resort of the Supreme. That means that this is a placewhere you have come to. May be you came earlier to me. Bothof us have therefore equal rights. How then can you drive meaway? Like Maduakavi to whom Nammalwar ( his Acharya) isall-God, friend, relative all put in one. I also hold my AcharyaSri Ramanuja as my all. l am a follower of the footsteps of SriMadurakavi. Do you not knowthis?“

Hearing this reply the Lord was very happy at the steadfastdevotion of Anantalwan to his master(Acharya) and told him:“Ananthalwan! I am very happy to see your single-mindeddevotion to your Acharya. I cannot deny the supreme goal toany devotee of Ramanuja. So please ask something else so thatI can have the pleasure of giving you". Ananthalwan consideredhimself highly fortunate to be told like this and said “what moredo I need than serving your lotus feet? Please grant meuninterrupted services to you here and elsewhere and make itflourish.” Feeling exceedingly pleased, the Lord said, “I willgrant the land ofbliss (moksha) to whomsoever is associated withyou - be it man or animal or bird”. Having obtained this greatboon Ananthalwan considered himself supremely blessed for hisMadhurkavi-like devotion. He felt that all those who were

62 The Voice afAlwars and Acharyas

associated with him should take on the appelation “servant ofMadurakavi-Madurakavi dasan". He began gathering devoteddisciples from then on".

Such a great Acharya Ananthalwan gave several meaningfulinterpretations for Alwars‘ hymns in Nalayira Divya Prabandham.His candid interpretations always coincide with that of Alwars’mind. All these events and interpretations were lucidly recordedby later Acharyas like Nampillai and Periyavachchan Pillai intheir commentaries. Some of them are purported here forenjoyment and to know Ananthalwan’s devoutness inexperiencing Alwars’ hymns.

l. In Mudal Tiruvandadhi, Poygai Alwar describes theLord's attribute of forbearance in the following hymn:

Timmagalum Manmagalum aymagalum cherndhalTirumagatke theerndavar en Icol - Tirumagalmelpalodam cindha padanaganaikh'dantamaloda vannar manam.

Alwar says that it is possible because of the Lord, whileassuming the sleeping posture in milky ocean along with Sridevi,Bhudevi and Neeladevi, fully consummate with Sridevi only.What indeed the sense?. Ananthalwan, by his astute knowledge,interprets the hymn and gives importance to three Consortindividually. He opined thus: “Only Lord consummate withSridevi-what indeed a sense? (Tirumagatke theemdvar en kol?)Only Lord consummate with Bhudevi - what indeed a sense?(Manmagatke theemdavar en kol?) Only Lord consummate withNeela Devi - what indeed a sense? (Aymagatke theemda var enkol?)".

2. Tiruppan Alwar, in his Prabhandha ‘Amalanadhipiran’,while enjoying the enthralling beauty of the Lord Ranganatha,referred to His Conch and the Discus in the hymn, ‘KaiyinarSurisankanalazhiyar' (7). Here is a thrilling anectodate narratedby Periyavachchan Pillai. It reads thus:

Timmalai Ananihalwan 63

While Bhattar was staying in Timkkotiyur, Ananthalwanasked Bhattar whether Lord in Vikunta is seen with two hands orwith four hands. Bhattar replied that both are acceptable. If Heis seen with two hands, He is like Periya Perumal (Mulavirat inSrirangam) and if He is seen with four hands, He is liki-Namperumal (Utsava Murty in Srirangam).

3. In Andal‘s Natchiyar Tirumozhi, Pciryavachchan Pillai,reminds an incident on the hymn, ‘Karththann Mugilum' (12.5):

On his way to see Ramanuja in Srirangam, Ananthalwanreached the place Vadakarai, where some Ekangis, to show theirgrief on the demise of Sri Ramanuja, tonsured their heads andproceeded further. Having noticed this, another disciple SriNambi Guhadasan, climbed up a tree and thought of committingsuicide by falling down from it. At that time Ananthalwan noticedand said: “O Nambi! with your clear mind you have climbed upthe tree. How can you die when you carefully thought ofsafeguarding your body while climbing up. So you won't die now.Come down please".

4. Periyavachchan Pillai narrates another incident whilewriting commentary for the hymn “Veruvadal Vai Veruvi" (5.5.1)ofTimmangai Alwar:

Nanjeeyar, used to enjoy the gesticulation of Bhattar whilepronouncing the beautiful name “ Alagiya Manavala Perumal"and Ananthalwan the name ‘Tiruvenkatamudayan”.

5. In Nammalvar's Tiruvoymozhi, Alwa'r feels that he isthe lowliest of the lowly in the hymn, “lsan Vanavarkku(3.3.4).This self denounciation assuming the lowliest of the lowly onlyintensified the grace of the Lord. While discoursing thisparticular hymn, Alavandar feels that he is a violator of laws,fickleminded, envious, ungrateful, arrogant, deceitful and cruel.He cannot therefore hope to get freed from bondage and serveGod, by mentioning the sloka “Amaryadhaha”. Ananthalwan,when he recites this particular hymn dislikes to say as felt by


Alavandar. ‘He feels that when he was doing kainkarya to LordSrinivasa at the instance of Sri Ramanuja, he do not want to saythat he is the lowliest of the lowly as Alavandar felt in Stotraratnafor this hymn. Such is the Acharya Bhakti of Ananthalwan.

6. ln the hymn “ Unnum Choru" (6.7.1). Nampillai narratesan anectodate of Ananthalwan:

A Srivaishnava, who was a native of TirukkolurJeft thatplace and was tilling the land at another place. When Ananthalwanmet that Srivaishnava, asked his whereabouts. He told that hehailed from Tirukkolur. Ananthalwan said, “why you have comefrom that place. You should have employed there by grazmg acouple of asses for your livelihood, as the Lord stays there”.This shows Ananthalwan’s devotion on the significance of aDivya Desa like Tirukkolur.

7. Ananthalwan’s devotion on Lord Srinivasa is widelyknown. Ananthalwan used to think about Lord Srinivasa whenhe recites the hymn ‘ En Tirumagal” (7.2.9) in Tiruvoymozhi,which actually speaks about Lord Ranganatha of Srirangam. Inthis hymn, Nammalwar, with the voice of maiden, says that Lordof Srirangam, adorns His Consort Sridevi in His Chest and He isHis very soul, and He once lifted the Mother earth on His teeth in‘.'...~aha Avatara; He is the lover of Nappinnai whom He won byvanquishing seven fierce bulls. Here, Ananthalwan use to feelthat Lord adorns His Consort Padmavati in His chest. When heblessed with a female child, Ananthalwan named ‘En Tirumagal ’( My Sri or My daughter) as called by Nammalwar in the abovehymn.

8. ln one of the Taniyans of Tiruvoymozhi, TirumalaiAnanthalwan, an ardent devotee of Sri Ramanuja, said that hewould adore the sacred feet of Ramanuja of peerless fame, toenable him to acquire a mind which constantly concentrates onthe classical Tamil Veda rendered by Nammalwar whose qualitiesare free from all blemishes.

Tirumalai Ammthalwan 65

9. ln Periyalwar Tirumozhi, Manavala Mamur-i narrates anincident on the hymn ‘Navakariyam' (4.4.1). It reads as follows:

Ananthalwan, in his last days, asked the disciples thatwhat name Bhattar delighted to say. They immediately told thatBhattar delighted to say the name ‘Alagiya Manavala Perumal’.Ananthalwan thought that it is like a wife who pronouces thename of her husband, that was pronounced by Bhattar,as everysoul before Lord is feminine in nature. Since Bhattar pronouncedthis name with great devotion and love, he also pronouced thesame name ‘Algiya Manavala Perumal’ and at once he attainedmoksha. Tirumalai Ananthalwan's devotion on Lord Srinivasaand His'Acharya Sri Ramanuja is par excellence. Appillai, one ofthe disciples of Manavala Mamuni, praises Ananthalwan thus:

May Ananthalwan, a father - in - law ofTirumala Srinivasaprosper!

May Ananthan, who was born as Ananthalwan, a gemamong jewels brightness prosper!

May Ananthalwan, who emerged as a succour for theuniverse prosper!

May Ananthalwan, who obtained heavenly bliss by doingkainkarya to Lord who safeguarded the universe during

pralaya, prosper!

May Ananthalwan, who was born in the bright Chitra monthon Chitra star, prosper!

May Ananthalwan, who represents the lotus feet of Hisfather like Ramanuja, prosper!

May Ananthalwan, who was the father ofAlarmel Mangai,prosper!

May the Lotus Feet of Ananthalwan ever prosper!

KRISHNASURI - A MASTER OFMANIPRAVALA LITERATURE

It was during the post - Ramanuja period, Sri Vaishnavismreached its zenith in the sphere of producing manipravalacommentaries for Nalayira Divya Prabandham, Rahasya Granthas(secret sacred works) and stotras by various Acharyas. Amongthose, Krishnasuri, popularly known as Periyavachchan' Pillai,was first and foremost Acharya to write commentaries for allthe hymns ofAlwars in manipravala language. Manipravala meansthe combination of Sanskrit and Tamil words like a necklace'studded with mani - pearl and pravala - coral. The admixture ofcoral like Sanskrit and pearl like Tamil words gives a soothingmeaning with elegant beauty. This practice was prevalent, sincel 1th century, first in Malayalam 371d later applied to Tamil proseliterature inVaishnavism by Acharyas. Krishnasuri ‘s contributionto manipravala literature enriched the history ofTamil Languageand Literature.

Krishnasuri was born to pious parents Yamuna Desika andNatchyaramma of Purvasikha Brahmin family in Changanallur,a venerable place in Tanjore District, on Rohini Star in the Tamilmonth Avani in l 167 A.D. This day synchronizes with Sri KrishnaJayanthi, the birthday of Lord Sri Krishna. Hence he was namedKrishna and later he was given the suffix Suri for his erudition.Since his childhood, he was a great devotee of Lord Krishna.

It is said that he made pilgrimage to Tirumala with hisfamily and acquired a Divya Mangala Vigraha of LordVenkateswara which he consecrated in his village Changanallur.After doing service to his parents, he left his village and lived at

Krishnasuri-a Master ofManipravala Literature 67

the holy feet of Namfillai, a great commentator in Srirangam forthe remaining part of his life.

During his stay in Srirangam he was amazed to hearNampillai’s oratorial discourses on Bhagavat Vishayam and hisregular attendance enabled him to win the appreciation ofNampillai and later he became the Acharya’s personal disciplelike his contemporary Krishnapada, also known as Vadakku -th-thiruveedhi-p-Pillai. Krishnasuri studied Nalayira DivyaPrabandham, its meanings and other texts at the feet ofNampillai.On the order of Nampillai, he wrote a lucid commentary forNammalwar’s Tiruvoymozhi, a nectar-milk like thousand hymns.Manavala Mamuni of the 15th century in his Upadesaratnamalapraises Krishnasuri as one among five commentators who wasendowed with virtuous qualities in safeguarding Tiruvcymozhithrough his commentary. His commentary on Tiruvoymozhi issimilar to Valmiki’s'Ramayana slokas covering 24000 anushtupverses. It is widely known as Irupaththunalayirappadi. Thiscommentary reveals his esteem and regard for Tamil. His workclears many a doubt that arise in the commentary of Nampillai,called Idu.

In_ the interest of creating awareness among the asthikas,he wrote commentaries for other Alwars’ hymns also i.e. fromTiruppallandu to Periya Tirumadal covering 23 Prabandhams.Pillai Lokam Jeer in his commentary on Upadesaratnamalanarrates that though Alwars hymns are in simple Dravida Bhasha(Tamil), with divinity, melodious to hear, soft and simple in style,it is diffficult to grasp the inner meanings as thought ofby Alwars.Such a revelation was acquired by Krishnasuri and he was able towrite commentaries for the entire hymns of Alwars both for hissatisfaction and for the understanding of others. His style ofexplaining the word by word meaning is superb. His incisivewritings show his experience both in tradition and modernity ofhis age by adding number of similes, illustrations, grammaticalJoints. authoritative references and so on. As an erudite scholar


in Tamil Literature, his quotations from Sangam and post-Sangamliteratures add lusture to the commentary . It is stated in hisPrabhava Prakasika, that Lord Ranganatha of Srirangam, havingheard his commentaries, ‘gave him the title Abhayapradaraja. Eventoday along with Alwars hymns, his commentaries are beingrendered during Adhyayana Utsavam by Areyar Swami inSrirangam.

It is to be noted that even today in SimhachalamTcmple inAndhra Pradesh, Krishnasuri’s commentary for Andal’sTiruppavai, called Muvayirappadi is being read daily, apart fromrecitation of Tiruppavai during Margazhi month.

Krishnasuri made significant contribution for RahasyaGranthas (secret works) relating to the development ofVisi'stadvaita philosophy in the post-Ramanuja period. Heelaborately discusses the three secrets i.e. Tirumantra, Dvaya,and Chararna Sloka in his outstanding work Parantharahasya.

His master-piece Tanisloki containing thought-provokingcommentary on select slokas taken from great works like SriRamayana, Mahabharatha. Varahapurana and Sri Vishnupuranawill show his infinite wisdom and oasis of thoughts in the subjects.

His stupendous works of Sanskrit Stotras likeYamunacharya’s Stotraratna, Chatusloki, Ramanuja‘sGadhyatrayam, and J-itante Stotram have showed his abundantreverence and respect to the earlier Acharyas.

His another work Manikkamalai discusses the meaning ofPurushakara and Saranagathi with the basic definition ofAcharyaand disciple. His minor works include Sankalpa PramanaTathparyam, Rahasyatraya Deepika, Rahasyatrya Vivaranam,Nikamanapadi, Upaharasmriti and Kaliyan Arulappadu areenlivening the truth seekers.

His mastery over the manipravala commentaries enabledhim to adorn the four chairs (thrones) of learning i.e.Prabandhams, Rahasyagranthas, Tanisloki and Stotrams and wor.

Krishnasuri-a Master ofManipravala Literature 69

the coveted title Vyakyana Chakravarthi (the King ofCommentators).

It may not be an exaggeration that but for his tirelesscontribution Sri Vaishnava manipravala literature, particularlyAlwars hymns would not have got prominence and fame amongthe people of India and abroad.

Since the demise of his teacher Nampillai, Krishnasurialong with his contemporary Krishnapada, had administered theRamanuja Darsana in Srirangam. His disciples wereNayanarachchan Pillai, Vadhikesari Algiya Manavala Jeer andParakala Dasar. He attained mukti at the age of 95 in 1262 A.D.

Although seven centuries had rolled down, India is stillfotunate to preserve the priceless divine treasure ofcommentariesleft by Krishnasuri, because of the contribution made by KanchiPrathivadhi Bhayankararn Annangaracharya Swami during thefirst halfof this century and later by Sri Vaisanava Sudarsanam,Tiruchi, a private organisation, which made concerted efforts inreproducing and reprinting Krishnasuri’s commentaries, amagnum opus for Sri Vaishnavas.

VADHIKESARI JEER - AVERSATILE GENIUS

In the history of Sri Vaishnavism, the thirteenth century wasa landmark which produced several luminaries who propagated thephilosphy of Visistadvaita propounded by Sn' Ramanuja.

Among these, a notable scholar-Acharya Alagiya ManavalaJeer, originally named Varadaraja, was born in 1242 in the SwatiStar of Tamil month Ani, at 'Brahmadesam Mannar Koil, ahollowed place situated in Tirunelveli Dist.

His creditable life history is unique one. He was servingas a cook in his preceptor Krishnasuri’s house for serveral years.One day, some scholars lcnown to his preceptor came there andwere reading some books in the house. Since the preceptor. wasnot in the house, Varadaraja enquired \vhat, they were reading.Having known his illiteracy, they sarcastically said‘Musalakisalayam’ which means a pestle that cannot bring forthtender leaves. Not knowing its meaning, Varadaraja informedhis Acharya on his arrival.

The Acharya told him that they sardonically talked abouthim as he was an illiterate. Such a situation moved him verymuch and he immediately knelt down at the feet of his AcharyaKrishnasuri and beggedhim with tears to shower his blessings toenable him to become a scholar. The Acharya ‘taught himeverything beginning with Aksharabhyasa, Kavya, Nataka,Alankara, Tarka, Memamsa and other Sastras and he futhermastered Divya Prabandham, its commentaries and other rahasyagranthas at the holy feet of Acharya’s disciple sonSowmyavarewara, otherwise called Nayanarachchan Pillai.Having acquired astute knowledge, he wrote a kavya entitledMusalakisalayam, the very word had been used to scoff at him.

'edlu'k'eslri leer-A Versatile Genius 7l

Later he became a saint and by his undaunted courage andIravity, he exchanged views with several scholars of othereligions in different platforms and established the supremacy oflisistadvaita, that earned him a title, Vadhikesari. That title.dored his name and called Vadhikesari Alagiya Manavala Jeer.

His incisive writings on Ubhaya Vedanta through his worksn manipravala language like Deepa Prakasa, Decpa Sangraha,['atva Nirupanam, Rahasyatriya Karikavali, Tatva Bhushana',Enanamava, Sariraka Kandiya and works in Tamil like Bhagavat3ita Venba are testimony to his versatality.

Apart from this, his concise commentary for Nammalwar'sTiruvoymozhi called Panneerayira -p-padi was acclaimed by hispredecessors. A padi is a unit ofword-content of the length of32letters forming a anustup verse. The word-content ofPanneerayira-p-padi is approximately of the length of 12000anustup verses. By its inclusion, Tiruvoymozhi had fivecommentaries and admired them as Blusgavat Vishayam.

Thenotable feature ofJeer’s commentary is that it reveals thethousand exuberant qualities of the Supreme Being as thought ofbyNammalwar in thousand hymns of Tiruvoymozhi, besides exemplifying the 'five fold basic lcnowledge that are needed for a soul.Jeer’s natural wisdom, high education and erudition inherited from-Acharyas have enabled him to present this gem of a commentary.As a great grammarian, he first introduced Tamil grammar,versification and theme in the commentary and his commentary oninward thought ofNammalvar for Tiruviruththam is supurlx

Pillai Lokam Jeer of 15th century, in his commentary onlUpadesratnaihala has pointed out that this is a counter part of theoriginal hymns of Alwar and thought there are four othercommentaries for Tiruvoymozhi, we can enjoy the wordexplanation only in Vadhikcsari Jeer’s commentary. Such is thegreatness of Panneerayira-p-padi.

Yamuncharya, a descendant of Tirumalai Andan was hisdisciple and he enriched the legacy left by Vadhikersari leer.

It is stated that he lived for 108 years and attained the lotusfeet of Lord in 1350.

SARIRA-SARIRI-BHAVA IN THEWORKS OF PILLAI LOKACHARYA

MgzfiywmqgmHmnitfirwsfiilsflmafimn

1.1. The philosophy ofVisistadvaita is based on the doctrineof Sarira-Sariri-Bhava. This doctrine, which has its roots in theVedas has centuries ofhistory and its inner meaning was explainedby Rishis like Vyasa, Bodhayana, Alwars and Acharyas likeNathaumuni, Yamunacharya,, Ramanuja, Pillai Lokacharya,Vedanta Desika and host of others. Hence this doctrine holds aunique position in the system ofVisistadvaita. Sri Ramanuja hasdealt with the doctrine at length in his works like Sri Bhashyaand Vedartha Samgraha.

According to Sri Ramanuja, sarira means any substancewhich a sentient self can completely control and support for itsown purposes and which stands to the self in an entirelysubordinate relation.‘ In Vedartha Samgraha, he states that theatman or saririn is always the container(adhara) and controler(niyantr) of another and which uses it for its ownsatisfaction(Sesin). The sarira is so called by reason of its beingin its entirety the adheya, the niyamya and the sesa;'it isinspearable from the saririn and forms its aprthak-siddha-visesanaor Prakara.z

l. Yasya cetanasya yad dravyam sarvatmana svarthe niyantumdharayitum ca sakyarn taechesataika svarupam ea, tat tasya sariram (Sri Bhashyall.l.9 vol ll.p.15).

2. Vedanha Samgraha 76.

1.2 Pillai Lokacharya, following Sri Ramanuja, developedthis doctrine in a clear and simple way in his writings.

Sarira-Sarira-Bhava in the work: ofPillar‘ Lokacharya 73

Pillai Lokacharya, born in l205 A.D. was a star of the firstmagnitude in the galaxy ofSri Vaishnava divine of 13th century.He wrote eighteen treatises of secrets known as Astadasarahasyas.J It was during the post-Ramanuja period, the greatnessofTirumantra "Om Namo Narayanaya" was widely known fromthe commentaries of Acharyas. Among the 18 works ofLokacharya, 7 works speak about Tirumantra. The nine types ofrelations between cit and Isvara is well explained in his workNavavidha Sambandham.‘ He begins the work with the followingsloka which accommodates the nine types of relations inTirumantra.

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In this sloka, Lokacharya narrated the sarira-sariri-bhavain the term ‘nara’and ‘ayana' sabdha explains dharya-dharakabhava. Through ‘nama’ sabdha, he explains svaswami bhava.Sesa sesi bhava is derived from the suffix i.e. the implied fourthcase ending added to ‘a’ in Pranavam.

1.2;! Sarira-sariri-sambandha :

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Since sarira-sariri-sambandha is interlinked with svaswamisambandha, adhara-adheya sambandha and'sesa-sesi sambandha


elaborated by Lokacharya in his works.

I propose to explain these sambandhas as elaborated byLokacharya in his works.

He classifies the sarira-sariri-sambandha in three ways:s

1. This relation is known from the word ‘Narayana‘ inTirumantra under Bahuvrihi samasa;

2. This relation discloses the svaswami sambandha fromthe Word ‘Namaha’; and

3. This relation is related to Samanadhikaranya.

1.2.1.1. While explaining the word ‘Narayana’ underBahuvrihi samasa i.e. FIRI: q-qei mq; the entire collectionofeternal beings that were spoken in the word ‘nara’ are supportedby Isvara which is known from ‘ayana’ sabdha. So, the meaningsof bahuvrihi samasa is that the one whose abode is, naras, inNarayana.‘

This can be further explained as follows: His status as thecontroller (antaryami) that 'is, as the controller situated in the innersoul of all sentient and non-sentient beings. These are sarira forIsvara who pervades in each of them as sariri. This is calledantarvyapti. This shows all sentient and non-sentient beings areHis sarira and His pervation in them is called sariri.

1.2.1.2. Svaswami Sambandha: This relation also disclosesthe svaswami sambandha which is known from the word’na.mah'.

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6- wwurfluu “alum mica l'ww'o (Mufleio) ailwbenigma.

1n Navavidha Sambandha Lokacharya explains SvaswamiSambandha under three types:7

Sarira-Sarira-Bhava in the works ofPillar‘ Lokacharya 75

I. This can be derived from the word ‘namaha’;2. This relation destroys the perplexity ofagency (Katrutva)

of the soul- arising out of Jnatrutva (state of being the subject ofknowledge or knower);

3. This relation shows the naturality ofcit and lsvara, beingprotected and protector repectively. Y

(I) The purport of the word ‘namaha' is that in the word‘namaha’, ‘na’ means negation and ‘maha’ means mine. The entireterm refers to the negation of self and elimination of egoism(ahankara) and the sense of mineness(mamakara). This is wellexplained in Paranthapadi by Lokacharya.‘ It reads thus: ‘maha’ isthe sixth case ending on the letter ‘m’. It shows that the soul indicatedby the letter ‘m’ is selfpurposed i.e. svathantriya, the opposite qualityofbeing for the purpose ofanother i.e. Isvara.

So, it says ‘one belongs to oneself”. The ‘na’ indicatingnegation excludes that. He futher says that ahankara and mamakaraare together inseparable and when ahankara is present, mamakaraautomatically follows and vice versa. So these negation is highlightedin the word “namaha’. When once the soul is free from ahankaraand mamakaia, the soul is subservient to Isvara, as it is the propetyof Isvara. So, Lokacharya establishes in the word ‘namaha’, soul’true nature and it's possessions.’ Lokacharya in Tattvatraya citprakarna says that this subservience is not like that ofhouses, lands,sons and wife that can, among other things, exist independently; but'it is like that of the body, incapable of these things i.e. existing andbeing lcnown independently."

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(2) The letter ‘m' in pranava i.e. a,u,m, the 25th letterrepresenting knowledge. declares that the soul is the one which

76 The Voice ofA [wars and Acharyas

is the locus of knowledge. By this knowlege, all performancewill be done by the soul. That means the soul is the agency forall its actions. By knowing svaswami sambandha, this perplexityofbeing an agent independently will be cut off and it means thatthe soul and its attributes like jnana and ananda are indeed onlyfor His sake and dependent on Isvara and this highlights thenegation of self-thinking. Lokacharya states in Tattvatryapitprakama as follows:

“The agency of the soul, indeed, is dependent on the Lord"."Manavalama Muni explaining this sutra says that though sastrassay the soul is the doer for the sake of atrna dharma, the doerwhose trial for his wishes through the knowledge is dependenton Isvara, the substratum ofknowledge look forward the order ofIsvara and hence the agency of the soul is dependent on Isvara.Mamuni further explains that agency means the desire to do,arising from the knowledge of the thing to be done and that being 'the experiencer means the experience of pleasure and pain ofwhich he is the substratum. In general, jnatrutvam(thc state ofbeing the subject of knowledge or knower) is the nature of thesoul which has every right for his efforts and restrain from doinga thing. To do such action, Isvara is an antaryami.

Sri Ramanuja also explains that the free will and agency ofthe soul are reconciled with Isvara, being the cause of all thingsand all actions. Isvara is neutral in regard to the initial effort ofthe selfwith reference to any action, and He assents with approvalor disapproval to later efforts, accordingly as the action is goodor bad.l2 Hence Lokacharya states that the agency of the soul isdependent on Isvara.

l

H. gn'nu fig‘ Queue-i536

‘fig'gjeufigrreir sianmfipib

u. duflfllll-b ll 3.40-41.

(3) Lokacharya further states that unlike ahankara andmamakara that are only imposed from outside to the soul,


Vishnutatva says,

mfimala'mfia'auhifiiaymafiannsfiuaiunn

which means soul possesses the nature of property andBrahman is the possessor of that property."I'his is the relation forboth.

No other relation is desirous for Him. Hence he states thatproperty has no agency for its protection and it is lsvara who isthe possessor of that property. This can be known in the usualway that the clothes and jewels are used for the bodies and not oftheir own use. Likewise, svaswami sambandha shows the agencyof the soul is dependent on Isvara. This is also explained byLokacharya in Srivachana Bhushana."

1.2.1.3. Following Ramanuja , Lokacharya explains sarira-sariri-bhava with techinque- of samanadhikaranya.Samanadhikaranya conveys the idea ofone thing being qualifiedby several aspects. It is the application to one thing of generalwords for the application of each of which there is a differentpurpose. The truth is eminently applicable to the vedanticknowledge o'f the relation between Brahman and the world interms of saririn and sarira."

In Vedartha Samgraha, Ramanuja explains the ChandokyaUpanishad vakya"tat tvam asi”. In the samanadhikaranya of ‘tat’

13. dmamuayaunb 12 a'uaiujp fla'IQQQ-urmgjsgfiu uanb.chairman’; fldlqyifi- Osqg'muenb.

14.11“: Philosophy of Visistadvaita, F 38 and 229

and ‘tvam' in ‘tat tvam asi’, the word, ‘tat’ refers to the perfectBrahmam who is the universal cause and the possessor of all


perfections; whereas the word ‘tvam’ which is used predicativelyof spirtual entities refers to Brahmam as being qualified by theindividual soul or as embodied by that soul existing as the innerruler of the soul that constitutes His body." Lokacharya statesthat this sambandham enlightens the philosphy of Visistadvaita.

1.2.2. Dharya-Dharaka Sambandha:

This relation is one among the three principal relations ofsarira-sariri-bhava. Lokacharya explains this relation under‘ayana’ sabdha in Narayana, and he classifies that in three types:“

l. This relation can be derived from the word “Narayana”in tatpursha samasa;

2. This relation is pre-eminent among the three relations ofsarira-sariri-bhava;

3. This relation is the cause for the eternal steadiness (stithi)of sentient and non-sentient beings.

1.2.2.1. The term ‘Narayana’ under tatpurusha samasamqmufim mg; gives the meaning that He is the abode of

whole creation of sentient and non-sentient beings.l7 It meansthat by being the external pervation (bahir vyapti) the entireexternal beings are supported by ‘ayana’ sabdha vatchya i.e. Isvarawho is the dharaka. Lokacharya also explained this in Parantapadiand Sriahpatipadi."

ls. Ibid ~P.16. gmofipovtbujptb u 133gurhugrma snubujgmnalg 1. aumnaurrjgu aflfigmnii 2. arfgs'lfifl

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1.2.2.2. 'Lokacharya explains that sarira-sariri-sambandhahas three inevitable characteristic and adheyatva, videyatva and

Sarira-Sarira-Bhava in the works ofPia'lm' Lokacharya 79

sesatva for sarira i.e. cit and adharatva, vidhayakatva and sesitvafor sariri who is lsvara. In Tatvattraya cit prakarana, he says thatthe individual soul is controlled by (Niyamya), supported by(adhara) and subservient (sesa) to lsvara."

Lokacharya also states in Tatvattraya cit prakarana, thatthe statement that the individual soul is supported by the Lordmeans that it ceases to be, apart from His will and essentialnature.zo

Explaining the sutra, Mamuni refers that BrahadaranyakaUpanishad says that lsvara is sustainer and also all the existingworld remains immutable with lsvara.2| Since lsvara is thesustainer of all sentient and non-sentient beings, the statementthat ‘individual soul supported by lsvara’ means that the soul isdependent on Isvara's Divyathma swarpa (essential nature) andsankalpa (will). But for these, soul’s existence would not bepossible. All sentient and non-sentient beings have existence.

(Hm 'steadincss (iaifin) and effort. (flqfin)Existence is swarupa. Steadiness is the continuons relationshipbetween one and existence. Effort is employment. Ceasation(hififi is also an employment. These three things alsoexist for lsvara. But these are not supporting lsvara.. In the matterof cit and acit, these are dependent on lsvara. Being dependentfor its existence, steadiness and effort, cit and acit are sarira for

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BO The Voice of Alwars and Acharyas

Isvara and being a sustainer for cit and acit, lsvara is called sariri.Hence, Isvara is adhara and cit and acit are adheya. Kuresa alsoreminds this in his Vaikunta stavazm ‘a’ airWHill

which means the being of all existence in the world isdependent on the sankalparupa Jnana or will of Isvara Further 1nSri Vishnu Sahasranama.l’

reminds us that the firmament the Moon, the Sun, and theStars, the sky,_ the directions, earth and the vast ocean are oneand all propped up by the Supreme valour of Vasudeva So,Lokacharya establishes that Dharya-dharaka-bhava 1s sarira-saririsambandhaika lakshana

_l.2.2.3. Lokacharya explains that this relation is the causefor the etefnal steadiness of cit and acit.

In Chandhokya Upanishad it is said that

wifiawmanmmnn

which means only after Isvara has entered with theembodied soul into the three deities i.e. Agni, water and earth,_the final stage of creation has been reached.“ Then the praktitiwith the ensouled spirit is particularised in objects with classnames.

l3. defiebg alumni’; 51mm": - 136.

24. Iflj-Ojfll'lu Luflapg' (6:3:8)

Sarira-Sarira-Bhava in the works ofPillai Lokacharyn Bl

This antar vypti of lsvara is the pre-requisite for the existence ofcit. Unlike this, bahir vypti (outside pervation) is the cause forthe existence, nature and activities of cit and acit. Thus, thisrelation is the cause for the existence ofeternal beings ofcit andacit.

1.3.1. Sesa-sesi-sambandha:

This relation is also one among the three relations of sarira-sariri-sambandha. Lokacharya classifies this relation in threetypes:25

l. From the fourth case ending added to the letter ‘a’whichstates that the soul is a sesa of the Lord.

2.From the root meaning (dhatvartha), it is said that hisstatus as a protector for His benefit.

3. The nature of soul is that it must be useful to lsvarai.e.bhokta.

1.3.2.1. In the first, LokaCharya explains this relation canbe traced from the fourth case ending 'added to the letter.‘a’ thathas been dropped because of the rule saying that case endings aredropped in a cqmpound as it is the contraction of the word‘Narayana’. This states that the soul is sesa of Isvara which meansthat it is subservient to Isvara." Lokacharya further says that

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82 The Voice ofAlwars and Achaiya:

subservience (sesatva) is indeed the essential nature of the soul.’7The individual soul is subservient to lsvara like sandal paste,flowers, beta] leaves etc." It is such, as can be used by Himaccording to His desire. The Taitreya Yajur Astakam say's that

Warm which means “for whom I amsubservience, I will not leave this to other person’. This showsthat the individual is sesa and Isvara is sesi. Narrating sesrva inhis work Tatvasekaram. Lokacharya states that according toancient texts like Yajur Brhmanam, Haritha Smrithi and BharathaSabha parva, all sentient beings are subservience to Isvara.Lokacharya further showing references'from Subhalopanishad,Apasthamb'a Dharma, Vishnupurana and Bhagavat Gita,establishes that the sentient beings and non-sentient beings aresarira of Isvara.” This enlightens the sesa-sesi-bhava.

1.3.2.2. Lokacharya explains sesa-sesi-bhava from the rootmeaning (dhatvartha) of the letter ‘a’ in Pranava. It means inMumuksuppadi it is said that the letter ‘a' is the basis ofall speechesand is a contraction ofthe word ‘Narayana’ 3° Therefore, here-it refizrs

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to Isvara who is the source ofthe whole world and the saviour ofall.Explaining this sutra, Mamuni observes that in Garuda Purana, theletter ‘a’ is indeed all speeches" and Vamana Purana also says thatthe letter ‘a’ is the basis ofall sounds.” Thus the letter ‘a’ refers tothe Lord ofall, the saviour ofall, the one who creates.“ He indeed isprotector, destroyer and protected. All these passages declare thatIsvara is the cause of the world and protector ofall. So his status asa protector is the root meaning (dhatvartha). Here the letter ‘a’ takenas a verbal root (ava), implies protection. Lokacharya also explainsIsvara’s protection in Tattvatraya Isvara prakarana as followszlM ‘Hissustentation of the world means this, that he protects the createdthings in all forms by entering within them beneficially, like waterin relation to crops’. He also explains in Paranthapadi that the letter‘a’ in the root meaning (dhatvartha) refers to Isvara as a protector.”Here he highlights the protection ofcit is in all stages, in all places,in all times and in all piakara. While protecting, His attributes likeswamitva, karunya etc. are applicable for His benefit. Lokacharyain his work Tanipranavam explains that Isvara as a protector, protectsthe sentients spontaneously without expecting anything from the cit.”Thus, sesa-sesi-bhava is known from these points.

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1.3.2.3. Further Lokacharya explains that the nature of soulis that it must subserve the purpose of Isvara who is sesi. It meansthat Isvara, the bokta, out ofhis own karunya aims at absorptionwith the soul completely obliterating its subservicnce." Therelation of lsvara is that He obliterates the soul's subservienceand when He enjoys, He reconciles the soul's feeling ofwithdrawal and not forbearing the nature of soul which hasattributes ofjnana and ananda. That relation is called scsa-sesi-bhava.

1.4. Lokacharya declares that by knowing the sarira-sariri-bhava, the misconception of oneness ofjiva para will cease. Byknowing dharya-dharaka-sambandha, the misconception ofotherdharalta will cease. By knowing sesa-sesi-sambandha, themisconception of sesi on other being will cease.

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TIRUMALAAND

SRI VAISHNAVA ACHARYASSince the advent of Bhakti movement in the 6th century,

Alwarsjwelve in number, stressed the importance of visits toDivy esas through their hymns. Alwars considered 108 DivyaDons as sacred spots and sung in praise of each deity and itssurroundings. Among these, Tirumala is the second Divya Desa(first being Srirangam) about which 206 hymns were sung by tenout of twelve Alwars.

It is notew'brthy that Tirumazhisai Alwar through a hymnin ‘Nanmugan Tiruvandadhi’ advised the bhaktas that they musthave a pilgrimage to Tirumala before attaining old age.

'Kondukudangal Melvaiththa kuzhaviyaytanta varkkan thalai {halal pandenm'pom kumaran nirkum pozhil Venkata malaikkepom kumarar ulleer purindhu.

(Nanmugan Tiruvandadhi 44)

Kulasekhara Alwar mentions that Tirumala is beingworshipped in competition by the celestial Gods of Heaven,devotees, Urvasi and Arambayars and thronging themselves tohave the darshan of Lord Venkateswara.

'Cediyaya Valvinaikal theerkum Timmale!Nediyane! Venkalava ! nin koilin vasalAdiyarum Vanavarum Arambayarum KidanthiyangumPadiyaykkidandu un pavalavai kannbene '

(Perumal Tirumozhi 1.4.9)


Tirumangai Alwar, who himself undertook pilgrimage to87 Divya Desas, says that wise men are daily visiting Tirumalaand worshipping the Lord.

'Palliyavadu parkadal Arangam iranga van peimulai

Pillaiyay uyurunda endai piranavan peruguml'dam

Velliyan kariyan maninira vannanan endernni

Telliyar vanangum malhi Tiruvengadam adai nenjame!’

(Periya Tirumozhi I-8-2)

In such a way, the necessity of visiting sacred places,particularly Tirumala, was highlighted by Alwars in their hymns.

Since the beginning of the 10th century, Sri VaishnavaAcharyas had significantly contributed service through their visitsto Tirumala and left a permanent and indelinable impression.They also established the rituals and customs that have to bepracticed from time to time. These are well written in texts like‘Sri Venkatesa Itihasa Mala’, “Tirumala Ozhugu’,'Yathindrapravana Prabhavam' etc. I am giving below a fewoccasions in which prominent acharyas visited Tirumala.

Yamunacharya (916-1042)Among the Sri Vaishnava Acharyas, Yamunacharya was

the earliest Acharya visited Tirumala. He occupied a house onthe left side of the temple and was offering flowers to Lord. Eventoday that place is called Yamunaiththurai, the name given byTirumala Ananthalwan.

Tirukkatchi Nambi (1009-1100)Yamunachaya’s disciple Tirukkatchi Nambi, otherwise

called Kanchi Pooma visited Tirumala to do service to Lord. ButTirumala, being a chilly place, his service to Lord was notcontinued as desired by the Lord.

Tim-all and Srl Vaishum Aclulryns 87

Periya Tirumalai Nambl (10th century)Yamuna's another disciple Penya Tirumalai Nambi, having

impressed on Nammalwar's Tiruvoymozhi pasuram aboutTirumala, wanted to do service to Lord. At the benign order ofYamunacharya, he used to bring water for Lord’s Abhisheka fromAkasaganga. Such service is being continued by his descendantsover the Hills even today.

Sri Ramanuja (1017-1137)It is said that Sri Ramanuja visited Tirumala thrice during

his life time. He made serveral modifications and developments.To mention a few, he proved that Lord Venkateswara is a Vishnudeity by adorning Him with Chakra and Conch. With a view toenriching the divya isvarya of Lord and for the development ofTirumala, he made Malai Kiniya Nindra Perumal as Utsavamurtiand Venkataththuraivan, the then Utsavamurti to stay in sanctumsanctorum.

Though Lord Azhagppiran is a sayanadhivasa deity everyday, according to Vaikanasa Agama, Ramanuja arranged LordKrishna as sayanaberar during Margazhi month only. Althoughin the chest of Lord Venkateswara (Mulvirat) Mahalakshmi isfinding a place in silpa rupa, for the enrichment of divya isvaryaas stated in Varhapurana, Ramanuja made a vyuha Lakshmi withtwo hands and adorned Her in the chest ofLord on Sukladwadasi,Friday, uttara Phalguni Star.

Like soldiers who used to decorate their arms withchandanam and flowers, Lord also daily on three occasions isdecorated l-lis conch, chakara etc., then to Tirumarbhu Natchiyarand Tirumudi.

With a view to aviod equal pujas to two deities in a placeas stated in Vaikhanasa Agama, Ramanuja ordered first toperform trikalnpujas to -Varaha Swami and then only toTiruvengadamuduyan. l-Ie also consecrated Utsavamurti in

88 The Voice ofAlwar: and Acharyas

Varahaswami Temple and Varaha Jayanti is being celebrated onevery Sravana star in Iypasi month.

Apart from this, Ramanuja systematised the recitation ofAlwars’ hymns in Tirumala. He also regulated the four streetsfor the convenience of conducting Purattasi Brahmotsavam andso on .

Tirumala Ananthalwan (11th Century)

Sri Ramanuja’s disciple, Ananthalwan, at the instance ofhis Acharya, visited Tirumala and stayed their for a long timeperforming pushpa kainkarya to Lord Venkateswara. Heconstructed a flower garden and a lake.

Alwar Tiruvarangapperumal Areyar (1017-1097)

Alwar Tiruvarangapperumal Areyar, another disciple ofYamunacharya, visited Tirumala when Tirurn'alia Nambi andAnanthalwan were doing service to Lord. He made a record ofhis recitation of Alwars hymns in Devangana a"- was done inSrirangam. During Adhyayana utsavam on the first day, he wasinstructed to recite the hymns in Devagana. Such a practice wasdispensed with since a long time.

Sri Vedanta Deslka (1269-1369)It is said that Sri Vedanta Desika, an exponent of

Vaishnavism, also had a pilgrimage to Timmala and worshippedthe Lord.

Periyavachchan Pillai (1167-1262)A great commentator of Nalayira Divya Prabandham,

Periyavachchan Pillai visited Tirumala and used to stay back inTirumala for years together. His obsession with Tirumala isnotable in his commentaries. It is said that he acquired a Divya‘mangala Vigraha ofTiruvengadamudayan and consecrated in hisnative village Chenganallur in Tanjore District.

Tirlunala allSri Vlisluulva Acharyas 89

Manavala Mamuni (1370-1443)

The last Acharya, Manavala Mamuni visited Tirumalatwice, during his life time with so much reverence and devotion.He established Chinna Jeer Mutt. It is to be noted that heprescribed the method of visit to Tirumala and worship of LordVenkateswara. It is stated as follows:

Pilgrimage to Tirumala-Tirupati

l. Visit to Sri Govindarajaswami Temple: worship SriRamanuja and then Sri Govindarajaswami.

2. Visit to Tirumala:a) Worship at the foot of the Hills-b) Worship the entrance towersl. Vaikuntam Tiruvasal2. Avavaraichuzh thiruvasalc) Visit to Sri Ramanuja Garden established by Tirumalai

Ananthalwan.d) Flower Mandapam and gardens.e)Bathing in the Tirukkoneri tank.i) Wearing Tirumankappug) Worship the deity Varaha Swami.h) Enter the Mukhadwara tower.i) Ranga Mandapam.j)Yamunaiththurai.k) Cenbhaga vasal.l) Garuda Sannidhim) Potu.n) Tirumamani Mandapam.o) Ananda Vimanam.p) Vishvaksena.q) Sri Ramanuja Temple.r) Narsimha and Rama ands) Padadhikesa worship of Lord Venkateswara.

Such a mode of worship will pave the way for every pilgrim


to attain peace and tranquility in their life.

Koil Kandadai Annan (14th century)Koil Kandadai Arman is one among the eight disciples of

Manavala Mamuni. l-le was living in Srirangam and never crossedKaveri. He was advised by Mamuni to visit Tirumala. At hisbenign order, he visited Tirumala along with another AcharyaUttamamambi on Purattasi car Festival Day in Tirumala.

Prathivadhi Bhayankaram Annan (1361-1454)Prathivadhi Bhayankaram Annan, another disciple of

Mamuni had a pilgrimage to Tirumala on studying the hymns ofNammalwar when he was in Kancheepuram. It is said that at theinstance of Lord Varadaraja of Kanchi, he visited Timmala anddid kainkarya. In his sojourn, he first visited Tiruchanur, thenTirupati Sri.Govindarajaswami Temple and reached Tirumala. l-lelived there for years together. At one time, when ManavalaMamuni visited Tirumala, ordered Arman to write a Suprabhatha,Prapatti, Mangalasasanam and Stotrams on Lord Venkateswara.With great reverence to his Acharya, Annan beautifully wrotethese four works. Having appreciated the work, Mamuni felt thatthese have to be recited in Sri Varu Temple daily. Since then, hisworks i.e. Suprabhatham etc. are being recited daily.

Thus several Sri Vaishnava Acharyas made visits toTirumala and did service to Lord and left an enduring legacy ofdevotion.

It is a matter of pride that T.T. Devasthanams continue tomaintain the age-old traditions and follow scrupulously thehallowed customs and rituals established by the revered Acharyasin letter and spirit.

Alwar Emberumanar Jeer Tiruvadigale Saranam.

About the Author...........Born on August 16, 1948 to a pious parentsSri U.Ve.M. Veeraraghavachaiya and Smt.Sarojammal. Sri Varadarajan has his earlyeducation in Madras; after acquiring

_, technical qualifications. he joined as PAto Principal SV Me ical College Timpati and served from I968 to1970; From I970 onwards he served as Steno Ch'ief Steno, PA andSecretary to Vice Chancellors of Sri Venkateswara University,Tirupati. till I991: during that period. successive Vice Chancellorsencouraged him to study further that resulted him to acquire a doublePost-graduate inPolitical Science (1980) & Tamil (1982) and aDoctorate in Tamil with the topic ‘Panncerayirappadi~A study‘ ( I988);having learnt Nalayira Divya Prabandham in early age, Dr.Varadarajan learnt at the holy feet of his Acharya Sri U.Ve.T.A.Krishnamacharya Swami of Tirupati, the commentaries onPrabandhams, Rahasyatrayam, Stotraratnam, Idu, etc. for the pasttwo and half decades besides kalakshepa on Panneerayira-p-padifor four years; he was spotted to be the first Special Officer, AlwarDivya Prabandha Project. a Unique Project established by the T.T.Devasthanams in 1991 and served for nearly two years; during this

i period. he successively conducted a Seminar on Nalayira DivyaPrabandham with special reference to Lord Venkateswarat besidespropagating Alwars hymns through discourses by various scholarsarranged in South India; since September 1992. Dr. Varadarajan hasbeen working as a Lecturer in Tamil, S.V. University; as a regularwriter, he has written more than 80 articles in different journals likeGeethacharyan. Sapthagiri. Yathiraja Paduka. Triveni, The Hinduand so on; the rare usage of words in. Vaishnava Literature is beingserialised in Sapthagiri since I994; he has been delivering lecturesin Tamil, Telugu besides English and participating in a number ofSeminars by presenting papers on Vaishnava Literature; he haspublished the following four books; (i) Panneerayirappadi - A study(Tamil); (ii) Sri Vaishnava Sampradaya in Tirumala (English)(iii) Vainava Vazhi Thondral Varalaru (Tamil) and (iv) VainavaVilakku (Tamil)

the vuice 0f alwars and auharyas

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