DARSANAM 
 

taic[mf  

7/16/2008 
SARVADARI ‐ ADI 2008 
 

Goda Special

 
Sri Andal, Madurantakam                               

Darsanam : 2 sevai : 4
 
 
 

The importance of Archa Avataram has been emphasized by all our acharyas and is in
fact is one the fundamentals of our
philosophy. The many temples that
have existed for centuries and yugas
and the temples that are being
constructed even today go to reiterate
our firm belief that in this Kali Yugam,
worship of Archa avatara is the surest
way of attaining moksha. It is in this
context that I would like all of us to
observe some basic principles when
we visit temples. This is the holiday
season and many of us have already planned our holidays and some of may be already
on our vacation.
First : At the risk of repeating myself, I request each of us going to temple, to follow
the tradition when it comes to dress code. Simple and modest dress code, nothing
flashy and nothing expensive is the protocol we should show to our Varadan and
Acharyan firstly to keep our tradition and also to maintain the sanctity of temple
environment. My argument is simple: When we dress up appropriately for a job
interview to see an ordinary human being, can we not take care to see that we are
properly dressed to see the Lord of this Universe?
Second: when we go to see the Lord, we should not go empty handed unless it is
unavoidable. My first preference is to take a poo maalai that has been made by us, but
if this is not possible, we should at least buy a Maalai and get the same cleaned before
offering to the Archakar.
Third: Spend as much as your time in front of the Lord (this will not be possible in
many of the Divaya kShetrams) so that you are able to retain His Divya Mangala
Vigraham in your mind. The time taken by the Archakar during the Arcahanai is an

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excellent opportunity for us to concentrate on the Archa Thiru Meni. Try not to get your
attention diverted.
Fourth: When you are blessed with the Sri Shadari think of the Acharya and the
Presiding Deity, take the prasadams with both hands and avoid eating the same when
the Goshti is still in progress.
Fifth: Do not cover too many temples on the same day like a holiday package tour, as
the memory becomes blurred within a few days.
Sixth: Try to cover temples that are not frequently visited by tourists. I feel we owe to
the archicarps of interior temples to give them their due respect for their dedication in
remaining in the interior to do Kainkaryam for the Lord despite lack of funds and poor
sevaarthis turnout.
Seventh: Adopt a temple that your ancestors have been devoted to and which is in
need of financial patronage.
Eighth: Try and get to know the sthala puranam of the temple you visit before you
make the trip in order to avoid missing the relevance
of the temple.
I would like to narrate a small incident that took
place a few weeks ago when I was in Chennai. I was
in the Nanganallur Anjaneyar temple and found that
the sannadhi was closed for aradana. I did not wait
and moved on with my other work (laukeekam)
hoping that I will be able to have His darshan the next
day. The next day, I went at a different time and
again I found the Sannadhi was closed. I had a choice
to move on with my other work (like I did the previous
day) or stay back. I stopped a while thinking about the
previous day’s incident whether Anjaneya was testing
me. I said to myself that I will wait and have His
darshan. Well, I waited for 15 minutes and at that Namakkal Anjaneyar
time one of the founding member of the temple and
the trustee whom I know very well saw and took me
to the front enclosure where only ubayakars were allowed. It seemed as though
Anjaneya was rewarding me for my patience and also He wanted me to be with him for
a full 15 minutes as the Deepa AAradanai and other rituals took that time after the
saandhi was opened. On earlier occasions, I was spending less than 5 minutes in the
temple. This incident made me to think if this was a subtle communication from Him
that we should not be in a hurry to make a hurried visit as though we are performing a
routine ritual.
Vazga Pallandu Nam Thoppul Pillai, Vazga Pallandu Nam Akkara Kani

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Adeyen Ramanuja Dasan
Nanganallur Venkatesan

Month : Adi – Sarvadhari (July – August 2008)

Tamil English
Day Thithi / Star Particular special
Date Date
DakshinAyan
Adi 1 16 Wednesday Adi month begins
Punyakalam*
Kanchi varadar Gajendra
4 18 Friday Pournami
Garudan Moksham
Srimad Vedanta Desikar
5 19 Saturday Sravanam
Monthly Tirunakshatram
13 28 Monday Ekadasi Vratham
Acharyan Paduka
14 29 Tuesday Dwadasi
Aradanam
Srimad Bhashyakarar monthly
15 30 Wednesday Tiruvadirai Tirunakshatram
Navalpakkam Ayya Swami
*Tarpanam
Surya
17 1 Aug Friday Amavasya only in the
Grahanam
evening
18 2 Saturday Adi perukku
20 4 Monday Pooram Sri Andal Tirunakshatram
28 12 Tuesday Ekadasi Vratham
Paduka
29 13 Wednesday Dwadasi
aradhanam
Srimad Vedanta Desikar
31 15 Friday Sravanam
Monthly tirunakshatram
Chandra *Tarpanam in
32 16 Saturday Pournami
Grahanam the night
Yajur
do do do do Avani Avittam
Upakarma
Masa
Avani 1 17 Sunda Gayathri japam
pirappu
*The tarpanam is compulsory for all those who are eligible for pitru tarpanam.
Avani Avittam : We can perform Avani Avittam (Upakarma) as per the schedule: by
HH Srimad Azhagiya Singar. Also seems that a section of Swayamacharya samrpadaya
sishyas will perform on 16th Aug. But HH Srimad Andavan has announced that the
Upakarma has to be performed on the next pournami day due to Grahana Dosham.

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Kindly follow according to your sampradayam and family. But Gayathri Japam
should be performed on 17th August by all.

Thirukkaar Vaanam - Sri Thirukkaar Vaanar Temple, Kanchipuram

Serankulam Setlur Venkatesan

Temple Location : This Divyadesam is also found inside the Pragharam of Ooragathan
Temple, Kanchipuram.
Sthlapuranam : The Perumal in this sthalam is
Thirukkaar vaanar. Kaar means clouds and Neer means
rain (or) water. The God explains to the world that the
water in this world is the resemblance of him and the
Kaar (the black clouds which gives rain) to the world is
also one of his reflection and clouds that are found in the
sky are also the reflections. Without water, the World
cannot survive. So, he comes to the World as rain and
makes all the things to survive. So, Sriman Narayanan
explains that he himself is the black clouds which give
the rain to the human and all living things to survive. So,
this perumal is called as "Thirukkaar Vaanakkalvar".
Moolavar and Thaayar: The Perumal found here is Sri
Kalvar and he is blessing the devottees in Standing
position facing West direction. Prathayaksham for Gowri
Parvathi Devi.

Thaayar: The Thaayar found here is Komalavalli (Thamaraiyaal) Naachiyar.

Mangalasasanam: Thirumangai Alwar - 1 Paasuram. Total - 1 Paasuram.
Pushkarani: Gowri-thadagam (Tharathara theertham).
Vimanam: Pushpaka Vimanam.

Alwar Acharyan Tirunakshatram in this month                                      
Adi 17 : Prathivadi Bhayankaram Annan                    Adi 20 : Goda Piratti 
Adi 24 : Garutman – Periya Tiruvadi                           Adi 31 : Sri Alavandar 

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Kum. Ritika Rajan

Q1) Sage Narada is also fondly called as what?

Q2) Who is known as BHAGAVAN?

Q3) Who was the adopted mother of Sriman Narayanan, when HE

came to earth as Srinivasa Perumal?

Q4) What are three important ways by which we can gain knowledge about the Absolute
Truth?

Q5) Why Vedic Scriptures are called APAURUSHEYA?

Q6) What are four authorized samparadayas as per Vedas?

Q7) How do you explain SOUL in a body in a single line?

Q8) What are sources of Dharma?

Q9) What are the three doors of Hell those one should avoid if one has to attain the
Spiritual path and Self realization?

Q10) Whom do we glorify with the following sloka- “ NAMO NAMO YAMUNAYA
YAMUNAYA NAMO NAMO”

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Answer for the quiz last issue :
Ans 1) Thirumangai Alwar
Ans 2) Bhoga Mandapam- (HE is enjoyer of everything)
Ans 3) Vishnu-ratah
Ans 4) Kardama Muni and Devahuti are the parents of Lord Kapila
Ans 5) At the feet of his maternal uncle Athreye Ramanuja known as Appullar
Ans 6) Achyuta, Anantha, Govinda
Ans 7) Advaitam, Dvaitam and Vishishtadvaitam
Ans 8) Sun God and learnt all the Vedas, grammer, literature and music within 60 hrs.
Ans 9) Ahalya
Ans 10) Thiruvenkata mudaiyam yathirai, Akrur’s Jnanam, Arthirathi Margam ‘s dhyanam.

(CONTINUATION OF 8 Mahishi’s of Sri Krishna)

Smt. Suchitra Rajan

Once Bhaumaasura conquered all three worlds and collected all the beautiful
daughters of the Kings wherever possible and kept them imprisoned within his palace.
The demon Bhaumaasura, having become very powerful, took by force the Umbrella
from the throne of Varuna devatha. He also took the earrings of Aditi,
the mother of devathas. He conquered a portion of heavenly Mount
Meru and also a portionof Mani-parvata. The King of heavenly
planets, Indra, complained about Bhaumaasura before Lord Sri
Krishna in Dwarka.
Lord Sri Krishna accompanied by HIS wife Satyabhama,
immediately rode on the back of Garuda to Praagjyotisa-pura,
Bhaumaasura’s capital city after Indra’s complaint.
To enter the city of Praagjyotisa-pura was not a very easy task
because it was very well protected. There were four strong holds
guarding the four directions of the city, which was well protected on
all sides by military strength. The next boundary was a water canal all
around the city and in addition the whole city was surrounded by electric wires. The
next defensive work was of “anila”, a gaseous substance. After this, there was a

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network of barbed wiring constructed by demon called Mura. In other words, the city
was well protected as per today’s scientific standards.
When Sri Krishna arrived, He broke all the strongholds with HIS club
and scattered the military strength with HIS rains of arrows. The
electric boundary was counteracted with HIS Sudarshana Chakra
and dispersed the canal of water and the gaseous boundary and
also broke the barbed wires into pieces. By the vibration of HIS
Conch Shell, HE shattered the hearts of the opposing fighters and
broke all the fighting machines. Similarly broke the walls around the city with
HIS invincible club.
The sound of Sri Krishna’s conch shell woke the demon Mura and he came out to
see what had happened. He had five heads and had been living in the sea for a long
time. The demon Mura was as brilliant as the sun and his temper was like blazing fire.
He attacked Garuda, the carrier of Lord Vishnu, first by his trident and roared so loudly
that whole world heard him. Lord Sri Krishna shot two arrows toward the trident cutting
it into pieces and at the same time using many arrows, HE pierced Mura’s mouths
before Mura could attack HIM with the club. With the Sudarshana Chakra, HE separated
the five heads of the demon from his body and fell into the water as though a mountain
falls into the ocean after being struck by the thunderbolt of Indra.
Demon Mura had seven sons, named, Taamra, Antariksa, Shravana, Vibhaavasu,
Vasu, Nabhasvaan and Aruna. All of them became vengeful because of the defeat and
death of their father and attacked Lord Sri Krishna by the order of Bhaumaasura.
Lord Sri Krishna with HIS unlimited and invincible strength cut all the weapons of
the men of Bhaumaasura into pieces like grains in no time.
Bhaumaasua was also known as Narakaasura, was the son of the earth
personified. Angred Bhaumaasura when all his men were
defeated by Lord Sri Krishna, came out of the city with a
great number of elephants against Him. Bhaumaasura saw
Lord Sri Krishna with HIS beautiful wife Satyabhama
situated high in outer space just like a blackish cloud
around the sun, glittering with the light of electricity.
With HIS Sudarshana chakra, HE killed the Bhaumaasura
on the battlefield. At that moment , all the devatas of the
heavenly planets showered flowers on the Lord.
At this time, the earth personified BHOOMA Devi
appeared before the Lord and greeted HIM with a
vaijayanthi flower garland. She returned the dazzling earrings
of Aditi, umberalla of Varuna. She fell down in obeisances in
great devotional ecstasy and offered her prayers unto to the lotus feet of the Lord,” let

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me offer my respectful obeisances unto the Lord, who is the Lord of all devathas. You
are the supersoul and in order to satisfy the aspirations of Your devotees, You decend
on the earth in Your various transcendental incarnations, which are just appropriate to
the devotees worshipful desire. You are the shelter of all six major opulances (kalyana
gunagal)”. She continued her prayers by glorifying all HIS attributes like creations,
about 26 elements, etc. Her glorifation were unlimited as the Lord’s attributes are
unlimited. She continued, “My dear Lord, may I inform you that this boy, whose name
is Bhagadatta, is the son of my son, Bhaumaasura. He has been greatly affected by the
death of his father and I request Your Lordship to give him shelter.”
When Lord Krishna heard the prayers of mother earth, HE said to Bhagadatta:
“Don’t be afraid”. Then HE entered the opulent palace of Bhaumaasura and found
16,100 young princesses, who had all been kidnapped and held captive there. As soon
as the 16,100 young princesses saw Sri Krishna, they became captivated by HIS beauty
and within their minds they decided to accept HIM as their husband without hesitation.
Sri Krishna also agreed to accept them as HIS wives and then arranged for them to be
brought to Dwarka city.
After this incident, Lord Krishna and Satyabhama entered Amaravati, the capital
city of the heavely planets and went went straight to the palace of King Indra and
presented the earrings of Aditi (mother of Indra). At that moment being in the city of
Indra, Satyabhama remembered the promise of Krishna to give her a PARIJATA tree.
She uprooted a parijata tree and placed it on the back of Garuda. Once, Narada had
presented a parijata flower to Rukmini Devi, senior wife of Krishna. This developed a
complex in the mind of Satyabhama and asked Krishna Parijata tree. Indra got angry
when he heard that Satyabhama had taken parijata tree from his city without his
permission and fought with Sri Krishna but in vain. After this, the tree was installed in
the palace garden of Satyabhama.
After defeating Indra, Krishna arranged to marry 16,100 girls brought from the
custody of
Bhaumaasura. By
expanding HIMSELF
into 16,100 forms, HE
simultaneously
married them all in
different palaces at
the same auspicious
moment. Sri Krishna
lived with them all
simultaneously in
different places as a

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normal husband treats his wife. Even though each queen had thousand maid servants
for their service, the queens served personally unto to the lotus feet of Sri Krishna, like
fanning HIM nicely, offering HIM fragrant, floral oils, decorating HIM with flower
garlands, feeding HIM platable dishes. Thus they displayed on this earth as an ideal
household life.
Thus the stories of the queens married to Lord Sri Krishna ends here. Each
queens begotted 1000 children. Queen Rohini is the representative for all the 16,100
wives. For more references please refer to “SRIMAD BHAGAVATAM”.
ALL GLORIES TO HIS DEVOTEES AND HIS LEELAS.
(adiyen request each and every devotee to forgive me for my mistakes in this series of
8 Mahishi’s of Sri Krishna)

ACHARIYAN THIRUVADIGALE SARANAM.

Smt. Rajashree Venkatesan

Paramaarthastuti is a sloka of 10 verses in praise of Lord Vijaya Raghavan of

Thiruputkuzhi near Kanchipuram. These slokas are in praise of Ranapungava (Poreru)

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Rama. He steps into the Dandaka forest and from their onwards becomes Ahava

 
      pakshi tirtham, tiruputkuzhi  
pungava Rama (warrior Rama) till He returns to Ayodhya as Vijayaraghavan. There is a
shrine for the eagle – Chieftain Sri Jatayu near the tank in front of the temple and
tradition has it that Sri Rama performed the final rites to the eagle at this spot.
Grdhrasaras is the Sri Jatayu tank and the Paarijatha Tree next to this Grdhrasaras is
none other than Sri Vijaya Raghava Perumal
The title of this slokam was chosen by Our Swamy himself (the other stotram
which vies for this honour is Achyutasatakam) Paramaarthastuti is also referred as Sri
Desika Ramayanam as it subtly touches all the
kaandas of Sri Valmiki Ramayanam. The title
of this stotra has many meanings. At an
ordinary level it means –“praise to the
meaning of the Supreme”, thus conveying that
a mere recital of this stotra can lead to
highest benefits for the reader.
The deeper meaning starts when we
split the word Parama + arthastuti or the
Verse of praise to Supreme Mother (Ma) as
goal. This is in keeping with the saying of
Sage Valmiki where he names Ramayana as

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Sitayascharitam Mahat – or Ramam praati ayanam – traveling towards Sri. The last
meaning for this stotra’s title could be that it is dealing with parama artha or the
Supreme Goal. For a Srivaishnavan the Supreme Goal is nothing but prapatti or total
surrender. Thus the title of this stotra reveals layered meanings which has been given
to us by our poorvacharyas.
Sri Vijaya Raghava perumal is likened to a heavenly Paarijatha tree by Our
Swamy. Paarijatha Tree was one of the many things that came out of the milky ocean
during the great churning. The heavenly paarijatha tree has the capacity to grant all
that one wishes if we stood under it. Vedas describe Brahmam as Vriksha (tree) and
there is no tree greater than the Heavenly Paarijatha. Our Swamy describes Sri
Raghava Simham as a moving Paarijatha tree in Raghuveeragadyam (dandaka
tapovana jangama paarijata), but here he is Sthitapaarijatha as He has made this
Grdhrasaras his permanent abode. Trees generally yield fruits, but trees on the banks
of the rivers or lakes are special as they yield copious fruits compared to other trees
away from water source Sri Rama Himself has chosen this spot of his own volition.
Since He has stationed Himself of his own accord He is bound to yield plenty of fruits to
all those who come to Him. The Paarijatha Tree is generally a stout tree, not too tall
with thick green foliage. During the flower yielding time the tree bends due to the
weight of the flowers. It would look like it is asking everyone to take the bounty from
its loaded boughs. In Grdhrasaras Sri VijayaRaghava Paarijatham is waiting for his
Bhaktas to come under His umbrage .All those who take cover under this thick
Paaritjatha tree are bound to be protected by Him.
RaNa Pungavan, Tirupukkuzhi 
Be it anyone as Our Swamy says in Dayasatakam ---
NishadaanamNeta (Sri Guhan) kapikulapati (Sugreevan), kaapi (shabari ) kuchela kubja
(the hunch back maid of Mathura) Vrajayuvatayoh (cowherds of Vrindavan) and
malyakrit (flower vendor) the only qualification is that all these bhaktas had
MahaaViswaasam and that elevated their lowly birth. They all stood on the platform
called Prapannas.
In the sixth sloka of Paramaartha stuti Our Swamy starts with “kripanah sudhiya
kripa sahayam……

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Our Swamy describes the two types of Prapannas who take help from Sri
VijayaRaghava Perumal. As
per our Poorvaacharya’s
virvaaham, Our Swamy
terms both Sugreevan and
Vibhishanan as Prapannan
but with a difference. The
perfect example of
Kripanah is the monkey
king Sugreevan.
Vibhishanan the Rakshasa
brother of Ravana is an
example of Sudhiya. The
similarities between both of
Vibhishana Saranagathi  them are as follows. Both
Sugreevan and Vibhisanan
wanted instant relief from
their respective elder
brothers. Sugreevan had been
beaten black and blue by Vaali, had been deprived of his share of kingdom and wife. He
had to take refuge in the Rishyamukha parvatham. He was so scared of Vaali that he
suspected even Sri Rama and Sri Lakshmana as spies of Vaali.
Vibhishanan too had his share of woes. He was
abused by his elder brother Ravana. He too was
almost being physically assaulted by his brother.
May be he did not suffer too much indignity like
Sugreevan. Both Vibhishanan and Sugreevan
were predominantly saatvic by nature, pious
and observe dharma sastras. Both belong to
the sub human species. One is a monkey
king (vanara) and other a demon
(rakshasa).They both wanted to be under the
shelter of Sri Rama. Coming to the
differences, Sugreevan was an arthaarthi,
one who is in search of possessions and
pleasures of this world. His main aim was to get Ram’s blessings 
back his kingdom and his wife. He had no desire
or inclination to understand the Saranagathi
Tattvam. In fact he was totally unaware of it. He seeks help

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from Sri Rama but still doubts his prowess. Thus he shows his lack of Mahaviswaasam.
Further, as soon as he got his kingdom he did not do what was favorable for his master
that is searching Sri Sita Piratti. He had to be reminded by Sri Hanuman and his wife
Tara. Thus he lacked Mahaviswaasam and did not have Anukulya sankalpam in him.
On the other hand, Vibhishanan had all the qualities required of a true prapanna. He
was really Sudhiya, a man of true and clear wisdom. He constantly thought what was
good for Sri Rama from the time he realized that He is the Param Porul. He advised his
brother Ravana to return Sri Sita Piratti to the Lord. This shows his Anukulya
sankalpam. He refrained from any act which was not to the liking of Sri Rama like he
made sure that Sri Rama’s messenger Sri Hanuman was not hurt in the least (pratikulya
varjana) He had immense faith in Sri Rama’s
capacity to save him (Mahavisvaasam).
He left all his possessions family and
came to Sri Rama for protection.
Mentally and physically he wanted to
serve Sri Rama (goptrtva varanam).
When there was a long debate
between Sri Rama and the monkey
chief on whether to induct him or
Hanuman's faith
not, he did not worry. He had
immense faith that Sri Rama would
do what was best for him. He sent word through the
surrounding monkeys that he was offering himself to Sri Rama (aatmanivedanam)
Our Swamy thus delineates Vibhishanan as an ideal prapanna. He has dealt
about Vibhishanan Saranagathi in a Rahasya
treatise called Abhaya Pradana Saram in
Manipravala style.
The seventh sloka of Paramaartha stuti
is the mangalashasanam of Sri Jatayu. Among
all the Prapannas, Sri Jatayu stands tall and
mighty. The Rishis of Dandaka Tapovanam
were anxious to do penance and so wanted to
put an end to the Rakshasaas who all were
harassing them. Sabari wanted to ascend to
Heaven and so was waiting for Sri Rama.
Sugreevan wanted his worldly possessions
and thus he approached Sri Rama.
Vijayaraghavan with Devis  Vibhishanan who was the highest among the
Tiruppukkuzhi  prapannas wanted to serve Sri Rama mentally

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and physically .He did not think of sacrificing his life for him. Thus Our Swamy says that
Sri Jatayu who was very old at that time espied Sri SitaPiratti being carried away by
Ravana and wanted to stop this evil act .He found his life’s fulfillment when he
intercepted Ravana in his aerial flight and fought valiantly till death. Thus he richly
deserved the honour of having his final rites performed by Sri Rama Himself. Sri Jatayu
became a mukta and got Moksham.
Thus Our Swamy completes his stotra which is Ramaniya (beautiful). That Our Swamy
Himself calls Paramaartha Stuti Ramaniya goes to prove two things. The stotra is
Ramaniya because it is Sri VijayaRaghava Perumal ‘s prasadam (Ranapungava
prasadat) It could also mean that since Kavitharkika Simham is none other than
Raghava Simham it has to be Ramaniyam! Our Swamy says that it is composed with a
clear mind (vimalasaya venkatesa janma) How else can we explain this? Our Swamy’s
declaration that He is born with the blessings of Ranapungavan is proof enough that
Sri VijayaRaghava Perumal wanted to do mangalashasanam to Sri Jatayu and how
could he do it unless He comes down as Kavitharkika Simham. The last verse of
Paraartha Stuti holds the avatara rahasyam of Our Swamy .Any one reading with a clear
mind (vimalasaya) will know that Sri VijayaRaghavan is none other than Our Kavi
Simham.
Vazhi Nam Thoopul Kula Mani
Vazhi Nam Kavi Simham
Vazhi Nam Varadaariyan

Swami Desikan Vandanam

gauraO vaaidhMsaambaudacaaya-
iXaYyao
janaa: Bai@thInaa: yatInd`a: ip`yaa:
syau: .
yatInd`aip`yaa: ivaYNauka$NyadUra:
kutao maui@t vaata- ih tadRk\
ivaQaanaama\ ..
Gurau vAdihamsAmbhudhAchArya sishye
janA: bhaktihInA: yatIndrA: priyA: syu: .
yatIndrApriyA: vishnukArunyadUrA:

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kutO mukti vArtA hi tAdrk vidhAnAm ..
Swami PrativAdi Bhayankaram Annan in
Saptati RatnamAlika

One who does not have bhakti on Swami

Desikan, the sishya of vAdi hamsAmbu vAhar @ Sri
Appular, but have bhakti with Srimad Bhashyakarar,
they are away from the mercy of Srimad
Bhashyakarar and Sriman Narayanan. Such people
cannot even think of the work “Mukti” (One who
does not have devotion on Swami Desikan cannot
get moksham).

Nangainallur Venkatesan

Swamy Desikan salutes Nam Atthigiri Perumal (Varadan of Kanchipuram) as karai

puranda karunai kadal. It is a general belief that if a river or a stream breaks its
embankments it only creates havoc. By inundating the shores it only shows its unruly
behaviour and its fury. But with Nam Atthigiri Perumal it is different. He breaks all
embankments that we as bhadda atmas have built; He sweeps away the fencing that
we have made with pride in not reaching him. Our “Kazhiyaatha
Karuvinai” the karmas that come and envelop us from our
previous birth is swept away by His Karunai tide and that
is Mahopakaram (anthamilla uthavi) He is doing to us.
It is not his fury but His Vaatsalyam that breaks the
embankments. Our Swamy is dismayed that how can
we talk (yevannam pesuveer) or thank this
mahopakaram.
Lord Varadan was like the mother for our
Alwars and Aacharyas. If we go through
Guruparamparai granthas we get the feeling that
Nagareshu Kanchi (mukti tharum nagarezhil
Vardan, Kanchi 
mukkiyamaam
kacchi thannil) produced
many a stalwarts in our Sampradayam.
Each of these Aacharyas had an
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34 
 

Wall inscription, Tiruputkuzhi 
 
 
indescribable attachment for this Mukti Dayakan, Devaperumal on His part reciprocates
this with equal zest. Attigiri Perumal shows this pongum parivu many times to all of us
but we do not even notice it as we do not have the paripakkuvam to understand His
Daya. With our Aacharyans He does not wait to be beckoned. He assumes the human
form and renders service to them. The Mahopakaaram of our Aacharyas goads him to
do some Kai Maaru. He cannot descend in His resplendent form as our jnana vairagya
sheela aacharyas will only give away their life if they see Him in such a form. How else
can He do service to these Mahanubhavars, But to assume the role of a Madappalli
Aachan or a Kumara Varadar for their respective Aacharyas?
If we go thru the life history of Sri Bhashyakaarar, we can only marvel at the
Vatsalyam of Our Arulalaperumal. When Yadava prakasha took Sri Ramanuja on a
pilgrimage to Kasi, he wanted to fulfill his evil designs of eradicating Sri Ramanuja from
this bhoomandalam. Sri Ramanuja as a young lad had to find his way back through the
Vindhya forests. While trying to get back home, Our Perarulalan and Daya-Sindhu
Thaayaar Perundevi came dressed like hunters and took the young boy back to Kanchi.
Only a mother’s Vaatsalyam can feel for the young Sri Ramanuja. It is the same Arul
Varadar who through Thiru kacchi Nambi instructs Sri Ramanuja the six important
tenets, starting with Aham Eva param thatvam.
Lord Varadan not only kept a watchful eye on Sri Ramanuja’s tirumeni when he
was young but also when he was given poison.
Here the human Lord Varadan comes to his
rescue. This is where our story unfolds.
Kidaambi Aachan the mahaneeyar who was
also known as Madapalli Aachan was the only
direct disciple of Sri Ramanuja to get initiated
by him while preparing his master’s food. Our
Swamy Desikan is never tired of repeating his
lineage from Madappalli Aachan. He is proud
that his Sri Sukthis are carrying the fragrance
Peria Tirumalai Nambi, Tirupathi  of Madappalli. After all a good satva aaharam
for a fasting body gives enough energy to
think about Perumaal and his leelais. Whether in Saranagati Deepika (Maanyam
Yateeswara Mahaanasa Sampradayam) or Nyasa Tilakam; (Yo Maahaanasiko
mahaan yatipatheh neetascha tat pautrajaan) Our Swamy acknowledges the
inheritance of this Sat sampradayam from the kitchen of Kidambi Aachan.

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This great Aacharyan or Mahaanasa
Aacharyan was the direct disciple of Sri
Ramanuja. He was the great grandfather
of Kidambi Appullar, the direct Aacharyan Tirukkozhtiyur Nambi 
and maternal uncle of Our Swamy.
Kidambi Aachan was born on the same
asterism of Hastham in the month of
Chitirai like Lord Varadan and was
promptly named Pranatharthihara. After
early education at the feet of his parents
he was sent to Tirumalai Tirupathi. He
learnt the ubhaya vedaanta under Peria
Tirumalai Nambi. His stay in Tirumalai
enabled him to have a close relationship
with Govindan (cousin of Sri Ramanuja
and later became Embar) and Pillan, the
son of Peria Tirumalai Nambi. The trio
joined Sri Ramanuja at Srirangam. It is well known that Sri Ramanuja being a Yati
followed the Yati dharmam of collecting alms for his daily meals. Some miscreants who
wanted to destroy Sri Ramanuja’s Tirumeni tried to poison his Biksha. It is so happened
that Sri Ramanuja being the Aadisheshan for whom poison has no ill effects came to
know about it and averted their plans.
Sri Tirukottiyur Nambi of Goshtipuram came to know of this.
He was the Aacharyan who taught him the esoteric
meanings of Rahasya Arthams.
Sri Nambi with his disciples came
to
the

Bhashyakarar ‐ Adi Sesha‐amsam 
banks of river
Cauvery to enquire of his well
being. Sri Ramanuja when he

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heard that his Aacharyan is coming hastened to meet him. It was a hot afternoon and
sun was burning the dry sands of Cauvery. Sri Ramanuja fell down for prostrations and
was waiting for Nambi to ask him to get up. But Nambi was silent. All those who were
assembled on the banks of Cauvery were awestruck and tongue tied. No one dare to
question Sri Nambi. Sri Ramanuja’s Tirumeni was getting roasted in the hot sand.
There was an eerie silence. Suddenly a voice boomed. It was none other than Our
Pranathaarthihara (Kidambi Aachan). He questioned Sri Nambi’s logic in throwing a
delicate jasmine garland to the hot sun. Without waiting for any answer he bent and
lifted his master from the hot sand and placed himself under Sri Ramanuja. Sri Nambi
was only waiting for this. He wanted a disciple who would love his master more than his
life. He declared that from now on Pranatharthihara will be the master of the hearth
(mahaanasaacharya). What more could Kidambi Aachan ask for? Henceforth the food
for Sri Ramanuja was cooked by Kidambi Aachaan.
Sri Ramanuja initiated him into SriBhashyam and Rahasya Granthas. He learnt Sri
Nammalwar’s prabhandams from Sri Kuratalwan. Thus this Ubhaya Vedanti took great
care of Sri Ramanuja. Kidambi Aachaan lived for ninety five years. This is where our
Atthigiri Sudar breaks all embankments with his Karunai.

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Our Swamy’s attachment to Kanchi Varadan is evident from the many
Srisukthis he has dedicated to Him. (Sri VaradaRaja Panchashat, Nyasa Dasakam,
Nyasa Vimshati, Meyviratha Maanmiyam, Adaikala
patthu, Artha panchakam Panniru Naamam, Sri
Vaishnava Dinasari and Thiruchinna maalai). It looks
like Peruarulalan too wanted to thank him for this
and so decided to be born as his son, Sri Kumara
Varadar. He wanted the rare privilege of being his
son and shishya (Pitre Brahmopadeshtre Me gurave
daivataaya cha). If Our Swamy performed Prapatti
at Kacchi Varadan’s lotus feet, his son Kumara
Varadar performed Prappatti at Our Swamy’s lotus
feet. Almost all his works were only eulogizing the
greatness of Our Swamy. Swamy Desika once had
a beautiful dream in which appeared Lord Varada
Varadan Garuda Sevai on Periyalwar 
telling him that a son will be born to him with His Tirunakshatram

Amsam and that he should be named as Varada. As per the divine grace of Lord
Varada, a son was born to Swamy Venkatanatha and Thirumathi Kanakavalli
Nachchiyaar in the year Kali 4418, month of
Avani, Nalavarsham in the asterism of Rohini
. Swamy Desika, after having named the
child as Varada, performed the Jaatakarma,
Aksharabhyaasam and other rituals. He later
taught to the child Veda vedangam,
Thirumanthrartham and all other shastras
himself. Being the divine amsham of
Perarulalan, Varadanatha was very
intelligent, grasping, brilliant and wise.
If Swamy Desikan sung Nyasa
dashakam in favour of Kanchi Varadan ,
NayinArAcharya did not have to go that far.
He sung ten verses on his Acharyan Swamy
Desikan known as "Desika prapatti" which is
in purport, equivalent to any authentic work
on Nyasam. Swamy NayinArAcharya 's Acharya
bhakti knew no bounds. He held Swamy Desikan,
his Swami Desikan orders Kumara  father as his Acharya and God. He knew no world
or Varadachariar to install his own Divya  God other than his Acharya Swamy Desikan. It is
mangala Vigraham in 
Tiruvahindrapuram
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evident from NayinArAcharya’s works that he held Swamy Desika as the crown
embellishment of vidwans. He is extolled as the boatsman who has the capacity to ferry
nomads across the ocean of samsara. Our Varadaaryan celebrates Our Swamy as his
guru, matha, pitha, daivam, praapya and praapakam. The Sri Satari of Our Swamy,
Swamy NayinArAcharya opened and preserved the exquisite jewel called Thoopul Iyya
to the samsaaris.
Today, if we are able to perform Thiruvaaraadhanam to the Archai of Swamy
Desikan at various divya deshams then it is only due to the ceaseless efforts of Swamy
NayinArAcharya, who was instrumental in consecrating sannidhis for Swamy Desika in
almost all of the divyadeshams.
In the Kali year 4440, Bahudhanya Aavani shukla dviteeyai, asterism of hasta
(the avatara nakshtaram of Perarulalan), Sri Brahmatantra Swatantra Jeeyar submitted
a taniyan on VaradAcharya and started Bhagavad Vishaya kalakshepam under him. This
taniyan is none other than -
Srimallakshmana yogIndra siddhAnta vijayadhvajam
vishvAmitra kulodbhUtam varadAryam aham bhaje ||
The Acharya bhakti of Swamy NayinArAcharya is one of his most outstanding
qualities. Swamy NayinArAcharya lived for 97 years in Vibhavam and wrote many works
mostly eulogizing Swamy Desikan and providing rare and insightful commentaries to
our Swamy’s works. Swamy NayinArAcharya, Sri Brahmatantra Swatantrar and the
other direct disciples of Swamy Desikan, rendered monumental service in preserving
and propagating the works of Swamy Desikan. He is rightfully glorified by his disciples
as the victory flag of Sri Ramanuja Darshanam and the beautiful full moon embellishing
the ocean of the lineage of Vishvamitra Gotra.

Vaazhi Nam Thoopul Iyya

Vaazhi Nam Varadaariyan
Varadaariyan Paadam thunai namakke.
 

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Sri Gurubyo Nama:
The AANI darsanam magazine has blossomed with Karpoora fragrance by His grace. The Editorial
with its enriched Acharya Bhakthi dwells into our Acharyan's Parama Krupai for the Jivatmas and He thro
his works has prescribed gulikai for permanent cure to all our miseries and to get out of the Bhavarogam
by chanting his Sri Sookthis. The editor swamin as usual has put in lot of efforts to bring it out in a grand
manner. The pictures attched to the articles and the Divya Dhampathis photos at appropriate places
makes the magazine a unique one. No words to explain the dedication VCG swamin's committment to the
noble cause. We all pray to Divya Dhampathis for his good health and prosperity. The children
contributions are praiseworthy. Srimath Nathamuni prabhaavam gave an insight into our great paramparai.
Article on Kainkarya Siromani D.R swami brought out the greatness of Swami and his devotion to
Perarulaalan. The ananya Bhakthi of Lakshmana and Bhadra to Lord Krishna was well brought out in the
article by the author. Adiyen also could participate in this Bhakthi yagna by contributing an article on
Periyaalwar.
Swamin, once again it has been proved that Acharyan's grace and blessings are available with us in
abundance.
With best wishes, Dasan
Kodaganallur V.Vijayanarayanan, Muscat
By Sri. G. Sampath Swamin, Courtesy : Srirangasri 
Srimathe Ramanujaya Namaha ! 
Srimathe Vedhantha Desikaya Namaha !! 
Srimate Sri Lakshminrisimha Divyapadukasevaka Srivan Satakopa Sri 
Narayana Yatindra Mahadesikaya namaha !!! 
 
Andal Devanathan, Tiruvahindrapuram   Sriyapathi,  Sriman  Narayanan,  due  to  His 
kaarunyam on these Jeevathmas, (created by Him to fulfill 
His  leelas),  wants  the  souls  to  come  back  to  Him  after 
leading  a  meaningful  life  on  this  earth,  only  to  enjoy  His 
Thirukalyanagunas  in  the  ‘Samyapathi  Moksham’  state  in 
Srivaikuntam. (This is our Srivaishnava philosophy) For this 
He took nine different Avatars, mostly in the Northern part 
of  India,  in  the  ‘Kritha  Yugam’,  ‘Thretha  Yugam’  and  ‘ 
Dwapara  Yugam’.  He  also  gave  the  ‘Jeevathmas’,  the 
Vedas,  the  Sruthis,  the  Smirithis,  the  Puranas  and  the 
Bhagavad Gita. They were gifted to us in Sanskrit language. 
Unfortunately,  we  the  ‘Jeevathmas’  continued  to 
find  comfort  only  in  the  maya  of  this  materialistic  world 
and never understood the noble objective of the Lord. As 
and  when  He  came  nearer  to  us,  we  were  pulling  away 
from him, due to our own karma. 
But  ‘Paramathma’,  never  gave  up  in  His  attempts  to  save  all  of  us. 
Hence in Kaliyugam, he decided to send ten Alwars to be 
born  in  South  India  to  preach  His  philosophy  in  simple 
Dravidian  language  through  the  ‘Naalaayira  Divya 
Prabandham’.  He  probably  could  have  felt  that 
‘Jeevathma’, being a different category from Him, is not 
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34 
 
 
 
accepting the ‘ Paramathma ’ and also His teachings . May be, if someone in the same category of the 
‘Jeevathma’, either a male or a female, could preach the same doctrines, then it could create the desired 
result. 
In  that  context,  the  births  of  ‘Vishnuchittar’  (alias  Perialwar  –  meaning  an  ardent  devotee  of 
MahaVishnu) and his foster daughter, Sri Andal, who is none other than the ‘Bhoomi Piratti’ Herself, are 
quite significant. 
During Pandya Dynasty, in Kaliyug 98, in the month of  Aadi 
Andal Devanathan, Tiruvahindrapuram 
(Aashaada  month),  sukla  chathurthi,  Tuesday,  on  the  day  of 
Pooram,  Andal  (her  real  name  was  Kothai  ‐  meaning  garland  or  a  person  who  has  conquered  all  the 
sense organs), was supposed to have been found in Srivilliputtur (a small town in the Virdunagar district 
of Tamil Nadu), under the Tulsi plant, in the flower garden of Perialwar. Accordingly, her date of birth is 
supposed to be, 8th of June 3004 B.C. But the modern historians fix the date as the first half of the 8th 
century A.D. For a Srivaishnavan, this day of every year (Thiru Aadi‐pooram), is supposed to be, a very 
auspicious day, because Bhoomi Piratti took the Avatar of Andal only for the salvation of “Jeevathmas” 
like us. 
Andal  spent  all  her  youth,  as  an  ardent  Shishya  of  Perialwar,  in  Godly  surroundings,  learning 
from him the glories of Vatapathrasayee. Even though, Andal was the incarnation of ‘Bhoomadevi’, she 
played  her  role  of  a  ‘Shishya’  to  her  father 
very  well.  Perialwar  was  her 
‘Guru’.  This  pair  is  a  classic  example  of  a 
‘Guru  –  Shishya  Lakshanam’.  Right  from 
her  childhood  Kothai  developed  a  strong 
love  and  passion  for  Sri  Krishna. 
Perialwar,  during  leisure  time,  always 
narrated  the 
Avatars of Lord Sriman Narayanan and the 
Thirukalyanagunas  of  Sri  Krishna  to  the 
child. Andal, on her part, listened to them 
very  attentively  and  developed  a  strong 
devotion  and  love  for  the  Lord 
Himself.  After  hearing  the  leelas  of  Sri 
krishna  in  Vrindavan  during  Dwapara  Yugam,  constantly  from  her  father,  the 
child  started  enacting  the  same  scenes  in  Kaliyug  in 
Srivilliputtur  itself  at  that  young 
age  of  five  or  so.  She  considered  herself  as  one  of  the 
Gopikas,  Vatapathrasayee  as  Lord  Krishna, 
Vatapathrasayee  temple  as  the  palace  of  Krishna  in 
Dwaraka  and  Srivilliputtur  as  Vrindavan.  She 
enjoyed  and  immersed  herself  in  such  dramatic 
scenes and actions and felt that she is one with Lord 
Krishna  Himself.  She  developed  a  true  devotion  to 
the Lord. 

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Vishnuchittar was doing regularly the pushpa kainkaryam to Vatapathrasayee. He would weave 
a  garland  of  Tulsi  leaves  and  other  flowers  in  his  garden  and  then  keep  it  sacredly  rolled  in  a  basket. 
When  he  went  to  temple  he  used  to  take  that  garland  and  offer  it  to 
Vatapathrasayee. One day, the child Kothai, out of her true devotion and love to the Lord, took out the 
garland  from  the  basket  without  her  father’s  knowledge,  adorned  herself  and  looked  at  the 
mirror  (her  reflection  in  the  well  water)  to  make  herself  sure  that  she  is  the  right  match  for  the  Lord 
Vatapathrasayee.  The  Lord  Himself  accepted  her  act  and  from  then  on  she  was  called  "Choodi 
Kodutha Sudarkodi". 
When Kothai attained her marriageable age, her father was trying to find a suitable match for 
her.  But,  Kothai  being  a  divine  child  was 
adamant  and  said  that  she  would  not 
marry  anyone  else,  except  lord  Krishna  or 
Lord  Ranganatha  Himself.  Due  to  the 
ordain  of  the  Lord  in  the  dream  of 
Vatapatra Sayi ‐ Utsavar 
Vishnuchitter,  Andal  was  married  to  Lord 
Ranganatha in Srirangam. 
Andal sung many verses in praise of 
Lord  Krishna  and  Ranganatha,  the  deity  at 
Srivilliputhur. Among them the Thiruppavai 
is  very  popular  with  its  30  verses.  Andal 
also  gave  us  the  Nachiyar  Thirumozhi  in 
143  verses.  She  attained  the  status  of  an 
Alwar  because  of  her  total  devotion  to  the 
Lord  Ranganatha.  Her  works  narrate  to  us  the 
easiest  way  to  reach  Almighty.  All  her  works  are  considered  to  be  equivalent  to  the  ‘Vedas’  and  the 
Bhagavad Gita, both given by the Lord Himself to the ‘Jeevathmas’. 
Rangamannar Sayana Tirukkolam
Both  Perialwar  and  Andal  attained  their  self 
realization  stage  due  to  their  implicit  faith  and  strong  conviction  that 
Sriman  Narayanan  alone  is  the  saviour  and  can  offer  Moksha  to  a  mumukshoo.  They  never  gave 
importance  to  the  worldly  material  pleasures  and  understood  that 
these  were  all  induced  by  ‘Maya’.  They  both  concentrated  in  developing  ‘Saathvik  Gunas’  in  them 
through Bakthi and devotion to the Lord. They were keen in attaining ‘Mokshaprapthi’ and attained it. 
Reading  the  lives  of  the  above  two,  we  would  learn  the  following  basic  lessons.  Sriman 
Narayanan is the only Lord, who could give ‘Mokshaprapthi’ to a mumukshoo. 
If we do, even a simple kainkaryam to 
the  Lord,  which  is  approved  by  Him  in  the 
scriptures  and  His  teachings,  in  a  very  sincere 
manner,  then  we  would  be  blessed  with 
children,  with  all  good  and  noble 
‘Saathvik’  qualities.  Perialwar  could  attain  the 
enviable  position  of  the  father‐in‐law  of 

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Paramathma   Himself.  Even  though  Andal  is  only  his  foster  child,  he  attained  that  status,  due  to  his 
ardent devotion to Vatapathrasayee. 
It we teach our young children all the good things in life as laid down in our scriptures and the 
teachings  of  Sri  Krsihna,  with  all  sincerity,  only  after  ourselves  observing  them  in  toto,  then  such 
childrenwould grow in this world, as very noble ones and lead a  Andal Adi Pooram Car Festival   healthy 
and  happy  meaningful  life.  The  world  then  would  become  a  place  to  live  peacefully  and  do  the 
Kainkaryam to the Almighty with a calm mind. 
In  this  ‘Kaliyugam’,  Naama  Sankeerthanam  and  Saranagathi  to  Sriman  Narayanan  are  the  only 
solace,  for  the  ‘Mumukshoo’  to  attain  sallvation.  Hence,  on  this  Thirunakshatram  day  of  Sri  Andal, 
let  us  all  invoke  her  choicest  blessings  to  help  us,  to  do  our  meaningful  ‘Saranagathi’  to  Sriman 
Narayanan. “Thiruvadipoorathu Jagathuthithal Vazhiye!  

by Sri Madhavakkannan Swami, Courtesy : Srirangasri

YAmunAchArya is the grand -Acharya

(PrAchAryA ) of Ramanujacharya (1017 AD to
1137 AD). He established the principles of
VisishtAdhvaita as an expansion of the
doctrines housed in his grandfather's treatises
and elaborated on those doctrines with
authoritative scriptures such as Sruthis,
Bhagavadh Gita , AzhwAr's pAsurams and
Selected SAtvikaPurAnAs. Nathamunigal Avathara Sthalam
He is the one who composed the
earliest Stotras of Srivaishnava Sampradayam:
He wrote the following works great in content and yet lucid.
(1) chathuslOki
(2) StOtra Ratnam
(3) Siddhitrayam consisting of (i) AtmaSiddhi. (ii) Samvitsiddhi and (iii)Iswara Siddhi
(4) Agama Pramanya
(5) Maha Purusha Nirnayam (6)
Gitartha Sangraha (7)
Nityam
(8) Maayaa Vaadha Khandanam
Alavandar, Kanchi 
Swamy Desikan says in YathirAja Sapthathi:
Vighaahe Yaamunam Theertham

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Saadhu Brindaavane Stitham |
NirasthaJih Magha Sparse
Yatra Krishnah Kritaa Dharah ||
meaning: Alavandar who learned Vedantha Arthas at the feet of MaNakkaal Nambi was
not only the one residing on the banks of Yamuna (Yamunai Thuraivan) by name but
was also like the clear flowing waters of the river Yamuna. Lord Krishna got rid of the
cruel Kaalinga from the river and made its water pure and clear for all to drink. He was
most delighted when he played with the Gopis of Brindavanam in the Yamuna waters.
Likewise, Alavandar vanquished those who misinterpreted the Vedas and established
Vedanta Siddhanta. Just as one can derive supreme pleasure by bathing in the holy
waters of Yamuna, one can enjoy supreme Bhagavad Gunanubhava by immersing in
the lucid granthas of Yaamuna.
Once an arrogant vidwAn by name Akkiyalvan was challenging and humiliating
learned men. Yamuna (as a 16 year old boy) accepted the challenge and went to the
court to argue with him. The queen was so impressed with the boy that she told the
king and pursuaded him to give away half the kingdom if he won in the debate and
offered herself to be thrown to wild dogs, if the boy failed.
Akkiyalvan asked the boy to state three propositions positive or
negative which he offered to counter. And, if he could not, the
boy would be declared the winner.
Yamuna asked (or stated) three statements. He asked
Akkialwan to counter.
(i) Your mother is not a barren woman- Naturally he could
not counter saying that his mother is a barren woman (he is
very much standing in front of Yamunacharya).
(ii) The king is a righteous and powerful ruler - Obviously he
cannot afford to conuter this. and
 Srimad Yamunachariar
(iii) The queen is a model of chastity. - oh no! Never can he
counter this.
Akkialvan accepted defeat and the King now
asked Yamuna to disprove his own statements.
Yamuna clarified by observing the following:-
(i) the sacred laws say that an only son is no son at all.
So, Akkiyalvan's mother was as good as barren in the
eyes of the law.
(ii) The king cannot be called righteous when he
entertained such an arrogant person to be his chaplain
and his not dismissing the chaplain showed that the
king was indeed powerless.

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(iii) According to the Sruti texts, every woman is wedded first to Soma, then Gandharva
and then Agni before marrying her earthly partner. The queen was no exception and
therefore cannot be deemed a model of chastity.
(This is only to drive home a point that
Manakkal Nambi 
logic cannot be the solution fully. One needs
to fall back on Saasthras and Sruthi/Smrthis
for praMANams.)
The King sent Akkiyalvan out of his
kingdom and gave Yamuna half his
kingdom. The queen hailed the boy as
"Alavandhaar"- One who came to save me.
Thus, Alavandar has become the king and
could not attend to spiritual pursuits further.
Meanwhile, Rama Misra (maNakkaal
nambhi) was trying to catch
Yamunacharya's attention to fulfil his
promise to his Guru to install Alavandar as
Sriman Nathamunigal 
the spiritual successor to Nathamuni. But,
he could not meet Alavandar, being a king
now to discuss the matter. He came out with
an idea. He came to know that the king
relishes thoodhu vaLai keerai (kind of spinach).
He supplied that spinach to the royal kitchen daily. After few months, he stopped. The
king asked the cook as to why the spinach is not being served. They replied saying "one
brahmin used to supply. He does not come nowadys." Alavandhar told them that he
would like to meet him, if he comes next. Next day, they met each other.
Rama misrar told Alavandhar that his grandfather Sri Nathamuni had passed on
the family wealth (kula dhanam) that needs to be handed over to Sri Alavandhar.
Alavandhar said, "in that case, give me that."
"No. It is not here. Come with
me.". He took him all the way to
Srirangam Koil. (ArAdha
aruLamudham podhintha kOil). He
showed Alavandhar, the Divya
mangaLa vigraham of Sri
Ranganathan. Looking at the Lord, in
such divine splendour, the divine
beauty- and looking (with tears rolling
down his cheeks) at those

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"kariyavaagi, pudai parandhu, miLirndha, sevvariyOdiya, neeNda, ap periya vaaya
kaNgaL.." (Those dark, well spread, shining, ruddy lined, long, large eyes)-
He bursts out: I have nothing to give you. None at all. I have no qualifications. I am not
religious. What a Great person my Grand Father was! What am I! I have no one but
You(the embodiment of mercy! Compassion!- dayA) as my refuge. He performed
Saranagathy at the Lotus Feet of Lord Ranganathan.
na dharma nishtOsmi na chaatma vEdi
na bhaktimaan tvaccharaNAravindE
akinchanOananyagatih saraNya!
tvat paadamoolam saranam prapadye.
(Sthothra Rathnam- 22nd sloka)
Oh you worthy of being sought as refuge! I am not one established in Dharma, nor am i
a knower of the self. I have no fervent devotion to your lotus-feet. Utterly destitute as I
am, and having none else for resort, I take refuge under your feet. (Translation by
Swamy Adidevananda)
Rama Misra explained the purpose of his mission and requested Alavandar to
take over the reins of spiritual leadership bequeathed to him by his illustrious
grandfather, Nathamuni. Alavandar took to Sannyas and was then known as YAMUNA
MUNI.
Sri Alavandhar's naichyAnusanthAnam
(feeling lowly nature of oneself- the
jIvAthma as compared to the Lord's
Greatness, KalyANa guNAs) is very
beautifully reflected in SthOthra Rathnam
(total 65 slokas in this work-reported to be
an elaborate refelction of Dwayam). They
are more appropriate and applicable to us
(and not Sri Alavandhar). He has composed
for us only.
Aparaaadha-sahasra-bhaajanam
patitam bhiima-bhavaarnav'odare;
agatim saran'aagatam hare!
krpayaa kevalam aatmasaat kuru.
Oh SrI Hari! pray, make me your own out of sheer grace - me, who has fallen into the
depths of the terrible ocean of worldly existence, and who, being resortless, have
sought refuge at your feet.
amaryAdha: Kshudra: chalamadhi: asUyAprasavabhU:
kruthagnO dhurmAni smara paravasO vanchanapara:

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nrusamsa: pApishta: kathamahamithO dukkajaladhE :
apArAth uttheerNa: tava paricharEyam charanayO :
What a soul stirring sloka! One cannot but cry reciting this, (imagining himself as the
hero:- (of the sloka)
AlavandhAr describes himself as:
amaryAdha: - one who has crossed the bounds of established rules
Kshudra: - engaging in trivial /worldly /material/sensual pursuits
chalamadhi:- never steady; (chanchalam), fickle mind
asUyA prasava bhU : Place where jealousy is born
kruthagana: Ungrateful one
dhurmAnee:- ill feelings towards fellow human beings;
smara paravasa : Fallen into the gamut of desires and sensual impluses
vanchanapara: skillfully deceiving others (at cheating others )
nrusamsa: - engaging in violent acts
paapishta: ( Incorrigible sinner - mahA paapi
Swamy Desikan says- ahamasmi aparAdha chakravartthi. (also meant for us).
Swamy desikan also writes in Subashithanivi:
I bow with mind, speech and body to that great
Lord, who is the best among all persons, who
approaches others of His own accord without
waiting for them to take the initiative because of
His innate goodness and agreeable nature, as
also to myself who is chief among the wicked and
who harms others without reason, there being
one thing in common to us both, viz., that the
good or evil done to us once has the effect of
wiping off all the good and or evil done before. If
what God, in His wisdom, thinks is good,
though not really good, has been done to Him
even once by a person, all the wrongs committed
by him earlier is forgiven by Him. Therefore, I
Raja Gopuram, Madurantakam 
bow to Him. In my case, if once what I consider
wrong, which may not really be so, is done to me by
someone, all the good done by him to me till then is completely forgotten by me. Fie
upon me! Ingratitude-being the basest of vices, it has been mentioned at the very
beginning. (Translation by Sri L Srinivasan, New Delhi)
What a naicchiyAnusanthAnam!

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Swamy Alavandhaar's works are the ones which give us crystal clear jnAnam
about our unparalleled unambiguous VisishtAdvaita Srivaishnava philosophy, the
presence of which can never take us to the wrong roads.
After taking so many countless births, We, (dAsars (servants) of Sri Alavandhar),
who have been blessed to be born (due to the limitless, unconditional grace of the Lord
Sriya: Pathi Sriman Narayanan) as Srivaishnava in this birth, and have realized and
taken up the prapatti maargam (due to the nirhEthuka krupA of the Lord), who are
bequeathed with such Great Acharyan? YamunAchAryan, the learning of whose SrI
sukthis enable us to know the tatvatrayam crystal clear and upAyam and upEyam
(means and goal) perfectly, and keep us reminded of the same always, will never ever
read (hereafter) works of those who belong to other religions?
Says Swamy Desikan in Adhikaara sangraham.
neeLa vandhu inRu vidhivagaiyaal ninaivonRiya naam/
meeLavandhu innum vinai udambu onRil vizhundhu uzhalaa(dhu)
ALavandhaar ena venRu aruL thandhu viLangiya seer/
Alavandhaar adiyOm padiyOm ini alvazhakkE.

Alavandhaar ThiruvadigaLE SaraNam

AzhwAr Emperumaanaar Desikan ThiruvadigaLE SaraNam
Narayana Narayana
aDiyEn Narayana dAsan madhavakkannan
 

 
Sri Vaishnavam is blessed with
two major Guru Parampara Prabhavam
texts. One is ARAyirappadi Guru
Parampara Prabhavam by Srimad
Pinbazhagiya Perumal Jeeyar, a sishya
of Sri Nampillai. This text starts with
Sriman Narayana, of course, and
includes all the Azhvars, all the
Acharyas up to Bhagavad Ramanuja,
and after Sri Ramanuja, the text follows

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the Acharya line of Embar, Bhattar, Nanjeeyar, and finally Nampillai.
The second important Guru Parampara Prabhavam is mUvAyirappadi Guru
Parampara Prabhavam by Srimad Trutheeya brahma tantra swatantra Jeeyar Swami.
This text also starts with Sriman Narayana, obviously, and covers the same line of
Azhvars and Acharyas up to Bhagavad Ramanuja. After Sri Ramanauja, the text briefly
covers only the Acharyas with direct "thirumudi" connection with Swami Vedantha
Desikan, namely, Kidambi Achchan, ThirukkurugaipirAn PiLLAn, EngaLAzhvAn, Nadadur
AmmAL, and AppuLLAr. Then Swami Sri Desikan is covered extensively. After Swami Sri
Desikan, the two direct Samsryana Acharyas namely, Nayinarachariyar and
Brahmatantnra Swatantra Swami, followed by PrativAdi Bayangaram Annan Swami
vaibhavam are covered in some detail. Finally, several Acharyas including Srimad
Adivan Satakopan and Manavala MAmunigaL are briefly mentioned.
Today is ThiruNatshtram of Sri Prathivadhi Bhayangaram Annan. (Aadi
Pournami Pooradam). Sri Prathivadhi Bhayangaram Annan was a unique poorvacharya
who has composed Sri Sukthis on Swami Desikan (Sapthadhi Rathna Malika). He is
remembered more for his Sri Venkatesha Swami Desikan, Kumara Varadachariar and  
1st Parakala mutt Jeer 
Suprabhatam which is recited almost by
everybody who has reverence towards
Tiruvengadamudayan. Sri Annan did his Sri
Bhashya kalakshepam under Kumara
Varadhacharyar (the thirukumarar of
Swami Desikan) and won a debate with an
Advaitin (Narasimha Misra) and established
the supremacy of Vishistadwita Siddhanta
got the title 'Prathivadhi Bhayankaram'
from his Acharyan Kumara Varadacharyar.
Sri Annan became a disciple of Swamy
Manavala Mamunigal and was one of the
Ashta Dighgajas (Eight indomitable
Acharyas) to propagate SriVaishnava
philosophy. Upon the command of Sri
NayinArAchAriyar, Sri Prativati
Bhayankaram Annan Swami moved to Sri
Rangam and was delivering Sri Bhashya
kAlakshepam. At this time Sri Manavala
Mamunigal was also delivering
kAlakshepam on Bhagavad Vishyam. Sri
MM instructed some of his sishyas to join
the Sri Bhashya goshti with Sri Annan Swami.

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His thaniyan sloka says he is the receptor of Sri Desikan's Kataksham and Sri
Mamunigal's Karunai.
VedantaDesika Kataksha Vivruththa Bhodham
Kanthobhayanthrumina: Karunaika pathram
Vathsaanvavaaya manavadhya Gunairubhedham
Bhakthya Bhajami Prathivadhi Bhayangararyam
In saptati ratna mAlikA, Shri Prativadi Bhayankaram Annan gives us a brief of Swami's
birth, education and other basic details.
"putro anantarya sure, purusa sama gunah pundarikaksa yastuh
pautroh totarabhikyA sruta-varajanani-garbha varasi candra: !
visvamitranvavaya varada guru pita Vadi hamsa ambuvahat
acaryat apta sastro varada guru matah sarva tantraavatantra:!!"
-- Saptati ratna mAlikA
Swami Desikan belonged to visvAmitra gOtra. Swami was the grandson of Shri
PundarIkAksha and the son of Shri Anantha soori. Smt Totaramba, was a gem among
mothers from whose womb Swami came out like a moon that comes out of the ocean(
Totaramba lochan chakora Chandra). Swami had the blessings of Shri nadAdur ammal.
Swami learnt all the sastras from Shri Appullar. Swami was the father of Shri Kumara
Varadarya Nainaracharya. Swami was endowed with all auspicious qualities and in that
respect equaled our Lord. Swami was a master of all sciences - "Sarva Tantra
Svatantra".
Swami Desikan was extremely happy in belonging to vishvAmitra gOtra. This is
evident in Sri Sankalpa Sooryadayam. All of us know that the gAyathri mantram is a
very important mantram among other mantras. Shri visvAmitra has done the
pravachanam for a part of this mantra - gAyathri siras.

Our Lord has taken a vow that a saranAgatha has to

be protected under any circumstance. It looks like
Sage vishvAmitra also lived by this in the trisangu
episode where he sacrificed all his tapO balam. Sage
visvAmitra enjoyed the Paramapurusha with his
divine eyes in Srimad rAmAyanam thus:
"aham vEtti MahAtmAnam
...rAmam sathya parAkramam."
Sage visvAmitra did the greatest kaimkaryam of
getting pirAtti and perumal married!
Swami Desikan is hence extremely happy to
have taken his avatara in this great gotram. Swami
Desikan too suffered a lot of persecution at the hands of his detractors, who could not

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endure his spreading name and fame as the sole repository of all branches of
SAmpradAyic knowledge-Sri Bhashyam, Bhagavat Vishayam, Rahasya granthAs and
others.
Swami's doorstep was festooned with footwear, so that it would hit his head as
soon he came out. On the day of his father's annual ceremony, obstacles were created
by ensuring the absence of those identified
for nimantraNam (BrAhmaNArttham).
While sitting on the veranda of his house at
Srirangam, Swami Desikan immersed in the
composition of one of his works, misguided
sishyAs of an Acharyapurusha (Kandadai
Lakshmana Muni) who were passing by,
manhandled Swami Desikan for not rising
up in respect to their Acharya. He was
challenged to a debate by anyone and
everyone, at the drop of a hat. People
insisted that he prove his title as
"Sarvatantrasvatantra:" by constructing a
well and by sculpting his own image. A
magician was sent to induce a stomach ailment in the Acharya. He was offered
PuLihOra and Pongal as bhagavat prasAdam at the Sannidhi on an Ekadasi day. His
sobriquet "Kavi Simham" was put to test by challenging him to compose a thousand
slokas overnight, a tall order by any standards.
Swami's prasishya Sri PrativAdi Bhayankaram Annan finds nothing strange in the
Acharya being defamed, when there were people out to abuse even Sri Rama and Sri
Krishna, and likens the detractors of Swami Desikan to the followers of Ravana and
Sisupala-
"Sarvatantra dhoorvahasya Venaktesa dheemata:
kurvatE avamAnanAm tu kEchana adhunOdhbhavA:
Hanta hanta Rama Krishna dooshaNa abhidhAyinAm
Kinnu chitram atra Cchaidya Ravana anusAriNAm"

Swani Desikan's vaibhavam is so vast and extensive that it would fill volumes.
"TrayyantArttha! Bhavat pAda pankEruha jushAm satAm
Svayam mayi sadA bhooyAt anugraha paramparA".
“Sri PrArtthanAshtakam" by Sri KumAra VaradAchArya).
Vaazhi Thoopul Iyya
Vaazhi Varadariyen
Vaazhi Prativadi Bhayangaran Annan

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Smt. Rajasree Venkatesan.

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