Tweet
The Vital Role of Srivaishnava Acharyas
Dr.R.Parthasarathy, B.E., M.A.,Ph.D
Flat No.B 104, CASAGRAND Irene, M.G.Road, Manapakkam ,Chennai -600125 (Mobile: 98405311150.e-mail: sarathy44@hotmail.com)
The Vital Role of Srivaishnava Acharyas
Prelude.
Any intelligent person will have queries like "Who am I?"; "Who is God?"; "What is my duty?"; "Why am I suffering through the process of birth, old age, disease and death?"; "What is death?"; "What is the relationship between myself and God?" etc. These are highly important queries which lead one to realize the actual realities. The fact is that, everyone is individually a spiritual entity called Jiva Atma who is eternally subservient to the Supreme Lord Sriman Narayana . Due to the karma (good and bad deeds) associated with the Jiva Atma, it takes varieties of bodies like that of a bacteria, plant, bird, animal, human being etc. It is very very rare to get a human body. Once a JivaAtma gets the highly precious human body, he (he refers to JivaAtma even though there is no gender associated) has to start enquring about the actual purpose of life. . The greatness of Spiritual Knowledge is that it makes one understand the truth that he is Jiva Atma, a subservient to Sriman Narayana and not the body housing him. It also reveals the processes (Bhakti yoga and Prapatti) by which one can terminate the repeated cycles of birth and death in this material world, and reach the spiritual kingdom of Sriman Narayana known as Sri Vaikuntam there by enjoy complete bliss.
Knowing the true meaning of the scriptures is a difficult process. It is more difficult to get at the hidden meanings. When we confront with difficulties in finding the way in streets and roads, we seek the help of others. Similarly, when a prapanna (seeker after moksha) is confronted with difficulties in the path of spirituality he should seek the help of an Acharya.
Who is an Acharya ?
Acharya is a Sanskrit word (Acharam grahayati dadati iti va) meaning an Acharya is a preceptor in religious matter, who teaches by his conduct. A person is called an Acharya (because he does three acts which are signified by the tri-syllabic word Acharya), he acquires the knowledge of the sastras, he makes his disciples observe the rules of a virtuous life ,and he also observes them himself.
An Acharya is one who strictly abides by the Vedic scriptures and traditional practices uncompromisingly, cares about seekers of Lord and guides people in the righteous path. He is the one who teaches the three important Rahasya mantras.(Tirumantra,Dvayamantra and Caramasloka). We should see God in our Acharya since he is here as His representative. Hence one should seek a preceptor for instructions. Just as you need a burning candle to light another candle, only an illumined soul alone can enlighten another soul. A spiritual preceptor, Acharya is necessary for aspirants.Man can learn perfectly from another man only, and hence, God teaches through a human body (here He as Acharya). The Acharya becomes,pratyaksa devata, the perceivable God.
The devotee who has understood that he lacks the prescribed qualifications or the ability to
follow Karma, Jnana and Bhakti yogas as stipulated, but has the longing desire for liberation has an easy and sure path. He resorts to an Acharya. All one has to do is to seek out an Acharya remain steadfast to him with absolute faith,that he alone is the savior, who out of infinite compassion will take care of his spiritual journey. The only requirement is the desire, full confidence, absolute faith, and the devotion to Acharya. The disciple should follow the teachings of the Acharya cherish intense devotion, Acharya Prati patti, devotion to Acharya equivalent to devotion towards God. Such a disciple will definitely receive all benefits opted for.
The Objective of the book:
The Objective of the book“The Vital Role Srivaishnava Acharayas” is to serve as a guide to create awareness among the spiritually inclined, about Acharya. For the beginner, it presents the knowledge about merciful Acharya, the way or means to attain the goal of life ( dharma, artha, kamamoksha), the most merciful act of acceptance of disciple, performance of Panchasamskara that include initiation of Rahasya mantras and Prapatti done on behal of the disciple , by the Acharya. Prapannas (those who have performed Prapatti or Saranagati) will be delighted as this book provides vedic authaority, philosophical significance and details regarding practice of Panchasaskara and Prapatti.
For those who are not conversant with Sanskrit or Tamil, the quotes have been given in simple English , without diatrix marks.
The chapter wise distribution is given below.
The Chapter one -The Vital Role Srivaishnava Acharayas, covers the importance of Acharyas, substantiating with 54 quotes from upanisheds, Bhagavad gita, Divya Prabandhams of Alvars and compositions of Acharya Prabandham of Alvars and compositions of Srivaishnava Acharyas.
The chapter two -Perfomance of Panchasamskaras describes the way the Acharya out of compassion, without any expectations, accepts the discipleirrespective of caste, creed or gender and performs Panchasamskara. Acharya perfoms Prapatti (Acharya Nishti ) to the Lord and secures His Grace.It is a commitment from the disciple that he or she will live as per the guidance of the Acharya.
The Chapter three - The Contributions of Ramanuja.Srivaishnavam is accepted and followed by millions of people all over the world. Temples are administered in a very systematic manner The Acharya –Guruparamparas are guiding the vast community of disciples. All these are made possible by the efforts and reforms effected by Ramanuja.The greatness of Ramanuja can not be described in full by words. An attempt is made here to highlight a few aspect to show the compassion of Ramanuja for the humanity.
The chapter four - conclusion deals the eligibility for securing moksha, The means of attainment ( prapapty upaya ) and Services to be rendered by Prapannas
In the next chapter deals with The Vital Role Srivaishnava Acharayas.
1.The Vital Role of Srivaishnava Acharyas
- The need for Acharya quotes of Upanishads
The Upanisheas make it incumbent on the Acharya or Guru to teach the spiritual wisdom to a worthy disciple after testing him if necessary. The Upanishads are not meant for the masses, as they contain
the highest speculations of Philosophy. They are meant only for the select few, who are fit and worthy to receive the instructions. Thecommentaries of Brahma Sutras need tobe studied are have to studied under the direct teaching of component Acharyas, who out of infinite compassion will impart the ultimate knowledge.A few quotes are give below.
- Mundaka Upanishad the verse (1.2.12)1states that examining the nature of the regions attained through action and finding out their worthlessness, a wise person should get totally disgusted with them, because that which is not made cannot be attained through what is made or done. For the sake of that knowledge, one should approach, with Samit in his hand, a preceptor who is well-versed in scriptures and also established in Brahman. To him who has duly approached (the Preceptor), who is of tranquil mind, whose mind is completely controlled, the wise Preceptor duly imparts the knowledge of Truth, the Brahma-Vidya, through which one is enabled to know the Imperishable Being.
- SvestavataraUpanishad the verse (6.23)2 states that only unto those great souls who simultaneously have implicit faith in both the Lord and the Acharya, all imports of Vedic knowledge are automatically revealed. The spiritually recognized is one who has unalloyed devotion to God and equal degree of intensified devotion to one’s own Acharya. Then only the esoteric aspect of divine wisdom will shine forth in one’s soul.
- Katha Upanisheathe verse (2.8)3explainsthe conditions under which Self will be best understood. It observes that the self is not certainly known when spoken of by an inferior person i.e. by a man of mere worldly understanding. The self is well understood when it is taught by a preceptor, well versed inthescriptures and established in Brahman.
- Katho Upanishad in another verse( 3.14) 4 calls “to arise, awake and learn” by approaching the excellent ones.The thing to be known is comprehensible by a very fine intellect. The wise ones describe the path to be as impossible as a razor’s edge, whichwhen sharpened, is difficult to tread on.
- In the Bhagavadgita (4.34)5 Lord Sri Krishna commanded Arjuna: “Therefore acquire that knowledge from the Acharyas by prostrating before them, by detailed questioning and by service to them. They will teach you that knowledge, they who are men of great learning and who have realized the Realities.
- The need for Acharya quotes by Acharyas.
- Arullalaperumal Enperumanar contemporary of Ramanuja, in Jnasaram (verse29)6 states that one who always remain contemplated on (i) Tirumantra, (ii) the Acharya who initiated Tirumantra, and (iii) Sriman Narayana will win over the sorrows of samsara and reach moksha very quickly. In ( verse 30) 7 Leaving the Acharya who was the protector and the object of enjoyment and seeking the Lord who is difficult to attain, is similar to, ignoring the water on hand and looking at clouds in the sky to quench one’s thirst.
- Pillai Lokacharya (AD 1213-1330) in his Sri Vacana Bhusanam (i) verse (315)8 observes that the direct meaning of the Acharya is one who teaches the holy Tirumantra which removes the samsara.
dependence upon his own Acharya. (iii) The verse (428)10 states that the Acharya serves both the soul and the Lord. The verse (429) 11observes that for the Lord shows the Sesha the Lordship, and for the soul shows Seshithe servitude. The verse (433)12 explains that relationship to the Lord is common to both bondage and release. The relationship to Acharya is only for the cause of release. The verse (439) 13describes the relationship with the Acharya. He states that as the Sun which causes the blossom of lotus, dries it up when separated from water. Similarly, the Lord who causes the blossom of essential nature of the soul, causes fading of it, when the relationship with the Acharya ends up. The verse (440)14 states that without the relationship with the Acharya, it is difficult to attain the relationship with the Lord.
- Vednta Desika (AD 1268-1369) in his Adhikarasangraham, (verse 38) 15 observes that an Acharya instructs his disciple on the three realties (Cit,Acit and Isvara), means (Upaya ) and the ultimate goal
(Purushartha) and lights up the knowledge of to dispel the darkness of ignorance. There is no way in which one can repay the Acharya for his matchless upakaram. Even the omniscient Lord cannot describe the right way to repay. If this is way for the Lord, it would be impossible for the lesser human beings to suggest the methods to pay back the debt of gratitude of the disciple to their Acharyas. Inspite of it, the disciples delight in praising their Acharyas. They meditate on his glories, spread his reputation by praising him. All these attempts to celebrate their affection and reverence, will never compensate for the abundant help that they would receive from their most merciful Acharyas.
- Manavalla Maunigal (AD 1370-1443 ) in his Updesaratmamalai (i) (verse 60) 16 observes that to those who do not love the lotus feet of their Acharya , even though they have love to the Lord, He (Lord) will not grant them Sririvaikunta.(ii) The (verse 61 ) states that if you resort to an Acharya , who is good with knowledge (Jnana) and ritualistic practice (Anustana), then the Lord by Himself, grants Srivaikunta.(iii) The( verse 62 )18 states those who like to have salvation should love their Acharya, then the Paramapada is theirs. This is as clear and sure as the fruit in their hand.(iv) The verse (verse65) .19states that the Acharya will maintain the soul (spiritual life) of thedisciple.The disciple should take care of the physical life of theAcharya, with love. This is well spoken and heared
purvacharya’s code of practices, resort to Acharya and live happily in this world.
- Comparision of Acharya and the Lord.The importance of Acharya is analyzed and understood in three stages.
Honor the Acharya as you would honor the Lord Acharya devo bhava says the Taittriya Upanihed
.21Devotion to God and devotion to Acharya may appear as two different paths. Instead of treating them differently, knowing that the Lord has come in the form of the Acharya, and if we surrender to him, through him we will get everything that the Lord grants. The Srivaishnava Sampradaya
emhasizes that servitude to Acharya itself can bring in all purusharthas ,(dharma, artha, kama, and moksha), all the four goals of life one would like to achieve, all the worldly requirements and the ultimate liberation.
( b ) Acharya as the incarnation of Lord Himself
Periyalvar confirms in his Perialvar Tirumoli verse (5.2.8).22 that the Lord Himself assumed the role of the Acharya, entered his heart, swept the evils, and placed His foot on his head and blessed him.
Pillai Lokacharya in his Sri Vacana Bhusanam (verse 430) 23 observes that the Lord himself desires Acharya-hood.In the verse (431)24 hestates therefore, there is His association in the Guruparampara, and teaching of the Bhagavad gita and the grant of fearlessness. The Lord Himself takes the role of an Acharya on many occasions.
Vedanta Desika quotes Jaakya Samhita 25, that it is verily the Lord, who in His infinite mercy decends to this world, in the form of an Acharya, and uplifts the helpless souls immersed in Samsara, with the helping hand, holding out Prapatti Sastra.
We really do not know about the Lord or His greatness. But the Acharya accepts the disciple, who takes refuge in him, with total faith, in spite of the deficiencies on the part of disciple. He guides him out of sheer kindness and not with any expectations of reward or any personal benefit. In Sri Vaishnava Sampradaya Acharya is recognized as Avatara of Sriman Narayanana. Therefore, one’s worship of Achaya is not different from the worship of the Lord.
(c ) Acharya is like Lord.
Madhurakavi Alvar lived upto his statement, (devu marriairyen ) that he does not know any other God,other than Nammalvar his Acharya . As he states in (Kaninun siru ttambu,verse 2)26 Alvar had treated his Achrya (annaiyay aththana ennai aiandum thanmaiya satakopan en nambiyea ) as his mother, father andmaster in his thought, deed and word.as stated in his ( KST,verse 4) 27 Vedenta
Desika has declares (Acryat adiha devatam samadhikaa anyam na manyamahe )28 that he would not consider any deity in this world as greater than Acharya .
Tiruvarangattu Amudhanar , a contemporary of Ramanuja ,in his Ramanuja Nurrantantati (verse 35 ) 29 declares that he will never seek any other God, and never forget the lotus feet of Ramanuja his Acharya. The ( verse 45 )30 states that to tell the truth there is no other goal other than the lotus feet of Ramanuaja and his spontaneous grace is the sole means for attaining him. Now the poet is in the holy company of stanch devotees of Ramanuja who firmly believe that his lotus feet are the means and goal. He added that there is no other enjoymentfor him except the lotus feet of Ramanuja. The verse (66) 31 compares the Lord Madhavan and Ramanuja.when one takes refuge in the feet of Srinam Narayana, the Lord let the devotee perform Karma, Jnana, Bhakti yoga and finally grants moksha. On the contrary if one takes refuge at thefeet of Ramanuja, knowingthat his disciple has no qualification or capacity to perform Bhakti yoga, Ramanuja himself performs the Saranagati ( on behalf of the disciple ) to the Lord and thus effortlessly secures him moksha.
. In the (verse 41) 32 he states on the contrary if one takes the refuge at the feet of Ramanuja, knowing that his disciple has no qualification or capacity to perform bhakti yoga, Ramanuja himself performs the Saranagati(on the behalf of disciple) to the Lord and thus effortlessly secures him moksha. Therefore it is easy to attain moksha through the Acharya says Amudhanar.In expressing his extreme Acharyabhakti, Amudhanar observed that Ramanuja could achieve what the Lord himself could not. He states that the world could not realize the greatness of Sriman Narayana in spite of His taking so many incarnations and revealing Himself.But when Ramanuja appeared just once, he showed the people with crystal clear knowledge and right interpretation through his works, the essence of God realization, making the people become servants of Sriman Narayana, understanding their eternal relationship to Him.
- Sriman Narayana is the first Acharya
Vedanta Desika Rahasya Traya Saram,Adhikara -2, Guruparampara, lists out the various reasons to establish the view is the Sriman Narayana is the first Acharya.(a) Sriman Narayana taught Vedas to the four headed Brahma. (b) Herevealed the Dvaya mantra to the Goddess Maha Lakshmi.(c) When Madhu and Kaidabha stole Vedas from Brahma, Lord got them back.(d) He taught Vedas to Brahma, and through him propagated Vedas.(e) He graced the sons of Brahma- Sanathkumara, Sanaka, Sanandana,and Sanatsujata- with Jnana and through them propagated Hita, the benevolent procedure. (f) Being the antharyami, one who governs from inside, of the great souls like Narada, Parasara, Parankusa, He maintains the traditional values (Sampradaya).(g)Lord incarnated as Hamsa, Hayagriva, Nara Narayana, Sri Krishna and propagated Tattva-Hita-Purushartha. (h) He made great soullike Bhisma to prove the meanings of His preachings.(i) At the end of Dwapara yuga, when his teachings of Pancharatra Agamas were lost, He incarnated as Sankarshana and reestablished them.(j) To establish the role of Acharya-Sisya relationship, He incarnated as Nara and Narayana and taught the Tirumantra to Nara at Badrinath.(k)As access to the Vedas are restricted to a few, for the benefit of all men and specially women, the Lord induces intelligence without any defectsas stated by Nammalvar himself and through him propagated the essence of Vedas in Tamil,( mayaruvar mati- nalam aruinan, Tiruvaymoli(1.1.1)33.(l ) The Lord initiated the Tirunamtra to Tirumangai Alvar, who has started his Perumal Tirumoli the first decad that he with, I have found out the Narayan (Nan condocondemnNay AyanayenName) who also did mangalasasanam , sung inprise of the Lord, in 86 Divya Desams all over India and Mukthinath in Nepal.(m) When the Buddhists, by their teachings go against the Vedic principles, theLord, through the Acharya’s teachings reestablishes the Vedantic philosophy.
- The Important role of Acharya.
Vedanta Desika in his Rahasta Traya Saram, Upodhikara illustrates the role of an Acharya with the following example. The young crown prince of a king goes with his father on a hunting expedition
to a forest where he gets lost. He is brought up by some huntsmen. He imbibes the qualities, customs, manners, and habits of the tribes, forgetting that he is actually the prince. After some time, he is spotted by a few courtiers of the king who reveal to him his identity and bring him back to the king. The king felt happy in getting back his dear son whom he had believed as lost forever. In the same manner, the Jivatma who due his past karma, unaware of its real nature, immersed in worldly activities and lost its identity, however by the initiation of the Acharya is restored to moksha to enjoy the bliss of service to the Lord.
- The conditions to attain a good Acharya.
Vedanta Desika in his Rahasta Traya Saram, Upodhikara has specified certain conditions that make one to attain a good Acharya, who initiates him and enables him to reach moksha. These conditions are: (i)Sriman Narayanan’s benevolence, (ii) Good deeds done even by chance, (iii) The gracious glance of God even at the time of birth,(iv) Love towards fellow beings, (v) Willingness to learn the truths, and (vi) Association with the virtuous
1.7 .The need for the Acharya in the spiritual life.
Vedanta Desika Rahasta Traya Saram, Adhikara -2, Guruparampara in states that One who desires moksha should surrender to Acharya. The great sins will not be hindrance to moksha once you attain an Acharya. Without the intervention of an Acharya any number of good deeds cannot make one eligible for moksha.
The Vishu Dharma (chapter-92) 34 narrates the story of Kstrab
andhu, who resorted to all evil ways, was accidentally saved by a sage. The sage pleased by his attention, advised him to stop his evil ways and chant the name of Govinda and told him in due course he will be purified. Kstrabandhu, followed the sage’s advice and was reformed and attained Liberation.
Similarly, the Padmottara purana (chapter 6) refers to Pundarika, who was and practiced bhakti yoga for long, yet he was unable to have the vision of the Lord and grew dejected. One day he came
across the sage Narada and explained his plight to him. Narada then taught him the ashkstara and asked him to meditate upon it and chant it. Pundarika did so and ultimately reach Srivaikunta.
There are two nectarlike fruits in the poisonous tree of samsara, one is devotion to the Lord and the other is Devotion to His devotees. The Acharya teaches the disciple that he should should realize that it is not enough to be devoted to the Lord alone. Devotion should be towards His devotees also and this devotion should go down to the seventh in the line of His devotees as stated by Nammalvar in his Tiruvaymoli. (Verse 3.7.10) 35.
There is a verse which combines the references and advises a seeker of liberation to acquire a preceptor. Gratitude towards the preceptor, is the crux of Acharya bhimana. It is the concern or affection of the Acharya that generates the Acharya visvasam or affection of the Acharya that generates the Acharyavisvasam or confidence in the disciple. A total faith in the preaching of the Acharya enlightens the disciple and develops the confidence to such an extent of even relinquishing the Supreme Being, to regard the Acharya as everything for the soul as Madhurakavi Alvar and Vaduganambi. It is essential that a disciple should show his devotion to Acharya equivalent that of devotion to God (Pratipatti) remain grateful towards his preceptor throughout his life.
Madhurakavi Alver, in KST (verse 10) 36 states that he can only try but can never adequately recompense Nammalvar for all his kindness in guiding him.
Vihagesvara Samhitahas a verse 37 that tells the disciple to offer his entire wealth or half of it or at least a quarter of it to the preceptor; if even this is somewhat excessive and not possible, he should offer whatever is in his power as a gurudakshina .It is states that a disciple should place his body, life and wealth entirely at the disposal of his preceptor. Only he who does so can be called as a true disciple.
There are two nectar like fruits in the poisonous tree of samsara. One is devotion to Lord Kesava
and the other is devotion to His devotees. The Acharya teaches the disciple that he should realize that it is not enough to be devoted to the Lord alone. Devotion should be towards His devotees also
and this devotion should go down to seventh in the line of His devotees as stated by Nammalvar. in his (Tiruvaymoli 3.7.10.)38
Padmapurana states that unless you are initiated by a confide spiritual master in the guru-sishya succession, the mantra that you receive is without any effect.39
- Acharyabimana
Acharyabimana isthe great concern, compassion, grace of the Acharya for the disciple’s salvation. More than salvation, it is the worry about the continuing cycle of sorrow and happiness which creates fear during the lifetime of an individual. The true Acharya passes on this message, that “the Supreme
Being is the sole goal and means.” out of his great concern for his disciples. It is this concern,
Abimanaof the Acharya imbibed by the disciple that generates the Acharya –visvasamin the disciple. A total faith in the preaching of the Acharya enlightens the disciple on the Isvara swarupa, the unsurpassed kindness of the Supreme Being without any expectation. This confidence develops and grows to the extent of even relinquishing the Supreme Being, to regard the Acharya as everything for the soul, just as Madhurakavi Alvar and Vaduga nambi and others have done. Thus, it is the grace, affection of theAcharyathat really matters for the salvation of the soul.
Pillai Lokacharya in his Sri VacanaBhusanam emphasizes the significance of Acharyabhimana. He states in ( verse 447 ) 40 ( Acharya bimaname uddharakam ) the grace of Acharya alone uplifts the soul of the disciple.This great grace of theAcharya without any expectations, without any specific reasons, recognizing the disciple,which uplifts the soul of thedisciple, and makes him‘nirbhara’ (relieved of burden)and‘nirbhaya’(fearless)about hisspiritual journey. The Acharya accepts the disciple, who takes refuge in him, with total faith, in spite of the deficiencies of the disciple. He guides him out of sheer kindness and not with any expectations of reward or for any personal benefits.
Pillai Lokachayar in (verse 412),41 states that, the first step to the goal is the service to the Acharya the middle step is the service to the Lord and the final step is the service to devotees of the Lord. The
verse (462) 42 states that Parapattiis for those who are not able to do Bhakti, and Acharyabhimana is for those who areunable to do Prapatti.The verse 463)43concludes that first (this) Acharyabhimana makes the essential nature produce a sprout, then produce a flower and finally the full fruit.
Manavala Mamunigal in his updesaratnamalai, insists on the importance of Acharyabhimana in verse (63 ) 44 as follows: “If the favours done by the Acharya appear in your heart, your mind will not accept to leave him and live in faraway place. You would intend to live close and serve the Acharya.”
Vedanta Desika in his Rahasya Traya Saram, Adhikara-8, Adhikari Vibhaga Adhikara states that the
first step to the goal is the service to the Acharya , the middle step is the service to the Lord and the final step is the service to devotees of the Lord.
- The duties of an Acharya.
Vedanta Desika in his Rahasya Traya Saram , Adhikara-26, Prabhava Rakshaka Adhikara describes the duties of an Acharya .The Acharya mastersthehidden truths astaught by his Acharyas.These truths have been handed over to successive generations in Gurupampara .The Acharya teaches the Guruparampara,the uninterrupted lineage of Acharyas right from the supreme Lord Sriman Narayanana upto one’s own Acharya. The recitation of Gurupampara is Nithya,Prayacitta for having spoken to undeserving persons and Kamya as it grants Jnana. The Acharya on behalf of the disciple performs prapatti at the lotus feet of Lord. When the request comes from Acharya, who is embodiment of Himself, Lord would accept it. The Acharya performs the Panchasamkaras , that includes initiation of the secret mantras,namely Tirumantra, Dvaya mantra and Carma sloka.
- The special instructions of Acharyas.
gain clear comprehension of his real nature, duties during the post-prapatti period. The way of living according to the instructions of the Acharya will relieve him from all sins and grant him a state free from fear about anything. The creation, sustenance and dissolution of all Cit and Acit are under the total control of the Lord and His divine consort. We have to comprehend the Lord as the commander of acts initiated by Jivas, as indweller, granter of fruits of all karmas. Knowing the unique role of Sriman Narayanana No one other than Him is to be sought.
- The responsibilities of the Acharya.
Vedanta Desika in is Rahasya Traya Saram , Adhikara 30,Acarya Kritya Adhikara, quotes Nyasavimsati ( verse2 ) 46 states the following reasons of similarity to worship the Acharya exactly as God Supreme.( a ) Both dispel the nescience-darkness, ( b ) Both cause to destroy our sins, ( c ) Both serve humans to reach a similarity with them by a process of spiritual perfection brought on a being, ( d ) Both cause to end our present worldly birth, curing the chain of re-births, (e ) Both shower a kind glance on us, so as to transform us intosattva-beings, ( f ) Both treat us with a fond affection irrespective of our lowliness, and of our meriting no concession, ( g) Both are like insatiable nectar, for thinking of and for moving with and ( h ) Both are like a Seshi to us, with a never-changing relationship with us.
- Vedanta Desika in hisRahasya Traya Saram, Adhikara 30, Acarya Kritya Adhikarafirst verse47 states that the Acharya who desires to attain the Supreme abode of the Lord Srivaikunta , who also pocess Thruparkadal ans Surya mandala, in a state of pue satva guna, choses a blemishless , well tested by various means , with great concern lights the light of sampradaya , initiates the disciples.
- Swamy Desika in the concluding verse 48 of the Adhikarastates that the Acharya who through auspicious process of monination of the sishyas , like the waves in the limitless ocean of compassion not only protact those sihsyas , but also protact himself by confirming to the ordinance of the Lord.
- Sri Sasvata Samhita (24-375) quotes the words of the Lord, that He regards one who hides
the secret words of the Lord from those who are not qualified and initiate only to those qualified.
- Manu–smiriti (2-113) declares that if one does not get the qualified Acharya or deserving disciples, it is better for him, to die with that vidya. Even if any extreme danger comes out , the seed of the vidya should not be seeded in salty land.
- Sri Sasvata Samhita (4-251- to 259) stipulates various conditions to be followed by the Acharya in initiating the secrets.
- Sasyaki tantra autions that the superior mantra shoud not be initiated to Non-beliver of the Lord, Non straight forward ones, Non Bhaktas, those who rejoices in troubling others and misers . For the one who has Acharya Bhakti, straight forward in actions, Vishnu Bhakta, one who cares for all the creatures this mantra must be initiated by the Acharya.
- SaniyaSpirit (1-115) cautions the Acharya to test the disciples, either 3 months, 6 months, or a year , then without expectation initiate the disciple.
- Sri Sasvata Samhita (21-45) states that in the case of persons residing in far away places, with their minds focused on Sriman Narayana to approach the Acharya , He without any prolonged test may initiate then .
( x ) In Bhagavad gita ( 18.68)50 Lord Krishna states that He who has supreme devotion to Him will
teach this secret to His devotees, shall doubtless come to Him.
- The criteria for a disciple
- The Vedanta Desika in hisRahasya Traya Saram, Adhikara 30,Acarya Kritya Adhikara quotes , InBhagavad gita ( 16.1,2,3) 51 the Blessed Lord Krishna speaks of the chatersistics of one born in
divine state.The verse (16.1) states that . Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving, control of the senses, sacrifice, study of scriptures, austerity and straight forwardness, the verse (16.2) continues that Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, uncovetousness, gentleness, modesty, absence of fickleness,and verse (16.3 ) concludes that Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born in a divine state, O Arjuna.
- Vedanta Desika in his Nyasavimsati, verse 3)52 specifies the following criteria that a disciple has to fulfill.( a ) Appropriate good thinking, ( b ) Readiness to adopt a servility in respect of the Bhagavatas, ( c ) Correct, implicit, observance of duties that are called for on the basis of his birth and his ashrama, ( d ) Enthusiasm for learning about Tattva,Hita and Purushartha ( e ) Eagerness to serve the Acharya in his daily routine, ( f ) .Being totally free of any conceit or self-esteem, when it comes to the question of serving the Acharya , ( g ) Enthusiasm to fall flat before the Acharya on every pretest, as a matter of implicit obedience and extreme reverence for him, ( h ) Constant tendency to benefit from his explanations, ( i) successful conquest of the five senses, ( j ) Complete control over the mind, ( k ) Freedom from jealousy, ( l ) Being at Acharya’s door for acquiring knowledge and self-advancement in spiritual path, ( m ) Implicit faith in the scriptures and their mandates, ( n ) Readiness to subject oneself to test of every kind, ( o ) Gratitude for the enormous service rendered by theAcharya. Such a disciple is fit to be imparted spiritual knowledge.
- The great personalities had resorted to Acharya
It is obvious from the fact that Svetaketu learnt the nature of truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna. Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati, Lord Krishna from Sandipani, and Lord Rama from Sage Vasistha.
- Guru is the means and goal
Sri Sasvatha trantra , Manusmriti, and Jayasamhita all speak of the greatness of Guru.53 Guru initiates about the Bhagavn he is regarded as greater than Bhagavan Himself. He should be prostrated, worshiped, meditated, contemplated, and surrendered as the means and the goal.
Guru eva para-Brahma- Guru alone is the Supreme Brahman. Guru eva para-Dhanam- Guru alone is the Supreme wealth. Guru eva para Vidhya-Guru alone is the Supreme knowledge Guru eva para Gathi-Guru alone is the Supreme destination.
Guru eva para Sreyo- Guru alone is the Supreme one to be desired.
Guru eva parayanam- Guru alone is the Supreme object of worship.
- The symbolic references of Acharyas
Alakiya Manavala Nayanar (AD1207-1309) in his Acharya Hrdayam54 has presented very interesting account on Acharyas in a symbolic language. He has compared Acharyas with Beetles, Hamsa, Parrots, Cranes and Clouds. He said that while the beetles go to different flowers to drink honey, the Acharyas go through different sastras to collect knowledge; while the Hamsa (Swan) separates milk from water, so also an Acharyas segregates essentials from non-essentials; while the parrot will be trapped in a net, so also an Acharyas will be caught in the eyes of God; while cranes possess spotless white feathers, the Acharyas too possesses internal and external purity; while the clouds drink the salt water of the sea and pour sweet water as rain, so also the Acharyas select the essentials from the ocean of the Vedantic Upanisads and teach in simple and easy manner.The significance of this comparison is to make the common man to understand the benevolent qualities of the Acharyas by using common similes. (Vide Annexures I-V).
The next chapter speaks of Perfomance of Panchasamskaras
Notes .Chapter 1
1 Tad-vijnana tharah sagurum eva bhigaccet
Samit panh srotriyam brhama-nistam (Munddaka Upaninished 1.2.12).
- Yesay deve para bhaktir yatha deve tatha gurau
- Na narena avatena prokta esa suvijneyo bahndha cintyamanah; Ananya-prokte gatir atranasti, aniyam hyatrkyam anu pramamt.
4 .Uttishata jagrata prapya varan nibodhata; ksueasya dhara nisita duratyaya
durgam pathas tat kavayo vadanti, (I bid,3.14)
- Tad-viddhi pranapatena praiprasnena sevaya
- (Jnana saram 29)
- (Jnana saram 30)
9. Acaryanukku sisysn pakkal krupaiyum 13 .amaraiyai alarttakkatava altiyantane niraippirin tal attaiyularthumapole , svarupa vikasattaip pannumiis varan tane ,Acharya sampandham kulaithal
attai vatappannum, (SVB, sutra 439).
- .Ittaiyoliya pakavat sampantam durlapam, (SVB, sutra 440).
- erri manattu elil jnana vilakkai irulanaittum marri navarkku oru kaimmarrru mayanum kanagillan, porii ugappadum pundiyil kol vadum pongu pugal sarrIvalarppadum
- than guruvin….thirunadu, (Upadhesa Raththinamalai UR, v 60).
- Jnanam …tharum, (UR, v 61).
- uyyaninaivundagil…………kam (UR, v 62).
- Acharyan …..aridham, (UR, v 65).
- purvacharyagal …..sernudhu, (UR, v 72).
21 Acharya devo bhava (Taittirriya-Upanished 1.11.1-3).
- Pedaga Adi Pirananar pirama guruvagi vandu, (Perialvar tirumoli 5.2.8).
- Isvarantanum acaryatvatti acaippattiurkkum, (SVB, sutra 430).
- Akaiyire kuruparamparaiyil anvayilttatum, sirkitaiyum
- Saakshaaat Nara yano deva: kritvaa
kaarunyaat saastra paaninaa, ( Jayakya Samhita)
- devu marriairyen (Kaninun siru ttambu (KST,v-2).
- annaiyay aththanay ennai aiandum thanmaiyan satakopan en nambiye.(KST,v 4).
- Acryat adiha devatam samadhikaa anyam na manyamahe . Swami Desika.
- nNayavEn orutheyvam naanilath thEchila maanitaththaip puyalE enakkavi pORRichey yEn pon Nnarangamennil mayalE perukum iraama Nnuchanmannu maamalarththaaL
- pERonRu maRRillai nin_charaN anRi,ap pERaLiththaR kaaRonRu millaimaR RachcharaN anRi,en RipporuLaith thERum avarkkum enakkum unaiththantha chemmaicholl
31 NYaanam kanintha nalangoNdu naatorum naipavarkku vaanam kotuppathu maathavan valvinai yEnmanaththil eenam katintha iraamaa Nnuchan thannai eythinarkkath
thaanam kotuppathu than_thaka vennum charaNkotuththE. (RN, v 66).
- .maNmichai yOnikaL thORum piRanthu engaL maathavanE kaNNuRa niRkilum kaaNakil laa,ula kOr kaLellaam
nNaNNaru NYaanam thalaikkoNdu, naaraNaR kaayinarE (RN, v 41).
- mayaruvar mati-nalam aruinan, (Tiruvaymoli(1.1.1)
- papistahah ksatrabandu ca pundriksa punyakrit acarya vartaya muktau tasmat acaryan bhavet
- entai piran tanakku atiyar , atiyar-tam atiyar, atiyar-tamakku atiyar,
- muyalginren undan moykalarku anbaiye, ( KST v 10.)
- sarvasvam va tadardham va ardhardhameva ca, gurave daksiinam dadyat
- muyalginren undan moykalarku anbaiye, ( KST v 10.)
- Sampradaya vihina ye mantras te nisphala matah ( Padma purana)
- Acharya bhimanameyuddhAaakam, (SVB, sutra 447).
- Prapyattkk paramaparvam Acharya kainaryam; matyamaparvam pakavat kainkaryam;
- Paktiyilasaktanukkup parpatti, Prapattiyilasaktanukku itu (SVB, sutra 462).
- Itu pratamam svarupttaip pallvitamakkum, pinup puspitamakkum, anantaram palaparyan tmakkum, (SVB, sutra 463).
- Acharyan seydha……..nam. (Upadhesa Raththinamalai, v 63).
- svAdheenASEsha sattA sthiti yatana phalam viddhi lakshmeeSamEkam
yEtasmAdEva pumsAm bhayamitaradapi prEkshya mOjjheestadAjnAm ityEkAntOpadesa: prathamamiha gurOr
Eka cittEna dhArya: || (Nayasavimsati, v 4.)
- ajnAna dhvAnta rodhAt agha pariharaNAt Aatma sAmyAvahatvAt
nishpratyooha AanruSamsyAt niyata rasatayA nitya SEshitva yOgAt
AcArya: sadbhi: apratyupakaraNa dhiyA
dEvavat syAt upAsya: || ( Ibid, v 2. )
- adhijigamis uradyam dhama divyam tridanah srutavividhaparıks asodhite kvapi patre anaghagun. adasayamahitasnehamaryah
- niravadhidayadivydanvattara nganira nkusaih niyamayati yah sisan siks akramairgun asa nkramaih
acaramagurorajnaparam paıparavanasau
na paramiha tam stallaks en a svamapyabhiraks ati . ( Ibid,70)
- Idam te naatapaskaaya naabhaktaaya kadaachana;
( Bhagavad gita 18.67)
- Ya imam paramam guhyam madbhakteshvabhidhaasyati;
- Sri Bhagavaan Uvaacha:
Daanam damashcha yajnashcha swaadhyaayastapa aarjavam. ( Ibid,16.1)
Ahimsaa satyamakrodhas tyaagah shaantirapaishunam
Dayaa bhooteshvaloluptwam maardavam hreerachaapalam. (I bid 16.2)
Tejah kshamaa dhritih shauchamadroho naatimaanitaa;
Bhavanti sampadam daiveem abhijaatasya bhaarata. (I bid 16.3)
- sat bhuddhi: sAdhu sEvee samucita carita: attva bodha abhilAshee
Saanta: dAnta: anasooyu: SaraNamupagata:
Saastra viSvAsa Saalee
Shishya: prApta: pareekshAm krutavidhabhimatam. (Nayasavimsati , v 3.)
- Guru eva para Brahma, Guru eva para Dhanam, Guru eva para Vidhya,Guru eva para Gathi,
- Damodaran,G, AcarayaHradayam, ( A Critical Study ) Tirumalai Tirupati Devastanam, Tirupati, 2002.
2. The Perfomance of Panchasamskara.
Prelude: The one who has realized that he has no qualification, knowledge and capacity to adopt Bhakti yoga, but longs to get the Grace of God, should seek out an Acharya and surrender to him. The Acharya out of compassion, without any expectations, accepts the discipleirrespective of caste, creed or gender. He performs Panchasamskarawhich is also called as Samasrayanam.
Samasrayanam means “to approach the Acharya with all sincerity”. It is a commitment from the disciple that he or she will live as per the guidance of the Acharya. Only the highly fortunate souls get this rarest opportunity of Samasrayanam or Pancha Sanskara (five purifications).
In Sri Vaisvishnava sampardaya, the Panchasamskara is the most important Sammskara or purification ceremony that is performed by the Achayas of South India, whose disciples are spread all over India and abroad . One who is initiated by Acharya becomesa SriVaishnava. It is not achieved by one’s birth in a particular family. That is why one can see, men and women from all communities, from all walks of life as Srivaisnavas.Thus Acharya gives the real birth to the disciple. One who is initiated becomes a Sri Vaishnava.One should worship the Acharya as he/she would worship God.“devatat Acharyam upaseeta”as Maharishi Apasthamba has said.The disciple should follow the teachings of Acharya cherish intensedevotion,Acharya Prati patti, devotion to Acharya equivalent to devotion towards God. Such a disciple will definitely receive all benefits, dharma, artha, kama and moksha. By resorting to an Acharya and acceptance by him, the person will realize, by the grace of Acharya true knowledge of the realities, on- attachment to worldly things, and devotion to the Lord will blossom in him like a flower.
- Panchasamskara or Samasrayanam.
.The five samskara or the purification ceremonies are Tapa Samskara , Pundra Samskara, Nama
Samskara, Mantra Samskaraand Yajna Samskara.
( a ) tapa Samskara
Practice: The Acharya embosses the impressions of Conch (Sanka) and Discuss (Sudarsanacakra) on
the left and right arms of the disciple.
Philosopical significance : The tapa samskarais highly glorified by the Vedas and sastras.Kuresa
.quoted the scriptural sanction fortapasamskara in reply to Yadavaprakasa.
( i ) The Rib-Bshkala as quoted by Vedanta Desika in his Sacacarita raksha states that the best amoung men wear the pure insiga of Vishnu’s lotus and discus on their arms to cross the ocean of Samsara. Some wear those ancient insignia on their body.
(ii) The Sama-Veda as quoted by Vedanta Desika in his Saccaritra –raksha observes that fire is pure, He is beautiful as thousand –petalled lotus. The lotus is like a circular instrument. He whose body has been burnt by the application of the said instrument heated red in fire has attained the state of the ultimate absorption of soul in the divine essence and hence the right to live in Brahmaloka. (iii) The Atharva-Veda as quoted by Vedanta Desika in his Sacacarita raksha declares that like those who go to the abode of Vishnu, being marked by the insignia of discus etc., we too shall be impressed by the embloms of Vishnu and gain affluence here and hereafter
(iv ) The Vayavya Upa-Purama , a section of Brahmanda Samhita , as quoted by Vedanta Desika states that Brahmanas , particularly the vaishnavas , should wear marks of the conch and the discus as they do the sacred thread.
(v) The Atharva-Veda as quoted by Vedanta Desika in his Sacacarita raksha states that he who for the good of himself, wear the insignia ( urdhava pundra) resembling the footprint of Hari with an orifice in the middle becomes a favorite of the Paramatman, virtuous and liberated.
( vi) Vishnu Tattva states that all shall, as ordained in the Pancaratra sastra preached by Lord Sankarsana, wear the chakra mark. They are only eligible to worship Bhagavan Vishnu.
(vii )Bhemapurana –Mahabharata states that only those who have been affixed with the Sankha and
Chakra are eligible to take part in the ceremony to forefathers
(viii) Varahapuranam glorifies the persons wearing the hot seals of the Supreme Lord Sriman Narayana on their arms (shoulders). It says that these devotees ultimately reach Sri Vaikuntam
(ix). Garuda Puranam says that only those who have been affixed with the Sankha and Chakra are eligible to take part in the ceremony tofore fathers.
(x) Atarva veda is very clear in the regard that one should adorn the heated symbols of Sriman Narayana on one’s body, and continues to say that only such people attain the Supreme Abode.
( b)Pundra Samskara
Practice: The Acharya makes the disciple aware of the places in the body where the 'upavyuha'
forms of the supreme Lord Sriman Narayana are to be worshiped.Each 'upavyuha' form is
externallyrepresented by the urdhava pundra(Thiruman kaapu). The 'thiruman' represents the Lord and the’sricurnam ‘represents Goddess Sri . The worship to the Lord has to be done with folded hands (anjali mudrā ) "KesavayaNamah" prefixed by pranava, The worship to Sri is also done in a similar way: "Sriyai Namah", prefixed by pranava,
Annexure VI : Dvadasa Urdhava Pundras and residingdevathas.
Annexure VII Dvadasa Vyuhantra forms worship with mantras.
(c)Nama Samskara:
Practice: The Acharya adds the name 'Dasa'at the end of the disciples name, to indicate that he is
forever the servant of Lord Sriman Narayana and Ramanuja. It was Ramanuja who opened the gates of Srivaikunta for anyone, irrespective of caste, creed or gender. Thus, to enter the spiritual abode of Sriman Narayana the link with Ramanuja becomes a vital and important criterion. It is a normal practice that a Srivaishnava calls himself as ‘Dasan’ or ‘Adeyen’ meaning that he is the servant of the Lord.
( d )Mantra samskara:
Even though all the five samsakrasare highly important, Mantra samskaraa is the most important amongst them. They are called asRahasya traya, three secret mantras, Ashtakshara, Dvaya and the Carama sloka and are initiated by the Acharya to the sishyas.
All those who seek the Acharya, irrespective of gender, varna , ashrama or other discrimination are initiated , they take a new as birth as Srivainavas. The Rahasya mantras should be recited only after initiation by Acharyas.Regular recitals of these mantras are highly essential and a Srivaisnava should be immersed in these mantras and its meanings.
( a ) Ashtakshara mantra, Tiru mantra orMula mantra:
It originated from Lord BadriNarayana of Badrinath, chanted in Gayathri Chandas and is addressed to Sriman Narayana.Since this mantra is initiated by the Lord Narayana Himself, this is highly sacred. The use of Tirumantra predates the Sri Vaishnava community itself, going to the first Alvar and theepic period. The name Narayana is rooted in Upanisads ( Mahanarayana Upanishad, Subalopanisad,Narayana anuvagam,Antaryami Brahmanam, and in the santi parva of the Mahabharata)
The Ashtakshara isOm Namo Narayanaya This means Homage to Narayana".
Purport: It is rivaled by Pranava, the first letter of te mantra that the Jivatma is unconditional sesha ( subordinate) to the Lord and no one else. The middle word Namah states that Iam not mine, nor can I do any work independently.( without depending upon others ) .The idea is that Jivatma is a sesha to the Bhagavatas (devotees of Bhagavan).The purport of the word Namah is also to Saranagati or seeking refuge, and prayer for removel of hinderences.Thus in this one word Tattva, Hita and Purusharths are dealt with.Narayana is the resting place of naras , and He to whom the naras are the resting place.The derivative suffix Ayana added to the base word Narayana means which is the fruition of such existence. By this it is stated that we should render constantly and without intermission service to Lord-service appropriate for all times, in all places and on all .
Since this has no restriction, anyone can chant this, and the soul could be saved. Propagation of the Holy names of Narayana, is the best service for the whole society, irrespective of caste, creed, sex etc. The Holy name will then make all the necessary requirements for the spiritual upliftment of the entire community.
Rahasya –Tirumantra a separate publicaion covers more details.
(b) Dvaya Mantra: Sriman Narayana caranau Saranam prapadye.
Srimate Narayanaya namah
Purport: The Tattva, Hita and Purushartha which has been concisely dealt in Tiru-mantra are clarified by Dvaya Mantra.The first part , which is one sentence ,deals with the means (upaya ) and the second part has two sentences ,and deals with the(upeya) goal of endeavor.
The sum and substance of Dvaya Mantrais: In order to obtain, without any hindrance, eternal service at the feet of Lord Narayana ever associated with Sri, I seek refuge at the feet of Narayana who is inseparably associated with Sri.
The first part means, seeking refuge at the divine feet of Sriman Narayana. So the first part indicates the upaya or means of attaining salvation.
The second part denotes upeya the fruit to be achieved, namely, service to the Lord.
Srimate Narayanaya namah
The second part of the Dvaya Mantra is Srimate Narayanaya Namaha.This has two different meanings.(a) The superficial meaning is: Salutation to Sriman Narayana .(b) .The deeper meaning is to be taken as follows: May I be for the service of Sriman Narayana. I am not for myself. Nothing is mine. Everything belongs to the Lord. I am the servant of the Lord; and I am for service to the Lord. I do not do anything for myself. The Lord only gets things done through me. Whatever I do is for the pleasure of the Lord only. The above are the two meanings of the second part.
As explained above, the first part indicates the upaya or means for salvation. The second part indicates the upeya-fruit to be attained, namely service to the Lord.
Dvaya Mantra is eulogised as the 'Mantra Ratna' (Gem/Jewel amongst all the Mantras). This helps one to perform Saranagati unto Sriman Narayana.Once this mantra is initiated by the Acharya, it should be recited constantly within us. It can be recited by the sishya without bothering about time, place etc. Infact Dvayashould be dancing in the lips of all the SriVaishnavas all the time. It is infact an instruction from Ramanuja that Dvaya should be chanted for maximum time possible.
Regular recital of these mantras is highly essential and a Sri Vaishnava should be immersed in these mantras and its meanings.
Rahasya –Dvaya a separate publicaion covers more details.
( c ) Carama sloka : Sarva-dharman parityajya mam- ekam saranam vraja
Aham tva sarva-papebhyo moksyisyami ma sucah (Bhagavad gita 18.66 )
Meaning; Sri Krishna has instructed Arjuna that Having relinquished all dharmas, resort to Me alone as a refuge (upaya.) I will release you from all sins, and grant moksha. Do not despair. Sri Krishna reveals by this a particularmeans whichthe Carama sloka prescribes the means revelaed by the Tiru-mantra and Dvaya, and expounds it drawing a special attention to two things
a) that only a man bereft of all other means (upayas) is entitled to pursue this path of Prapatti and (b) that this upaya(prapati) does not stand in need of any external aid.There are 3 sentences and twelve words in the Carama sloka. The first sentence lays down the upaya or the means, the middle sentence states (upeya) the fruit and the last sentence is devoted to establishing the fact that he who adopts this upaya is one who has done what ought has to be done.
Mokshaishyami-I shall set you free. Sri Krishna states that there is no one expecting Himself who can bestow salvation.
ma sucah-means ‘Grive not’. The earlier state of helplessness and despondency of the prapanna is dispelled and a new state of hope and optimisim is promised.
Rahasya – Carama sloka a separate publicaion covers more details
- The Importance of Pranava-Quotes of Upanishads.
- In KathaUupanished (verse 15, Canto 2) to the serious question of Nachiketas regarding the ultimate unconditioned Reality, Yama instructs achiketastheletter Om(AUM)is the Saguna Brahmn. It is NirgunaBrhaman.By meditating on this one attains whatever he desires. Sankara makes out that Brahma is the lower Brahman and param, the higher. Whatever one may desire, the lower or the higher Brahman, his desire will be fulfilled. AUM is called the pranava, which, by the time of the upanisads, is charged with the significance of the entire universe. The three attributes of Brahman - sat - existence, cit - consciousness and ananda - bliss the trinity - Brahma, Vishnu, Siva- space-
outer,inner (mental), transcendental, Time-past,present future,Gunas sattva, rajas,tamas and
consciousness -waking, dream, unconsciousness.
- In KathaUupanished (verse16, Canto 2 ) Yama declares that this syllable is verily Brahman; this syllable is verily the highest. Having known this syllable, one gets whatever one desires.
4.The Mundaka upanished (verse 2.2.4) states that the Pranava is the how, the Atman is the arrow and the Brahman is said to be its mark. It should he hit by one who is self-collected and that which hits becomes, like the arrow, one with the mark, i.e. Brahman.
. 5.The Mandukya upanished (verse 1) starts with OM! – This Imperishable Word is the whole of this visible universe. Its explanation is as follows: What has become, what is becoming, what will become, – verily, all of this is OM. And what is beyond these three states of the world of time, – that too, verily, Is OM!
- TheMandukya upanished (verse 8 ) states that this identical Atman, or Self, in the realm of sound is the syllable OM, the above described four quarters of the Self being identical with the components of the syllable, and the components of the syllable being identical with the four quarters of the Self. The components of the Syllable are AUM.
- The Mandukya upanished (verse 9) describes that Vaisvanara whose field is the waking state, is the first sound, A, because this encompasses all, and because it is the first. He who knows thus, encompasses all desirable objects; he becomes the first.
- The Mandukya upanished (verse 10) states that Taijasa, whose field is the dream state, is the second sound, U, because this is an excellence, and contains the qualities of the other two. He who knows thus, exalts the flow of knowledge, and becomes equalised; in his family there will be born no one ignorant of Brahman
- The Mandukya upanished ( verse 11) states that .Prajna whose field is deep sleep, is the third sound, M, because this is the measure, and that into which all enters. He who knows thus, measures all and becomes all.
- The Mandukya upanishad (verse 12) states that the fourth is soundless: unutterable, a quieting down of all relative manifestations, blissful, peaceful, non-dual. Thus, OM is the Atman, verily. He who knows thus, merges his self in the Self; – yea, he who knows thus.
However, to achieve such a state is very difficult.
- In Bhagavad gita (9.17). the Lord Krishna declared that He alone is the father, mother, creator and grandfather. Here the term Dhatr stands for one other than the parents who helps in the birth of a particular person. Whatever is known from theVedas as purifying, He alone is that. He is the Pranava, which originates knowledge and forms the seed of the Vedas. He is he Veda comprising Rik, Saman and Yajus.
- The Narayano upanished quotes from Yajur Veda: The verse ( 2 ) declares that Narayana is eternal(perennial).Narayana is Brahma. Narayana is Shiva. Narayana is Indra and Kaala .All directions are Narayana. All sides are Narayana. Inside and outside is Narayana.Narayana is what has happened, what is happening and what will happen. Narayana is the only God who is blemish
less, stain less, order less, end less and who cannot be described and when Narayana is there, there is no other second. He who knows this, becomes himself Lord Vishnu. Thus, is read, upanishads of Yajur Veda
- The Narayano upanished in verse (3) declares the Astakshra mantra as means of reaching salvationas detailed in Sama Veda: First utter Aum “ first and then tell “Nama” After this tell “Narayana”. There is one letter in “Aum”. There are two letters in “Nama”. There are five letters in “Narayana.” Together is formed the eight lettered “Aum Namo Narayana”. He, who tells these eight letters, attains full life without any blemish. He would attain salvation after becoming the lord of the people and be blessed with lots of wealth, lots of cows and all other forms of wealth. Thus is read the Upanishads of Sama Veda.
- The Narayano upanished answers, in verse (4) to the question ,quotingthe Atharva Veda,Who reaches Vaikunta. The verse (4 ) states that ever happy Brahma purusha (soul) is of the form of pranava (“Aum”) which is made of joining “Aa”, Uu” and “Ma”. That pranava (Brahma purusha) growing in several ways becomes “Aum” and that yogi who meditates on it attains salvation. That yogi who meditates on “Aum Namo Narayanaya” reaches Vaikunta, the abode of Lord Vishnu. That Vaikunta is nothing but the Hrudaya Kamala (lotus like heart) which is full of eternal wisdom from which a streak of light similar to lightning emanates. The son of Devaki is Brahmam. The Madhu Sudhana (he who killed Madhu) is Brahmam. The lotus eyed one is Brahmam and also Lord Vishnu who is Achyutha. That Purusha which is the reason for existence of all beings is surely Narayana. He is also the causeless “Aum”, which is Para Brahmam. Thus is read the Upanishads of Atharva Veda.
- In the Chandogya upanished 8.7.1 Prajapati once stated: The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person
.17.The Setasvarta upanished(verse6.8) describes that He is without a body or organs; none like unto Him is seen, or better than He. The Vedas speak of His exalted power, which is innate and capable of producing diverse effects and also of His omniscience and might. The Lord has no body or organs. None is His equal and none is His superior either. He possesses all powers of knowledge and action which are natural to Him. This has been confirmed by the scriptures.
2.4.Tirumantra, Dvaya mantra and Charama sloka referred by Alvars.
Only a few references from the Divya Prabandhams of the Alvars are shown below:
18.Nammalvar refers to Tirumantra in his Tiruvaymoli verse ( 3.3.1.) gives a very important instruction , that we, all of us, must go and stay close to the Lord of Tiruvenkatam and also serve Him all the time, without any gap, without a flaw, with no end in mind, except the service , the Lord who is beautiful and brilliant form and who is the father of even our forefathers, to whom alone we are bound to subservient; the Lord who has taken abode in the hill resounding with the voices, as if it were, that emanate from the falls and streams that make the place lovely and lovable. The Alvar states that this is the great goal of life that any one should cherish to uphold vividly and unswervingly. (ozivil kaalamellaam udanaay manni, vazuvilaa adimai seyya vENdum_naam,)
This verse indicates the meaning of Tirumantra. This verse is so important like the life breath, for our sampradaya.( The great Acharyas like Alavandar, Tirumalai Nambi, and Ananthalvan spent long time performing Kaimkaryam at Tirumala. Now this great kaimkaryam is continued by the Jeyars of the mutt established by Ramanuja at Tirumala and Tirupati)
.19. Nammalvar refers to Dvaya mantra in his Tiruvaymoli verse ( 6.10.10.) The Alvar states that he has no prop to cling to, humbly surrenders himself, at the feet of the Lord of Tiruvenkatam and there he remained protected by Him. He praises that Alarmelmangai (Mahalakshmi) saying that she will not for a moment even leave this seat of mine and resides in the chest of Lord. His reputation and qualities are matchless. He has the three worlds as His and is unequalled master of all times. Great
sages, devas and nithya suries come all the way to this place to worship Him. The Srivaishnava Acharyas celebrate this verse as it reveals the Dvaya mantra. The correlation of this versewith the Dvaya mantra is given below:
Dvaya mantra verse (6.10.10)
Srimath agala killEn iRaiyumenru alarmEl mangai yuRaimaarpaan
Narayana nigaril pugazhaay! ulagamoon Rudaiyaay! ennai aaLvaanE, nigaril amarar munikkaNangaL
virumpum thiruvENG kadaththaanE,
Caranau adikkee zh
Saranam Prapadye pugalon Rillaa adiyEnun
adikkee zhamarndhu pugundhEnE. Srimate Narayana Namah: adikkee zhamarndhu pugundhu than
( Eternal kaimkarya is the ,only objrctive, goal, Upeya).
- Nammalvar refers to Charmasloka in his Tiruvaymoli verse (10.4.10),the Alvar ascertains that the Lords’ feet is the upaya. The Alvar declares that the feet of Lord whose easy accessibility to those who resort to Him with no other undesirablemotive, but only to perform kaimkarya for its own sake, are an incomparable prop to cling for fearless existence. For this purpose all devas like Brahma, from all directions come over perform worship using dhoopa, deepa, flowers and water at the feet of Lord Madhava with Bhakti.The lotus feet of Madhva is the supreme resort to devotees .( this verse reflects the message of the Charama sloka, Bhagavad gita (18.66 ).
- Thirumalisai Alvar in his –Nanmugan Tiruvantadi verse (72) refers to Charama sloka.The Alvar states that Sriman Narayana alone is the Siddha upaya. He adds that it is not correct to assume that either the dharmas of the asramas, Grahasta, Sannyasa, Brahmacharya or Vanaprestha or different paths like Karma, Jnana, Bhakti themselves serve as means for deliverance for Soul. No action, No penance ,No atonement by itself can bring the fruit. All are dependent on the grace of Lord Narayana.His will to grant. Whom so ever He chooses, whom so ever He likes, he will attain the
Lord. He is the Supreme upaya. This is the essence of Charama-loka. This verse and Carama-sloka
are compared thus:
Verse. Charam-asloka.
illaRam illEl thuRavaRamil' ennum, Sarvadharmaan parityajya sollaRa mallanavum sollalla,
naaraNanE maamekam
yaavathI thu This upaya is superior to others.
yaavathI thu anRenbaa raar? This has been declared by the Lord who is
revealed by Vedas, Sages and Alvars
-unanimously.Who dare to dispute It.? (nallaRamaavanavum naalvEtha maaththavamum, naaraNanEyaavathI thanRenbaa raar? )
- Thirumangai Alvar in his Periya Tirumoli verse(6.10.6) refers to Tirumantra.The Alvar declars that the Lord, who with the forces of wild bears, monkeys and the special ‘Musu’monkeys as army destroyed the pride of demon and won the battle ,is always sweet like milk, honey and nectar to him
thirumaalthirunaamamamOnaa raayaNamE ).
- Thirumangai Alvar in his Periya Tirumoli verse (8.9.3) refers toTirumantra. The Alvar states that the Lord who once conquered 7 axes to marry Goddess Nappinnai ,who bridged the sea with the stones using the forces of monkeys, the most superior , the most effluent , taken aboard in Thirukkannapuram surrounded by flower gardens. The Alvar declares that he is the servant of the Lord of Thirukkannapuram, to no one else he belongs. This is the essence of Tirumantra. It is revealed by Pranava that Jivatma is unconditional sesha (subordinate) to the Lord alone to no one else. (kaNNapuramoNnRudaiyaaNnukku, adiyE Nnoruvark kuriyENnO? )
The Lakshmi Tantra mentions the eight syllable mantra as the foremost among the five vyapaka mantras of the Lord.The Pancharatra text, Naradiyam or Nardiyakalpacontainsa section calledAshtakshara Brahma-vidya.
Ramanuja in his nithya grantha, guide book for the daily ritual practice, refers to Tirumantra as the mula mantra, but does not actually mention the mantra. Parasara Bhatta was the first to write down the meaning of Tirumantra in his Astasloki. Later Pillai Lokacharya and Vedanta Desika have elaborately explained these Rahasya mantras .
( e ) Yajna Samskara:
The most important aspect of the SriVaishnava philosophy is that Brahman of the philosophy and the God of religion is one and the same, Sriman Narayanan.He has five forms, aspects or modes. Para , Vyuha, Vibhava, Antaryami and Arca.. The Para in the Srivaikunta , the Vyuha in the milky ocean,the Vibhavaavataras occurred at different times, and the Antaryamii is inside us, it is true.
But only yogis realize Him. Archa or Archavatara or image manifestation is very easily access able and visible to all. Since other forms are beyond the reach of common man, Alvars pointed out that only Arca suits all. The Lord not only pervades, also makes it His special abode, accepts our prayers and grants booms. The Alvars and Acharyas had surrendered to Lord in Archavataras. The greatness of Saligrama is that Sriman Narayanana has Himself chosen (svayam vyakta) to incarnate in that form ie. it is not consecrated or installed by others.
Hence the Acharya teaches the disciple about Bhagavad Aradhana (Ijyai) the way of worshipping Sriman Narayana. easil;y and handed over a Saligrama.There are basically two forms ofAradhana bahya(external) and manasika (mental, spiritual or internal). Thus, the disciple gets the eligibility to perform Bhagavad Aradhana to Srinan Narayan’s archavatara as Salagrama Since the food we take should only be the remnants of food offered to Sriman Narayana SalagramaAradhanaa is very important for a SriVaishnava . Lord Kishna in Bhavad gita ( 3.13.) 24states that "Good people eating the remains of yajnas are released from all sins. Those sinners who cook food for their own sake eat only sin .manasika Aradhana can be performed by all. This is similar to the bahyaAradhana , but the
whole Adhana is done mentally. Irrespective of the caste, place, time or gender, one can perform this.
The next chapterdeals with The Contributions of Ramanuja.
Chapter 2.Notes
1. sarve veda yatpadamamananti tapaṃsi sarvaṇi ca yadvadanti |
yadicchanto brahmacaryaṃ caranti tatte padaṃ saṃgraheṇa bravimyomityetat ||
(Katha Upanishad, 15th Mantra Canto 2) 2.etaddhyevakṣaraṃ brahma etaddhyevakṣaraṃ param |
etaddhyevakṣaraṃ jnatva yo yadicchati tasya tat | (Katha Upanishad, 16th Mantra Canto 2)
- Yunita praṇave cetaḥ praṇavo brahma nirbhayam |
- praṇavo dhanuḥ saro hyatma brahma tallakṣyamucyate |
- aum ity etad akṣaram idam sarvam, tasyopavyakhyanam bhutam bhavad bhaviṣyad iti sarvam aumkara eva
- So yam atma dhyakṣaram auṁkaro dhimatram pada matra
matra pter adimattvad vapnoti ha vai
sarv an kaman adis ca bhavati ya evam veda. ( Ibid, 9)
- svapna-sthanas taijasa ukaro dvitiva matrotkarṣat ubhayatvadvotkarṣati ha vai jnana -samtatmṁ samanas ca bhavati
- suṣupta-sthanaḥ prajno makaras tṛtiya matra miter apiter va minoti ha va idam
evamonkara atmaiva saṃvisatyatmana tmanaṃ ya evaṃ veda || ( Ibid, 12)
- om ityekaksharam brahma vyaharan mam anusmaran
- Bpitāham asya jagato matadhata pitamahaḥ
- Adha nithyo Narayana !. Brahma Narayana ! Shivascha Narayana ! Shankrascha Narayana ! Kaalascha Narayana ! Disascha Narayana ! Vidhisascha Narayana ! Oordhwascha Narayana ! Adhascha Narayana. !
Nish kalanko niranjano Nirvikalpo niraakhyatha : shabho deva eka Narayano na dwitheyesthi kaschit ! Ya evam veda !
sa vishnureva bhavathi sa Vishnureva bhavathi. Ethad Yajur veda siro( a) dithe !!
[IMG]file:///C:%5CUsers%5Cuser%5CAppData%5CLocal%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_image004.gif[/IMG](Narayano upanished ,2)
39
- Aum ithyagre vyaahareth ! nama ithi paschath !. Narayanasa ethyuparishath ! Aum ithyekaksharam ! Nama ithi dhwe akshare ! Narayanayethi Panchaksharani !
Ethath Sama Veda siro adithe !! (Ibid,3 )
- Prathyganandam brahma purusham pranaswaroopam ! Aakara. Uukara, makaro ithi !
- ya atmapahatapapma vijaro vimṛtyurvisoko viji ghatsopipasaḥ satyakamaḥ satyasaṃkalpaḥ sonveṣṭavyaḥ sa vijijnasitavyaḥ sa sarvaṃsca lokanapnoti sarvaṃsca kamanyastamatmanamanuvidya vijanaiti ha prajapatiruvaca ( Chandogya upanished 8.7.1)
- na tasya karyaṃ karaṇaṃ ca vidyate na tatsamas cabhyadhikas ca dṛsyate / parasyasśaktir vividhaiva sruyate svabhaviki jnanabalakriya ca // ( Setasvarta upanished 6.8 )
- ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum nAm thezhikural aruvith thiruvEngkadaththu ezhil koL sOthi endhai thandhai thandhaikkE
- agala killEn iRaiyumen RalarmEl mangai yuRaimaarpaa, nigaril pugazhaay! ulagamoon Rudaiyaay! ennai aaLvaanE, nigaril amarar munikkaNangaL
adikkee zhamarndhu pugundhEnE. (Tiruvaymoli 6.10.10.)
- vakaiyaal manamonRi maathavanai naaLum pukaiyaal viLakkaal puthumalaraal neeraal thikaithO RamarargaL senRiRaincha ninRa
- illaRam illEl thuRavaRamil' ennum, sollaRa mallanavum sollalla,- nallaRam
yaavathI thanRenbaa raar? (Nanmugan Tiruvantadi 72)
- kaana eNkum kurankum musuvum padaiyaa adalarakkar
maana mazhiththu ninRa venRi ammaan enakkenRum
thEnum paalum amuthu maaya thirumaal thirun^aamam
n^aanum sonnEn namaru muraimin
namOnaa raayaNamE ( Periya Tirumoli 6.10.6)
- idaiyEzhaNn Radarththu veguNdu vilaNGgaluRa, padaiyaalaazhi thatta paramaNn paranchOdhi, madaiyaar nNIlammalgum vayalchoozh kaNNapuramoNn
- Yajnashishtaashinah santo muchyante sarva kilbishaih;
3.The Contributions of Ramanuja
Prelude:
People all over the world remember, celebrate and pay their homage to Sri Ramanuja. Srivaishnas call them self asRamanuja Dasan and follow his foot steps. It is shear short sightness to remain ignorant of the life and teachings of the great soul, who is worshiped by his followers as the manifestation of Sri Lakshmana, whose loving heart is the refuge of one and all, whose incisive and well –reasoned argument stand to date. Great men like him descend on earth for no selfish ends of their own. They come to remove the afflictions of the lowly, the indigent and the helpless. The Lord out of His infinite compassion for His children comes to this world, assuming the forms of holy men and help men to lead good path here and hereafter. A number of great men have written about Sri Ramanuaja.Even if thousands more write thousands of works, it will not adequately express his greatness.
yO nithyamachyutha padAmbuja-yugma-rukmavyAmOhathas-taditharANi thruNAya mEnE asmad-gurOr-bhagavathOasya dayaikasindh O: RaamAnujasya charaNou SaraNam prapadhyE
(Sri Vaikunta Stava verse 1)
Kuresa, in his Sri Vaikunta Stava verse (1) takes refuge at the feet of Sri Ramanuja, our venerable Acharya, the unparalled ocean of compassion, who prompted by an impassionate desire for the precious wealth of the lotus feet of the Lord, viewed every other thing as mere straw.
In every Srivaishnava temples and house hold prayers tribute Sarva Desa Dasa Kaleshu Avyahata Parakrama | Ramanuja Arya Divyajna Vardhatam Abhivardhatam –Pillan.
Pillan prays that “May the divibne infections of Ramanuja shine spread everywhere to their fullest extent. May their unhindered glory continue to increase at every place, in every situation and at all times”
Ramanujarya divyajnya prativasaram ujyala Diganatavyapini bhuyat sahi lokahitaisini -
Mudaliandan prays that “May the sacred injections of Ramanuja shine every day in all their glory and spread to the farthest limits of the universe. They alone are eternally beneficial to the entire universe”.
- The early life
Ramanuja (AD 1017-1317) was born in Sriperumbudur in the year AD 1017, in the Tamil month of Chitirai, star Tiruvadirai. Asuri Kesava Somayaji and Kantimati where his parents. The mother of Ramanuja was the sister of Srisailapurana, the grandson of Yamunacharya .
According to the Guruparampara Pravaham Nathamuniwas presented the idol of Bhavisyat Acaryathe future Acarya, obtained by Madhurakavi Alvar. This idol was duly passed by his disciple Uyyakkondar to Manakkal Nambi who intern handed over the same to Yamunacarya. This clearly indicates that years earlier to his birth Nathanumi’s period AD (824-920) and Yamunacarya’s period AD (916-1036). Ramanuja had been identified as the future Acharya of the Srivaisnava Sampradaya.
- The Lord Varadaraja enumerated the six tenets
Ramanuja had stopped his Vedic studies under Yadavaprakasa and was engaged in kainkaryam in the Lord Varadaraja’s temple. He had certain doubts and requested Kanchi purna (TirukkachiNambi) to kindly get them clarified from the Lord Varadaraja, of course without mentioning them
The Lord Varadaraja through Thirukkachi Nambi enumerated the following to Ramanuja. (a ) Aham Eva Para brahma. I am alone the Supreme Being.
( b ) Darshanam Bheda Eva Cha.The world and Souls are different from Me , and depend on Me for its sourceand sustence.
(c ) Moksopaya Prapathih Syat.Prapatti is the neans to moksa.( salvation )
(d ) Antima Smruti Varjanam.Remembering the Lord at the last moment of one’s life is to be discarded.
(e ) Dehavaane Mokksah Syat.Moksa at the end of this physical body.
( f ) Purnayam tu Samsrye. Resort to Maha purna (Periya Nambi ) as your Acharya
Ramanuja surrendered to Periya Nambi who performed Pancha samskaras including initiation of
Rahasya mantras. He spent months with Ramanuja teaching Divya Prabandham
- The way Ramanuja learnt the Rahasyas.
The Acharyas earlier to Ramanuja held the view, considering the greatness of the Rahasyas, and the eligibility of the aspirants, their knowledge and practices (Jnana and Anustana) .initiated Rahasya mantras only after ensuring their suitability.Mahapurna(Periya Nambi) had instructed Ramanuja to approach Ghoti purna (Tiruottiyur Nambi) and learn the meaning of Rahasyas.
Ramanuja travelled from Srirangam to Thirukottiyur ,18 times, to learn the Rahasya mantras from Acharya Thirukottiyur Nambi, travellinga distance of 3600 Km, over nearly 4 years.. It is said that every time Ramanuja was asked to come afterwards.
Tradition says that when Ghoti purna came to Srirangam for darshan of the Lord Ranganatha, that one of the priests told him, at the behest of the Lord Himself, to teach the mantra with its meaning to Ramanuja, for he is the most worthy to receive it. At this Ghoti purna replied “O Lord You,Your- self made the law, that this should never be spoken to one whois devid of austerity ordevotion , nor to one who does not render service, nor to one who cavils at You.” He raised his doubt that how it is possible for the impure mind to have the power to hold the mantra.? The Lord in Bhagavad-gita 18- 67 has declared hat the Gita sastra is never to be told to anyone who is devoid of ausstrrites(quoting idam te nataaskava nabhaktava kadacana Na casusrsave vaceyam na ca maam yo bhvasuvati.) At this the Lord replied “Purna you do not know his pirity . You will be able to know after words that he is the savior of humanity”
These are the probable reasons behind 18 times walk detailed below.
1. Come after you have lost the seed of samsara, desire and hatred. (Samsara beejam tholainthu vaarum 2.Come after you have lost I and Mine ( sense of ego and possession ).(Ahankaaram / Mahankaaram tholainthu pin vaarum)3.Come after you have attained the knowledge of Self (Atma) (Aathma Jnaanam Kidatha pin Vaarum).4.Come after you have lost the attachment to body.(Dehaath-bi maanam tholainthu pinVaarum)5.Come after you have lost the desire or
eagerness for wealth, enjoyment and enjoyment of self .(Kaivalya,Aiswarya ,Aamushmiga Kaivalyathi kalil mohamupekshithu vittutholainthu vaarum)6.Come after you have lost the attachment to worldly aspects.(Visha yaanthirathil patru vitta pin vaarum ) 7.Come after you have a liking for Bhagavad issues.(Bhagavad Vishayathil rusi pirantha pin vaarum) 8.Come after removal of likes and dislikes. ( Raga and Dosha)( Raaga Dweshaathikal tholaintha pin vaarum)9.Come after the dawn of knowledge that we are servants of the Bhagavan and act as per His commands.( para thanthriyam ) (Paara thanthriya unarvu pirantha pin vaarum )10.Come after you have got hold of Srivaishnavam.( Shrivaishnavathvam Kai koodiya pin vaarum)11.Come after you have achieved the satvik control of senses.( Saathvika parik-graham kidaitha pin vaarum) 12.Come after you have achieved the devotion ( sense control ) to Bhagavats (Bhagavatha parik- graham kidaitha pin vaarum )13. Come after you have achieved the devotion ( sense control ) to Bhagavan. (Bhagavath parik-graham kidaitha pin vaarum )14. Come after you have the firm resolve that you are subservient to Bhagavan alone and not to any one, and He is the goal and means (Ananya Seshathvam,Ananya Upaayathvam Ananya Saranathvam kidaitha pin vaarum)15. Come after you have set the attainment of Bhagavan alone is your goal (Ananya pi rayo Janathvam kidaitha pin vaarum) 16. Come after you have set the enjoyment of Bhagavanalone is yourhappiness .(Ananya bhogayathvam kidaitha pin vaarum)17.Come after you have resorted to an Acharya. (Aacharyan kidaitha pin vaarum)18. Now you will sustain the meaning of Tirumantra.(Thiru manthiram artham Kai koodum )
Ghoti purna tested and found that Ramanuja was a worthy recipient and taught the Rahasya mantras. Whoever hears that, will after his death attain liberation and go to vaikunta, He added not to give it to anyone else.
- Ramanuja is celebrated as emperumanar.
Ramanuja walked towards the temple, invited all, climbed to the top of temple tower.Ramanuja the
only knower of the innermost feelings of the heart of Yamunamuni, the dispeller of afflictions, the occasion of kindness pronounced from the death of his joyful heart, the great Tirumantra.The great assembly received the mantra as eagerly as a hungry men receive food and pronounced it all together in a thunderous voice. They uttered the mantra in unison with Ramanuja and then all became quite.At this time the earth appeared as Vaikunta. The faces of gathering were all flushed with joy. In the meantime, Ghoti purna had come to know of what Ramanuja had done, and grew extremely angry. When Ramanuja with his disciples Dasarathy and Kuresa approached him, he cried out in a shrill voice that he had committed a great sin in entrusting the precious gem to an unworthy man like Ramanuja. Ramanuja with great humility spoke out that he was ready to suffer in hell that he transgressed his bhest. According to his own words, whoever might hear the said mantra is sure to attain the highest goal of life. Depending on this assurance, he had placed all the men and women who had gathered on the road to liberation. All of them will be blessed by attaining the supreme goal of life.Ghotipurna pleased with Ramanuja’s compassion for the upliftment of humanity , blessed him the title ‘Emperumanar’ Ramananuja had a huge assembly of followers, consisting 74 Simhasanadhipathis, 700 mudalis (saints) and 12000 disciple s who followed him where ever he travelled.
- Nomination of Seventy Four Simhasanadhipathis
Earlier to Ramanuja the single preceptor linage(Oran Vazhi Acarya Parampara) was being followed. Each Acharya used to nominate his successive disciples. But Ramanuja had the compassion to uplift the vast community of both men and women who had the desire. He realized the need for more Acharyas.He decentralized the original, set up. He designated 74 Simhasanadhipathis to administer the darshan.
Annexure VIII shows the listof 74 Simhasanadhipathis.In their respective areas they were given the
authority to accept the disciples out of compassion, without any discrimination of gender,caste or creed perform Panchasamkaras including initiationof Rahasya mantras.In appointing the Simhasanadhipathis Ramanuja demonstrated his regards and reverences to his own Acharyas. The decedents of the Acharyas occupied prominent positions. He appointed not only the Srivaisnava Sanyasis, but also (grahastars) house holders. By investing in one single stoke with the authority to administer the darshan andservices intemples. Ramanuja established Srihasya parampara, Rahasya prampara and Bhagavad Vishya prampara .Even to day these Achrayaparamparas are serving the whole community. Ramanuja brought moksha to the reach of common man and Acharyas easily approachable. No wonder Ramanuja is worshiped as Emperumanar.
- Ramanuja resolved the dispute in Tirumala.
Whenthe king Katti Deva Yadava was the ruler of Tirupati ,the devotees of Lord Siva claimed that the diety in shrined therein was of Siva. The devotees of Lord Vishnu claimed that the diety is Vishnu. The arguments became so heated and could not be resolved by the local ruler. The king requested Ramanuja to resolve the dispute.Ramanuja refuted the arguments of the Saiva scholars quoting from various scriptures such as Puranas and Agamas ( The details of this debate are captured in a text known as Venkatachala Ithihasamala by Sri Ananthazhwan, (a direct disciple of Ramanuja).Even after such a detailed explanation was provided by Sri Ramanuja, the Saivas were not satisfied. Finally Ramanuja then proposed that the symbols like the Trident representing Lord Shiva and, the Chakra and Conch representing Lord Vishnu , should be placed before the deity and, the sanctum sanctorum be closed and guarded till next morning. Whichever symbols adorned the image the next day, would determine the true identity of the Lord.Both theSaivas and Vaishnavas accepted Ramanuja’s proposal. Accordingly when the temple doors were opened the next day, the mulavar was found bearing the Chakra and Conch in the upper hands. The Lord had proved His identity as Vishnu. The Vaishnavas in attendance with their hands raised , chanted in chorus, ‘ Govinda ! Govinda!’ . The sound of Lord Vishnu’s names vibrated throughout the seven hills surrounding the Tirumala Shrine.
[IMG]file:///C:%5CUsers%5Cuser%5CAppData%5CLocal%5CTemp%5Cmsohtmlclip1%5C01%5Cclip_image005.gif[/IMG]The Srivaisnava devotees in Tirumala gave the name‘AppanukkuSangaazhiAlitthaPerumal‘meaning
who submitted Sanga and Chakra to Lord at Tirumala.The king visited the temple, moved by the greatness of Ramanuja, surrendered to him and requested him to reorganize the temple rituals and worships. He became a great devotee and supported in temple reforms in Tirumala and Tirupati.
Ramanuja installed appropriate images around the Vimana in accordance with Agamic principles to preserve its sanctity. He appointed hereditary Vaishnava priests belonging to the Vaikhanasa order to carry out the rituals and festivals at the shrine. He introduced recitation of Divya Prabandham of the Alvars alongside the Vedic Verses, such as the Purusha Sukta.
Ramanuja then established a Mutt in Tirumala. He appointed a Sanyasin with the title Pedda JeeyarSwami to ensure that the rituals ordained by him were observed without deviation. Thus he laid the foundation stone for permanent performance and supervising of rituals in accordance with e Sri Vaishnava tradition at Tirumala.
- Ramanuja and Saranagati Gadya.
On a Ponguni uttaram day at Srirangam Ramanuja surrenderd to Goddess Ranganayaki, with Her Purushakra surrendered to Lord Ranganatha composed Saranagati Gadya , uttering Dvaya. The divine couple granted him Moksha. Ramanuja, the younger brother of Rama (Rama-anja) prayed and got Moksha not only for those who were associated with him , but also for all those future generation who would be associated with him . No words can describe his extrme compassion.
- Conquering other religious faiths.
( a ) The Acharya becomes disciple.
Yadavaprakasa was a rare geneus. The doctrine of non-dualisim as emaciated by him is even today celebrated as Yadavisa Siddanta.Later on he took refuge at his feet and parayed to save him . After getting the permission of his mother, Yadava on the same day took sanyasa from his former disciple and considered himself blessed..Ramanuja named as Govinda Jeyar. Yadava composed an
incomparable work “Yadhi dhrama samuciya” and offered at the feet of his Acharya Ramanuja, and
spent the days in peace.
( b ) Yajnamurthy becomes Arulaperumal Emperumanar.
Yajnamurthy a well known sanyasi of Advaita challenged Ramanuja for a debate in Srirangam .The debate wenton for 17 days. At last Yajnamurthy dropped his ega thandam ,and prostrated at the feet of Ramanuja, accepting the philosophy of Visistadvaita. Ramanuja names him , Arulala perumal Emperumanar and his disciples brought along also became Srivaishnavas.
Arulalaperumal Emprumanar composed Jnasaram and Premeya saram, the first of its kind in Tamil and submitted at the feet of AcharyaRamanuja.
( c ) The Hoysala King Bitta Deva becomes Vishnu vardhana.
help in establishing faith in Srivaishnavism. The king welcomed Ramanuja, prayed him to cre his daughter. He added that if she is cured, he would he would become a disciple of Ramanuja. Ramanuja sanctified the palace, drove away the evil sprit by placing a dhastamam (stick) on the head of
princess,uttered some mantra and sprinkled water. Immediately the princess became normal. King
Gadag.Thus the entire kingdom became Ramanuja’s followers.
( d ) Conquering Jain Pandits.
at a time. This incident happened at Narasimhar sannidhi in Thondanur
- The Last message of Ramanuja
Out of his infinite compassion to usRamanuja has given us many ways for salvation. The gistof the final instruction of Ramanuja are as follows:
(a ) Study SriBhasya and teach it to others. (b) If this is not possible, study the writings of Satakopan and teach it to others. (c) Failing this, spend your time in the service of the Lordin sacred places on earth (d) Construct a hut in Melkote and live there in peace. (e) Or remain where you are. throwing all your burdens on God and remain immersed in contemplation of the Dvaya mantra. (f ) If none of the above is possible , seek a holy man who is full of wisdom , devotion and desirelessness,and move with him in such a way that he may be kind to you . Uprooting all youregoism, abide by his words – this itself is a means for your salvation.
- Tributes to Ramanuja.
- Tirurangattu Amudhanar contempory of Ramanuja has compose Ramanuja Nurrantati of 108 verses in praise of Ramanuja. Every verse of this work includes the name Ramanuja, and 108 verses make it like Gayatri mantra. Therefore, this work is adored as Prapanna Gayatri and is chanted by Prapanns.Lord Ranganatha gave a hearing to this work. Lord Namperumal (utsava deity of Lord Ranganatha) while in procession ion the streets of Srirangam asked to stop all instrumental music that preceded Him and commanded the Srivaishnavs to recite the Ramanuja Nurrantati.This work has the distinction of being heard byRamanuja to whom the work was dedicated. Just like Srimad Ramayana washeard by Lord SriRama and Vishnu Sahasranamam waslistened by Lord Sri Krishna. This work is becoming part of the Divya Prabandham of Alvars, acconting tothetotal of 4000verses.
- Vaduga nambi contemporary of Ramanuja has composedSri Yatiraja vaibhavam themost authentic work that glorified Ramanuja’s life.
(iv) Manavala manunigal composedYatiraja vimsati of 20 verses as per instructions of his Acharya Tiruvaymoli Pillai glorified the greatness of Ramanuja.
- Temples of Ramanuja.
(a ) Temple blessed by Ramanuja in TiruNarayanapuram. as Thamar Uganda Tirumeni
On the request of his devotees of Yadavadri , Ramanuja got a stone image of himself made and after transmitting his own poers in to it , handed over to his devotees. He addressed the devotees to know that this image of to be his very self. This image of Ramanuja is celebrated as Thamar Uganda Tirumeni -, The divine body liked by his devotees.
- Temple blessed by Ramanuja in Sriperumpudhur as Than Uganda Tirumeni
The devotees of Sriperupudhur, the birth place of Ramanuja, made an imageof Ramanuja, invoking life in to it according to the Vedic rites and installed in the temple. At that time Ramanuja was in Srirangam expounding sastras to his disciples. All of a sudden, he became silent and in drawn, his entire body was still, likw an inert being, and drops of bloodtrickled down the corner of his eyes.
When questioned bythe astonished disciples, Ramanuja replied” Today the devotees of Sriperumpudhur have made me captive of their love. Afte r infusing life in to it , they have finished the rite opening the life of the image.This image is celebrated as “ Than Uganda Tirumeni”- The divine body liked by himself.
- Temple blessed by Ramanuja in Srirangam. as Thanana Tirumeni.(divine body as he was) In Srirangam the devotees prayed to Ramanuja to leave his divine body. The stone image was completed in 4 days, bathed in holy wtersof Kaveri river and installedon a pedestal. Ramanuja
( d ) Temple of Ramanuja in Tondanur
.In the Yoga Narasimha temple in Tondanur,installed by Prahalad in Kretha Yuga , the magigal Dhanda , used by Ramanuja is seen . When the time had come for him to leave for Srirangam, the people of Thondanur, who had become fond of him, prayed him to stay back there.He stated that he would have to leave but would leave his powers there and installed his own idol there. There is a sannadhi of Ramanuja, where he appears in Adishesha Avatara (Sarpa Roopam), which is rare and beautiful Adishesha Avatara. This temple follows Vaikanasa Agama and even today regular worship is continued even today.
(e ) Today all the Srivaishnava Temples have a separate Santumsantoram ( sannadhi ) for Ramanuja , regular worships and festivals are performed.
- Sri Ramanujar Manimandapam.Salem.
This exclusive temple dedicated to Sri Ramanuja, the first of its kind in India was established in the 2017, to commemorate the 1000 th birth year of Ramanuja. In the manimandapam ,a huge statue of 18 feet, seated in a pedestal of 10 feet , is the first of kind. In all four sides there are temples for
(1) Lord Sri Varadaraja of Kanchipuram, (2) Lord Sri Venkateswara of Tirupati, (3 ) Lord Sri Sampath kumar of Tirunarayanapuram and (4 ) Lord Sri Ranganatha of Srirangam. The temples were Ramanuja had spent his life in the services of the Lords.
- The Statue of Equality.
The Statue of Ramanuja, second tallest in the word, 216 feet tall is located in Muchital , Hyderabad, Telunana. Sri Ramanuja the revolutionary Philosopher and Saint , preached and practiced Equality across Religions, Equality across Castes, Equality across Social status and Equality across Gender. This why the statue is named as the Statue of Equality.
There are temples for the Lords residing in 108 Sri Vaishmnava Divya desams all over India and Nepal.This complex is the unique monument dedicated to Ramanuja.
- Influence of Ramanuja on the later Acharyas
Ramanuja’s system was the store house from which all the Bhakti Schools drew liberally.Several Vaisnava Acharyas influenced by Ramanuja are:
(a)Nimbarka ( AD 1162) , ( b ) Madhvacharya ( AD 1238-1317) (c ) Ramananda (AD.1300-1411), (d)Vallabhacarya ( AD 1479-1544), ( e ) Caitanya (AD 1517-1582) and (f) Swami Narayana (AD1781-1830).
- Ramanuja’s body.
The Sri Vaishnasampradaya states that the Acharyas and sishyas of Ramanuja exhibit them selves in different parts of Acharya Ramanuja.(Referance:VainavamumAzhalvarkalum ( volue 2 ) page 1138, Devarajan , SriSembagapathipagam, Chennai.600017,2002)
The Acharyas / Sisyas and the parts rtas of Ramanuja are shown in AnnexureIX
Our prayers to Ramanuja ,signifies the prayers to All Acharyas and Sisyas of Ramanuja as they are Represented in different parts of his body.
yO nithyamachyutha padAmbuja-yugma-rukma vyAmOhathas-taditharANi thruNAya mEnE | asmad-gurOr-bhagavathOasya dayaikasindhO:
bhagavathOasya dayaikasindhO:
RaamAnujasya charaNou SaraNam prapadhyE ||
Meaning :adiyen has sought the refuge of the sacred feet of Acharya Raamanuja, the huge ocean of Mercy and who possesses the celebrated six gunams of Bhagavan Himself. He considered every thing else other than the golden pair of the lotus feet of Achyuthan, as worthless blades of grass.
The next chapter is Conclusion.
4.Conclusion
- The eligibility for securing moksha
The one who is keen in salvation has to seek out and surrender to an Acharya. To obtain the goal there is a specific means which is reliable because of its unfailing nature. The Acharyaout of infinite compassion ,without any discrimination of Varna, Ashramor Gender , accepts the devotee. The Acharya understanding the limitations of his disciple performs Panchasamskara and Praptti, Acharya nishtha ,to the lotus feet of the Lord and secures moksha easily to the disciple.Thus through an Acharya one can easily attain all the purusharthas (dhrama, artha, kama and moksa). Prapanna is one who had performed Prapatti, Saranagata is one who has surrendered to the Lord, Mumukshu is the seeker of moksha. All have the same objective of attainment of Liberation. The followers of TenkalaiSampradaya include as a part of Panchasamskara surrender to the Lord through the Acharya who introduces the initiation to the Lord and requests him to be saved by the virtue of the Prapatti that Ramanuja performed in the Saranagati gadya.
The followers of Vadagalai Sampradaya practice Prapatti , the surrender to the Lord quite separate from Panchasamskara untillater in life.The Acharya teaches the samsara Jivas theupaya (means) with the help of the Moola-mantra ( Ashtakshra) and others which are the essence of the spiritual literature . There by the Acharya becomes the mediate or the indirect means to Salvation. The JayaSamhita (1.63) declares that Lord Narayana Himself assumes the body of a mortal because of His mercy and lifts up the sinking worlds with His hand in the form of the sastras.
- The means of attainment (Sadhyopaya –Prapatti)
It is laid down by the sastras as the unfailing means to be adopted is the Sadhyopaya –Prapatti means to be adopted( known as Prapatti) is accomplished by a person on whose mind is purified by intense faith. Maha-visvasa in God. This Upaya goes by the name of Shadanga yoga-the yoga with
six –fold auxiliaries . All persons are eligible to take to this upaya , provided they are incompetent to adopt other means ( i ) Anukoola sankalpam-Determination to act only in ways to please the Lord.(ii) Prathi koolaya varjanam- Determination not to act in ways that will dis please the Lord.(iii) Maha-visvasam-Absolute faith in the fact that the Lord will grant salvation . (iv)Gopthruthva varanam-Conviction that the other upayas (means like Karma, Jnana Bhakti) are beyond his capacity to perform. (v )Karppanyam- Feeling of being helpless, pleading to the Lord with utmost humility to grant salvation and (vi) the surrender of the Self.
It is easy to perform and it is in the form of surrender of the burden of protection which is to be done only once along with the prayer for (for protection ). It does not require to be intensified in any manner, and therefore till the falling of the body nothing more remains to be done. Prapatti does not stand in need of the final remembrance to be made by one’s own effort.
The surrender may be effected either by oneself or by an Acharya on one’s behalf .For one who has adopted the Prapatti even only once ,there is nothing more that remains to be done. Thus a Prapanna becomes a person who has performed what he should do for his redemption. Parpanna becomes entitled to a privilege. Because of this privilege, the subsequent sins (those committed in the post-prapatti period) donot affect him and the previous sins also (those that had been committed before the performance of Prapatti ) are destroyed.
- The Lord assures Moksha.
( i )Nammalvar Tiruvaymoli verse ( 9.10.5 ) observes that for those who had surrendered to Him, after the fall of the body, the Lord grants moksha.
( ii ) Lord Varadaraja of Kanchipuram, ,through Kanchipurna, had declared to Ramanuja,, that His devotees as soon as they give up their bodies, they attain moksha.
(iii) Vedanta Desika in Nyasa dasakam verse (4) prays that Oh Lord who is always with His consort!
Oh Lord who is hailed as Varadan because of His disposition to grant all the boons that His devotees
ask for!. He had performed Saranagati at the sacred feet of the Lord, and prays for the boon of nithya kanikaryam at His lotus feet in SriVaikunta at the end of his the life on earth.
(iv ) The Lord Krishna in Bhaavad gita ( 18.66 ) declared that relnquing all dharmas to take refuge in Him alone, He will liberate us from all sins and grant moksha,Grive Not.
- Services to be rendered by Prapannas.
The Prapanna should lead his postprapatti life, until the fall of the body in the service of the Lord, Service to His devotees and Service to the Acharya.
- Service to the Lord-Is the observance of the commands of the Lord so as to earn His approbation and satisfaction. Therefore that alone will give Paramatma satisfaction if it is done in accordance with the sastras (which are His injections). ( i ) Lord Sri Krishna in Bhagavad gita ( 16.23 ) states that he, who disregards the injections of sastras and acts according to his own whims and fancies , does not attain either the fruit of the action or happiness, or the Highest goalmoksha.(.ii) Ramanuja in his Nithyagrantha emphasizes that only such things should be offered to Pramatma as are most delectable in the world, as are to the liking of oneself and also as are not inconsistent with the Sastras.
- Service to devotees of the Lord- This also becomes appropriate to the Prapanna.Such being the case, when it is feasible to render, at the same time, the two services-service to Bhagavan and Service to Bhagavata-both of them should be performed. But when a critical situation arises in which one of the two has to be unavoidably given up, the Prapanna must choose to do service to the devotees and feel blessed and gratified by that realizing the fact that service to the devotees of the Lord contains with in itself the service to the Lord also. (i)Itihasa Samuchchaya(27.27)observes to propitiate Bhagavan one should do what one can to please the devotees of Bhagavan. By this Bhagavan becomes favorably disposed to bless one.Thre is no doubt about this. (ii) Padmottara (29.81) states that of all forms of homage, the homage paid to Vishnu is the best, but the offered to Vishnu’s devotees is superior to this and therefore declared to be better than all others. Therefore we arrive at
the conclusion that services to the devotees of the Lord is superior to Bhagavan and should be preferred if there is difficulty in doing both together.
- Service to the Acharya- This is the most impotant thing. One should adore an Acharya as he would adoreGod.Srrvices to Bhagavan and His devotees should be done only with the express permission and approval of Acharya; because if we study the question of service to Acharya m we are led to the conclusion that it is both service to the Lord and service to His devotees. It is service to the Lord , because service to Achraya comes as a result of the command of the Lord to us; it is also service to the devotee of the Lord since the Acharya too has the characteristics of a Bhagavata.(i) Vihagesvara Samhita states that If a person abandons the Guru visible to the necked eye and things of another who is to be known by the Sastras , he is like a man who yearns for water in the clouds casting aside the water in the hand.( ii) Satvata Samhita announces that If a person abandons the Guru who is easily available and tries to worship a Guru who is hard to get, he is like a fool who throws away the wealth that has been obtained and goes in search of wealth concealed under the ground. We may conclude that one desirous of salvation should seek out and surrender to an Acharya and follow his instructions with absolute faith. At the fall of the body he is assured of moksha.
Annexure - I
The Comparison between the Beetles and the Acharyas
Sage Narata, Tiruppan Alvar ,Araiyers belong to this category. Acharya Hrdayam, v.152. Source
amodaran.G, AhAcharya carya Hrdayam (A critical study) , TTD, Tirupati, 2002.The Comparison between the Hamsa and the Acharyas
Annexure– II
Selava Nambi, Periyalvar Yamunacharya ,Nathamuni belong to this category
Acharya Hrdayam, v.151.
Anexure– III
The Comparison between the Parrot and the Acharyas
Madhrakavi Alvar ,Tondaradippodi Alvar ,Yamunacharya Alvan ,Embar,Arulla Perumal Empermanar are referred as parrot. Acharya Hrdayam, v.153
Annexure– IV
The Comparison between the Cranes and the Acharyas
Kulasekhsekara Alvar and Manakkal Nambi are referred as cranes.
The Comparision btween the Clouds and the Acharyas.
Annexure– V
The Alvars Tirumalisai Alvar Ramanuja , had the qualities of Cloud. Acharya Hrudayam, v.15
Vyhantra forms parts of the body and Residing Devadas.
Annexure -VI Dvadasa Vyuhantra Forms -Workship with mantras.
AnnexureVII Annexure–VIII
Seventy four Simhasanatipatis nominated by Ramanuja.
- Chottai Nambi,( son of Alavandaar )
- Pundarika,( son of Maha purna Periya Nambi)
- Yamuna, (son of Goshti purna (irukkotiyur Nambi)
- Sundara bahu, (son of Maalaa dhaara Tirumalai andan)
- Ramanuja, (son of Saila purna Tirumali Nambi)
- Parasara Bhattar (son of Kurattalvan )
- Ramanuja, (son of Aandaan Peria Tirumalai Nambi)
- Madhyamaarya (Naduvil Alvan)
- Gomatharya (Gomatthu Alvan) bore the bowl and slippers of his master
- Tiruk Kovalur Alvan
- Tiru Mohur Alvan
- Pillai Alvan. He was the disciple of Kurathalvan.
- Varada Vishnu Acharya (Nadador)
- Vishnu Chitta (Engal Alvan )
- Marichyarya (Milagalvan)
- Neyyundalvan
- Balarya - I (Setlur Siriyalvan)
- Ananthaarya (Anantha Alvan)
- Vedaanthi Aalvan
- Kovil Alvan
- Utkalaarya (Ukkalalvan) (served out the meals for his master)
- Haranapurarya (Arana Purathu Alvan)
- Govinda (Embar)
- Pranatha arthi hara (Kidambi Achan)
- Balarya II (Kaniyanur Siriya Alvan)
- Ichchambadi Aachan
- Kongil Aachaan
- Ichchambadi Jeeyar
- Nallan of Tirupathi (Tirumalai Nallan)
- Sattam Pillai Jeeyar
- Tiru Vellarai Jeeyar
- Aatkondavalli Jeeyar
- Tirunagarip Pillai
- Karanji Somayaji
- Alamkara Venkatavar
- Nambi Karum Devar
- Devaraja Bhattar
- Pillai Urandai Udaiyaar
- Pillan (declared as the Jna Putran of the Master).
- Vallalar (Periya Koil Vallalaar)
- Aasoorip Perumaal
- Aachchan of Kannapura (Kannapurathu Aachchan)
- Munip Perumaal
- Ammanghip Perumaal
- Maruthi, the elder (Maruthi Andavan)
- Maruti, the youner (Maruthi Siriya Andavan)
- Sri Rama Krathu natharya (Somayaji Andan)
- Jeeyar Andan
- Isvaraandan
- Iyunnip Pillai Andan
51 . Periyaandan
- Siriya andan
- Aandan, the younger of Kurinji Puram
- Ammangi Aandan
- Aalavandar Aandan
- Devaraja Muni(Arulalap perumal emperumanar)
- Thondanor Nambi
- Marudoor Nambi
- Mazhuvor Nambi
- Tiruk Kurum Kudi Nambi
- Kuruva Nambi
- Mudumbai Nambi
- Andhra Purna (Vaduga Nambi)
- Vanki purathu Nambi.
- Prankusa Nambi
- Ammangai Ammal
- Varadarya (Paruthik Kollai Ammal)
- Utkala Ammal (Ukkala Ammal)
- Chottai Ammal
- Mudumbai Ammal
- Komandoor Pillai
- Komandoor Ilayavalli
- Kidambi Perumal
- Pillaan of Arcot (Aarkattup Pillan)
AnnexureIX
The Acharyas / Sisyas and the parts rtas of Ramanuja
(Referance:VainavamumAzhalvarkalum ( volue 2 ) page 1138, Devarajan ,
SriSembagapathipagam, Chennai.600017,2002)
Biblography
Books
Ragavan .S.S, Lakshmi Kumari.M.S.Dr, Narasimhachari.m.Dr, Sri Vedanta Desika’s Stotras, Sripad Trust, Madras.4,2002.
Rajagopla Chari.C, Bhagavad gita, Bharatiya Vidya Bhavan , Bombay.,1985. Ramakrishnanda Swami, Life of Sri Ramanuja, Sri Ramakrishna Math,Madras,2008 Srinivasan .M.K.Sri Vaishnavism Aconcise study. Satyy Educational & Charitable Trust, Chennai -17.2002.
Srinivasa Raghavan.A. The Minor Rahasyas of Sri Vedanta Desika, Sri Visishtadvaita Prasarini Sabha.1993.
Vedanta Desikan,V.N.Dr.Srimad Rahasya TRaya Saram , Srimad Andavan , Sri Pundaririkapuram Swamy Ashramam, Srirangam, 2011.
Web sites
htpp:// www. acahraya .org
htpp://www.annamacharya -wilipedia
htpp://www.ahobilavalli.org
htpp://www.prapatti .com
htpp://www.sadagopan .org
htpp://wwwsaranagati.org
htpp://www.Sangeeta Sudha
htpp://www.srivaishna .org