sadagopan.

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 CONTENTS

SamarpaNam 1

Yatiraaja Saptati - In Sanskrit 7

Introduction 23

SlOkams and Commentaries 29

SlOkam 1 31

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SlOkam 2 33

SlOkam 3 36

SlOkam 4 39

SlOkam 5 44

SlOkam 6 46

SlOkam 7 49

SlOkam 8 51

SlOkam 9 55

SlOkam 10 57

SlOkam 11 62

SlOkam 12 67

SlOkam 13 70

SlOkam 14 74
 C O N T E N T S (Contd..)

SlOkam 15 81

SlOkam 16 84

SlOkam 17 86

SlOkam 18 89

SlOkam 19 93

SlOkam 20 95
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SlOkam 21 100

SlOkam 22 102

SlOkam 23 105

SlOkam 24 108

SlOkam 25 110

SlOkam 26 112

SlOkam 27 116

SlOkam 28 119

SlOkam 29 122

SlOkam 30 126

SlOkam 31 129

SlOkam 32 132
 C O N T E N T S (Contd..)

SlOkam 33 135

SlOkam 34 139

SlOkam 35 140

SlOkam 36 144

SlOkam 37 154

SlOkam 38 160

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SlOkam 39 169

SlOkam 40 175

SlOkam 41 177

SlOkam 42 180

SlOkam 43 183

SlOkam 44 185

SlOkam 45 187

SlOkam 46 190

SlOkam 47 193

SlOkam 48 197

SlOkam 49 200

SlOkam 50 202
 C O N T E N T S (Contd..)

SlOkam 51 205

SlOkam 52 207

SlOkam 53 210

SlOkam 54 215

SlOkam 55 219

SlOkam 56 221
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SlOkam 57 224

SlOkam 58 226

SlOkam 59 230

SlOkam 60 233

SlOkam 61 236

SlOkam 62 238

slOkam 63 241

SlOkam 64 243

SlOkam 65 245

SlOkam 66 249

SlOkam 67 252
 C O N T E N T S (Contd..)

SlOkam 68 255

SlOkam 69 259

SlOkam 70 263

SlOkam 71 270

SlOkam 72 273

SlOkam 73 275

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SlOkam 74 277

Conclusion 279
sadagopan.org
 . ïI>.

. ïImte lúmIhyvdn präü[e nm>.

. ïImte vk…¦-U;[ mha deizkay nm>.
. ïImte ramanujay nm>.
. ïImte ingmaNt mha deizkay nm>.
. ïImte gaepalayR mha deizkay nm>.

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English translation of the original tamizh commentary rendered by

H.H Paramahamsetyadi Paravakkottai Srimath Andavan,
Srimath Gopala Deshika Maha Deshikan
[Panguni-Rohini]

1
sadagopan.org

Sri RAmAnujar - Srimatam

2
 . ïI>.
}ananNdmy< dev< inmRl S)iqkak«itm!, Aaxar< svRiv*ana< hy¢IvmupaSmhe.
ïImte lúmIhyvdn präü[e nm>.
ïImte vk…¦-U;[ mha deizkay nm>. ïImte ramanujay nm>.
ïImte ingmaNt mha deizkay nm>. ïImte gaepalayR mha deizkay nm>.
ïImte vedaNtramanuj mhadeizkay nm>. ïImte ïIinvasramanujmhadeizkay nm>.
ïImte ïIinvas mha deizkay nm>. ïImte naray[ mha deizkay nm>.
ïImte ïIinvas mha deizkay nm>. ïImte r¼naw mha deizkay nm>.
ïImte ïIinvas mha deizkay nm>. ïImte gaepal deizk mha deizkay nm>.

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SAMARPANAM

Srimath Poundarikapuram Andavan Ashramam at Srirangam is known for

its austerity and is extolled as a place where Kali has not yet set in. Glorified
by an illustrious Achaarya paramparai, the high seat is at present being held by
H.H Paravakkottai Srimath Poundarikapuram Andavan Srimath Gopala Deshika
Maha Deshikan. Prakrutham Swamy is veritably held as Abhinava Vasishta,
having known for his strictest conformance to anushtaanam. His precincts of
knowledge are boundless and he beams resplendently as the central gem
amongst all the Achaarya sarvabhoumars of present day. He has tirelessly

3
 worked for the betterment of Sampradaayam for nearly twenty five years
now, after he took to the Achaarya Peetam.

Swamy is verily the incarnation of Gitaacharya or Kannan, the Yadava

cowherd, who gave us one of the Prasthaana-traya namely the Bhagavad Gita.
He has come back again in this Kali Yuga as Srimath Gopala Deshika Maha
Deshikan Swamy to uplift mankind from the samsaaric mire and to complete his
sermons that were not possible during the Dwaapara Yuga. Kannan always
adorned a musical flute in His hand. This flute that could not bear His
separation, has manifested itself as ‘tridandam’ or staff and now decorates
the hand of asmad achaarya Srimath Gopala Deshika Maha Deshikan. We, his
disciples, are all Gopis indeed, awaiting his benediction.

This tribute of words, as a mark of respect for Swamy’s infinite mercy

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and upakaaram, is placed at his divine feet on the occasion of the 25th
Anniversary of SwAmy's peeThaadhirOhaNa utsavam. This work is the English
translation of the original commentary in Tamizh on Yatiraja Saptati, composed
by H.H Paramahamsetyaadi Paravakkottai Poundarikaapuram Srimath Andavan,
Sri Gopala Deshika Maha Deshikan. This monograph was released by ‘Kanchi
Perarulalan’ in the year 2001 on March 30th to commemorate the
thirunakshatram of Swamy. The same has now been translated to English for
the benefit of a wider audience.

The author of this translation is the thiruvadi of the 35th pattam

Parakala matam Jeeyar, H.H Srimath Abhinava Ramanuja Brahmatantra
Swatantra parakala Yatindra Maha Deshikan. The author has obtained initiation
into Shrimath Rahasyatrayasaaram of Swamy Deshika at the lotus feet of
Shrimath Paravakkottai Andavan and is also the recipient of his abundant
grace and anugrahams. It is only the parama kataaksham and anugraham of
Swamy on the author that has made him attempt to celebrate the glories of
Yatiraja as told by Swamy Deshika and as celebrated by asmad Swamy.
Swamy’s anugraham is so powerful that it can even make an unworthy being like
this author attempt to write on the greatness of this divine work. The author

4
has composed this work within the limits of his intellectual prowess and
qualifications. The original tamizh monograph of asmad Swamy is blemishless
and is one of the most profound commentaries that are available on
Yatirajasaptati. The original tamizh treatise is an outstanding example of
asmad Swamy’s profound knowledge in Vedantha. Its lilting style and power of
expression makes it endearing to the peruser. The author owes a lot to this
original treatise, as it is this work that has taken him close to the lotus feet of
Swamy. The author takes responsibility for all the mistakes present in this
translation work and at the same time requests the merciful indulgence of
asmad Swamy and Bhaagavathas in forgiving the same. With these words
adiyen humbly presents this work at the feet of his master, Srimath Gopala
Deshika Maha Deshikan.

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At this time adiyEn would like to record my sincere thanks to Nedumtheru Sri
Mukund Srinivasan and Sow R. Chitralekha for their contribution of images and
artwork to enhance this e-book. adiyEn must also acknowledge the wonderful
contribution of Smt. Jayashree Muralidharan for assembling this e-book and
Sri Varadachari Sadagopan of Oppiliappan Sannidhi for kindly editing this
monograph.
v k μ k

. vedaNtsUir cr[aE zr[m! àp*e.

Achaarya-charanaambuja-daasa:

Vyaya Maasi KrishNa paksha DhvAdasi (14th Feb 2007)

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7
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 . ïI> .
. ïImte vk…¦-U;[ mha deizkay nm>.
. ïImte ramanujay nm>.
. ïImte ingmaNt mha deizkay nm> .
. ïImte ïIinvas mha deizkay nm>.
. ïImte gaepaldeizk mha deizkay nm>.

. yitraj sÝit>.
‚
kmPya*< gué< vNde kmlag&hmeixnm!,

àv−a DNdsa< v−a p<craÇSy y> Svym!.1.

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shxmRcrI— zaEre> s<miÙtjgiÏtam!,

Anu¢hmyI— vNde inTym}atin¢ham!.2.

vNde vEk…{QsenaNy< dev< sUÇvtIsom!,

yÖeÇizorSpNde ivñmet™viSwtm!.3.

ySy sarSvt< öaetae vk…lamaedvaistm!,

ïutIna< ivïmayal< zQair< tmupaSmhe.4.

nawen muinna ten -vey< nawvanhm!,

ySy nEgimk< tÅv< hStamlkta< gtm!.5.

nmSyaMyrivNda]< naw-ave VyviSwtm!,

zuÏsÅvmy< zaErervtarimvaprm!.6.

9
 AnuiJHt]mayaegmpu{yjnbaxkm!,

ASp&òmdrag< t< ram< tuyRmupaSmhe.7.

ivgahe yamun< tIw¡ saxub&Ndavne iSwtm!,

inrStijügSpzeR yÇ k«:[> k«tadr>.8.

dyain¹< ytINÔSy deizk< pU[Rmaïye,

yen ivñs&jae iv:[aerpUyRt mnaerw>.9.

à[am< lúm[muin> àitg&þatu mamkm!,

àsaxyit yTsUi−> SvaxInpitka< ïuitm!.10.

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%pvIitn< ^XvRpu{f+vNt< iÇjgTpu{y)l< iÇd{fhStm!,

zr[agt sawRvahmIfe izoya zeoir[< pit< ytInam! .11.

àwyn! ivmte;u tIú[-av< à-urSmTpirr][e ytINÔ>,

Ap&wk! àitpÚ yNmyTvE> vv&xe p<ci-rayuxEmuRrare>.12.

zimtaedy z»raid gvR> SvblaÊx&t yadv àkaz>,

Avraeiptvan! ïuterpawaRn! nnu ramavrj> s @; -Uy>.13.

Ab÷ïut s<-v< ïutInam! jrtIna< Aywayw àcarm!,

ivinvtRiytu< ytIñraei−> ivdxe ta> iSwrnIit p<jrSwa>.14.

Amuna tpnaitzaiy -Uça yitrajen inbÏ naykïI>,

mhtI guépi“ haryiò> ivbuxana< ùdy<gma iv-ait.15.

10
 AlUnp]Sy yit]ma-&t> iv-ait v<ze hirtÅvm]tm!,

yÊÑva> zuÏ suv&Ä zItla> -viNt mu−avi¦-U;[< -uv>.16.

Anpay iv:[upd s<ïy< -je klya kya=ip klya=PynuiJHtm!,

Ak¦»yaeg< Ajfazyaeidt< yitrajcNÔ< %prag Ërgm!.17.

Ai-gMy sMyk! An"a> sumexs> yitc³vitRpdpÒpÄnm!,

hir-−daSyriska> prSpr< ³yiv³yahRdzya simNxte.18.

pé;aitvadpirvadpEzun à-&ità-UtptnIypi»la,

Svdte mma* su-ga srSvtI yitrajkIitRktkEivRzaeixta.19.

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AnukLp-Utmuri-Tpd< sta< AjhiTÇvgRmpvgRvE-vm!,

clicÄv&iÄivinvtRnaE;x< zr[< ytINÔcr[< v&[Imhe.20.

ñistavxUtprvaidvE-va ingmaNtnIitjlxeStlSp&z>,

àitpadyiNt gitmapvigRkI— yitsavR-aEmpdsaTk«tazya>.21.

mUle inveZy mhta< ingmÔ‚ma[a< mu:[Nàtark-y< x&tnEkd{f>,

r¼ez-−jn mans rajh<sae ramanuj> zr[mStu muin> Svy< n>.22.

sNmÙivt! i]pit s<yimna< nreNÔ> s<sarijügmuoESsmupiSwt< n>,

iv:v−t< iv;ylae-iv;< injai-> gaFanu-avgéfXvj-avnai->.23.

naw> s @; yimna< noriZmjalE> ANtinRlInmpnIy tmae mdIym!,

iv}anicÇmn"< ilotIv icÄe VyaOyankei¦risken kraMbujen.24.

11
 %̯þtImupin;Tsu ingUFmwR< icÄe inveziytumLpixya< Svy< n>,

pZyem lúm[mune> àitpÚhSta< %iÚÔpÒsu-gamupdezmuÔam!.25.

Aak;R[ain ingmaNtsrSvtIna< %½aqnain bihrNtépPlvanam!,

pWyain "aer-vs<JvrpIiftana< ù*ain -aiNt yitrajmune> vca<is.26.

zItSv-avsu-ganu-v> izoavan! dae;avmdRinytaeÚitrae;xIz>,

tapanubNxzmnStpn> àjana< ramanujae jyit s<viltiÇxama.27.

jyit skliv*avaihnIjNmzEl> jinpwpirv&iÄïaNtivïaiNtzaoI,

iniolk…mitmayazvRrIbalsUyR> ingmjlixvelapU[RcNÔae ytINÔ>.28.

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muinb÷mtsara mui−inïei[key< sùdyùdyana< zañtI idòisiÏ>,

zimtÊirtgNxa s<ymINÔSy sUi−> pirictghna n> àõuvIt àsadm!.29.

-vmépirioÚS)ItpanIyisNxu> ÊirtrihtijþaÊGxk…Lyask…Lya,

ïuitnynsnai-> zae-te lúm[aei−> nrkmwnsevaSvadnaif<xma n>.30.

hirpdmkrNdSyaiNdn> s<iïtana< Anugtb÷zaoaStapmuNmUlyiNt,

zimtÊirtgNxa> s<ymINÔàbNxa> kwkjnmnI;akLpnakLpv&]a>.31.

nana-UtEjRgit smyEinRmRlIla< ivixTsae>

ANTy< v[¡ àwyit iv-aeraidmVyUh-ede,

ivñ< Çatu< iv;yinyt< VyiÃtanu¢h>sn!

iv:vKsenae yitpitr-UÖeÇsariôd{f>.32.

12
lúy< buÏe riskrsnalaSylIlaindan<

zuÏaSvad< ikmip jgit ïaeÇidVyaE;x< n>,

lúyalúyE> istjlixvÑait taTpyRrÆE>

lúmIkaNtS)iqkmuk…rae lúm[ayaeRpdez>.33.

iSwitmvxIryNTyitmnaerwisiÏmtI—

yitpits<àdayinrpayxnaepicta>,

mxukrmaEi¦d¹mddNturdiNt"qa

krqkqahvaih"nzIkrzI-irtam! .34.

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inépixr¼v&iÄriskani-ta{fvyn!

ingmivmzRkei¦riskEinR-&tEivRx&t>,

gu[pir[ÏsUi´†Fkae[iv"”nya rqit

idzamuoe;u yitrajyz> pqh>.35.

#d<àwms<-vTk…mitjalkªl»;a>

m&;amtiv;anlJviltjIvjIvatv>,

]rNTym&tm]r< yitpurNdrSyae´y>

icrNtnsrSvtIick…rbNxsEriNØka>.36.

suxaznsuÊ¢RhïuitsmiòmuiòNxy>

kwahvmsaE gtan! kpqsaEgtan! o{fyn!,

13
 muinmRnis lúm[aE muÊmudÂyTyÃsa

muk…Ndgu[maEi´kàkrzui´i-> sUi´i->.37.

kpidRmtkdRm< kiplkLpnavagura<

ÊrTyymtITy tt! Ô‚ih[tÙyÙaedrm!,

k…†iòk…hnamuoe inptt> präü[>

kr¢hivc][ae jyit lúm[ae=y< muin>.38.

k[adpirpaiqi-> kiplkLpnanaqkE>

k…mairlk…-ai;tEguRéinbNxn¢iNwi->,
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twagtkwaztEStdnusairjLpErip

àtairtimd< jgt! àgui[t< ytINÔaei´i->.39.

kwaklhkaEtuk¢hg&hItkaEtSk…tàwa-

jlixs<Plv¢snk…M-s<-Uty>,

jyiNt suixyae yiti] it-&diNtkaepasna-

à-avpirpi±màimit-artIs<pd>.40.

ytIñrsrSvtIsuri-tazyana< sta<

vhaim cr[aMbuj< à[itzailna maEi¦na,

tdNymdÊmRdJviltcetsa< vaidna<

izrSsu iniht< mya pdmdi][< lúytam!. 41.

14
 -jSv yit-UpterindmaidÊvaRsna

kdXvpirvtRnïminvtRnI— vtRnIm!,

l-Sv ùdy< Svy< rwpdayuxanu¢h-

Ô‚tàùitinôuq΂irtÊv&Rit< inv&Ritm!.42.

k…mitiviht¢Nw¢iNwà-UtmtaNtr

¢ih¦mns> pZyNTyLpa< ytIñr-artIm!,

ivkqsuri-Ö]> pIQIpir:kr[aeict>

k…ligirtularaehe -avI ikyainv kaEStu->.43.

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SwivringmStaemSweya< ytIñr-artI—

k…mit)i[it]ae-]Iba> i]pNtu -jNtu va,

rspirm¦ða"a"ae;S)…qTpuq-edn<

lv[vi[j> kpURra"¡ ikimTyi-mNvte.44.

vhit mih¦ama*ae vexaôyImuorEmuRoE>

vrtnutya vamae -ag> izvSy ivvtRte,

tdip prm< tÅv< gaepIjnSy vz<vd<

mdnkdnEnR i¬ZyNte ytIñrs<ïya>.45.

ingmpiwkCDayazaoI inrazmhainix>

mihtivivxCDaÇïe[Imnaerwsariw>,

15
 iÇ-uvntm> àTyU;ae=y< iÇiv*izoami[>

àwyit yitúma-&t! paravrImivpyRyam!.46.

jfmitmuxadNtadiNtVywaE;xisÏy>

àimitinxy> à}azailàpalnyòy>,

ïuitsur-y> zuÏanNdai-v;uRkvairda>

ymgitkwaivCDeidNyae ytIñrsU´y>.47.

àitklimh àTy´ÅvavlaekndIipka>

yitpirb&F¢NwaiíNta< inrNtryiNt n>,

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Aklu;pr}anaETsuKy]uxaturÊdRza-

pir[t)làTyasIdT)le¢ihsu¢ha>.48.

muk…Nda<iºïÏak…mudvncNÔatpin-a>

mumu]am]ae_ya< ddit muinb&Ndarkigr>,

SvisÏaNtXvaNtiSwrk…tukÊvaRidpir;d!-

idva-Itàe]aidnkrsmuTwanpé;a>.49.

inrabaxa baexayn)i[itin:yNdsu-ga>

ivzuÏaepNyasVyiti-ÊrzarIrknya>,

Ak…{QE> kLpNte yitpitinbNxa injmuoE>

AinÔa[à}arsxminvexay suixyam!.50.

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ivkLpaqaepen ïuitpwmze;< iv"qyn!

y†CDainidRòe yitn&pitzBde ivrmit,

ivt{fah<k…vRTàitkwkvet{fp&tna-

ivyatVyaparVyitmwns<rM-klh>.51.

àitòa tkaR[a< àitpdm&ca< xam yju;a<

pir:kar> saça< pirp[mwvaRi¼rsyae>,

àdIpStÅvana< àitk«itrsaE tapsigra<

àsiÄ< s<ivÄe> àidzit ytIzan)i[it>.52.

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htav*e ù*e hircr[p»eéhyuge

inb×NTyEkaNTy< ikmip yit-U-&T)i[ty>,

zunasIrSkNdÔ‚ih[hrherMb÷t-uk!-

à-ezaid]uÔà[itpirharàit-uv>.53.

ywa-UtSvawaR yitn&pitsUi´ivRjyte

suxas<daehaiBx> sucirtivpi´ > ïuitmtam!,

kwa†PyTkaEtSk…tklhkaelahlht-

iÇvedIinveRdàzmnivnaedà[iynI.54.

ïuitïe[IcUfapdb÷mte lúm[mte

Svp]Swan! dae;an! ivtwmitraraepyit y>,

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 SvhStenaeiT]ÝE> s olu injgaÇe;u b÷¦<

g¦iÑjRMbalEgRgntlmailMpit jf>.55.

inralaeke laeke inépixpirõeh-irt>

yitúma-&ÎIpae yid n ikl jaJvLyt #h,

Ah<karXvaNt< ivjhit kw<karmn"a>

k…tkRVya¦aE"< k…mitmtpata¦k…hrm!.56.

yitúma-&ίò< mtimh nvIn< tdip ik<

tt> àagevaNyÖd tdip ik< v[Rink;e,

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inzaMyNta< yÖa injmtitrSkarivgmat!

inrat»aò»Ôimfk…hdevà-&ty>.57.

suxasar< ïIm*itvr-uv> ïaeÇk…hre

ini;ÂiNt NyÂiÚgmgirma[> )i[ty>,

ydaSvada_yasàcymihmae‘aistixya<

sda==Sva*< kale tdm&tmnNt< sumnsam!.58.

yit]ae[I-tuRyRiddmind<-aegjnta-

izr> ïe[Ijuò< tidh †FbNx< à-vit,

Aiv*ar{yanIk…hrivhrNmamkmn>

àma*Nmat¼àwming¦< padyug¦m!.59.

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 sivÇI mu´ana< skljgden> àzmnI

grIyaei-StIwERépictrsa yamunmuoE>,

inéCDeda inçetrmip smaPlavyit ma<

y†CDaiv]epa*itpitdyaidVytiqnI.60.

icNtaze;ÊrwRdNturvc> kNwazt¢iNwla>

isÏaNta n simNxte yitpit¢NwanusNxaiyin,

mu´azui´ivzuÏisÏtiqnIcUfalcUfapd>

ik< k…Lya< klyte o{fprzumR{fªkmÃUi;k<.61.

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vNde t< yimna< xurNxrmh< manaNxkarÔ‚ha

pNwan< pirpiNwna< inj†za éNxanimNxanya,

dÄ< yen dyasuxaMbuinixna pITva ivzuÏ< py>

kale n> kirzElk«:[jld> ka'!]aixk< v;Rit.62.

ka;aye[ g&hItpItvsna d{fEiôi-mRi{fta

sa mUitRmuRrmdRnSy jyit ÇYyNts<ri][I,

yTàOyaipttIwRvixRtixyam_ySyta< yÌ‚[an!

Aa isNxaerind<àdezinyta kIitR> àjagitR n>.63.

ilPse lúm[yaeign> pdyug< rWyapragCDqa

r]araep[xNysUirpir;TsImNtsImaiNtkm!,

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 i-]apyRqn][e;u ib-ra<c³e g¦iTkiLb;a

yiÖNyasim;e[ pÇmkrImuÔa< smuÔaMbra.64.

nanatÙivlaei-ten mnsa in[IRtÊnIRiti->

kò< k…iTstu†iòi-yRitpteradezvEdeizkE>,

Vyasae haspdIk«t> pirùt> àacetsíets>

¬¯Ý> kei¦zuk> zuk> s c muxabaxay baexayn>.65.

AWyaR itóit maimka mitrsavajNmrajNvtI

pTya s<yimnamnen jgtamTyaihtCDeidna,

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yTsarSvtÊGxsagrsuxaisÏaE;xaSvaidna<

àSvapay n bae-vIit -gvNmayamhayaimnI.66.

zuÏadezvz<vdIk«tyit]ae[Izva[Izta

àTyaidòbihgRit> ïuitizr> àasadmasIdit,

ÊGxaedNvdpTys<inixsdasamaeddamaedr-

ðú[alaekndaElRilTyliltaeNme;a mnI;a mm.67.

AaSta< nam ytINÔpÏitju;amajan zuÏa mit>

tÂaVyajivdGxmuGxmxur< sarSvt< zañtm!,

kae va c]uédÂyedip pur> saqaeptkRCDqa

zôaziôivhars<-&tr[aSvade;u vade;u n>.68.

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pyaRÝ< pyRcE;< k[cr[kwama]pad< iziz]e

mIma<sama<slaTma smjini; mu÷> sa<OyyaegaE smaOym!,

#Tw< tEStEyRtINÔÇuiqtb÷m&;atÙkaNtarpaNwE>

ANtmaeRh]paNxErhh ikimh niíNtnIy< tnIy> .69.

gawa tawagtana< g¦it gminka kaiplI Kvaip lIna

]I[a ka[adva[I Ô‚ih[hrigr> saEr-< nar-Nte,

]ama kaEmairlaei´jRgit guémt< gaErva΃rvaNt<

ka z»a z»rade-Rjit yitptaE -ÔvedI— iÇvedIm!.70.

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iv:vGVyaipNygaxe yitn&pityz> sMpdeka[Rve=iSmn!

zuÏazuÏavgahE> zu-miti-rsaE ve»qezae=i-iz´ >,

à}adaEjRNygjRTàitkwkvcStUlvatUlv&Åya

sÝTya sarvTya smtnut sta< àIitmeta< smetam!.71.

Aazamt¼jg[aniv;ývegan!

pade yiti]it-&t> às-< inéNxn!,

kayR> kwahvk…tUhili-> pre;a<

k[eR s @; kivtaikRkis<hnad>.72.

%pzimtk…†iòivPlvana< %pin;damupcardIipkeym!,

kbi¦t-gviÖ-UityuGma< idztu mit< yitrajsÝitnR>.73.

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 krtlamlkIk«tsÝwa> ïuitvt<istsUn&tsU´y>,

idvstarkyiNt smTsran! yitpurNdrsÝitsadra>.74.

#it ïIkivtaikRkis<h svRtÙSvtÙ vedaNtacayRk«it;u yitrajsÝit> smaÝa.

. ïImte ingmaNt mhadeizkay nm>.

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23
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 sadagopan.org

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 .ïI>.
. ïImte vk…¦-U;[ mha deizkay nm>.
. ïImte ramanujay nm>.
. ïImte ingmaNt mha deizkay nm>.
. ïImte ïIinvas mha deizkay nm>.
. ïImte gaepaldeizk mha deizkay nm>.

[This commentary has been rendered in original tamizh language by H.H

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Paramahamsetyadi Paravakkottai Srimath Andavan, Srimath Gopala Deshika
Maha Deshikan, the presiding acharya of Srirangam Poundarikapuram Srimath
Andavan Ashramam, Srirangam]

Bhagavad Ramanuja, was born in the year of Pingala, month

of chittirai, shukla panchami (Wednesday) Friday in the constellation of

Thiruvaadirai in 13-04-1017 at Sriperumbudur in Harita kulam to Aasuri
Keshava Somayaaji and Kantimati (Bhumi piraattiyaar), sister of Sri Periya
Thirumalai Nambi. He was named as Lakshmana or Ilaya Perumal by his
maternal uncle. Even before 16 years of age, he attained a profound mastery in
all the vedas and the shastras. At the age of 17, he married a noble maid by
name Thanjamaambaal (Rakshakaambaal). After this he moved to Kanchipuram
wherein he studied the philosophy of Advaitha Vedanta under one named
Yadava prakasha.

Having seen Ramanuja’s keen intellect and the sharpness in his grasping
power, Yadava prakasha was afraid that his matham might not live long in his
presence and so planned to kill Ramanuja on the pretext of taking him on a

25
 pilgrimage to Kashi. Having learnt the
designs of the guru, through his cousin
and fellow classmate Govinda, Ramanuja
discontinued his trip to Kashi and came
back to Kanchipuram with the help of the
divine couple (Perarulaala dampathigal).

Alavandar, who had come over to

Kanchipuram, blessed Ramanuja with his
divine glances and made the prophetic
statement saying, “Let him be the
champion of our sampradaayam”. Through
Thirukkachchi Nambigal he obtained the
six finer truths of the sampradayam
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directly from Devadhirajan, which were –

Thirukkacchi NambigaL

π k l μm d la μ m r m

a π u m

a Sm a l

l m

e mπ p

He then got performed the sacraments of pancha samskaaram from

Periyanambigal at Madhurantakam and then pursued the study of Vedantam at
Perumal koil at his (Periyanambigal) feet. Disassociating himself from samsaric
afflictions, he got initiated into the ascetic order directly from Sri Varadaraja
Perumal who proclaimed him as Yatiraja!

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 Having moved to
Srirangam along with disciples
like Kuratthazhwan and others,
he performed sharanagati at the
divine feet of divya dampathigal
and was adored by Periya
perumal as " m u r”,
who also gave him the mantle of
the entire temple
administration. The
administrative rules an d
guidelines set up by Udayavar
can be seen being followed in

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the temple even to this day.
ThirukkOshtiyur NambigaL
Having approached
Thirukkottiyurnambi with firm
determination for almost 14 times, he became his disciple finally and learnt the
esoterical meanings of the ashtakshara, dvaya and charama shlokam from him.
He then promulgated these truths from the ashtanga vimanam of that temple
to all bhaktas. After having known the esoterical truths, he displayed his great
sense of compassion for mankind and wished for all the subjects of the Lord to
excel in their spiritual pursuits.

“Through his merciful deeds even we have obtained the upadesham, is he my

master? ('me ?)”, exclaimed Thirukkottiyurnambi. Praising his
spirit of service to mankind, he named Srivaishnava siddhantam as Ramanuja
darshanam. Since that day, he also came to be known as Emperumaanaar.

He then toured the whole of north and obtained the rare manuscripts of
Bodhayana vritti at Kashmir. He authored delectable works like Brahmasutra
bhasyam, Vedanta saram, Vedanta deepam, Vedartha sangraham and other
great works and fulfilled the dreams of Alavandar. After having listened to

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 the sutra bhasyam of Ramanuja, Goddess Sarasvathi Devi out of great delight
named it as Sri Bhashyam and embellished Udayavar with the sobriquet
Sribhashyakaara and gifted him with a murthy of Sri Lakshmi Hayagrivar. He
performed sharanagati at the divine feet of Periya perumal and Periya piraatti
on a panguni uttiram day during the serthi utsavam, by composing and reciting
gadya trayam and showed to the world the ultimate means to salvation. He
authored a work called Nityam elucidating the ways in which Bhagavad
aradhanam has to be performed daily by all paramaikaantins. He made his
disciple Pillan write a commentary on Thiruvaimozhi known as Aaraayirappadi
and named him as Thirukkurugaippiraan Pillan and his work as
Bhagavadvishayam. He appointed 74 simhaasanaadhipathigal or crown bearers
of Srivaishnava sampradayam and ordained them with the duties of
propagating the philosophical system of Vishishtaadvaitha.
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Emperumaanaar in this way became the praapyam, the fruit of

attainment and ‘praapakam’ the means of attainment of that fruit, guru and
kuladaivam of Sri Vaishnava lokam. As per the rules of the Vedas, since all of
Yatiraja’s works have the Supreme soul Sriman Narayanan as its proposition
and since in the paramparai of acharyas, Sriman Narayana is the first
preceptor, Swamy Deshikan who begins to praise Emperumaanaar with 70
shlokams, begins with a shlokam dedicated to Sriman Narayana.

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rAmAnuja dayaapaatrar with bhAshyakArar-Ahobilam

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 SLOKAM 1

kmPya*< gué< vNde kmlag&hmeixnm!,

àv−a DNdsa< v−a p<craÇSy y> Svym!. 1.

Swamy Deshikan learnt the Vedas, Vedanta and all the

shastras and sampradayas in a traditional manner at the feet of his maternal

uncle Athreya Ramanuja, also known as Appullar. Among all these scriptural
lore, shone with rare effulgence, the great works like Sri Bhashya of Sri
Ramanuja who was a crowning glory to preceptor decorum. All those things that
are learnt from these works have come from Sriman Narayana till Sri

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Ramanuja through upadesha paramparai (initiation lineage) uninterruptedly.
Having been immersed in his heart, in a great flood of devotion, Swamy
Deshikan begins to praise the lineage of preceptors from Sriman Narayana till
Sri Ramanuja.

Having so begun, Swamy Deshikan could not continue! Why? The Lord
has immeasurable power. He engages Himself by creating, sustaining and
destroying things and derives pleasure from the same. He is omnipresent,
omnipotent and omniscient. Who has seen this supreme Lord having
innumerable forms and attributes? How to praise such an entity? The Vedas
tried to praise Him in His entirety, but had to retreat. But, He is our foremost
preceptor in the lineage. After the great deluge (maha pralayam), He created
all the worlds and entities (tatvams). He also created the four-faced Brahma
from His lotus womb and ordained him to give us the physical body along with
its characteristic attributes. Brahma, who was imprudent was then initiated
into the four Vedas by the Lord Himself. When Madhu and Kaitabha thinking
of themselves to be the learned ones and the paramounts, plundered with the
four Vedas, the Lord having killed them, restored the Vedas back to their
pristine glory. He enlightened everyone by incarnating Himself as Lord

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 Hayagriva (The Lord of all knowledge and learning). Swamy Deshikan begins to
glorify this Lord, who stood as the aadi guru or prathamaacharya (foremost
spiritual preceptor)
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SrI Lakshmi HayagrIvar - Poundarikapuram Andavan Ashram

One who is mainly responsible for this divine knowledge to come through the
spiritual lineage from the Lord to us is, Piraatti with her characteristic
attribute of purushakaaram (divine influence on the Lord). The Lord adorns
Piraatti in His chest and is never separated from Her. He along with Piraatti,
remains Sheshi (supreme master) to all of us at all times without even a single
moment of separation. The Lord remains a witness to our deeds and is the
object of or contemplation and realization. Swamy Deshikan says, “I bow to
that great Lord, that great spiritual preceptor who not only bestowed upon us
the four Vedas, but also gave us the means to attain Him through spiritual
practices and gave us the Aradhana kramams through the Pancharatra Agama,
the karma, jnana, bhakti and prapatti yoga through the Bhagavad Geetha in His
own sweet utterances”.

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 SLOKAM 2

shxmRcrI— zaEre> s<miÙtjgiÏtam!,

Anu¢hmyI— vNde inTym}atin¢ham!.2.

Swamy Deshikan in this verse celebrates the glories of Periya

Piratti, the consort of Lord Srimannarayana. The Lord is adored as

“kmlag&hmeixnm!”, one who enshrines Periya Piratti in His chest. A mother

always has more love and affection towards her children than the father.
Periya Piraatti also comes in the line of upadesha paramparai as an acharya and
so Swamy Deshikan has praised her virtues in a separate verse.

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“After the great dissociation (maha pralayam), in order to uplift the
Jeevatmas who were totally helpless without any knowledge of the Supreme
Being, Chaturmukha Brahma was created and through him the Jeevatmas were
provided the physical bodies with its characteristic attributes and Vedas were
being taught to them. It was my intention to see that they understand the
purport of the Vedas and adopt the means of bhakti and prapatti yogams
described in them and finally attain salvation from the samsaric world and
come to our holy abode here. But due to inappropriate and misleading company,
they have interpreted the Vedas incorrectly to mean that maya or illusion is
the truth, shoonyam is the tatvam, Brahman is true but the Jeevatmas and the
world (jagat) are untrue. The result of this is that the Jeevatmas are
suffering in the samsaric world without authentic knowledge of the means to
attain salvation. How do we mend their ways and uplift them?” So did the Lord
discuss the welfare of the Jeevatmas with Periya Piratti.

“At this time, Maran Shathakopan has incarnated at Thirukkurugur. He

is a parama saatvika. We shall go together and teach him all the truths and
through him we shall enlighten the rest of the Jeevatmas?” said the Lord. To

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 this Piratti said “Oh Lord! If we go in person and tell them that we are the
Supreme beings and the cause of this world, we are the praapyam and the
prapakam, we are the Veda and Vedyargal, then they will not believe us. Just as
an elephant is controlled and subdued using another elephant, let us have a
Jivan to mend the ways of other Jivas and teach them the truths”. To this said
the Lord “Our Senapathy (army commander), Vishwaksena is a superlative
Jivan”. To this Piratti says, “Yes, you teach him all the tatva, hita and
purusharthas and ordain him to go to Maran and teach him all the esoteric
truths”.

“Devi! You are the one who instructs all our subjects regarding the
kainkaryams suitable to their status. So, please initiate Senapathy Azhwan, the
commander of our army, to all the truths and ordain him to impart these to
Maran and thereby effect the spiritual upliftment of all the other Jivas
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through Maran’s teachings” said Lord Srimannarayana.

Thus, Piratti is one who along with Perumal, brings about the upliftment
of the Jivas and looks after their welfare.

Moreover she has anugraham (blessings) and karunai (compassion) only as

her innate qualities and pondering on how to do good to the subjects comes as
a natural responsibility to her.

The Lord is “dandadharan”, that is one who punishes and mends the ways
of Jivas. But Piratti on the other hand doesn’t even know what indignation
(nigraham) is. She therefore is totally incapable of inflicting any afflictions on
the Jivas.

“One who surrenders at my feet and performs sharanagati, whoever it

might be, that Jivan shall be protected, I give my word on this”, promised the
Lord. Piratti stays with the Lord all the time and ensures that this
“sharanagatha samrakshana dharmam”, the policy of protecting the
surrendered is always effected. She also makes sure that the Lord’s tendency
to punish and mend the ways of Jivan doesn’t dominate and so stays with Him

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without separation even for a second.

“Hence I bow at the divine feet of Periya Piratti, who taught the
Vedantic truths to Senapathy Vishwaksena Azwan, and through him effected
the spiritual upliftment of Jivas, which is a great service to humanity”, says
Deshika

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.

She taught vEdAntic truths to vishwaksEnar - perundEvi

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 SLOKAM 3

vNde vEk…{QsenaNy< dev< sUÇvtIsom!,

yÖeÇizorSpNde ivñmet™viSwtm!.3.

In this verse, Swamy Deshikan bows to Senapathy Vishwaksena

Azhwan, who is the chieftain of Nitya Suris (eternally liberated souls) also
known as Saadhya Devas and also the chief of Muktas (the liberated ones).
Muktas are those who performed bhakti or prapatti and have got themselves
dissociated from the samsaric alliance and after having liberated themselves
so, have reached Sri Vaikuntam. Nitya Suris are the eternally liberated souls
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at Sri Vaikuntam who have never had any samsaric affliction or influence of
prakruthi on them and so are of pure satva or shuddha satva. They always
engage themselves in eternal service to the Lord and immerse themselves in
Brahmaanubhavam or enjoyment of the divine qualities of the Lord. This world
of theirs is known as Bhoga Vibhuti, Sri Vaikuntam or Apraakrutha lokam. The
world below this is known as the Prakrutha Lokam or Lila Vibhuti. It is here
where millions of cosmic realms exist and in each one of those exist fourteen
worlds. In these worlds exist bhaktas who are chained to the samsaram with
the bonds of punyams and papams or in other words imprisoned behind bars of
punyams (good deeds) and papams (evil deeds). These Bhoga vibhuti and Lila
Vibhuti come under the direct rulership of the Divya Dampathis. Next to the
Divya Dampathis these worlds are controlled by Sri Vishvaksena Azhwan.
Everything comes under the regime of his commanding staff.

As per the command of Piratti, Sri Vishvaksena Azhwan taught the

mantrams and mantraarthams and thereby the tatva, hita and the purushartha
to Sri Nammazhwar. Due to this reason he becomes our third preceptor in the
spiritual lineage of acharyas.

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VishwaksEnar

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 Sri Vishvaksena Azhwan is the consort of Sutravati. There is a reason here
that Swamy Deshikan glorifies Sri Vishvaksena Azhwan along with his consort.

When Bharata decided to bring back Sri Rama from the forests, he
ordered that all four types of battalions should accompany him to the forests.
Then the wives of the soldiers of these battalions, out of great bhakti towards
Sri Rama, instigated their husbands to leave for the forest at the earliest. In
a similar way, Thirumati Sutravati thought “When Nammazhwar propagates the
purport of the Vedas to the Jivas in Bhulokam, then those Jivas would mend
their ways and become Mumukshus and would surrender at the feet of the
Lord, sing His praises and contemplate on Him with all their heart, and
consequently would obtain the divine anugrahams of the Lord and get
themselves liberated from the samsaric world and come to Sri Vaikuntam. How
fortunate should we be to have their company.” So thinking she felt very happy
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and as per the wish of Piratti, she instigated Sri Vishvaksena Azhwar to
initaite Maran Shatakopan into the truths at the earliest. Considering this
great support, Swamy Deshikan glorifies Sri Vishvaksena Azhwan along with
Thirumati Sutravati.

It is said, “There will be a thousand impediments to good deeds”. Due to

Azhwar’s upadeshams the Jivas will become the seekers of Moksha or

salvation. “s<sarNyUnta pIta> iÇdza> pirpiNwn>”. If the Jivas here become the

seekers of Moksha or salvation and as per Azhwar’s upadesham perform

sharanagati and get liberated and attain Sri Vaikuntam, then there would not
be anybody in this world to do sacrifices and other religious sacraments and
thereby the Devas would be deprived of their share of the sacrificial
offerings. So, the Devas themselves might impede Azhwar from getting the
Upadesham. But, the moment Sri Vishwaksenar takes his staff in his hand, all
the Devas shiver with respect and fear. And so let us bow at the feet of the
husband of Sutravati, the commander of the army of the Lord, Sri
Vishwaksena Azhwar.

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 SLOKAM 4

ySy sarSvt< öaetae vk…lamaedvaistm!,

ïutIna< ivïmayal< zQair< tmupaSmhe.4.

Nammazhwar was born to a devout couple by name Kaariyar and

Udaya Nangai with the divine anugraham of the Lord of Thirukkurungudi, on

the forty-sixth day of Kali yugam, which is around 9th century ACE, in the
year of Pramadi, month of Vaikaasi, Pournami, Friday in the constellation of
Vishakha, as the divine incarnation (amsham) of Sriman Narayanan and Sri
Vishwaksena Azhwan, the chieftain of the Lord’s army, at a place called

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Thirukkurugur situated in the land of Pandyas, on the banks of Tamraparani
river. Even after twelve days, the baby didn’t have milk, didn’t cry, didn’t move
and did not open its eyes. It was then taken to the temple of Polindu Ninra
Piraan at Thirukkurugur and named as Maaran. At the temple the baby crawled
towards the tamarind tree (Puliyamaram), which was considered as the amsham
of Adi Sheshan, and sat under the tree in a yogic posture and started
meditating which, lasted for 16 continuous years without any food, water or
sleep.

Vishwaksena Ahzwan then in ekaantham (privacy) administered the

sacraments of Panchasmaskaram on Maaran and initiated him into the
manthrams and their esoteric meanings. Maran was known as “Shathakopan”
since he resisted the “shatha vayu” or the binding wind that encompasses a
newly born. He also came to be known as “Vakulabharana” when he accepted the
garland of Magizhumpoo presented to him by Polindu Ninra Piraan. With his
powerful and profound writings he subdued many other faiths and philosophies
and came to be known as “Parankusha” and having born at Thirukkurugur, also
came to be known as “Thirukkurugaippiran”.

It is said that just as the name Rama always refers to Sri Sita Rama,

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 similarly the name Azhwar, though twelve in number, always refers to
Shathakopa.

Lord Krishna in his Geetha says “vasudevSsvRimit s mhaTma suÊlRÉ>”, which

means, “One who is totally dedicated and surrendered to Vasudeva is very rare
to be found”. May be it is because of the reason that the Lord during his
incarnation as Lord Krishna couldn’t see Nammazhwar who, throughout his life
saw Kannan or Lord Krishna, in whatever he ate or drank and remained with his
mind contemplating on the Lord all the time. Nammazhwar is also said to have
lamented upon his fate, for, had he born a few days earlier in dwapara yugam
then he would have had the bhagyam of seeing Kannan directly during his
manifestation on the Earth as Lord Krishna.
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Madhurakavi Azhwar, who incarnated in dwapara yugam before Maaran,

was touring the northern lands on a pilgrimage. During this time at Ayodhya,
when he looked towards the southern direction and paid his respects to the
Lord there, he saw a strange brilliance flashing in the sky. He followed that
brilliance and carried himself southward and finally reached Thirukkurugur and
saw the great luminary who laid meditating under the tamarind tree. He
clapped his hands and Azhwar awoke from his yoga nidra hearing the sound and
opened his eyes and glanced at Madhurakavi Azhwar. Madhurakavi Azhwar
immediately addressed Maaran with a question – “e n R lχ
π le n e k m?” that is, “If a young one is born out
of a dead one, what will it have and where will it live?” If a Jeevatma that is
atomic in nature enters into a body created due to the influence of a lifeless
primordial nature or prakruthi, then what will it experience and where will it
live? To this Maaran replied “a n a k m”, that is, it
shall have the same and there it shall live”. That is, due to its association with
the body, it shall experience happiness and sorrow and shall live there saying
“in R n, n”.

After hearing this, Madhurakavi Azhwar immediately adopted Sri

40
Nammazhwar as his acharya and prostrated before him and requested Maaran
to impart to him the esoterics. Maaran accepted his request and after
initiating him into the high truths, appointed him as a scribe to record all his
divine works

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nammAzhwAr

Nammazhwar composed Thiruviruttam, a collection of hundred psalms as the

essence of Rig Vedam, Thiruvaashiriyam with seven psalms as the essence of
Yajur Vedam, Periya Thiruvandadi with eighty-seven psalms as the essence of
Atharvana Vedam and Thiruvaimozhi with a thousand hundred and two psalms
as the essence of Sama Vedam.

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 He also sung thirty-six divya deshams. Bhattar glorifies the works of

Nammazhwar and says “ÔaimfI— veds<ihtam!” while Swamy Deshikan glorifies it as

“sihta savR-aEmI s<ihta< †òvNtm!”

One should always remain in contemplation of the great Shathakopa for

his immense contributions to the sampradayam. When a study of Vedas is
undertaken, one might find somethings in them to be of asaram (without
essence), alpa saram (with limited essence), saram (with essence), sarataram
(greater essence) and saratamam (ultimate essence). It is required that one
accepts and studies only the ultimate essence of the vedas (saratamam)
suitable for paramaikantins after having rejected the others. Azhwar’s
srisooktis are like the pure cloudburst which is free from the saline qualities
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of sea-water and is rich in content like (thiratti-paal) thick milk and the
ultimate truths (saratamam) depicted in them are greatly cherishable like the
divine nectar.

Having adorned the garlands of magizhum-poo presented by Paraman, it

is not only Azhwar’s thirumeni that has the fragrance of magizhum-poo but
also the sri-sooktis that were worded by him. What a fragrance! Having
extolled the divine glories of the Lord, brahma-gandham emanates out of
Azhwar while his tongue is luscious with brahma-rasam.

Many philosophers, in order to show their native ideas to be present in

works of yore, have gone against the rule of exegesis (mimamsa-nyaya) and
have greatly misinterpreted those works in self-contradicting ways. Having
seen the statements of Vedic scriptures being misinterpreted, a deeply hurt
Vedamatha finds some solace in the divine outpourings of Nammazhwar.
Azhwar most beautifully speaks about the divine attributes and glories of
Paraman who is the sole person exalted in the Vedas. Swamy Deshikan says
that may be it is for this reason that Vedamatha moves around in graceful
paces in the divine outpourings of Nammazhwar.

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 Swamy Deshikan says that he bows in front of Azhwar, who opposed the
binding wind of Shata-vayu and the debates of those adversaries who had
incomplete knowledge. He stands as an enemy to those passing purposeless
statements. Nammazhwar, who remains in perpetual contemplation of Paraman
attains divine communion with him. Because of this Paraman gets the ethereal
fragrance of Azhwar’s magizhum-poo while Azhwar gets the fragrance of
Paraman’s thirutthuzhaai malai (garland of basil leaves). It is not an
exaggeration to say that, having adored Nammazhwar who remains glorifying
the Lord all the time, the same ethereal fragrance of magizhum-poo and
thirutthuzhaai could be found near Deshikan and his sri-sooktis too.

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 SLOKAM 5

nawen muinna ten -vey< nawvanhm!,

ySy nEgimk< tÅv< hStamlkta< gtm!.5.

He was born to Sri Ishwaramuni, who was famous as ‘Shatamarshana

kulathilaka’ and ‘Chottaikkulaththarasar’, in the year 593 – 993 ACE,

Shobhakruth, month of Aani, in the constellation of Anusha at
Viranarayanapuram as the divine incarnation of Gajananar (one of the celestial
votaries at Sri Vaikuntham – Nityasuri). He was named as Sriranganathan and
had great inclination towards Yoga right from his childhood days.
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Once at Thirukkudanthai Aravamudan sannidhi, he happened to hear the

psalm “ μ a n”, which is from the ten pasurams composed on
the Lord of Thirukkudanthai. Having become very eager to learn the entire
collect of Thiruvaimozhi, he then moved to Azhwar Thirunagari and got
initiated into Kanninun Shiruththambu composed on Swamy Nammazhwar by
Madhurakavi Azhwar. Having recited it for 12000 times, he had a divine
encounter with Swamy Nammazhwar (Nityasuri) in Yoga and chose him as his
acharya. He then obtained initiation into Swamy Nammazhwar’s Thiruvaimozhi
and the other prabandhams of Azhwars, which were lost in time including the
esoterics of Srivaishnava philosophy (sampradaya rahasyam) and the
Brahmasutras.

He then taught these divine prabandhams of Azhwars, set to melodious

tune and rhythm, to his nephews, Kizhaiyagaththazhwan also known as Sri
Krishna and Melaiyagaththazhwan also known as Sri Varada. It is only through
Sriman Nathamuni that we have been able to receive the esoterics of our
sampradayam, the brahmasutras and the holy prabandhams of Azhwars. It is
only after Sri Nathamuni that one can see our Srivaishnava sampradayam
sparkle like a lamp lit from another lamp. He had eight disciples and has

44
authored Nyaya tattvam and Yogarahasyam and lived in (lila-vibhuti) this world
for 340 years.

Nathamuni, a disciple of
Nammazhwar though was originally named
as Sriranganathan, came to be known as
Nathan, which is acceptable as per adage,
which says that even if a name is
pronounced half, it still amounts to the
full. Having performed bhakti at the feet
of Nammazhwar in Yogam, he obtained
initiation into the supreme truths
pertaining to Parabrahman Sriman

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Narayanan along with His essential nature
(swarupam), divine form (divya-mangala
vigraham), au sp icious attributes
(thirukalyana gunam), ishwaryam (riches)
vaLLal nAthamuni
and ubhaya vibhuti along with all other
associated pramanams as glorified by the
Vedas. He mastered the tattva, hita and purusharthas in a faultless way and
became a guiding light to all yogis performing bhagavat-dhyanam.

It is said that “ m m n R rk m
in L l”, Swamy Deshikan says that, we bow at the
holy feet of Sriman Nathamuni, by becoming his sub-servient (adiyan), who by
means of his nephews has done great service to our community by helping us to
enjoy the sweet nectar of bhagavat-vishayam.

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 SLOKAM 6

nmSyaMyrivNda]< naw-ave VyviSwtm!,

zuÏsÅvmy< zaErervtarimvaprm!.6.

He was born at Thiruvellarai in the year 827 ACE, parabhava, month

of chittirai in the constellation of karthikai on the day of shukla prathamai, a

Wednesday, as the divine incarnation of Jayatsenar, in the family of μn
a r (those who had kudumi – a tuft of hair, on the crown of the
head). He was named as Pundarikaksha. He studied all the manthras,
manthrarthas, and the holy collect of 4000 divya-prabandhas along with their
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esoterics from Sriman Nathamuni. He had five disciples.

Once Sriman Nathamuni sent his wife Thirumati Aravindappavai to her

mother’s household on a visit with Sriman Pundarikakshar as the escort. There
Vangipuraththu Achchi, through his attendants served Pundarikaksha with
stale food by making him sit along the passageway, mainly because he was a
purva-shikhi. After accepting the food, Pundarikaksha took leave of them and
joined Sriman Nathamuni back. Nathamuni though grasped all that had
happened by way of his yogic-sight (yoga-drishti), still insisted that
Pundarikaksha should tell him the fact. Pundarikaksha narrated the happenings.
Nathamuni was moved with great sorrow on hearing this. But Pundarikaksha
said that it was his great bhagyam to have been able to get the left-over food
of those people who were associated with the acharya. He then went ahead

quoting “ m e y m l n ” and “tÊi½ò<

supavnm!” and continued saying that it was his great bhagyam and also that he
greatly enjoyed and relished the rice kept in clear and clean water. Nathamuni,
who greatly rejoiced on hearing his pupil’s words exclaimed “ m uy k

46
e N ” and embraced him. From that day onwards, Pundarikaksha came
to be known as Uyyakkondar.

As per the pramana which says that, Sriman Narayana appears in the
form of a human as an acharya and preaches Vedanta shastra to people with
samsaric afflictions, mends them and helps them elevate themselves out of the
samsara – Uyyakkondar is celebrated in words of multiple purports (shleshai /
shledai) as verily the Lord Kannan and is glorified as the one who was embraced
by his acharya just like Hanuman who won the acclaim and embrace of Sri
Rama.

“ArivNda]<” - Lord Kannan is the owner of the most beautiful eyes, which
are like the lotus, and Uyyakondar is the one who has the name Pundarikakshar.

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“naw-ave VyviSwtm!” - As per Yayati’s curse, the Yadavas cannot have a throne.

After having killed Kamsa, Krishna could have ascended on the throne and since
He was Lord Narayana incarnate, nobody could have done a thing, but he
honoured Yayati’s curse and held himself back from becoming the King and
crowned Ugrasena instead.

Uyyakkondar followed the highest precepts as taught by his acharya

Sriman Nathamuni. In matters of performing kainkaryam (service) to his
master, he understood the will of his master Nathamuni and served him the
way Lakshmana served Lord Sri Rama during his exile in the forest. Nathamuni
had ordained Uyyakkondar to teach all the esoterics of the sampradayam to
his (Nathamuni) grandson Alavandar, when he reached a suitable age. When
Uyyakkondar knew his end was near, he delegated this responsibility to his
pupil Manakkal Nambi.

Uyyakondar, in his kalakshepams (vedantic discourse) strictly adhered to

his acharya Sriman Nathamuni’s philosophical teachings, with not even the
slightest of deviations.

47
 “zuÏsÅvmy<” – Though Kannan, the Lord, took birth as a human, his body
still was bereft of the associations with rajo-gunam and tamo-gunam and
remained with shuddha-satva gunam that was aprakrutham in nature.

Uyyakkondar with his powerful will of heart, was able to subdue the evils
of desire, anger, greed, obsession, pride and jealousy that are born out of
rajo-guna and tamo-guna and gain hold on satva-gunams like forgiveness,
forbearance, humility, patience, mercy and good moral conduct. Swamy
Deshikan prostrates in front of Pundarikaksha-suri also known as Uyyakkondar
who excelled as a person with satvika gunam like Lord Kannan.
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Pundarikaksha Suri

48
 SLOKAM 7

AnuiJHt]mayaegmpu{yjnbaxkm!,

ASp&òmdrag< t< ram< tuyRmupaSmhe.7.

He was born in the year 832 ACE in the month of Masi in Manakkal

agraharam near the village Lalgudi in Tiruchi district as the divine incarnation
(amsham) of Kumuda. He was named as Sri Ramamishra and came to be known
as Manakkal nambi. He served his acharya Uyyakkondar for twelve years and
obtained initiation into the esoterics of Vedanta from him. After
Uyyakkondar’s wife attained paramapadam, he also served his master by

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performing the culinary duties (managing the kitchen). He had nine disciples.

There are three Rama-s who have been referred to in the puranas and
the itihasas. This acharya Srirama stands different from them by having none
of their displeasing qualities. Swamy Deshikan, having celebrated Uyyakkondar
as Kannan Himself, glorifies Ramamishra as the fourth Rama, who is superior to
the previous three. Parasurama was one who had no patience and could not
stand the glories of Chakravarthi Thirumagan Srirama. But acharya
Ramamishra has distanced him from jealousy and owns patience and self-
control as his wealth and strengths.

In such an event can Daasharathi Rama, who is complete with inherent

virtuousness (atma guna-s) like compassion and forbearance be compared to
this acharya? No, he cannot be. The reason is that Srirama incarnated on this
Earth only to eradicate the demons (punya jana badhakas, punyajana also
refers to demons) while acharya Sriramamishra is one who always engages
himself in preaching the ultimate truths or tattvams to virtuous and noble
subjects and making them understand what is good for them.

Then, is it possible that Balarama, who toured all the punya kshetrams,

49
 be compared to this acharya? Should not be! Balarama used to always drink
madhu or wine and his eyes were always red. Also he was overcome by (mada-
veri) the after–effects of such intoxication and it is not advisable for the
good ones to draw themselves near such people. Acharya Ramamishra on the
other hand, replete with inherent
virtuousness is free from any all selfish
motives, blemishes and pride. Swamy
Deshika prostrates in front of this great
an acharya. There is another sparkle of
fame associated with this acharya. This
acharya is said to have given life to our
whole acharya paramparai. Sriman
Nathamunigal had ordained his disciple
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Uyyakondar to teach his grandson

Alavandar, everything that he had taught
him. But destiny had other plans. When
Uyyakondar knew that his end was near, he
delegated this responsibility to his pupil
Sri Ramamishra. Yaamuna (Alavandar), the
grandson of Nathamuni was a king now.
Ramamishra met Yaamuna on the pretext
Sri Rama Mishra
of taking tuduvalai keerai (a thorny shrub
bearing fruit which is edible) and brought
him to Srirangam and enabled him to serve the divine couple and imparted to
him all the truths of Vedanta. The spiritual lineage (upadesha paramparai) that
came through Yaamuna is prevalent even to this day. And so is this great
acharya Sri Ramamishra (Manakkal nambi) held in high esteem by our Swamy
Deshikan.

50
 SLOKAM 8

ivgahe yamun< tIw¡ saxub&Ndavne iSwtm!,

inrStijügSpzeR yÇ k«:[> k«tadr>.8.

He was born to Eeshwarabhattazhwan, the son of Sriman

Nathamuni, at Viranarayanapuram in the lineage of chottai-kulam in the year

917 ACE, Dhaatru samvatsaram, month of Aadi in the constellation of
Uttarashada, as the divine incarnation of Harivakthar. He obtained initiation
into the sacred mantras and performed Vedanta kalakshepam at the feet of
his acharya Sri Manakkal nambi. He authored nine works, which include

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Stotraratnam, Atmasiddhi, Ishvarasiddhi, Samvitsiddhi, Aagamapraamaanyam,
Purushanirnayam, Geethartha sangraham, Maayaavaada khandanam and
Chatushloki. He had fifteen disciples. Though he was named as
Yamunaiththuraivar by his father, he was also known as Aalavandar.
Yamunaiththuraivar learnt samanya shastras from Mahabhashya bhattar.

Aakkiyaazhwan was serving as the aasthana vidwan in the court of Chola

king. Other vidwans had to pay him tributes accepting his sovereignty or win
him in a battle of debate. Once a similar message was sent to Mahabhashya
bhattar from the royal court indicating that he should pay tributes to
Aakkiyazhwan. Yaamuna who intervened tore away the royal message and sent a
reply saying that they were not only poets and philosophers but also had the
capacity to subdue debaters of other philosophies just like the way one
subdues elephants roaming around in high. The king then sent an invitation to
Mahabhashya bhattar to come to his court for a debate with Aakkiyaazhwan.
Yaamuna tore apart that too and sent a reply saying that they consider coming
to the court only if the queen were to send a palanquin. The King then sent a
palanquin and brought both of them to the court with full honors. Having seen
them come into the court, the queen said to the King that whoever wins in this

51
 debate should get half of their kingdom and the loser should serve the victor,
which the King endorsed. The next day all the vidwans assembled at the court.
Akkiyazhwan realized that it might be difficult for him to win over Yaamuna in
a shastraic debate and so declared that he would negate and disprove
whatever statements Yaamuna makes. Yaamuna then spoke saying that he
would make three statements and that Akkiyazhwan should prove the negative
of it.

1. This King is paramount (saarvabhouma).

2. This queen is a chaste wife (pativratai).

3. Your mother is not a barren woman.

Akkiyazhwan could not prove the negative of these statements because if

these statements were to be negated, then it would mean to bring upon the
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fury of the King on oneself. Akkiyazhwan accepted his defeat, but questioned
Yaamuna if he could negate those statements. To this Yaamuna replied in the
affirmative and said that saarvabhouma means one who rules over the entire
world with its associated riches, while this King rules over the kingdom of
Chola only, he is not a sarvabhouman. Proceeding further he said that the
queen before marrying this King has married Gandharvas as per the rituals of
marriage and so the queen cannot be a chaste wife as per shastras. Finally he
concluded quoting that ‘one son is never a son and one tree is never an orchard’,
and that since Akkiyazhwan was the only son of his parents, his mother was
barren. Listening to this, the King was overjoyed and proclaimed having given
half of his kingdom to Yaamuna. The queen was definite on Yaamuna winning
while the King had his bet set on Akkiyazhwan. An extremely delightful queen
exclaimed “en ” (Have you come here to rule me?). From
that day onwards Yamunar came to be known as Alavandar.

“ivgahe yamun< tIw¡” – This laudatory verse is intended to convey double

purport. The word teertham generally refers to water and also to an acharya.
Swamy Deshikan says that he has found great solace by immersing himself in

52
the divine qualities and glories of Yamunacharya, just as how a thirsty person
suffering in the scorching heat finds great pleasure by dipping himself in the
cool waters of river Yamuna. An obliging and mild (saadhu) river Yamuna flows
through the forests of Brindavanam. Earlier, a great serpant by name Kaaliya
used to dwell along with its kith in the depths of Yamuna. Due to its poison,
nobody could use the waters of Yamuna. Kannan after having driven away
Kaaliya from the waters of Yamuna, played raasakrida joyfully on its banks
with gopis. River Yamuna, in this way was greatly venerated by Kannan.

Alavandar too preached the esoterics of Vedanta to deserving and

virtuous disciples like Periyanambi and was deeply dedicated in protecting
them.

Similar to Kannan driving Kaaliya away, Alavandar too drove away the

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afflictions of samsara and the evils of desire, anger, pride and others.

Just like how Kannan cast his divine glances on Yamuna, so has He
blessed Alavandar too with His divine grace and benedictions.

ALavandAr - kAttumannAr kOil

During the incarnation of Kannan in this world, he was met by one of the
ancestors of Nathamuni, who asked Kannan the means to elevate oneself out of
the samsaric affliction. He was then asked by Kannan to perform aradhanam
(worship) to his vigraham (idol), which the devotee promptly did. This vigraham
of Kannan, which came down as a familial treasure was worshipped by Sriman

53
 Nathamuni and later by Ishwarabhatta and Alavandar. Will not Kannan be
beneficient to his dear devotees? This vigraham was continued to be
worshipped by Periya Thirumalainambi, who is said to have attained
paramapadam in Kannan sannidhi praying at His feet saying “ N ! o
m e N k m πL R r n n, i
u ya l in χl p ”.

Manakkal nambi taught all the shastras and Vedantha to Yamunar.

Manakkal nambi informed Yamunar that the bhakti yogam of Nathamuni is
available with Kurugai Kaavalappan and ordained him to obtain initiation into
Yoga from him. Yamunar immediately proceeded to meet Kurugai Kavalappan,
who was immersed in deep meditation (yoga). Not wanting to disturb his
penance, Yamunar went and sat behind him. Kurugai kavalappan woke up from
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his penance after a little while and enquired “e d k r

i uN ” - Are there anyone from chottai kulam here?
Alavandar immediately came in front of him with folded hands and prostrated
in front of him. Addressing himself as adiyen, he then inquired with curiosity
as to how Swamy knew that he had come. To this Kurugaikavalappan replied
that during his yoga, Kannan withdrew His attention from him and looked
behind him. He continued saying that none other than a scion of chottai-kulam
would Kannan bestow such anugraham on. Having considered this great an

anugraham and affection of Kannan on Alavandar, Swamy Deshikan says, “yÇ

k«:[> k«tadr>”. Swamy continues saying that, just as how we dip in the holy
waters of Yamuna flowing through Brindavanam, which has been the recipient
of Kannan’s endearment, to wash away all our sins, so do we pray to this great
acharya Yamunar by immersing ourselves in the flood of his divine qualities and
glories, who has been a recipient of Kannan’s divine anugraham and who
subdued the serpents propagating other philosophies and who guarantees
definite protection to innumerable flocks of devotees.

54
 SLOKAM 9

dyain¹< ytINÔSy deizk< pU[Rmaïye,

yen ivñs&jae iv:[aerpUyRt mnaerw>.9.

He was born in the year Hevilambi in 998 ACE in the month of

Margazhi and in the constellation of Kettai nakshatram at Srirangam. He had

six disciples.

Paraman has granted the body and its associated characteristics to all
Jivas, so that they could perform Prapatti as a sure means of salvation to get
rid of all their sins committed from time immemorial and to attain the bliss of

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His divine communion. The Jivas will therefore have to choose Sriranganatha
as their sole savior (para-tattvam) and should seek refuge at His feet to
elevate themselves spiritually. Srivaishnava sampradayam through its great
acharyas like Sri Shatakopar, Sriman Nathamuni, Sri Yamunacharya has
preached the essence of tattvams so as to enable every layman to exalt
himself into the divine abode. Many people ennobled themselves by following
the path of Prapatti and seeking refuge at the feet of the divine couple.
During this time, atheists and adverse philosophers interpreted the Vedic
passages incorrectly and satsampradayam started fading out. Pseudo
philosophers (pashandi-s) began flourishing while the divine glories, auspicious
attributes and divine form of the Lord began to get masked. Periya Perumal on
seeing this decided to rectify this immorality and decided that it was only
Ramanuja who had the capacity to re-establish the supremacy of Srivaishnava
sampradayam. He therefore sent word through His archaka to Periyanambi to
be present in His service immediately. Periyanambi, who reported immediately,
was ordained thus “You shall preach all the vedantha shastrartha-s (esoterics
of vedanta) to Ramanuja, that were elucidated by Alavandar and prepare him
as an instrument to embellish and fortify our siddhantam”. Periyanambi out of

55
 compassion decided that he would go to Kanchipuram in person to meet
Ramanuja and to execute the command of the Lord, instead of Ramanuja having
to come to Arangam. He set out to Kanchipuram on his mission and reached
Madhurantakam on the way.

Meanwhile, Varadaraja Perumal of Kanchi had instructed Ramanuja

through Thirukachchinambi to seek refuge at the feet of Periyanambi.
Ramanuja then set out to Arangam and reached Madhurantakam on the way.
Periyanambi then indoctrinated Ramanuja with the mantrarthas and later at
Thiruvarangam initiated him fully into the esoterics of Vedanta.

In this way Periyanambi was replete with compassion (Dayapurnar – Full

of Karunai) for Ramanuja. He uplifted innumerable subjects of the Lord
through Udayavar, and shone as Dayapurnar, full of compassion and mercy.
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Swamy Deshikan seeks refuge at the feet of Periyanambi who, fulfilled the
command of the Periya Perumal (Sriranganatha) and attained the position of
bhagavat acharya. It is only due to this that he is said to have attained
‘purnatvam’ (completeness)

rAmAnuja with periyanambi on His left side - Madurantakam

56
 SLOKAM 10

à[am< lúm[muin> àitg&þatu mamkm!,

àsaxyit yTsUi−> SvaxInpitka< ïuitm!.10.

The biographical details of Sri Ramanuja have already been

given in the introduction to this great work.

The great treatises of Bhagavad Ramanuja like Sribhashyam, Vedartha

Sangraham and others give a clear and faithful explanation to the Upanishats.
There are many varieties of Vedic statements. Some of them state the
differential nature of Brahman and Jivan by saying that the Brahman and Jivan

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are distinctly different. While others state the non-differential or the unified
nature of Brahman and Jivan by saying that the Brahman and Jivan are one and
the same. There are some, which state that Paramatman has no attributes
while others state that he is qualified with infinite auspicious attributes.
There are some shruti statements, which state that Paramatman stands hidden
inside each and every object as its in-dweller. Of these, the Advaitins maintain
the stand that the shruti statements stating the attributeless nature of
Brahman are the only ones that can be considered as authority. They also
maintain that the other statements signifying the qualification of Parabrahman
with many auspicious attributes and also the statements stating the distinct
nature of Jivan and Paramatman are nothing but fallacy.

The imperial Vedams and the conduct and anushtanams of our ancestors
are our guiding lamps and authorities. Strict adherence to this way of conduct
is nothing but ‘sanaatana dharmam’. This being the case, it would be improper
and against anushtanam and sanatana dharmam to quote that one division of
the Vedams depict the truth while the other depicts fallacy. Sri Ramanuja
sorts out all these conflicting views using Vedic statements alone.

57
 Ramanuja maintains the stand that it is totally absurd to say that,
Paramatman is Real but everything else apart from that is false. Ramanuja’s
philosophy says that Paramatman as well as every other thing is absolutely
Real. The Vedic statements qouting that Paramatman has attributes intend to
say that Paramatman is replete with infinite divine auspicious attributes. At
the same time, the statements stating that Paramatman is attributeless intend
to say that Paramatman does not have any blemishes and inauspicious
attributes. Similarly, the non-differential statements or the abheda shruti
state that Paramatman stands hidden inside every object as its in-dweller and
has everything in Himself by having everything as His shariram or body. This
way He remains one and only one.

Consider the following statement. “Rama wearing a silk robe with a

golden necklace, carrying a child in his hand and a flag is coming alone”. Here,
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apart from Rama, the robe, the necklace, the child, the hand, the flag are all
Real and do not become false just because the statement says that he is
coming alone. The coming of Rama with all these qualifications is what we
actually interpret.

Since all the faculties of the body function as per the will of the
Jeevatman, the body is known as ‘shariram’. Similarly, in all Jeevatmas as well
as inanimate (jada) objects, Paramatman stands hidden inside as the in-dweller
and the Vedas proclaim the universe as the shariram of Paramatman since
everything functions as per his will. This is learnt from the ghataka shruti or
the concordant passages of the Vedas that extol Paramatman as the in-dweller
of all objects.

Moreover the very name Brahman, confirms the existence of many

objects as well as Jeevatmans. Brahman means something that is big or
enormous. This intends to say that Brahman is one that has boundless
splendour with its essential nature (swarupam) and characteristic attributes
(kalyana gunams). When we say big or enormous, then is it possible to say so
without having something smaller than that? Here Jeevatmans are the smaller

58
ones or the diminutive ones possessing infinitesimal swarupam. The very fact
that Brahman is infinitely greater in knowledge and in every other aspect
compared to all animate and inanimate objects establishes that the existence
of all other objects is definitely true. This is the reason as to why the bheda
shruti or differential statements quote the existence of Brahman and Jivan as
distinct entities. Abheda shrutis on the other hand quote the Brahman having
all animate and inanimate objects as its body or shariram.

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udayavar with AdikEshava PerumAL and thAyAr - Sriperumpudur

Due to the establishment of all the true purports of Vedas by Bhagavad

Ramanuja without any mutual contradictions and in a manner acceptable to
every one, Swamy Deshikan extols the works of Bhagavad Ramanuja as
Sairandhri (royal female attendant) and the shruti texts as Svadhinapatikaa
(one who has full domination on her husband).

“SvaxInpitka” – The kings in olden days would have many wives. They

59
 were known to have existed in eight forms. Amongst all of them one is known
as Svadhinapatikaa. She is one who has won over her husband completely and
keeps him in her control. The king would always remain in her quarters and see
to it that all her needs are properly attended to and would always engage
himself in making her happy. He would appoint a female attendant to bedeck
and beautify this queen of his. This female attendant is known as Sairandhri.
This attendant would give her queen a good bath, apply fragrant oil to her hair,
would sort out all the tresses taking care to see that not a single hair would
come apart and would then comb her hair beautifully and dress it up with
utmost care with beautiful fragrant flowers. She would also bedeck her with
precious jewels to the delight of the king.

In the same way, here the shruti is the Upanishat nayaki or the queen.
Her master or the king is Brahman or Purushottaman. The very word Upanishat
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means one that stays close to the Brahman. Kannan in His Bhagavad Geetha
says that He alone is known through all the Vedas.

veda]rai[ yaviNt piQtain mnIi;i->,

taviNt hirnamain kIitRtain n s<zy>.

The above verse clearly portrays that every word of the shruti talks
only about Paraman. Paraman, the Veda nayakan would always remain with Veda
nayaki without any moment to spare. Many preachers and followers of other
mathams or beliefs brought disgrace to Vedas by defiling its grace and glory
with misinterpretations and went even to the extent of saying that these
Vedic statements were not statements of authority and that they were
untruth (mithya) and fallacious. A few of the Vedic statements suffered
ignoble interpretations. Sri Bhagavad Ramanujas worded gems or Srisooktis
that are like the Sairandhri, in order to remove this contemptible falsehood,
applied the fragrant oil of Mimamsa-nyaya (rule of exegesis) to these tressed
statements of the imperial Vedas and freed it from the locks and dirt of
misinterpretations and ignoble renditions. Srimad Ramanuja’s sri-sooktis then

60
upheld the true and genuine nature of veda-vedya Parabrahman Sriman
Narayanan along with his rupa, kalyana guna, vibhavam and the subservient
Jeevatmans. Also Ramanuja’s sri-sookti or Sairandhri celebrates the Lord
along with Vedanayaki and extols the beauty of their divine communion for all
of us to take delight in.

Swamy Deshikan says “What returns can I offer to Ramanuja, the great
sage who has done great service to us by bringing to light making known the
Pramana, the Prameya and the Pramatha. Though I am not in a position to offer
anything to match his great favour or service, I shall at least bow down at his
feet in a reverential prostration. Let my master Sribhashyakara accept my
plead and shower his benevolence on me”.

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 SLOKAM 11

%pvIitn< ^XvRpu{f+vNt< iÇjgTpu{y)l< iÇd{fhStm!,

zr[agt sawRvahmIfe izoya zeoir[< pit< ytInam! .11.

Ramanuja sampradayam is not something that emanated all

by itself. It is the true religion that has come down through the preceptor
lineage starting from Paraman Himself. It is due to this fact that Swamy
Deshikan lauds all the other acharyas in the lineage before celebrating
Ramanuja. Similar to Bhagavad anubhavam, Acharya anubhavam is equally
important for a disciple. Acharya anubhavam for a disciple would be to adorn
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the divine form (thirumeni amaippu or the vigraham) of an acharya in his mind
and to strictly adhere to his teachings and ordainments. The consecration and
worship of the vigrahams of the Lord as per the texts of Agamas enable one to
remain in His contemplation always. Though our poorvacharyas are not present
with us now, we can definitely enjoy the beauty of their self by listening to our
ancestors. Appullar who came down the familial as well as the disciple lineage
of Kidambi Achchan had the fortune of experiencing and enjoying the divine
form and beauty of Bhagavad Ramanuja. Swamy Deshikan was Appullar’s
nephew as well as disciple. He learnt the experience of seeing Bhagavad
Ramanuja and his beautiful thirumeni from Appullar. Just as we relish our
bygone days through photographs or video, so does Swamy Deshikan celebrate
Ramanuja as if he is seeing him in full animation.

“%pvIitn<”– A Brahmana gets actual Brahmanyatvam only by wearing the

upavitam or the sacred thread and by performance of the ordained duties of
Sandhyavandanam three times every day without fail. This sacred three-fold
thread adorning the majestic person of Yatiraja, like a lightening streak is
what captivates us first. Here Swamy Deshikan extols the distinction and
supremacy of Ramanuja upon other ascetics of other philosophies who do not

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adorn a yajnopavitam.

Even Azhwars before attempting to celebrate the majestic person of

the Lord first eulogize His three fold yajnopavitam as “ nν m
N μm rπl m”.

“^XvRpuNÔvNt<” – After having celebrated his majestic chest, Swamy

Deshikan now attempts to glorify his beautiful countenance. He says that the
sacred pundram applied with the holy white mud (thiruman) and the
srichuranam appears resplendently. Having the shape of the feet of the Lord
and upward bound, it is capable of conferring on Vaishnavas the holy
Vishnupadam or Srivaikuntam.

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“iÇd{fhStm!” Ramanuja, having researched the Vedic purports very well,
showed to one and all that Vedavedyan that is one who is learnt from the
Vedams is none other than Sriman Narayana who is replete with infinite
auspicious attributes. He also showed by practice that the consecration and
worship of this Lord Sriman Narayana in temples and homes is a sure means to
elevate oneself. This Sriman Narayana who is worshipped by mind, word and
deed has been invoked by Ramanuja into his tridandam (staff with three
stalks) and keeps him in his hand all the time. This way, Ramanujar is not like
the other sanyasis who keep only a single dandam or eka dandam (staff with
one stalk).

“izoya zeoir[<” – Just as how kings deck themselves with a crown,

Ramanuja, who is the king of ascetics has decorated himself with a tuft of
mane like the crown. It has been ordained in the scriptures that an ascetic
shall adorn a tuft of mane (shikha) just like how a king has to wear a crown.

Swamy Deshikan by saying “iÇjgTpu{y )l<” intends that the incarnation

of Ramanuja who has a majestic stature with broad chest adorning the sacred

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 upavitam, having a tuft of mane like a crown and with a tridandam in his hand
definitely looks like the consummation of the penances of all the three worlds.

Shankara and others had made many fallacious interpretations for the

charama shlokam of Bhagavad Geetha “svRxmaRn! pirTyJy … ”, wherein they

intend to say that all the scriptural ordainments such as yajna, yaga and other
karmas as per the varnams like sandhyavandanam need not be performed. The
earthly habitants were afraid due to the fact that many pious people had given
up the performance of ordained duties following these teachings. This meant
that all earthly souls would become abdicators of ordained duties or ‘karma-
bhrashtars’ and would have to go to narakam. At the same time the devas and
forefathers lamented thinking that they might not get their share of libations
if nobody on the earth performed the ordained duties.
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rAmAnujar - kAnchipuram

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 At this time our Udayavar incarnated and upheld the teachings of the

Gita by saying that “svRxmaRn! pirTyJy …” did not mean the complete

renouncement of all ordained duties. He ascertained with clarity that the nitya
karmas or daily ordained duties should be performed by everyone as per their
varna without fail. He also quoted the validity of this statement from the Gita

- “s¼< Ty®va )l< cEv sTyagSsaiTvkae md>” Using this statement Ramanuja

clearly says that the ordained duties should be performed without fail. But the
same should be performed without the egotistic feeling in its performance and
without expecting in return any fruits of the same. This is known as satvika
tyagam. In this way Bhagavad Ramanujar is like the culmination of the fruits of
the penances of all the three worlds.

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“zr[agt sawRvah<” – Nammazhwar though had the capacity to attain

moksham by following the path of bhakti yogam, did not follow that path but,
instead he preached everyone to follow the prapatti margam and practiced the
same at the feet of Thiruvengadamudaiyaan by singing the verse
“a l n i m” and performing prapatti through the words
“un k za r ”.

He also came to be celebrated as ‘prapanna jana santaana kootasthar’.

Following the footsteps of our Azhwar, Yatiraja on the day of Panguni
Uttaram, performed prapatti at the feet of Sriranga divya-dampathis by

singing in his sharanagati gadyam as “AnNy zr[> zr[mh< àp*e,” that is “Not

knowing any other means to attain moksham, I hereby surrender at your divine
lotus feet”. Having administered the path of sharanagati to many seekers at

his feet, Ramanuja came to be celebrated as “zr[agt sawRvah”.

In this way Swamy Deshikan extols the vigraham or the divine person of
Bhagavad Ramanuja by experiencing his epiphany in his heart and at the same

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 time enables all of us to behold the same divine vision as that of his.
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 SLOKAM 12

àwyn! ivmte;u tIú[-av< à-urSmTpirr][e ytINÔ>,

Ap&wk! àitpÚ yNmyTvE> vv&xe p<ci-rayuxEmuRrare>.12.

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YatirAjar - The King of ascetics

Having adorned the tuft of mane like the crown, Udayavar has

been glorified as Yatirajar or the king of ascetics. The king protects his
subjects from the harmful acts of enemies. In the same way, Yatirajar’s lyrical
marvels, original monographs and core philosophical works of simple and
exquisite constructions, inimitable style and great esoterical grandeur like

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 Sribhashyam and others protects the Lord’s subjects from the influences of
fallacious interpretations and effectively subdues the efforts of other
philosophers who convey wrong imports and misinterpret the Vedic statements
entrancing the Lord’s subjects within the falsehood of such a spell. A king by
giving shelter and food to his subjects can only protect their shariram or
person. While Ramanuja on the other hand, also protects their spiritual selves
or the Jivan. That is Ramanuja helps those Jeevatmans in the karma-bhumi or
the mundane terrain, by preaching them to perform the ordained duties and
also to follow the path of bhakti and prapatti (unstinted devotion and
unconditional surrender) and who after having endured the results of all their
previous karmas, would finally attain the bhoga vibhuti or Paramapadam and
would achieve the eternal bliss of beatitude in the service of Sriman
Narayanan.
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So, can there ever be any doubts regarding the fervent endeavors of
Acharya sarvabhouma Yatiraja in protecting us, the Jeevatmans?

Yes, there can be no doubts. Ramanuja is the great ascetic adorning the
tridandam after having renounced all worldly afflictions with a stern
detachment. He is embellished with the noble qualities of forgiveness and
forbearance (shamam, damam)? Ramanuja’s divine form comes to our mental
frames in such benign ways. But on the other hand, after seeing Ramanuja win
over in battles of philosophical debates and subsequently seeing him vanquish
the fallacies of the adversaries, who had confused the minds of the people by
pretending to be theists (astika) and had preached the purports of Vedas
antagonistically, we have to consider Ramanuja as the confluence or the
incarnation of all the five weapons of the Lord.

Our treasure of Arangam, Srirangaraja, stays always ready with his five
weapons namely the conch, the disc, the mace, the bow and arrows and the
sword, so that He need not search for them when he has to protect and relieve
the afflictions of the Jeevatmans surrendering at His feet.

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 paÊ à[tr]aya< iv¦Mb< AshiÚv,

sda p<cayuxI— ibæt! sn> ïIr¼nayk>.

All these five ayudhams or weapons have incarnated together as

Ramanuja, says Thiruvarangaththu amudanaar, in his celebrated work Ramanuja
Nutranthaadi as –

“a r a r L L n enνm
e , μm, r N m oN r l m
r μm, i p m p R en

i i ν μ in ”

It is not for us to bother anymore as our elders themselves have said

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that, Emperuman, who is the consort of Periya piratti who, incarnated from a
lotus having a dense number of petals, adorns in his hand the discus (chakram),
the beautiful conch (panchajanyam), the sword (vaaL), the mace (gadai), bow
and arrows (sharngham and vill). All these weapons have incarnated as
Sribhashyakara or Ramanuja, in order to save the Jeevatmans of bhulokam
from torments and afflictions.

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 SLOKAM 13

zimtaedy z»raid gvR> SvblaÊx&t yadvàkaz>,

Avraeiptvan! ïuterpawaRn! nnu ramavrj> s @; -Uy>.13.

Sri Ramanuja was first extolled as the combined incarnation of

all the five divine weapons of the Lord. In this verse he is extolled as the very
incarnation of Kannan. Swamy Deshikan celebrates this beautifully with words
conveying dual purports. Our acharya Udayavar is known as Ramanuja. Kannan,
being the younger brother of Balarama, is also known as Ramanuja. In the
following three phrases, Swamy Deshikan weaves words with his powerful
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intellectual prowess and shows Ramanuja and Kannan to be one and the same.

“zimtaedy z»raid gvR>” - Ramanuja with his power of dialectics and

intellectual prowess subdued the philosophies of Shankara and Bhaskara.

Shankara stated that Brahman is true and is attributeless, but the world is
false. Brahman due to the influence of nescience or avidya comes to be known
as Jivan. Once the nescience ceases to exist, due to tatva jnanam or supreme
knowledge, realization dawns that there was no Jivan.

Ramanuja on the other hand, using the authority of the Vedas

establishes on a firmament that, the Brahman is true and so is the Jivan and
also that the Brahman is replete with infinite auspicious attributes.

The philosophy of Bhaskara accepts the principle of duality and non-

duality. They maintain the following stand. Brahman and the Jivan are
essentially different as well as one. But the state of Brahman and Jivan being
non-dual is prime. In their view, Jivan’s actuality is only because of a certain
constraint or a limiting adjunct. For example, the expanse of space is one. The
space present inside a pitcher or a house is referred to as ‘space inside a

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pitcher’ or ‘space inside a house’. But when the pitcher breaks or the house
collapses, the space becomes one and the same. In the same way, the relation
between Jivan and Brahman is definitely dual as well as non-dual. Brahman is
not attributeless, it is replete with auspicious attributes, but there is no
independent existence of the entity called Jivan.

Even this viewpoint is thoroughly criticized by Ramanuja using the

authority of Vedic attestations. So, in this way Ramanuja refuted and subdued
the philosophies of Shankara and Bhaskara.

Kannan was responsible for the defeat of Shankara (Shiva) during the
battle with Baanaasura. When Indra caused a torrential rain, Kannan held the
mountain of Govardhana as an umbrella and restrained the arrogant intentions
of Indra. When Naanmugan (Brahman), hid all the cattle, Kannan spoiled all his

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intents by bringing new cattle into being.

“SvblaÊx&t yadvàkaz>” - Yadava Prakasha was an Advaitin. For the Vedic

passage “kPyas< pu{frIkmev Ai][I”, Yadava Prakasha made a defiling

interpretation saying that the eyes of Paraman looked like the hind portion of
a monkey. Having listened to such a horrifying misinterpretation, Ramanuja
could not help but shed tears of sorrow. To the astonishment of Yadava
Prakasha, Ramanuja then made a statement to convey the correct purport of
this statement. He said that the passage actually meant to say that the eyes
of Paraman looked like the beautiful Lotus that has blossomed with a dense
number of petals on a slender stalk rooted in the deep waters, by the rays of
Sun.

Ramanuja said that the world is true and Brahman is replete with
auspicious attributes. But, Brahman and Jivan by nature are essentially distinct
though being non-dual. That is Brahman alone exists as Deva, manushya,
sthavara and others. At the same time it also exists distinctly and differently
from them. Having seen the able criticism of Ramanuja to his the antagonistic

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 purports of Veda, Yadava Prakasha accepted his defeat. Ramanuja later
initiated Yadava Prakasha into the fold of Sri Vaishnavism and blessed him to
enter into the holy order of ascetism.

Kannan belonged to the dynasty of Yadavas. Kannan made the Yadavas to

live happily and peacefully by killing Kamsa, who was the reason of their
anguish.

“Avraeiptvan! ïuterpawaRn!” – Ramanuja, in his work Vedartha Sangraham,

ably gave correct interpretations to all the Vedic passages that had been
fallaciously misinterpreted by the Advaitins. By composing this work, Ramanuja
sorted out all tresses in Vedic interpretations and made Vedamatha to be
fearless of those who possessed imperfect knowledge.
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“ApawaRn!” is

separated as “A pawaRn!”.

Kannan by causing the

destruction of the enemies
of Arjuna or Partha
greatly helped the
Pandavas.

Having used the

feminine gender here as

“ïuterpawaRn”! (in Sanskrit),

yAdava rAmAnujA
this statement also has
another intent. Duryodhana and others were made to die for having insulted
Draupadi, a woman in the royal court. He made Bhishma and Drona also to
attain the same fate for not having stopped this injustice done to Draupadi.
This being the case, even Pandavas deserve punishment for being incapable of

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protecting Draupadi. But, by punishing them Draupadi’s mangalyam would not be
protected. Due to this, Kannan made sure that the Pandavas were free and
distant from every harm. In this way, Kannan having incarnated as Ramanuja, is
indeed our great fortune or bhagyam.

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 SLOKAM 14

Ab÷ïut s<-v< ïutInam! jrtIna< Aywayw àcarm!,

ivinvtRiytu< ytIñraei−> ivdxe ta> iSwrnIit p<jrSwa>.14.

In the previous verses, Udayavar is celebrated as the incarnation of

the five divine weapons of the Lord. Later he is extolled as the incarnation of
Kannan. Here, Swamy Deshikan eulogizes Ramanuja for having done the
greatest favour to all of us by establishing the true purports of the Vedantic
or the Upanishadic statements and thereby reinstating its pristine glory.
Swamy Deshikan explores the fortification of the imperial texts by Ramanuja,
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by means of an analogy.

Parrots usually lay eggs on attics, trees and other places and bring up
their young ones with great care. After they grow wings, they keep fluttering
from one place to the other inside the house. Young children, who see this,
instead of enjoying its sweet voice and delicate beauty, catch them inaptly and
take pleasure by pulling and tearing of its feathers. Not withstanding such
harmful acts, the elders at home would put the bird in an iron cage and give it
fruits and milk to help it grow. They would enjoy its beauty and sweet words.
But, if one is wise, then one would in the first place not at all attempt to catch
or cage the bird. A wise man would always take pleasure in letting the bird fly
freely as per its will. But a few others would catch the bird most
inappropriately, breaking its feathers while elders would cage the bird and let
it fly freely as per its wish.

Philosophers with imperfect knowledge, misinterpreted and broke the

Vedic statements in order to show that apart from Brahman, everything else is
false and also to prove their attributeless Brahman that had no liveliness. They
went against the prescribed mimamsa (exegesis) shastra that gives a
formulation of all rules to be followed in order to interpret the Vedic

74
statements and brought disrepute to the Vedic spirit. Ramanuja, having
followed the rules of mimamsa shastra, interpreted the Vedic statements in
the most accurate way acceptable by everyone and established their true
purports in an irrefutable way and thereby effected its fortification. A few
statements may be illustrated here.

“tÅvmis” - This statement is found in the upanishat, Chandogyam.

Uddalaka was the son of Aruna. He told his son Shvetaketu, “Dear son, you are
now twelve years old. It is a sin not to learn the Vedas and its accessories or
shastras after this age. It doesn’t befit our family tradition either”.
Shevetaketu immediately leaves for the gurukulam or academy. He returns at
the age of twenty-four after learning all that was prescribed for him.
Uddalaka then told his son Shvetaketu that though by now he had learnt many

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things, his scholarship was still incomplete without the knowledge of the
ultimate reality Brahman. So saying, he started to impart this knowledge to his
son. He said, “This world that contains the animate (chetana) and the inanimate
(achetana) objects with and without the knowledge, is verily like the body of
Brahman (Brahmaatmakam)”. That is, Brahman has all the animate and
inanimate objects as its shariram or body. He then continued to say,
“Shvetaketu, even you are the body of that Brahman”. The Upanishats proclaim
that during the time of birth Parabrahman enters into the Jivan
microcosmically and bestows the name, body and its faculties to the Jivan.
They also state that Brahman is qualified by insentient and sentient objects

and it has them as its shariram or body. In this respect, the vakyam “tÅvmis”

means “Thou are that (Brahman)”. This statement should be construed to mean
that Brahman stays hidden in the Jeevan as the in-dweller.

Father Uddalaka feels that his son’s erudition is incomplete and to

remove that inadequacy, preaches him tattva jnanam or knowledge about the
supreme reality. Brahman is all pervasive in knowledge (sarvajnam). Since

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 Brahman has complete knowledge about everything, the statement “tÅvmis”

means, “Tv<” – you (Jivan) having limited imperfect knowledge, “tt!” –

Parabrahman having all pervasive knowledge, “Ais” - are verily like. That is

“You (Jivan) with very limited knowledge are verily like the self of the Brahman
that has all pervasive knowledge”. This is the correct way for interpretation of
this statement. The reason for this follows.

Every sentence has three parts, subject, object and predicate. One that
qualifies these is known as the adjective. During any interpretation, the
components should always be interpreted along with its adjectives. This
method is followed in all languages.
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As an example, let us say, “Rama the dwarf is coming along carrying red
fruits with great difficulty”. Here we interpret this sentence using all the
adjectives like dwarf, red etc.

The same thing is also applicable to Vedas. The mimamsa shastra

dictates the ways these Vedic statements need to be interpreted.

“Aé[ya @khayNya ip¼aúya (gva) saem< ³I[ait” - One who performs Soma

yagam, should buy a stalk known as Soma (kodi) trading a cow in exchange. This
cow should be bright, should be a year old and should have yellow eyes. When
there are three such adjectives, then all the adjectives should be of the same
grammatical case. These in turn qualify the same object with different

attributes. This rule or postulate is known as “smanaixkr[ pdana< Anen

ivze;e[ ivizó @kawR vaijTvm!”. This rule is also attested by the scriptures of

Mimamsa. “AwERkTve ÔVygu[yae> @ek kMyaRt! inym> Syat!” - Here in the act of

buying the stalk Soma, the one year old cow is the object of trade. The bright,

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yellow eyes are the qualifying attributes. Here even if one quality is not met,
then the cow should not be traded for the Soma stalk.

As per this postulate, when interpreting a particular object of the Vedic

passage, it should be interpreted along with the attributes that qualify it. So,
the statement ‘tat-tvam-asi’ should be interpreted as “Jivan who is of limited
knowledge is like the shariram of Brahman of infinite knowledge”. Here, both
‘tat’ and ‘tvam’ both denote only adhishtanam or sub-stratum. This being the
case, the argument of Advaitins, that this statement conveys ‘Jiva-Brahma
aikyam’ or the oneness of Jivan and Brahman, falls flat on its face.

“inguR[<” – Vedic passages are innumerable. Some of them extol Brahman

to be replete with infinite auspicious attributes while others vouch Him to be

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attributeless. The Advaitins here say that those statements vouching for the
attributeless nature of Brahman are primordial. It is their stand therefore
that the Vedic passages need to be construed with the sense that Brahman is
nirgunam and has no qualifications.

Here nirgunam means the absence of gunams or attributes. Here this

word speaks about gunams and later negates the same. There is something
known as the ‘apachcheda nyaya’ in the Mimamsa shastra. This rule states that
the subsequent is always more powerful than the incipient. As per this, using
the ‘apachcheda nyaya’, the Advaitins say that, the negation of attributes is a
more powerful statement and should therefore be considered for
interpretation.

The sacrificial ritual of Bahihpavamaanayagam has five ritviks, who

assist in the performance of the sacrifice. One is the performer or the owner.
Together these six should, in an order hold the other’s apparel and take paces.
If anybody in between breaks the chain, then it is an offense. An act of
remorse or prayashchittam should be performed for the same. If two ritviks,
for example the third and fourth, break the chain simultaneously, then, only
the fourth ritvik should perform the act of prayashchittam. This is because,

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param or the subsequent is always powerful than poorvam or the incipient. The

same is confirmed by the Mimamsa shastra as “paEvaRpyeR pUvR daEbRLy< àk«itvt!”

Quoting this maxim, the Advaitins therefore say that the ‘nirguna
shruti’ or the dictums attesting to the attributeless nature of Brahman is
more powerful than the dictums attesting to the qualified nature of Brahman
with infinite auspicious attributes.

Our Yatiraja says that the rule of ‘apachcheda nyayam’ cannot be applied
in this situation. Before applying any rule, one should understand its
applicability very well. Yatiraja criticizes and says that the Advaitins speak
without understanding the applicability of this rule.

In a sequence of six people progressing in a chain, it is not possible to

say who will break the chain and when. The break is always unforeseen. This
maxim can be applied only in those places where one cannot predict the way
the chain is going to break. That is, this rule has its applicability only when
there is a state of presence and absence, without natural contradiction. Now,
when we talk of nirguna shruti, then the thought of saguna shruti naturally
crosses our mind. The states of presence and absence always occur in a
sequence as incipient and subsequent. Their contradiction is natural. Hence,
quoting Brahman as nirgunam or attributeless on the basis of nirguna shruti
being powerful due to the rule of ‘apachcheda nyayam’ would be totally
unacceptable.

Also, here the rule of ‘samanya vishesha nyaya’, (rule of specialization

over the general) adds more strength to the qualified nature of Brahman.

It is customary that, rules that are general in nature have been

formulated with exceptions to its observance. ‘Samanya visheshanam’ is this
specialization that is associated with a general rule.

The Vedas proclaimed generally as “n ih<Syat! svaR -Utain”, that is “Do not

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harm any being”. At the same time, it also said “A¶IzaemIy< pzumal-et”. In this

passage, the Vedas proclaim, “In a sacrificial ritual involving the devas Agni and
Soma, kill and offer a goat as the sacrificial oblation”. This is a specific
regulation to the general rule that prohibits killing of any being. This
regulation allows a goat to be killed and offered as the sacrificial oblation.

The nirguna shrutis generally state that Brahman is devoid of any

qualifications or attributes. The saguna shrutis draw an exception to this
statement saying that Brahman is replete with auspicious qualifications or
attributes.

Nirguna shruti actually endorses that Brahman is devoid of any adverse

or inauspicious qualities while the saguna shruti establishes that Brahman is

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replete with infinite attributes that are exemplary and auspicious in nature.

In a similar way the rule of ‘utsargaapavaada nyaya’ (rule of exception)

could also be applied here.

Udayavar says, “When the Vedic passages themselves show us the way the
nirguna and saguna shrutis need to be interpreted, why then should we
bother?”

AphtpaPma ivjr> ivm&Tyu> ivzaek> ivijkTs>

Aippas> sTykam> sTys»Lp> ( ca 8£1£5 )

The Chandogyam states that, Brahman is untouched by blemish (papam),

untouched by age, untouched by death, untouched by pain, untouched by
worries, untouched by hunger and untouched by thirst. It owns the nitya
vibhuti having innumerable objects and places of meditation and enjoyment. It
is embellished with the virtue of infinite unstoppable volition. This Vedic
passage, in one statement states that, Brahman is bereft of six evil qualities
at the same time embellishing it with two virtuous qualifications. The Vedic

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 passages in this way, interpret the nirguna shruti as the absence of iniquitous
qualities in Brahman.

Sudarshana Suri, the disciple of Nadadur Ammal, who scribed Nadadur

Ammal’s Sribhashya kalakshepam in his work Shrutaprakashika, very
beautifully explains the concept of ‘nirgunam’. That is, in the Vedantic expanse,
the word ‘gunam’ refers to the three qualities ‘satvam’, ‘rajas’ and ‘tamas’ only.
This can be very well seen at many places in the Bhagavad Gita. That is,
Brahman is bereft of satvam, rajas and tamas that are the primary qualities of
prakriti or primordial nature. With this explanation, there is no need to
unnecessarily debate on the issue of the qualifications of Brahman. In this
way, Udayavar by means of his srisuktis (divine compositions), safeguards the
texts of Veda, which are like a delicate parrot, in a cage with rods of truthful
scriptural maxims.
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with kachchi pEraruLALan

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 SLOKAM 15

Amuna tpnaitzaiy -Uça yitrajen inbÏ naykïI>,

mhtI guépi“ haryiò> ivbuxana< ùdy<gma iv-ait.15.

In our spiritual preceptor lineage, Udayavar is the chief among the

preceptors who established the siddhantam of Vishishtadvaitha. He is the

celebrity acharya to be eulogized and glorified. Swamy Deshikan, in order to
extol Yatiraja, weaves with his words the entire preceptor lineage as a
priceless ornamental pendent and enshrines him in this pendant as the central
gem.

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This ornament when adorned would float down till the chest. This
central gem that pendulates is usually the one with highest brilliance and value.
The gems on one side of this central pendant are the seven esteemed acharyas
or preceptors of Ramanuja namely, Periya Nambi, Alavandar, Manakkal Nambi,
Uyyakkondar, Nathamuni, Shatakopa and Senai-nathan (Vishvaksenar) and the
gems on the other side are Ramanuja’s disciples namely, Thirukkurugaippiraan
Pillan, Engalaazhwan, Nadadur Ammal and Ramanuja Appullar in the lineage of
Sribhashyam as well as Bhagavad vishayam and Kidambi Achchan, Kidambi
Ramanuja Pillan, Kidambi Rangarajar and Ramanuja Appullar in the rahasya
paramparai (lineage of esoterical scriptures).

Note – Both the lineages merge at Srimad Atheya Kidambi Ramanuja Appullar,
Swamy Deshikan’s maternal uncle.

“tpnaitzaiy -Uça” – The central gem, Yatirajar is one which is most

effulgent and is brighter than the Sun, who brightens the entire world by his
powerful rays. The Sun annihilates the external darkness only, while the
central gem Yatiraja annihilates the unseen internal darkness or nescience

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 present in us by means of his teachings, writings and through his disciple
lineage.

“Amuna tpnaitzaiy -Uça yitrajen inbÏ naykïI>” - Swamy Deshikan says

that the entire lineage of preceptors are being embellished with a rare
brilliance due to the presence of Ramanuja, who is at the centre of this
ornament and is more effulgent than the Sun. The words like ‘here’, ‘him’ etc,
denote a person standing close by or in front. Yatirajar incarnated atleast one
full century before Swamy Deshikan (131 years between Ramanuja and
Deshikan). That being the case, how could Swamy Deshikan praise Yatirajar as
if he stood right in front of him? Yes, it is true. Valmiki says that, Marichan
out of fright would see Rama who adorned the skin of the deer, even in the
shadows and barks of trees in the forest. Shukacharya quotes Kamsan to have
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seen Kannan in his food, drink, beetle leaves and every other thing and would
shiver with fear at the very thought of Kannan. How could all this be possible?

Kamsan and Maarichan, out of fright, thought incessantly that Krishnan

and Raman would kill them. They saw Kannan and Raman in front of them as
they deliberated about them with no moment to spare. Swamy Deshikan often
mused over his misfortune for not having been able to study directly under
Ramanujar, as his disciple. This may be learnt from his allegorical work
Sankalpa Suryodayam. Swamy Deshikan uses the term ‘amunaa’ to refer to
Yatiraja, as he is always immersed in his contemplation and could see him in full
animation in front of his eyes all the time. He uses the word ‘yatirajena’ in
order to convey that Ramanuja is compared to the Sun, but not for its fury and
fierceness. The word ‘raja’ denotes the moon. Yatirajar is like a moon among
the ascetics. He is benign like the cool moon and makes everyone feel greatly
delighted. Just as how a king makes his subjects take great delight, Yatirajar
makes everyone delightful by establishing the true purports of Vedas. Just as
how a central gem in a necklace bestows brightness and lustre to the other
gems in the ornament, so does Yatirajar bequeath beauty and glory to the
works and teachings of poorvacharyas.

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 Just as how a priceless
ornament of choicest gems with the
nayaka ratnam enshrined in it as the
central gem brings beauty and
elegance to its owner, just as how it
brings more joy to one who knows
the value of those gems and one who
is capable of examining them for
their genuineness, in the same way,
the priceless ornament with our
poorvacharyas enshrined as gems
and with our Yatiraja, the portrayal
of our belief, reverence and

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affection as the central gem, is
definitely the jewel that should be
adorned by all Srivaishnavas, who
have been recipients of acharya
upadesham and kataksham and who,
have well understood the tatvams.

Singing and studying the udayavar on svarUpa vAhanam

laudatory lyrics on our poorvacharyas
along with their meanings everyday
and by contemplating on them shall definitely give us bliss and spiritual
upliftment.

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 SLOKAM 16

AlUnp]Sy yit]ma-&t> iv-ait v<ze hirtÅvm]tm!,

yÊÑva> zuÏ suv&Ä zItla> -viNt mu−avi¦-U;[< -uv>.16.

Udayavar had studied thoroughly and completely the Veda

shastras and had acquired a very sharp and profound adeptness in Vedanta. He
shone with an unmatched mastery, intelligence and presence of mind. It is only
because of this that Udayavar with the support of pramanas and words of
ingenuity was able to completely vanquish the other systems of philosophy like
Bouddham, Jainam, Charvakam, Advaitham and thereby effected the
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establishment of the system of Vishishtadvaitha on an irrefutable platform.

And so in the sampradayam of Yatiraja the greatest of sages, Haritatvam
reflects in every way without any insufficiency. That is, Sriman Narayana who
is the consort of Sri and jagatkaarana or the causative factor of the universe
is devoid of any vicious qualities and is complete with all auspicious and divine
attributes. He is the object of attainment that everyone wishes to attain.
Paraman, the interminable, out of His infinite mercy, presents himself as the
means of attainment (Upayam) in order to make everyone attain Him and
achieve spiritual upliftment.

Srivaishnavas belonging to such a sampradayam of Ramanuja, having

drowned themselves in the flood of auspicious attributes of Hari-Narayanan,
beam in this world with immense knowledge and as adversaries to other
incorrect systems of philosophy. They shine with the strength of detachment,
performing daily-ordained duties with exemplary dedication. They glow with
virtuous qualities like control of the inner and outer sense organs, forgiveness,
forbearance, patience, mercy and good moral conduct. They remain kind
hearted with compassion and sympathy towards fellow Srivaishnavas. Such
noble Srivaishnavas are indeed like a garland of pearls to Bhudevi.

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 Since it was not possible for anybody to refute the interpretations
made by Yatiraja and the siddhantham established by him, Swamy Deshikan
here as a symbolical reiteration, extols Yatiraja as the ‘mainaaka parvatam’.

It is said that in the early days, mountains had wings and often flew
from one place to the other. Their flight to new destinations often effected
the destruction of the civilization living in those places. In order to relieve
people from this danger, Devendra chopped off the wings of all the mountains.
A mountain named ‘mainaaka’ was present deep in the sea and so missed the
fury of Devendran, who did not chop off its wings.

Similarly, a mountain named Udayavar had submerged itself deep in the

ocean of Veda, Smriti and Yukti. Due to the fact that his interpretations and
arguments were true to the Vedic purports, others could not in any way refute

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his interpretations and statements.

When Hanuman was coming back from Lanka after finishing his divine
designated duty, the mountain Mainaakam arose from the sea gracefully and
offered Hanuman to relish to his heart’s content, the most delicious and
tasteful fruits and honey that were present in its expanse. Hanuman received
them all as presents from Mainaakam. Devendra who happened to come there
on seeing this praised Mainaaka and left saying, “Oh! Mainaaka, I shall not chop
off your wings as you have assisted Hanuman, who had been to Lanka as a part
of our holy mission.” Likewise, Yadavaprakasha and the Jainas after having
gone through a thorough defeat during their philosophical debate with
Udayavar recognised the Haritattvam or Sriman Narayanan effulgent with all
auspicious attributes. They then discarded the system of illusion and finally
accepted the philosophy of Ramanuja as authentic. They then took to the
discipleship of Ramanuja converting themselves to Vishishtadvaitins and
started propagating and singing glories of this philosophy. The above purport is
also reflected in this verse.

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 SLOKAM 17

Anpay iv:[upd s<ïy< -je klya kya=ip klya=PynuiJHtm!,

Ak¦»yaeg< Ajfazyaeidt< yitrajcNÔ< %prag Ërgm!.17.

In this verse Swamy Deshikan celebrates Yatiraja as the cool moon

and glorifies him through his nectarine words to be greater than the celestial
moon in every way. The moon relieves humanity from their sufferings. On the
days of full moon, the moon makes the ocean pour out in tidal streams. It also
brings delight to the flora and the fauna community. With its cool rays, the
moon provides succor to those suffering from scorching heat. So says Srimath
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Valmiki maharishi, in Sundara-kandam.

In the same way, Yatirajar performs prapatti at the feet of Paraman on

behalf of those surrendering at his feet thereby alleviating them from all
their misdeeds. He brings delight to every living being through his benign
glance filled with grace and compassion. Similar to the moon, our Yatiraja has
the most majestic and captivating stature and appearance. He remains in the
fervent thought of Paraman and meditates on the interminable Vishnupadam or
the lotus feet of Paraman as his sole means (Upayam) of attaining beatitude.

The moon on the other hand stays in the sky that is one of the five
basic elements (pancha bhutam) and which gets annihilated during the great
dissolution or maha–pralayam. The moon remains beneath the ocean at times.
Our Yatiraja on the other hand remains always with the Lord with not even a
single moment to spare.

Our Udayavar is one who has learnt all the arts (kalai) and subjects of
study completely and thoroughly. The moon has no digits on the day of new
moon and has only a few digits on other days except on the days of full moon.
Our Ramanuja on the other hand, is replete with every kalai or subjects of

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study.

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Performing kaimkaryam at Sri rAmAnujA's feet - SriPerumpudur dEsikan

Udayavar is one who is untouched by any kind of scar and is totally

blemishless. The moon on the other hand has lots of scars on its face. The
moon rises from the rim of the ocean. Udayavar on the other hand rises in the
hearts of those who are ‘ajada’ and those who are replete with sathva gunam
and knowledge. The learned souls always meditate on Yatiraja, the sadacharya
in the cosmos of their hearts to relieve themselves from the earthly bondage.

The moon is tormented by the vicious onslaughts of Rahu and Ketu. Our
Udayavar on the other hand is not even touched by such imperfections and is

87
 free from the taints of those who wish to achieve fulfillment of worldly
desires (kama purushartham). Those who surrender at the feet of Udayavar
would even consider the position of Brahma as worthless.

Swamy Deshikan prostrates at the feet of this moon known as Yatiraja.

He continues to glorify Yatiraja and says that just as how Lakshmana wished to
perform service to Srirama after having drowned himself in the flood of His
auspicious attributes, likewise he (Deshikan) would like to immerse himself in
the flow of Yatiraja’s auspicious qualities and perform kainkaryam at his
(Ramanuja’s) feet.
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 SLOKAM 18

Ai-gMy sMyk! An"a> sumexs> yitc³vitRpdpÒpÄnm!,

hir-−daSyriska> prSpr< ³yiv³yahRdzya simNxte.18.

In this verse Swamy Deshikan glorifies the mature mindset of the

holy Srivaishnavites who lived during the times of Ramanuja and who had
surrendered themselves at his feet and become his disciples. Swamy Deshikan
enlightens us with this verse so that even later day Srivaishnavas could benefit
from the same and be like those holy disciples of yore.

In those days the Srivaishnavas had the fortune of being direct

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disciples of Yatiraja. They were untouched by the sins that would prevent one
from getting a sadacharya. There are as many as six accessories that help a
Jeevan attain the feet of a sadacharya. This includes Emperuman making a
sankalpam or wish that the Jeevan be dedicated and submit himself at the
feet of a sadacharya, fruits of good deeds that are done by the Jivan
involuntarily, benevolence of the Lord on the Jivan, Jivan being free from any
sort of ill will towards Paraman or bhaagavathas, maintaining pleasant and
cordial relationship with relatives and others and always speaking good things
with everyone. Since those Srivaishnavas had attained Yatiraja himself as
their sadacharya, they were not affected by the any of the impediments to
the above six adjuncts, which prevent a Jivan from attaining the feet of a
sadacharya.

Before the times of Yatiraja, the subjects were so innocent that they
did not even know that eight plus two is ten and usually habited in villages and
countryside. But now our Yatiraja beams as the paramount of ascetics or
Yatichakravarti. The place where the emperor lives is certainly a habitual town.
Udayavar’s lotus like feet themselves was like a big town. It is said in the
shilpa shastram that the capital city of an emperor should have the

89
 architecture of a beautiful lotus. Emperumaanaar’s thiruvadi or holy feet
themselves became the capital city with the architecture of a beautiful lotus.
A metropolis city would have striated expanses and similarly Yatiraja’s
thiruvadi had striated impressions on them (rekha). This way anybody
prostrating at the holy feet of Yatiraja became residents of the capital city.
Residents of a metropolitan city would generally be intellectuals with good
knowledge in a variety of subjects, due to their social associations with fellow
citizens. Having engaged themselves in a variety of business and trade they
would become quite well off economically. Likewise Srivaishnavas submitting
themselves at the feet of Udayavar, by means of upadesham or initiation,
would obtain the wealth sheshatva jnanam or knowledge of subservience and
also the wealth of tattva-hita-purushartha jnanam.

After acquiring the wealth of Bhagavad-vishaya jnanam, the Jivan

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gradually acquires the acquaintance of the bhaagavathas too. Of all the

aradhanams, performing aradhanam to Vishnu is considered the superlative.
But the shastrams proclaim that performing aradhanam to the subjects of the
Lord or undertaking an occupation to gratify the Lord’s subjects is better than
the previous. This is what is refered to as ‘tadiyaaraadhanam’. ‘tat’ here refers
to Sriman Narayanan. ‘tadeeya’ refers to the devotees or disciples of the Lord
who are bhaagavathas having surrendered at the feet of the Lord. Performing
aradhanam to bhagavathas, doing kainkaryams or service that would please
them would in turn please Bhagavan.

na r L mχ u k l
en a ra e y r, e y l n e y r

Periyazhwar says that, even if Piratti accuses the devotees of the Lord
for mistakes and says that they should be punished, Paraman would take the
side of His devotees and say that His subjects would not perform such
mistakes and even if they did so, it was right and not a fault.

Thondaradippodi Azhwar similarly says - m e y m

90
 l n . He says that partaking the left overs of the food
consumed by Bhagavathas, would give one instant purification from all sins. In
this way true Srivaishnavas beam radiant with the knowledge that, apart from
being subservient to the Lord they are also subservient to the subjects of the
Lord. They encourage performing service to the Lord’s devotees and derive
delight from the same. As a culminating effect of this, they reach a matured
stage when they remain unperturbed even if bought or sold. For example, say a
bhagavatha needs a few articles or sacristy in order to assist him in his daily
thiruvaradhanam, he goes to the shop to buy the same. He finds himself to be
short of financial resources. He then tells about his state to a fellow
bhagavatha who happens to come there. Immediately he says “Sell me to him
and take all the financial resource you need for your articles from him”. This
was the way they mutually assisted each other. It is thus Swamy Deshikan’s

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inclination that Srivaishnavas after having understood their essential nature
(svarupam) should be free from jealousy and vengeance towards one another
and should always cultivate the mentality of helping out each other in time of
need.

“³yiv³yahRdzya simNxte” - Periyazhwar says that Srivaishnavas attain a

state of mind when they would not mind being sold or bought.

χn y m R m i id
r k m N r L z k d r
! r y en ra r L em
m R me r r -e . 4-4-10

The residents or devotees of the Lord in the holy city of

Thirukkoshtiyur, had a very generous heart and would at all five times treat
the pilgrims coming there most hospitably with food and water without
expecting anything in return. They would exchange pleasantries with them and
would say that it is indeed their greatest fortune for having been able to serve
the Lord’s subjects with food. They always recited the holy names of the Lord

91
 like Keshava, Purushottama and Paranjyoti with their lips. They were thus very
great by nature and had acquired the mindset to be bought or sold by anyone.

Thiruvarangaththamudanaar in his Ramanuja Nuththandadi says that

Emperuman in order to mend our ways and to effect our spiritual upliftment
descended on this world in the most captivating super natural forms like that
of Sri Rama and Sri Krishna. During these times, if He were to have said, “I am
the Supreme (sarveshvaran). Surrender at my feet and I shall give you
deliverance from the transmigratory struggle”, then, nobody would have
believed Him. If He were to have shown them miracles in order to win their
confidence and belief, then they would perhaps consider these things to be
witchcraft or mayajalam and would withdraw themselves from the influences
of such a person. But as per the wish of Paraman, it was the incarnation of the
Lord’s prime votary, Sri Ananthazhwan as Ramanuja in our midst, who as an
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acharya sarvabhouma preached everybody about the Lord, about the

siddhantham and about the esoterical concepts and made them listen to these
things well with their ears and imbibe all these things well with their hearts
and made them mend their ways to become bhagavath-bhaagavatha sheshas or
subservients to the Lord and His devotees.

N L mπ e L
NΝ R m l u r L el m
aN li ν n n ape N
a m ke N R - 41

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 SLOKAM 19

pé;aitvadpirvadpEzun à-&ità-UtptnIypi»la,

Svdte mma* su-ga srSvtI yitrajkIitRktkEivRzaeixta.19.

There may be many defects and imperfections in our words. But,

the glory of Yatiraja certainly does not get diminished. Since our words extol
our paramacharya, they only add more splendor to it.

It is a noble thought indeed to think of glorifying one’s acharya like

Yatiraja by making his glories resonate in our words. But, our words should be
pure and trustworthy. But that is often overshadowed by imperfections that

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set in during the composition of any literary work. It is always accurate to
provide crisp and exact expositions to any work. But unduly long and needless
explanations often set in. Composition of works without hurting the feelings of
others is considered exceptional. But when refuting works of other
philosophies that convey purports in variance with the authentic shastras and
pramanas, it becomes necessary that such systems of philosophy be thoroughly
criticized and hence hurting the feelings and empathy of others becomes
unavoidable. During circumstances of debating against other fallacious
philosophies, it may be required to pinpoint their mistakes and also during
times when members of the opposite bench contradict each other it might be
needed to condemn them without mercy. In fact being very strong in criticism,
being a deceitful debater and pulling down others immorally with excruciating
accusations does bring a lot of sin and iniquity on oneself. How would one get
peace of mind if praising one is equivalent to smearing oneself with mire after
a clean bath? Pure water fit for drinking is not available everywhere. Instead
water cleansers like ‘theththankottai’ are used to purify dirty water that is
available. After having done so, all the grime present in water resides at the
bottom of the container while pure and clean water is available on top.

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 Likewise, Swamy Deshikan says that this lyric of his sings and celebrates the
glories of Yatiraja. He continues saying that the glories of Yatiraja which are
like the cleansers ‘theththankottai’ would free all the impurities and blemish
that are present in his words and would make it pure and immaculate. He also
says that Yatiraja’s glories would bestow benevolence, soubhagyam and
auspiciousness to this lyric. Soubhagyam indeed has the inherent quality of
bestowing good fortune to everyone. Truly so, the populace reciting this lyric
sung on the glories of Yatiraja would benefit from all round auspiciousness and
good fortune.

The grime filled water after having

been treated with the cleanser
‘theththankottai’ definitely attains purity
but not Soubhagyam. If sugar is added to
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water then it becomes a juicy aqueous

concentration. This does not make people
to throw it away. They instead serve it to
everyone as a refreshing drink. Similarly
one would never throw the fragrant sandal
paste away. Instead they apply it on their
person and enjoy its fragrance. Swamy
Deshikan says that since it is only
Yatiraja’s fame and eminence that
resonates in his lyric, it is definitely
acceptable to everyone. He continues to
say that even if his words has a few Let His glory resonate in our words
blemishes, Yatiraja’s glories that are found
in abundance would make all the blemishes fade away and would certainly bring
happiness to everyone and make his lyric fit to be celebrated.

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 SLOKAM 20

AnukLp-Utmuri-Tpd< sta< AjhiTÇvgRmpvgR vE-vm!,

clicÄv&iÄivinvtRnaE;x< zr[< ytINÔcr[< v&[Imhe.20.

Swamy Deshikan, having begun to celebrate the glories of

Yatiraja, drowns himself in the flood of auspicious inherent characteristics of

Yatiraja and prostrates at his holy feet and in an act of self-surrender
performs sharanagati at Udayavar’s feet. Kuraththazhwan’s disciple
Thiruvarangaththamudanaar, having seen and enjoyed the regal semblance of
his preceptor Udayavar in person, eulogized him as “e y n i ν n

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e k ”. This conveys Thiruvarangathamudanar performing
prapatti at Udayavar’s feet saying that Ramanuja’s holy feet alone is his
‘praapyam’ - that is the fruit of attainment and ‘praapakam’ - the means of
attainment of that fruit. We could definitely say that our master, Swamy
Deshikan has followed the lines of Thiruvarangaththamudanar.

Swamy Deshikan himself in his Srimath Rahasyatrayasaram, during the

exposition of the esoterical purports of the dvaya-mantra says that one should
surrender himself at the holy lotus feet of Sriman Narayana and perform
prapatti in order to attain the bliss of beatitude. But since the imperial Vedas
themselves proclaim that one’s acharya is to be worshipped like God and also
since the shastras (scriptures) assert that an acharya is the incarnation of
Sriman Narayana himself, the lotus feet of an acharya who is like a God in our
midst certainly has all the inherent auspicious attributes and glories similar to
that of Paraman’s lotus feet. It is due to this reason that our poorvacharyas
celebrate the lotus feet of their acharya with most delectable words and
perform prapatti at their feet.

Compared to Paraman’s two holy feet, Udayavar’s one thiruvadi is more

95
 appropriate to be sought after by the virtuous. There is no comparison or
analogy that could be stated similar to this. Why? The reason is that others
may not match up to the divine potency of Paraman’s thiruvadi. Bhagavan
effects the destruction of the evil and protects the holy and the virtuous. But,
our Yatiraja on the other hand, has effected the upliftment of those atheists
who advocated that there is no God, those pseudo theists who said that God
exists but doesn’t have a divine form, doesn’t have inherent auspicious and
divine qualities, doesn’t have the riches or the populace of apostles. Our
Yatiraja has won over those people who advocate that everything in this world
is illusory. Using his rational disputation he has thereby protected and
restored Paraman Himself to His pristine status. This way the holy lotus feet
of Bhagavan would only come second to our Udayavar’s lotus thiruvadi.

This is substantiated here with a real incident. During Udayavar’s stay

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at Thirunarayanapuram, he got the utsavar of Thirunaranan, Shelvapillai

reinstated back in the santum-sanctorum that had earlier been plundered by
the muslims. Udayavar was staying there in the service of Thirunarayanan.
During this time, a staunch devotee of Thirunaranan would everyday at
midnight sing most melodiously and Lord Sampathkumaran would dance to the
tune and wordings of this great devotee. Due to this the devotee had
developed a sense of pride. At Thirunarayanapuram, everybody would visit
Udayavar at his hermitage everyday. But this devotee alone would not go and
was an exception. One-day Yatiraja happened to meet this devotee and told
him, “You are blessed with the epiphany of the Lord everyday. Please ask him
tomorrow if I (Udayavar) shall be granted moksham”. The next day when this
devotee began to sing and when Shelvappillai began to dance, he promptly
asked the Lord, “Will Ramanuja be granted moksham?” To this the Lord
replied, “Yes certainly! Also, every aspirant that he recommends shall be
granted moksham!”. This was informed to Ramanuja by the devotee. Yatiraja
then spoke to the devotee saying, “Tomorrow, ask the Lord if you shall be
granted moksham?”. To this the devotee replied, ”When Perumal Himself
speaks to me, will there be any impediments to my redemption?” To this

96
Udayavar said, “Even if so, please ask Him this question when he comes to
dance tomorrow”. The next day when the devotee asked this question, the Lord
replied, “You shall not be granted moksham”. To this the devotee asked “Why?
Am I not singing to please you everyday?” To this Lord replied, “Am I not
dancing to your tunes everyday”. The devotee in a destitute state enquired if
he shall ever be granted moksham. To this the Lord said that he shall be
granted deliverance if he takes refuge at the holy feet of Udayavar and
performs prapatti. From that day onwards this devotee became a great
disciple and took refuge at the holy feet of Yatiraja. It is due to this that
Yatiraja’s holy feet are more powerful and prime than the Lord’s lotus feet.

Moreover Udayavar’s thiruvadi has the capacity to bestow one with the
goals of attainment like dharma, artha, kama and also has the capability to

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bestow one with the most superior of the goals of attainment namely moksham
or deliverance. Udayavar delivered sermons to his disciples commanding them
to walk themselves along the corridors of dharma and to be charitable
befitting their financial status. Both these gestures would assist in reducing
the sins committed by one. After hearing the preachings pertaining to His
glories and fame and after one becomes relieved of his sins, the mind would
get inclined more towards the Lord. As and when devotion increases, one would
experience a decline in the craving for worldly pleasures and one would develop
a longing for divine love and beatitude. In this way Udayavar would preach his
disciples to develop within themselves unstinted love towards the Lord and to
enjoy the Lord with His infinite auspicious qualities. This has been upheld in
the Ramanuja Nutrandadi as –

m l me m μm l μm

en i n en r, n νm N νk

ma m, a m e L i R en u

n n ni νœn i N

An abode (veedu) is one that is everlasting and full of bliss, untouched

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 by misery and one that is full of Brahmanubhavam. Material wealth and
dharmam assist one to achieve enjoyment. Apart from these, desire (kamam)
that is not against dharmam is of two ways. One is the enjoyment out of
nuptials while the other is the way Gopis enjoyed Kannan. This is definitely not
ephemeral or transitory. The Lord remained as son to Devaki, Yashoda and
Kosala, as father to Lava, Kusha and Pradyumna, as a friend to Arjuna and
Kuchela, as a sovereign to the subjects of Ayodhya, as a guest and visitant to
the hermits of the forest of Dandaka. In a similar way, if we out of our
rational accord presume ourselves to be ladylike, then He would definitely yield
to this bridal mysticism and would condescend and come to us as a handsome
prince. Performing service to Him this way would be the greatest fruit of
attainment for us in this mundane world. People like this are assisted by
mokshanubhavam during their bridal service to the Lord. This bridal mysticism
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was experienced by Shatakopa nayaki and Parakala nayaki and the same was
preached to others by means of their psalms. Thondarippodi Azhwar’s psalm
“i , n y i m ( N m) m a
e νm N n a ” affirms this concept
beyond question. Those who remain deprived of such a bliss in this world would
aspire for moksham. So, it is the words of our acharyas to the disciple fold of
Ramanuja that, all the four goals of attainment namely dharma, artha, kama
and moksha should complement one another and should be used solely for the
purpose of service to the Lord.

“AjhiTÇvgRmpvgR vE-vm!” - Udayavar’s thiruvadi has the medicinal powers

to relieve one from the realms of anomalous theories just as how medicine
would relieve one from the pangs of inconstant attitude due to ‘piththam’. The

phrase “svRxmaRn! PirTyJy” enshrined in the last shlokam of Geetha is

interpreted by certain schools to mean that all daily ordained duties should be
relinquished and one should perform self-surrender at the feet of Kannan. But,
this is totally false. How could one possibly relinquish his ordained duties? All

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the daily ordained duties should and must be performed by everyone as per
scriptural dictums. But, one should discard the thought of ownership of
performance and the fruits of its observance thereafter. This is known as
‘saatvika tyaagam’. If Udayavar’s lotus feet are sought after, then they clear
from one’s mind all such anomalies arising out of incorrect scriptural
comprehension

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.

bhAshyakArar kAlAkshEpa mandapam - ahobilam

“clicÄv&iÄivinvtRnaE;xm! ytINÔcr[< zr[<v&[Imhe” - Swamy Deshikan here

elects Yatiraja’s lotus feet as his refuge that could bestow one with all the
wealth including the most precious of them all and that being the wealth of
moksha. The esoterical purport that reverberates here is that Bhagavan
bestows moksham to a devotee after the devotee submits himself at His two
lotus like feet. But, the same could be attained even if one thiruvadi of our
Yatiraja is sought as refuge.

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 SLOKAM 21

ñistavxUtprvaidvE-va ingmaNtnIitjlxeStlSp&z>,

àitpadyiNt gitmapvigRkI— yitsavR-aEmpdsaTk«tazya>.21.

Swamy Deshikan in this verse speaks about the greatness of

those, who sought refuge at the feet of Yatiraja.

The Emperor’s subjects offer him presents and win over his favor. They
become highly influential and powerful and own the capacity to do anything for
their relatives and friends. In a similar way, Bhagavathas who submit their soul
and heart, as a present at the lotus feet of the sovereign of ascetics,
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Udayavar and study his works and compositions, own the privilege of being the
recipients of the wealth of the knowledge of Vedantha and the strength to
refute the other systems of philosophy comes to them naturally.

A touch of their breath is sufficient to make the followers of other

fallacious systems of philosophy run for cover. None would dare to stand
against them in a philosophical debate, for they are known for their expertise
in Vedantha shastra and its governing rules of Nyaya. They are those who have
plunged deep into the ocean of Vedantha and measured its depth. Hence there
is absolutely no hesitancy in their capacity to refute other systems of
philosophy. Moreover, with their scholarly elucidations of the nuances and
subtleties of moksham, they clarify all the doubts that could arise in the minds
of the disciples. They also educate their disciples on the means to be followed
to attain the bliss of deliverance at the end of this earthly sojourn. A few
schools of thought are of the idea that moksham is a state of pure and
absolute knowledge that remains once the nescience or avidya is uncovered. A
few are of the idea that moksham is the state when a Jivan becomes bereft of
all its characteristic attributes and becomes an inanimate object like stone. A
few hold the thought that due to the influence of a limiting adjunct, Brahman

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itself appears to be the Jivan. They state that moksham is nothing but the
state of pure ‘Brahmasvarupam’ after liberation from this limiting adjunct or
‘upaadhi’. But, our Ramanuja states that moksham is nothing but the experience
of divine bliss and communion with the Lord in a state of beatitude after
emancipation from all sins and transgression.

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bhAshyakArar - ahobilam

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 SLOKAM 22

mUle inveZy mhta< ingmÔ‚ma[a< mu:[Nàtark-y< x&tnEkd{f>,

r¼ez-−jn mans rajh<sae ramanuj> zr[mStu muin> Svy< n>.22.

In this verse Swamy Deshikan speaks about the greatness of

Srivaishnavas who took refuge at the holy lotus feet of Udayavar. He also
contemplates on Udayavar’s glories and greatness and performs sharanagati at
his holy lotus feet.

Udayavar is a ‘paramahamsar’. The hamsam or the royal swan lives in the

pond named ‘maanasa saras’. During a few seasons it would build a nest in the
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shade of a big tree and live there. Since the tree has lots of branches and
leaves, the Swan lives there with no fear free from natural impediments like
inclement weather, rain, scorching Sun or fog. In a similar way, the royal swan,
Ramanuja, lives in the waters of the hearts of those devout devotees of
Aranga who remain in His uninterrupted contemplation and service through
their mind, word and deed. This conveys the meaning that all the Srivaishnavas
having taken refuge at the feet of Yatiraja by worshipping him and submitting
themselves at his feet hold him in the cosmos of their hearts by means of
continuous contemplation.

Our Yatiraja seats himself beneath the huge tree that is Veda, with its
innumerable wide branches and frees us from all our fear and afflictions. It is
not easy for anybody to author a complete exposition for the statements of
the Vedas. The philosophers of other antagonist schools authored expositions
to the statements of Vedas without understanding the real purports of those
statements just like animals grazing only the tip of the blades of grass and
thereby mislead the people with their fallacious theories. Ramanuja on the
other hand, having deeply researched the purports of the Vedas till their
deepest roots preaches us the same and makes us walk on the corridor of

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truth fearlessly without falling prey to the vicious webs of the antagonist
philosophers. Let us see how. Advaitins remark that Brahman due to the
association of nescience (avidya) appears to be Jivan. Once this nescience is
expunged due to ‘tattva jnanam’ or the knowledge of the supreme truth, the
Jivan becomes Brahman again. This sort of a misinterpretation is because of
incomplete understanding of the Vedic purports. The upanishat
Brihadaranyakam is a dense forest with huge trees that are nothing but the
Vedic statements. Our Udayavar sits beneath these huge trees exploring the

Vedic statements. In this a statement is enshrined as thus : “y AaTmin itón!”

This conveys the purport that Paramatma stays inseparably associated

with the Atma or the Jivan. Paramatma takes Jivan as his shariram or body and
remains hidden in the Jivan without being perceived by the Jivan as the

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indweller and the inner controller. Paramathman who stays hidden as the
indweller in a Jivan, remains as the indestructible, the eternal and the blissful.
He is all-pervasive in every monadic Jivan, says the shruti or the scriptural
texts. Having considered the credentials of this statement, Udayavar
substantiates the Vedic assertion ‘Brahman is one alone’ without contradicting
to the Vedic purports to mean that Brahman who adorns the non-sentient
matter as well as the sentient Jivan, as his body or shariram remains all alone.
The philosophers of other antagonist systems, quoting the scriptural passage
that ‘Brahman is one alone’ and without studying this passsage of
Brihadaranyaka Upanishat, say that Paramatma alone is true while all the
animate and the inanimate principles are only illusory. This assertion is
definitely farcial and unfit to be acknowledged.

Ramanujar is an ascetic adorning a staff of three stalks unlike the

ascetics of other systems of philosophies who have a staff of one stalk only.
He adores a staff of three stalks as an attestation to his stand that he shall
not do anything hurtful with his mind, deeds or words. Yatiraja’s adornment of
the three stalked staff (tridandam) confirms his declaration that he shall not
wish any ill will even in his mind, he shall not utter words that would hurt

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 others, he shall, by his deeds do only good to others, with his mind he shall at
all times contemplate on Paraman alone, with his words, he shall at all times
glorify Naaranan alone, with his deeds, he shall at all times perform service
(kainkaryam) to the Lord alone. One could also reflect here the meaning that
our Yatiraja has invoked Naaranan Himself into his tridandam and takes Him
along everywhere like a close friend.

Ramanuja is indeed the royal swan treading the waters of the manasa
saras of Sriranganatha’s divine will and also in the manasa saras of the hearts
of the Lord’s subjects. Alavandar had fifteen disciples. Among his disciples
Periyanambi had six disciples. They all had one wish and that was to see an
apostle like Alavandar come again in future and fortify our sampradayam. They
came to the conclusion that Ramanuja was the only person capable of doing
such a thing. They intended to bring Ramanuja from Kanchipuram and make him
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learn all the esoterical lore from Alavandar. But days rolled by. They
requested Periyanambi to go to Kanchipuram and teach Ramanuja all the
purports of Vedanta, that were taught by Alavandar, bring Ramanuja into the
fold of Srisampradayam and make him the successor to Alavandar. Periyanambi
acceded to their request and after having been commanded about the same by
Lord Sriranganatha through His archaka, he left for Kanchipuram. At
Kanchipuram, as per the command of Lord Varadaraja, Ramanuja set out to
Srirangam and met Periyanambi at Madhurantakam. Ramanuja surrendered
himself at the feet of Periyanambi. Ramanuja was like the royal swan in the
manasa saras of everyone’s heart, since everyone thought only of Ramanuja in
their minds. Everyone rejoiced after having seen Ramanuja as the establisher
of the darshanam. The divine will of Sriranganatha was also fulfilled.

Here Swamy Deshika extols Udayavar as Rajahamsa as well as

Paramahamsa. Just as how a sovereign subdues his foes and protects his
subjects, Udayavar subdued and vanquished the fallacious systems of
philosophies that were contradicting to the purports conveyed by the Vedas
and established the philosophy of Vishishtadvaitha on an irrefutable podium.

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 SLOKAM 23

sNmÙivt! i]pit s<yimna< nreNÔ> s<sarijügmuoESsmupiSwt< n>,

iv:v−t< iv;ylae-iv;< injai-> gaFanu-avgéfXvj-avnai->.23.

A snake charmer is also known as Narendra. He usually gets

initiated into the Garudamanthram from a virtuous preceptor, meditates upon

it for over a million times to achieve adeptness in the same. Poisonous snakes
are often single or many-headed. A snake might bite a person and inject its
poison into him. Such a thing might become a life risk and soon the snake-
bitten person would be taken to a snake charmer or a person with siddhi who

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could relieve him from the poison. They would in turn meditate upon Garuda
manthra, who resides on the staff of Lord Vishnu. Instantly the poison would
come down and the snake-bitten person would come back to senses.

Similarly, Ramanuja is the great apostle, who obtained initiation into the
great and powerful aphorisms or manthrams like ashtaksharam, dwayam and
charama shlokam along with its meanings and purports from the great
sadacharya Periyanambi. And so, he is a person who has well understood tattva,
hita and purusharthams. Bhagavad Ramanuja is the supreme amongst all
ascetics as he has understood the purport that, the Jivan who is monadic,
jnanasvarupi and sentient, is sub-servient to Paraman and Piratti as
ascertained in the Pranavam, the Jivan is inseparable from the Lord. As
ascertained by the statement “a l ni m”, Emperuman, with no
moment to spare, is always united with Periya Piratti who has a divine influence
on the Lord.

The Jivan as per the statement “un k za r ” should

perform sharanagati or self-surrender at the feet of the Lord and should
perform service to the Lord in order to attain the divine bliss of beatitude.

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 Ramanuja is the soul who has understood all these purports and has achieved
siddhi contemplating and meditating upon the holy ashtakshara and other
manthras.

We on the other hand, are house-holders who would place more interest
towards acquiring material benefits and fulfilling the needs of our close
relations like son, daughter, wife et al. Our physical faculties would always
tend to sway towards wrong avenues, like the eyes always having a propensity
to see objectionable things, the ears leaning to catch unpleasant utterances,
the nose trying to catch objectionable scents, the tongue craving for odious
tastes, the legs moving on the paths that are not meant for the illustrious and
the noble and the hands always in aspiration for others’ material possessions.
The mind gets ready to participate with the physical faculties in committing
such heinous deeds. In this way a varied number of allurements would influence
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us spitefully. It is not very rare that we hear people ending their sojourns due
to distasteful and unpleasant experiences in life.

To such a tormented lot on earth, Udayavar’s teachings and elucidations

come as the divine nectar or ambrosia. Our lives are indeed momentary and
mortal while Paramatman is eternal and everlasting. So, we who have started
this earthly sojourn should control all our sensory faculties from treading on
the wrong corridor. This has to be done by overcoming the vicious influences
of unworthy virtues like desire, anger, greed etc and should thereafter begin
to cultivate noble virtues within us. If at all we desire anything unpleasant for
others or perhaps try to take illegitimate control over others’ property, then
we would naturally be recipients of Paraman’s unpleasant grace. The food we
consume, the water we drink have all been bestowed upon us by Paraman. So,
they should always be offered to Paraman before being consumed. Without
this act of offering from our side, we would indeed be fit to call ourselves as
burglars, as it is a sin to use Paraman’s property without His knowledge. In the
event of we not making this offering to Paraman, then the sin of thievery
would soon tag on to us. Whatever deeds we do, we should never wish for the

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 sadagopan.org
paramapada sEvai of malaiyappar - Thirupathi

fruits of its results and should always immerse ourselves in the sweet stream
of Paraman’s glory. The deeds we perform and the fruits thereof are indeed
not ours as we the performers are Paraman’s subservients and slaves alone.
Having preached thus, Udayavar sermonizes on Parabhakti which is the final
means of emancipation for us, by performance of which we may get ourselves
freed from this poisonous bondage of samsara and in the meanwhile leading a
very meaningful and pleasant life in Paraman’s service during our earthly stay
here.

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 SLOKAM 24

naw> s @; yimna< noriZmjalE> ANtinRlInmpnIy tmae mdIym!,

iv}anicÇmn"< ilotIv icÄe VyaOyankei¦risken kraMbujen.24.

Swamy Deshikan performed prapatti by fixing his mental will

firmly on Udayavar through incessant contemplation. Udayavar in an act of

divine contemplation appeared before Swamy Deshikan in a spiritual epiphany,
so as to liberate him from the tangles of the mundane samsaric morass. In this
verse, Swamy Deshikan experiences, enjoys and elucidates the beauty of
Udayavar’s divine form with his hands adorning the gesture of Jnanamudra or
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upadeshamudra and imparting spiritual knowledge.

Udayavar is indeed a great apostle with a divine vision to see both visible
as well as past actions and events. This way he even sees the darkness of
nescience in Deshikan’s heart. Knowledge of the Supreme is the only entity
that has the power to drive away the darkness of nescience. And so, Bhagavad
Bhashyakara makes his divine form visible to Swamy Deshikan with his hands
adorning the gesture of Jnanamudra.

Periyazhwar, inorder to have his mind perpetually contemplate on

Paraman says “unν k m one l el m enν
e nj m l r e ke N n ”. That is after having inscribed
all the divine leelas and feats of Emperumaan including His dasha-avataaras
along the inner walls of his heart, Periyazhwar kept enjoying the divine
panorama perennially just as we watch motion pictures on the silver screen. In
a similar way, our Udayavar thought of painting on the intellectual screen of
our Swamy Deshikan, the beautiful picture of supreme spiritual knowledge that
he was about to impart. Artists painting pictures on the walls would do so by
first removing the dirt on the wall and by cleansing it with a shade of white

108
paint. In a similar way Udayavar by means of the dazzling rays from the shining
nails of his fingers gesturing the Jnanamudra, cleansed the dirt and darkness
of nescience in Deshikan’s heart and continued to paint the beautiful picture of
knowledge about the Supreme reality and the remaining sentient and insentient
orders. Owing to the fact that Ramanuja was a great apostle, he could, using
the rays of his nails, paint the picture of Supreme knowledge and cleans the
dirt of the six evil qualities of kama (desire), krodha (anger), lobha (greed),
moha (obsession), mada (pride) and matsarya (jealousy).

Swamy Deshikan enjoys Udayavar’s upadesha mudrai as

“VyaOyankei¦risk<”. Yatiraja never felt tired in imparting knowledge to his

disciples who came to him with a beseech and would always enjoy it to the
fullest extent. He would conduct kalakshepams and impart knowledge to his

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disciples untiringly even if they came around repeatedly.

In order to paint a beautiful picture it is essentially necessary that the

brush be of a very soft nature. If it is hard, then the picture might not come
out as good as expected. In this analogy Swamy Deshikan uses the words

“kraMbujen” to symbolize that Udayavar’s fingers adorning the jnanamudrai were

as soft and tender as a fully bloomed lotus flower.

In this verse, Swamy Deshikan uses the phrase “@;> naw> ilotI” which

amounts to “He is here writing …”. Swamy Deshikan makes use of words that
address a person as if he is right in front and uses verbs in the present
continuous tense. With such usages Swamy Deshikan re-affirms that he is in a
spiritual epiphany with our Udayavar.

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 SLOKAM 25

%̯ŸtImupin;Tsu ingUFmwR< icÄe inveziytumLpixya< Svy< n>,

pZyem lúm[mune> àitpÚhSta< %iÚÔpÒsu-gamupdezmuÔam!.25.

Having had the good fortune of enjoying a divine communion with

Udayavar in a spiritual epiphany due to his immense bhakti, Swamy Deshikan in

this verse continues to enjoy and celebrate the divine beauty of Udayavar’s
thirumeni who is about to impart his spiritual sermon.

Philosophers of the other schools of thought, without having researched

into the deep esoterical meanings enshrined in the imperial texts of the
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Upanishads, subscribe to a very insubstantial interpretation of these texts.

They quote that “Brahman alone is the true reality and everything else is
illusory”. Ramanuja on the other hand stated explicitly that Sriyahpati Sriman
Narayana is the Supreme and ultimate reality (Paratattvam) and the Jeevas
and Achetana, the insentient are essentially lesser realities (avara tattvams) in
nature having a body-soul relationship with Paraman. That is, just as how the
insentient physical faculties form our body, similarly we and our physical
faculties form the shariram (body) of the Lord. Bhagavad Ramanuja after a
deep study of the Upanishads discovered that the authoritative texts of the
concording passages of Antharyami Brahmana, considered as the Ghataka
shruti, attest to the legitimacy of the fact that the Universe, comprising of
the Jeevas and the insentient orders, forms the body of the Supreme Lord,
Sriman Narayana. Thus inorder to spiritually elevate people of infinitesimal
knowledge like us, Ramanuja imparts the esoterical knowledge to us with his
lotus like fingers adorning the gesture of Jnanamudra. This indeed resembles
the unearthing of a precious treasure that lay hidden in our own backyard and
thereafter enshrining it in a safe place and indicating its presence with a
raised hand, for everybody in the house to make good use of it. It is said that

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–“puStkazya iv*a prhSte c yÏnm!” – knowledge present in books and the wealth

in others’ hands would not be of any use to us. “Why should we indeed worry
when Sribhashyakara himself, through his Jnanamudra is bestowing upon us his
rich spiritual wealth of knowledge? Let us all supplicate at his feet and drink
this nectar of knowledge” says Swamy Deshika.

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jnAna mudraa - Sri rAmAnujA - Thirupathi

Here Deshika addresses Ramanuja as “lúm[muin>”. The word “muni”

signifies one who does his deeds only after thinking thoroughly and wisely. It is
said that one shall not impart knowledge to one who does not deserve to
receive the same. Deshikan here enjoys the exquisite majesty and
magnificence of the divine form of Bhagavad Bhashyakara, who has indeed
found us all to be deserving of a spiritual impart and so makes himself visible in
a spiritual epiphany with his lotus like fingers adorning the Jnanamudra.

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 SLOKAM 26

Aak;R[ain ingmaNtsrSvtIna< %½aqnain bihrNtépPlvanam!,

pWyain "aer-vs<JvrpIiftana< ù*ain -aiNt yitrajmune> vca<is.26.

After having enjoyed the exquisite beauty of the divine form of

Bhashyakara imparting divine knowledge with his lotus fingers adorning the
Jnanamudra, Deshikan now moves ahead to enjoy the magnificence of
Udayavar’s elucidations and the grandeur of the esoterical content enshrined
in them. Ramanuja’s works like the Vedarthasangraham, Sribhashyam,
Gitabhashyam, Gadyatrayams etc, inspite of being core philosophical works, are
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known for their simple but exquisite constructions, inimitable style and great
esoterical grandeur, similar to mega epics like Srimad Ramayana. They are
indeed capable of capturing the attention of the scholars who study them.
Ramanuja’s elucidations indeed encapsulate the statements of the Upanishats,
which have been profusely elaborated throughout his works, keeping the
learners always on the right track. There is not even a single word in his works
that are not in accordance with Vedic purports and so, are very dear to the
imperial Vedas. Moreover it cleanses all our sins and confers on us the fruits
of the four purusharthas or the four principal goals of life. Similar to the
aphorisms of the imperial Vedas, the words of the Sribhashya, trounce upon
the fallacies and imperfections of the other schools of philosophy like
Chaarvaka, Boudhdha, Jaina, Advaitha etc that preach adverse to the Vedic
purports. It is also capable of conferring the bliss of beatitude due to the

profound knowledge of the Supreme enshrined in it. “inzMy gIt< tdn¼vxRn<

ìjiôy> k«:[ g&hItmansa>”, Just as how all the Gopis surrendered to Sri
Krishna with superlative devotion, after having listened to his sweet flute,
Udayavar’s works are always a great enchantment to the heart and are fully in

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concordance with the Upanishadic purports. Similar to how Gopis came running
to Krishna after listening to His melodious flute, the words of Upanishats came
running after listening to the melodious and purportful elucidations of
Bhagavad Bhashyakaara. Udayavar’s interpretations and elucidations would
always follow the Vedic purports sincerely and would never impose or
sermonize anything in contradiction to these imperial texts.

Just as how fiery rays would make the tiny germs and creepies to run
for life, similarly systems like Bouddha and others who do not accept the
credibility of the Vedas as authentic pramanas and those like Advaitha, who,
after having accepted the authority of the Vedas, interpreted the same with
misleading and fallacious purports, would run for cover without knowing where
to go, after having been vanquished thoroughly by the masterly interpretations

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of Ramanuja. Those who receive these preachings would have their inner-self
cleansed from the vicious influences of the evils like raga (desire) and dvesha
(jealousy) and would bring in them noble virtues like forgiveness (shamam),
forbearance (damam).

During times of infirmity, we generally take medications like the bitter

neem sauce or perhaps the hot pepper sauce, which have the capability to cure
us of disorders like fever. But these will never be delicious to taste. Leaving
this, if we were asked to take medications like ginger added with sugar and
thick hot milk or perhaps the most delicious milk-rice, then how delicious and
delightful will it be for us to consume the same. Similarly, Udayavar’s
elucidations are medications to the afflictions of samsara. His preachings are
capable of elevating one from this mire. His teachings bring great delight and
pleasure to one who keeps getting into its purports deeper and deeper similar
to the sweet taste of milk and rice. It is to be noted here that Udayavar has
been addressed as “Yatiraja muni”. “μ : r ”. Muni signifies one who
researches into a subject and finds out the truth. Ramanuja preaches us the
Supreme essence of knowledge after having researched deeply into the many
kinds of Upanishadic statements like the differential passages (bheda), non-

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 differential passages (abheda), concording passages (ghataka), and finding out
their true imports in accordance with the axioms of the exegesis or the
Mimamsa shastram. These elucidations have in fact brought great fulfillment
to Ramanuja, as it was Lord Sriranganatha’s will that he should become the
principal apostle of the sampradayam. Since it refers to the essence of the
imperial Vedas, it brings in great peace of mind and gives the disciples an un-
perplexed and crystal clear understanding of the Supreme reality. Moreover,

the usage of the word “Aak;R[ain” signifies that, Ramanuja’s words have the

capability to lure philosophers of other schools into a philosophical debate,

eventually vanquishing them and thereby making them follow the right path of

Vishishtadvaitham. “%½aqnain” refers to the manthrams used to drive away

demons. Similarly Ramanuja’s words drive away the likes of Advaitins who had
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the temerity to get into a philosophical debate with no substantiations and

attestations from the imperial texts of the Vedas.

yathiraja muni

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 SLOKAM 27

zItSv-avsu-ganu-v> izoavan! dae;avmdRinytaeÚitrae;xIz>,

tapanubNxzmnStpn> àjana< ramanujae jyit s<viltiÇxama.27.

After having enjoyed and experienced the divine magnificence of

Udayavar’s upadeshamudrai and the greatness of his works, Swamy Deshikan in

this verse celebrates Udayavar’s majestic eminence. Seeing his austerity, his
purity, his virtue of protecting and elevating those who come to his feet with a
beseech, his magnificence and his imperial semblance, Swamy Deshika is
reminded of Agni, Chandra and Surya and begins to compare Yatiraja to them.

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But, the undesirable qualities found in them are not to be found in Ramanuja.
Agni remains ever pure; as such no impurity would ever be able to influence it.
If any impurity of any sort ever happens to even near it, then it burns them
down to extinction. Though it has the virtue to remain pure and purify others,
it also has an undesirable virtue of being very hot, and so approaching Agni
would be futile. But, Udavayar on the other hand, being the very epitome of
purity, bestows benevolence and benediction with his merciful glance that have
no trace of anger or indignation on those who come to his feet with a beseech,
thereby effecting their purification. Sukacharya, when speaking about great

saints and astutes like Ramanuja, says “nýMymain tIwaRin n deva m&iCDla mya te

puniNt %é kalen dzna ved saxv”, that is, even if one bathes in sacred rivers like
the Ganga and others, they do not immediately free us of all our sins and make
us pure. Even if one prays in front of the many archa forms of the Lord, who is
enshrined in the sanctum sanctorum of temples, and gains lot of punyam, he
still does not become pure and is still not freed from all his sins immediately.
It is only through the course of time that he is freed of his sins and becomes
pure. But, even if one merciful glance of great saints and apostles are

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 showered upon us, or if we happen to go to them and behold their divine forms,
then the very moment all our sins vanish and we are made pure. This quote
from Srimad Bhaagavatham is indeed fit enough to be remembered here when
celebrating our Udayavar. So Udayavar resembles Agni, due to his virtue of
being the most pleasant natured and due to luster of his aura of knowledge
that is fit enough to be commended by one and all. The usage of the word
‘shikhaavaan’ enunciates the fact that Ramanuja, unlike other saints of the
monastic order, adorns a tuft of hair (shikhai) abiding by the maxim of smriti

that says - “paE[RmaSya< izoavjRn< mu{fyet izrae yit>”.

The Moon removes the darkness during night and makes everybody
happy. Moonrise rids people of their worries and always brings in joy and
happiness in the minds of children, youth and the elderly alike. Many medicinal
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herbs thrive during moonlight.

Udayavar similarly, having elaborately preached the true purports of

Vedantha to his disciples, has made them wise and erudite and has brought

great delight to their hearts. As per the saying “SoailTye zaistarm!” he

disciplines his students with indignation for their wrongdoings, so as to make

them infallible on the righteous path. Having seen the discipline of their
acharya, the disciples mend themselves and become austere and noble. During
times of moonlight, many people tread on wrong ways. But Udayavar, by means
of his sharp intellect finds out the wrong doings of his disciples and thereby
mends their ways by showing his righteous anger. This way in preaching the
righteous ways for his disciples and by mending them with discipline, Ramanuja

beams as a very knowledgeable apostle. It is said “saemvt! iàydzRn”< . The

subjects of Ayodhya greatly rejoiced and lost their hearts to the captivating
beauty of Rama’s divine form and his entrancing cloudy complexion. Similar to
Rama who was worshipped by one and all, Udayavar also has the most
enchanting and charismatic stature.

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 Just as how the Sun shines in the sky with its bedazzling rays, Udayavar
beams with the same glitter and luminance. The Sun, due to its scorching heat,
poses as a bother to many travelers. He brings in scarcity of water for the
civilizations by making all the water on the earth to evaporate through his
intense heat. He also at times causes forest fires and burns down many trees,
plants and shrubs to extinction. But, Ramanuja on the other hand protects the
subjects by liberating them from the clutches of samsaric afflictions of the
kind of aadhyaatmika, aadibhouthika and aadidaivika. Ramanuja having seen the
sufferings of the Lord’s subjects due to their sinful repasts, due to natural
calamities like earthquakes, floods, wildfires, hurricanes, famine and lightening
protects everybody by performing Prapatti or self-surrender at the lotus feet
of the Lord.

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In this way Yatiraja glitters as the confluence of Agni, Chandra and

Surya. The word “iÇxama” refers to the Lord of Lords Sriman Narayana. He is

the possessor of three worlds namely Thiruppaarkadal (milky ocean), Surya

Mandalam and SriVaikuntam. Though the Lord resides eternally in these
abodes, he has now made the heart of Yatiraja as his permanent abode, who
remains ever contemplating, praising and worshipping Emperumaan Sriman
Narayana.

The same has been elucidated by Periyazwar in his Shenniyongu

(e n )–

k l L p d , en

k l z l m

k , ene n

u k i k en u k u kki

“Oh Lord! You have left your abode in (milky ocean) Thirupparkadal,
where you were reclining on the serpent couch of Adishesha, you have left the
Suryamandalam, wherein you were standing at the center with grace as

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ThirukkOshtiyur sowmyan

Suryanarayana and you have also left your Paramapadam wherein you were
present as Paravaasudeva. But finally you have chosen to reside permanently in
the ocean of my heart, which sways astray, due to the likes of happiness and

sorrow”. By using the phrase “s<viltiÇxama”, Swamy Deshikan signifies that,

just as how Paraman chose to reside in the heart of Azhwar, similarly He has
chosen the heart of Yatiraja as his permanent abode.

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 SLOKAM 28

jyit skliv*avaihnIjNmzEl> jinpwpirv&iÄïaNtivïaiNtzaoI,

iniolk…mitmayazvRrIbalsUyR> ingmjlixvelapU[RcNÔae ytINÔ>.28.

Udayavar is the prime apostle of the satsampradayam that was

established by the saintly trio of Sri Nammazhwar, Sriman Nathamuni and

Srimad Yamanamuni. He established the primacy of our Siddhantham by
vanquishing other philosophies through rightful criticism. It is said that our
samsaric afflictions will see its end if we supplicate at the lotus feet of
Udayavar. But, will our philosophy of Vishishtadvaitha be able to take stand

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when other systems of philosophy like Paasupatha matham, Bhaskara matham
and Shaankara matham are propagating their philosophies by using alluring
proclamations that sound so appealing to the subjects? It is indeed essentially
necessary that one should have profound knowledge about these other systems
of philosophy, before criticizing them and establishing our own. Swamy
Deshikan in this verse delineates Udayavar’s prowess in the nuances of these
other systems of philosophies and celebrates his prowess in overwhelming
them.

Udayavar here is extolled as “skliv*avaihnIjNmzEl>”. All the rivers

that flow on this Earth, spring from the mountains and later stream down
bringing lushness to the lands. So, all the rivers owe their origin to the
mountains. In a similar way, all the tributaries of knowledge, that is all the
sixty four branches (kalai) spring forth from Udayavar. There is no single
discipline of knowledge that Udayavar is not aware of. Udayavar is to
knowledge just as mountains are to rivers. Just as how mountains are
impregnable, similarly no philosopher of any other systems has the might to
refute Yatiraja, who has condemned and criticized the other systems of
philosophies, after having learnt their fundamentals and nuances meticulously.

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 Just as how rivers springing from the mountains bring prosperity to the lands,
similarly Yatiraja refutes the fallacies of the other systems and makes the
true purports and values flourish everywhere. So, it is possible to get rid of
this recurring samsaric affliction of births and deaths, by supplicating and
surrendering at the lotus feet of Udayavar. Trees on top of mountains flourish
over a long period of time with numerous branches and broad trunks. During
times of intense heat from the Sun, travelers' suffer unbearable exertion and
upon seeing such trees, rush immediately to its shade. The tree shelters the
wayfarer from intense heat and brings him great joy by presenting him with a
cool shade, fresh breeze of air and ripe delicious fruits to satiate his hunger.
Similarly Ramanuja bestows the fortune of beatitude by preaching the
essentials of tattva, hita and purushartha (object of attainment) to his
disciples who supplicated and surrendered at his feet after having suffered
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from the recurring samsaric pangs of births and deaths – akin to the saying

“punrip mr[< punrip jnn< punrip jnnI jQre zynm!”.

“iniolk…mitmayazvRrIbalsUyR>” - Philosophers of some schools mesmerized

and deceived the subjects by means of their alluring proclamations. This

permeated the gloom of illusion (Mayavadam) everywhere. Just as how the
murky darkness on the earth take to flight soon after the young Sun arises on
the eastern horizon, so did the Sun Udayavar that rose at Sriperumbudur,
drove away the darkness of nescience created by the philosophy of illusion
(mayavadam) by establishing the true purports of the Vedas through his
powerful elucidations and preachings.

Yatiraja who beams as the scorching Sun to the wrongdoers, presents

himself as a pleasant full moon to the good and the noble. It is said that the
Vedas themselves are afraid of those with limited knowledge, who, without
having researched into the true purports of the Vedas provide fallacious
interpretations to the same. Only Udayavar, who is pregnant with full
knowledge, has understood the true purports of the Vedas and thus beams like

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Jaya Jaya yathiraja

a full moon as the absolute in knowledge and all its tributaries of arts and
skills. He is indeed the wisest having elucidated the true intent of the Vedic
statements as is. Seeing Udayavar, the Vedas surge in rejoicement just as how
the waves of the sea rise in tide seeing the full moon. Swamy Deshikan

prostrates and celebrates this great an acharya as “jy jy yitraj”.

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 SLOKAM 29

muinb÷mtsara mui−inïei[key< sùdyùdyana< zañtI idòisiÏ>,

zimtÊirtgNxa s<ymINÔSy sUi−> pirictghna n> àõuvIt àsadm!.29.

In this verse Swamy Deshikan extols the greatness of Udayavar’s

works like Sribhashyam and others after having contemplated upon them with
great devotion and pleads at the divine feet of Yatiraja to grant him all the
esoterical truths that lies enshrined in these works.

The esoterical imports of Vedantha as imparted by the works of the

great preceptors of yore (poorvacharyas) like Bodhaayana, Danka, Dramida,
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Guhadeva may be found in the works of Udayavar like Sribhashyam,

Gitabhashyam, Vedartha Sangraham and others. The essence of the purports
conveyed in the works of great acharyas like Sri Shatakopa, Sriman
Nathamuni, Srimad Yamunamuni are also found in great abundance in
Udayavar’s works. All the esoterical essence that were established by the
Vaakyakaara and the Dramida Bhashyakaara dazzle forth in the works of
Udayavar. It is indeed most laudable that Udayavar has commented upon and
interpreted Vyaasar’s Brahmasutras, Bhagavad Gita and the Upanishats in a
way that has not even the slightest deviation from the prescribed path of the
saintly yore.

Here Swamy Deshikan, instead of referring to Udayavar’s srisookthi as

“Bhashyam” refers to it in feminine gender as “s<ymINÔSy sUi−>”. Just as how

Anasooya and Agastyar extolled Sita when speaking to other rishis, similarly a
virtuous female is always worthy of admiration. An unblemished woman is
always admirable because of her virtues of beauty, elegance and gorgeousness
and is always commendable due to her noble qualities like forgiveness and
forbearance. It may be learnt that Udayavar’s works due to their virtue of

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being very sweet like the sugary nectar (drakshaa-paakam), are enjoyed and
perused by everyone. Just as how water floods out when digging deep into the
river cauvery, similarly Udayavar’s works continues to perennially inundate the
mind and heart of the peruser with its intense flow of dense spiritual
esoterics accompanied with crisp philosophical essence. This way, Ramanuja’s
work is the lady and after having won the acquaintance of this lady by a
thorough perusal, Deshika pleads at the feet of Ramanuja to bless him and
bequeath him with the gift of progeny that is spiritual knowledge. Swamy
Deshikan here supplicates to the work Sribhashyam itself, to bless and
protect him. This shows that he had Devata vishvasam with Sribhashyam.

Udayavar’s divine works, if studied at the feet of an acharya, instigate

tattva jnaanam (philosophical knowledge) and thereby make one to perform

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prapatti and attain the divine bliss of deliverance. It in fact lays out a ladder
for us to climb up tirelessly into the realms of Srivaikuntam. A chaste lady
remains a sahadharma-chaarini to her husband and helps him in practicing the
means to salvation.

One is bequeathed with a noble and virtuous wife due to his good doings
in the past.

pÂlkara< -aya¡ pué;> pu{yaixkae l-et,

Anukªla< ivmla<gI— k…zla< k…lja< suzIl s<pÚa<.

It is said that one who has done lot of good and noble deeds in his
earlier births would be bequeathed with a virtuous and noble wife with five
noble embellishments (la – kaaram). She would be very understanding and would
always have the same way of thinking as her husband, she would be very
beautiful with good looks and features, she would be intelligent at disposition,
she would hail from a cultured and moral family and she would be the very rich
in noble virtues and qualities. A noble lady like this would be able to accomplish
all noble and good things in the company of her husband who treats her with

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 love and affection.

Udayavar’s divine works, similar to a chaste wife, confer upon the wealth
of the bliss of beatitude to those who treat it with most devotion and
reverence, study them with dedication, understand their purports clearly and
follows them. They bestow them with eternal bliss similar to the fruits
conferred due to the benediction of Paraman on those performing penance.

Sita due to the power of her chastity was able to effect the
destruction of evildoers and the drowning of Lanka in flames. In a similar way,
a chaste wife burns down all the sins committed by her husband. Sribhashyam
in a similar way, if recited with sincerity and dedication by understanding the
enshrined purports correctly, has the capability of diminishing our sins and
freeing us from all our sufferings. The divine works of Yatiraja also help us in
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refuting the fallacious arguments of others schools of philosophies. Those who

have studied Sribhashya well, have the ability to easily subdue and refute
other philosophers. Udayavar’s work very clearly illustrates as to how the
other philosophies are discordant and contradicting with the imperial Vedas.
By constant perusal of this great work, one gets to learn all the nuances and
depths of esoterics that would not be possible by a planar study.

Just as how a chaste wife, by means of her love, her affectionate words
and her intellect, brings great delight to her husband who gives her his
choicest love and affection, similarly divine works like Sribhashyam and others
confer on those who study and research them repeatedly, with the capacity
and intellect to trounce the fallacies of other philosophies and make an

imprinting proclamation as per the saying “Aiolïuitiht< ramanujIy< mtm!” -

Ramanuja’s system of philosophy is the only one that is conformant to all the
statements of the imperial Vedas. Swamy Deshikan pleads that Sribhasyam
with such divine powers should indeed protect and bless him.

Here, a question might arise. Is it thoughtful to treat a treatise like

Sribhashyam as a divine lady and win her acquaintance? Is it proper for a man

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to think of himself as a female and try to win over the acquaintance of another
man? Yes it is proper. This might indeed amaze us. But this has happened
during the early years of the epoch of kali (kaliyugam). Nammazhwar, who was
known as Maaran Shathakopan, drowned himself in the floods of bridal
mysticism and made a passionate attempt to win over the bridegroom who was
none other than Sriman Narayana Himself. Nammazhwar sent his pleads to
Paraman through a messenger. When Paraman did not descend to his plea, he
was totally disenchanted just like how a bride separated from her husband
would be. He even went to the ecstasy of fainting for almost six months only
by thinking that a Gopi tied his Lord to a grinder during Krishnaavataram.
Nammazhwar went into a deeper trance after losing the epiphany of Paraman.
He finally succeeded in his attempt to attain the divine communion with
Paraman. In a similar way, savants like our Swamy Deshikan have indeed

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treated the divine work of Udayavar as a beautiful damsel and have won over
her acquaintance.

A young gentleman after having won the association of a damsel would

spend his time enjoying her association by talking to her, listening to her,
dining and relaxing with her thereby experiencing abundant but yet diminutive
joy. Swamy Deshikan on the other hand, having won the association of the most
beautiful damsel that are the divine Srisooktis of Udayavar, has enjoyed his
proximity with her by seeing her, listening to her, dining, relaxing and enjoying
her association and thereby has indeed been the recipient of boundless divine

bliss. He attests to this fact himself when he says, “inivRò< yitsavR-aEmvcsa<

Aav&iÄi-> yaEVvnm!”. That is when speaking about his earthly sojourn, he says
that his entire youth was spent in merry making amidst many dazzling
princesses, which in purport means that his entire youth was spent in repeated
perusal and research of Udayavar’s works that are here referred to as the
dazzling princesses. His mature and fruitful state of mind is indeed
responsible for all this.

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 SLOKAM 30

-vmépirioÚS)ItpanIyisNxu> ÊirtrihtijþaÊGxk…Lyask…Lya,

ïuitnynsnai-> zae-te lúm[aei−> nrkmwnsevaSvadnaif<xma n>.30.

Swamy Deshikan, through sustained perusal of the divine

works of Udayavar, was able to realize the essential nature of the Supreme
Soul, its characteristic attributes, its divine form and the supreme infinite
virtues and enjoy the bliss of beatitude or Brahmanandam right here.

These may be seen by only those who are not sinners and those who have
detached themselves from the influences of the mundane life.
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Samsaram is like a forest that is bereft of water, trees and shrubs. For
those who have been afflicted by the tortures like fatigue, hunger and thirst
in such a forest, would be greatly delighted if they find a gentle huge river
with cool and clear waters. Similarly, Udayavar’s works seem like the nectar of
ambrosia to those who have been suffering from the afflictions of samsara.

For the usage of villages, a small canal would usually run down to them
from big rivers. Subjects enjoy in using such a resource. A virtuous person
would always wait in great eagerness to realize the essential nature of the
Supreme soul and Jeevatma. To one such, the divine works of Udayavar come
like a canal of milk. Milk seems very bitter to one who is tormented by
piththam. Similarly to a sinner who has attached himself with the avaidika
beliefs and who has attached himself to fallacious sects and philosophies,
would not find works like Sribhashyam and others delectable. It is necessary
that if one has to see the true imports as eulogized by the Vedas then, it has
to be seen through the eyes of Sribhashyam. To those who have embarked
upon a venture to find out the true imports and esoterics of the Vedas, the
divine works of Ramanuja assist like a loving sister.

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Sri VaikunthanAtha perumAL

Paraman is naraka-mardanan. That is one who slew Narakasura and

protected the subjects. Also, he is one who ends the tormented life of Jeevas
and helps in their liberation. Udayavar’s divine works help those who wish to
attain the lotus feet of Emperuman to do eternal service to Him at
Srivaikuntam and thereby experience the bliss of beatitude.

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 Neurological experts say that there is a particular nerve in the human
body that gives great delight when powered up. Just as how this nerve gives
great delight when activated, similarly Udayavar’s works assist greatly in
experiencing the divine bliss at His holy abode. Swamy Deshikan says that due
to the divine benevolence of his maternal uncle and acharya Srimath Athreya
Ramanuja, he is free from all sins and he is able to clearly see and experience
the greatness of Udayavar’s divine works, though it is not possible for people
with lot of unworthy influences and sins, to see and realize the greatness of
the same.
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 SLOKAM 31

hirpdmkrNdSyaiNdn> s<iïtana< Anugtb÷zaoaStapmuNmUlyiNt,

zimtÊirtgNxa> s<ymINÔàbNxa> kwkjnmnI;akLpnakLpv&]a>.31.

Swamy Deshikan here says that the divine works of Udayavar

are like the kalpa vruksham of devalokam. There is a tree by name Shakotakam.
Neither does it have many branches not leaves in thick rows. It does not give
flowers of fruits either. It gives no shade or breeze to a way farer who has
been strained by the scorching Sun. Nether does it offer any fruits nor any
sweeteners to satiate one from thirst. What is indeed the use of a tree like

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this that is of absolutely no use?

Unlike this, there is another tree in the realm of the Gods in the city of
Amaravati known as Karpagam. It is exemplary with innumerable branches,
thick rows of leaves and would always be in full fragrant bloom with nectar like
fruits dripping with honey. Subjects walking beneath that tree recline there in
its cool shade and fragrant breeze satiating their hunger and thirst. All the
devas including Devendran, beseech this tree for their needs and the same is
being conferred upon them by it relieving them also of all their sins. Akin to
this Karpagam is indeed the benevolence of an acharya’s divine work.

Those reciting Srimad Ramayanam are bestowed with the realization of

rare esoterical intents and purports agreeing to their intellectual capabilities.
The same holds good to the works of Udayavar also. Our philosophy of
Ramanuja is unlike the philosophies of Charvaka, Sankhya, Jaina, which are
indecipherable, totally bereft of essence being antagonistic to Vedic teachings
and aid in furthering the transgressions of the subjects. Just as how Azhwars
experience in their outpourings as “ ” ”e k ”,
the kalpavruksham that has the capacity to remove all our blemishes and make
the nectar of the Lord’s thiruvadi flow everywhere is present in devalokam

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 only. But the works of our Yatiraja permeate the same nectar like bliss, right
on this Earth and in the vast skies. That is it bestows us with the essential
knowledge and wisdom to win over the debaters of other false philosophies and
makes us enjoy the nectar like bliss of the Lord’s thiruvadi. Being totally
different from every other system of philosophy, our philosophy winds itself
round the bark of the huge tree of Veda. Unlike the mathams like those of
Shankara that accepted the authority of the Vedas but vouched on the
authenticity of only some of the passages, our matham of Sri Ramanuja
accepts the Vedams in its entirety as an authority.

Having shown that the Vedams in its entirety speaks only about qualified
monism, the works of Ramanuja relieve us of all our sins and blemishes.

idne idne c vedaNt ïv[at! -i−sMyutat!,

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guésuïuzaya lBxat! k«½rsIxIbl< l-et!.

Dharmashastrams prescribe certain benefactions called ‘kruchchram’ to

be given as an act of remorse for certain sins committed. One ‘kruchchram’ is
equivalent to around twelve and a half rupees of modern day currency. If this
benefaction is given by reciting specific Vedic passages to a Brahmana who is
well versed in the Vedas, then the benefactor is relieved of a particular sin.

A disciple is said to have performed eighty such ‘kruchchrams’ if he

performs service to an acharyan by resorting to him with devotion and studies
the purports of Vedantha works like Sribhashya everyday. This intends to say
that studying works like Sribhashya through traditional kalakshepam has the
capacity to free us of all our sins.

“AioleTyaid -a:ySy dzawaRn! Ai-xÒhe” – “We indeed quote as many as ten

interpretations to the invocatory verse ‘akhilabhuvana …’ of Sribhashya”, says

Swamy Deshika. Sribhashyam is the kind of work with such a beautiful
arrangement of words and phrases that it may be interpreted with many

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esoteric meanings by those scholars who have the capacity to understand and
make such valid interpretations.

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Paraman in kalpaka vriksha vahanam

Those who have been blessed to study the Sribhashyam of our Yatiraja
would become noble and pious with inherent virtuousness. They would become
generous and would be free of all their sins and blemishes. They would be
erudite in Veda adhyayanam and would experience the infinite auspicious
attributes of Paraman at the same time making others to enjoy the same.

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 SLOKAM 32

nana-UtEjRgit smyEinRmRlIla< ivixTsae> ANTy< v[¡ àwyit iv-aeraidmVyUh-ede,

ivñ< Çatu< iv;yinyt< VyiÃtanu¢h> sn! iv:vKsenaeyitpitr-UÖeÇsariôd{f>.32.

The Lord incarnated as Kapila and propagated the matham of

Saankhyam. He incarnated as Buddha and propagated the matham of

Bouddham. This being the case, there may be questions asking whether if it is
right for Udayavar to criticize and quote these systems of philosophies as
fallacious, detrimental and totally contradicting to the Vedic purports. To this,
Swamy Deshikan answers in the following way.
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During ancient times, monarchy prevailed in the country, when the king
was the all-powerful and had the capacity to do anything he pleased. During
such times, if the king, out of his own accord and without the consent of his
ministers, promulgated rulings and tenets, then the ministers would go to the
subjects and advise them that the king has done such things with a deranged
mind without giving a thought to the ill effects it would bring upon the
subjects. They would further advise them not to do everything the king says
without giving a thought to its consequences.

In a similar way, Bhagavan has chosen Kaliyugam to enact his playful

antics. In this epoch the subjects are greatly influenced by dishonorable
attributes like ‘rajogunam’ and ‘tamogunam’. Having known that the subjects
would believe in everything even if they were antagonistic to the Vedas,
Perumal incarnated Himself as Buddha amidst His subjects. Having done so, he
proclaimed to the subjects that He is indeed the enlightened and the all-
knowing. He went on influencing people that if they were to walk on his
footsteps they would indeed be recipient of great bliss. He made a mockery of
the Vedas by preaching that non-violence is the best principle and since the
Vedas prescribe violence in some of the oblatory sacrifices, they should indeed

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not be performed. Having listened to his sermons, subjects stopped the
learned from performing Vedic rituals and yajnas. In a similar way, the Lord
preached Sankhya matham saying that there is no God. He played joyfully
negating his own existence. Having preached Paashupatham, he propagated his
own grandson Shivan as the Supreme Lord or Paratatvam. He preached
Advaitha saying that the entire universe is only a myth or illusion. All these
schools of thought had innumerable followers and each one of these mathams
took many forms depending on the intellectual capacities and imaginative
abilities of its followers. Just as how there are innumerable ways to entertain
oneself, the Lord enjoyed his sport having propagated derisive purports about
the Supreme tattvam.

In this way, speaking mockingly is indeed a favorite past time for the

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Lord. During dwapara yugam, Rukmini, who had great desires to wed the Lord,
was won by Him in a battle.

After the holy wedlock, the Lord said “Rukmini, I am indeed a very poor
man. I am approached only by the poor. My dear ones are indeed the poor.
Having heard the words of your acquaintances, you have married me. In truth,
I have no good quality at all. So you better search for a matching kshatriya and
be happy with him”.

But Rukmini, who was quite intelligent, did not yield for that. Instead of
disowning such playful words of the Lord as mockery, some began to follow the
principles of Bouddham and others. Being unable to question the Supreme Lord,
as to why he does such things, Vishvaksenar, inorder to protect people from
committing the transgression of leaving the corridors of sath-sampradayam
and entering into delirious circles and to propagate the spirit of
srisampradayam in one and all, incarnated himself as Yatiraja Udayavar.

Having learnt that the Lord is going to enact his mockery in Kaliyugam,
an alarmed Vishwaksenar, inorder to make sure that the holy and the pious do
not downgrade themselves due to the evil influences of anya-mathams

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 incarnated as Udayavar similar to how Perumal once came down to protect the
elephant Gajendra. In his hurry he forgot to get his staff along with him. The
staff, having realized that nothing may be done without itself, incarnated in
the hands of Udayavar as his tridandam.
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GajEndra Varadan Portrait - Kapistalam

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 SLOKAM 33

lúy< buÏe riskrsnalaSylIlaindan<

zuÏaSvad< ikmip jgit ïaeÇidVyaE;x< n>,

lúyalúyE> istjlixvÑait taTpyRrÆE>

lúmIkaNtS)iqkmuk…rae lúm[ayaeRpdez>.33.

We get to know the exemplary scholarship and glory of Ramanuja

through his works like Sribhashyam, as he is indeed the divine incarnation of

Sri Vishvaksenaazhwan. At the same time, Swamy Deshika says that Udayavar’s

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works are also befitting recipients of glory. A literary elucidation if embarked
upon for perusal should be able to capture the reader’s attention. It should
instigate the reader for repeated perusals. Its purport should be delectable.
It should be possible to expound and elucidate it to others delectably. It
should be delectable to those who hear it from us and they should be inspired
with a desire to listen to it repeatedly. If listened to, it should make us free
of blemishes and should confer on us all-round goodness and auspiciousness. It
should convey purports of Supreme nature and its elucidations should be simple
to understand.

All these eight are essential characteristics of the divine works of

Ramanuja, says Swamy Deshika. Works like Sribhashya are like the crystal
clear waters. During times when Valmiki went for a holy bath, he would often
address his disciples and tell them “Take a look at the waters of this river
Tamasa. It is clear, bereft of impurities and delightful similar to the minds of
the pious and the holy. It has indeed captivated my mind. Handover my sacristy
as I shall take a holy dip in this stream.” If a river is tainted with impurities,
then our mind is not drawn towards it. A juicy fruit always manages to capture

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 our attention. The statement “buÏe> lúy<” is therefore quite valid. Ramanuja’s

works similarly have the capacity to captivate us right from the first perusal.
On the faculty of mind it is said that -

Sm&it> VytItiv;ya mit> AagaimnI mta,

buiÏ> taTkailkI àae−a à}a ÇEkal vixRnI.

The knowledge of the past is regarded as smrithi while the awareness of

the upcoming is regarded as mati. The instantaneous intellect is referred to as

buddhi while prajna is one that stays at all three times. Here the usage “buÏe>

lúy<” signifies that even at the time of first acquaintance, one is inspired into
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perusing the divine works of Ramnuja while the mind tries to keep away from
the works of grime that try to expound the schools of the likes of
Paashupatham.

“riskrsnalaSylIlaindan<” - The noble folks who savor the divine

srisooktis of Ramanuja would feel their tongues dancing to a lilting tune as

they are instigated to study it with perfect pronunciation and intonation. One
should possess the competence to study it and relish its true purport. It is
really not an issue if the divine works like Sribhashyam do not make an impact
on the minds of the dim-witted that cannot understand the difference
between the sacred waters of Ganga and the tainted waters of an abandoned
well. It is of no concern if the purports of divine works like Sribhashyam
cannot be understood and comprehended by those who are incapable of seeing
the poetic splendor of Srimath Ramayanam as compared to an ordinary poem.
The sight of clear and cool water would always make a thirsty person to drink
it to his heart’s content. Similarly, a person who is adept in the tenets of
shastram and who has the inclination to learn the purports of the imperial
scriptures would always have the desire to study and peruse the divine works

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of Yatiraja.

“zuÏaSvad<” - The medicinal soup of pepper

taken to cure fever is certainly not delightful. A
scorched and thirsty person would find great
delight in satiating himself with cool and clear
water. So is the divine Sribhashyam that gives
greater delights upon every perusal. Our acharyas
after having relished this great work have
imparted the same to us out of abundant mercy so
that we may be bestowed with the same bliss.
These imparts confer upon us the wealth of divine
bliss and by being a divine remedy, make us free

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from all our sins and transgressions. Consuming
medicines always free us from our ailments. But,
the divine srisooktis of Yatiraja have the capacity rAmAnujA on VaikunTa

to free one from the torments of this samsara by dwAdashi - Sri Perumpudur
mere attendant listening. The divine works of
Ramanuja confer divine pleasure to the listener while heeding to the tenets
and purports of mathams contradicting to the imperial Vedas would only make
one a sinner.

At Thirupparkadal (milky ocean), the Divine Couple adorn the golden

throne inside a mantapam bejeweled in the choicest way. The milky ocean that
is clear like the spatika mani, show in all splendor, the beauty and the regal
semblance on the faces of the divine consort, the grandeur of the finery
adorned by them. The perusal of the works of Yatiraja like Sribhashyam is
adequate for those who would like to enjoy the infinite auspicious attributes of
the divine consort. Every characteristic trait of the Lord is glorified amply.
None of the other works portray the glories of the Lord in this way. The
presence of passages quoting the attributeless nature of Parabrahman has
made even the imperial Vedas incapable of extolling the Lord with clarity and

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 grandeur.

The invocatory verse of Sribhashyam itself establishes beyond doubt

the supremacy of the Lord of Sri. It ascertains with clarity that the word
‘Brahman’ refers to Him alone and none else and He is indeed the instrumental
cause of this universe. It makes certain that He is indeed the bestower of all
fruits and he is indeed the object of contemplation of all seekers or
mumukshus. It shows with distinction that he alone is being extolled in all of
the imperial upanishats. This being the case, a complete perusal of this divine
work would leave one with complete knowledge having left with nothing more to
learn.

The divine works of Ramanuja is like an ocean with crystal clear waters.
In a calm and undisturbed ocean that has no waves, one might see with clarity
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lots of precious gems, pearls and conches at its bed. Similar to this is
Sribhashyam. Some purports and concepts may be comprehended only upon a
deep study of this work. A repeated perusal would bestow upon the wise, a
panorama of rare brilliance that would enable them to realize rare esoterical
imports that are priceless in nature like precious stones and gems. The imperial
texts extol the Lord in many secreted ways. But, the works of Udayavar
portray this Lord in all His grandeur with absolute clarity and precision.

The works of Udayavar are therefore similar to the great ones like
Ramayanam that might be studied and enjoyed by one and all. Based on their
intellectual capabilities and comprehending skills one may find rare esoterical
purports and exceptional imports. The divine works of our Yatiraja are like the
mirrors that show us the Lord with all his indispensable characteristics like
svarupa, rupa, guna and vibhuti.

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 SLOKAM 34

iSwitmvxIryNTyitmnaerwisiÏmtI— yitpits<àdayinrpayxnaepicta>,

mxukrmaEi¦d¹mddNturdiNt"qa krqkqahvaih"nzIkrzIÉirtam! .34.

Swamy Deshikan, so far has extolled quite elaborately on the

greatness and impressiveness of the preachings of Udayavar and his divine
works and expositions. In this verse, Swamy extols the greatness of the holy
and the pious Srivaishnavas who associate with this blemishless darshanam of
Udayavar.

As per the saying “prmaTmin yae r−> ivr−> AprmaTmin” – the disciples of

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Ramanuja, after having listened to his elucidations and after having studied his
divine works, set themselves perennially in contemplation of the Lord, giving up
all materialistic and secular pursuits. Out of immense love towards an
unblemished acharya like Udayavar, his disciples considered his lotus feet as
their immense wealth and deemed themselves as highly affluent.

It was those times when sovereigns waged wars with elephants as war-
machines. Each one of these pachyderms had long and powerful tusks. Their
cheeks were like the wide and broad scoops of coconut. These elephants would
often succumb to the state of being intoxicated. During such times, streams
of intoxicating sap flows down their cheeks. The flies drown themselves in this
sap and get intoxicated. It is only in the capacity of the sovereigns to maintain
and safeguard such elephants. Hence the privilege of having such assets is only
with the sovereigns. But those who are bequeathed with the wealth of the
sampradayam of Udayavar would not hesitate to show total disregard to the
immeasurable wealth and prosperity of royalty.

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 SLOKAM 35

inépixr¼v&iÄriskaniÉta{fvyn! ingmivmzRkei¦riskEinRÉ&&tEivRx&t>,

gu[pir[ÏsUi´†Fkae[iv"”nya rqit idzamuoe;u yitrajyz> pqh>.35.

Bhagavad Ramanuja undertook a complete pilgrimage of all

the holy places right from Ramasethu till the Himalayas. His erudition was vast
and he possessed very sharp intellect with rational and logical acumen. He won
over many adversaries in a battle of philosophical refutation and took them
into his disciple-fold. His flawless actions match his powerful and sharp
acumen. Divine works like Sribhashyam dawned at a time when the wise and the
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learned were anticipating with wonder as to how Udayavar might possibly

interpret the apparently contradicting statements and passages of the
imperial Vedas. The propagation of Sribhashyam that commenced at Srirangam
soon reached all parts of the land through the disciple-fold of Udayavar.
Swamy Deshikan poetically enjoys the same in this verse.

The word Srirangam denotes a beautiful dance podium. In the presence of a

dignified gathering, attractive performances of dance generally take place on
podiums in concordance to the rhythm of the accompanying percussion.
Performances with lilting acoustic appeals and vivid portrayals are generally
enjoyed by the audience whole-heartedly. In a similar way, the place of
maximum propagation of the philosophy of Ramanuja was at Srirangam.
Kulashekhara Azhwar glorifies and sings – "a r L in
e N νm i en e i k m "
Right from the times of Azhwars, Srirangam was popular for its rich and
flowing populace of Srivaishnavas. It was the place where great preceptors
like Nathamuni and Alavandar rendered Vedanta kalakshepam or discourses.
What to speak of the greatness of this divya desham during the times of
Udayavar!

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 At all places in Srirangam like the temple, the matams and ashramams,

one may see the abundant populace of rasikas or Srivaishnavas. The term “rs>”

denotes the Lord. The Vedas attest to this fact by saying - “rsae vE s>” Those

who celebrate and enjoy the glories and infinite auspicious attributes of the
Lord are indeed rasikas. They, having studied the imperial Vedas, celebrate the
glories of Ramanuja proclaiming that he alone possesses the intellectual
acumen to make perfectly concordant interpretations to all forms of
apparently contradicting Vedic passages like the saguna – nirguna shrutis and
the bheda – abheda shrutis. Overwhelmed by emotion, they shed tears of joy
contemplating and celebrating the glories of Udayavar. Udayavar’s glories are
like the pleasant-sounding musical instruments that emanate melodious and
tuneful notes when played.

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Rasikas who are Udayavar’s disciple-fold play the musical instruments
depicting the glories of Udayavar. These instruments are played tunefully with
bows and sticks that depict his divine works. These bows and sticks are held
tight by strings of desirable virtue.

What are these virtues? The expressions to be found in Sribhashyam

have the virtue of being delicate and rich with exquisite constructions. They
are unknown to the quality of being rough and serrated. The essence or the
purports conveyed by Sribhashyam are rich and pregnant with esoterical

significance. This quality is better known by terms like ”zBd saEFv< AwR saEFv<” or

“e Re e de ” . These are the strings of noble virtues that

hold the bow or the sticks together.

The divine works of Udayavar that is like a bow is tied with strings
portraying the beauty of expression and beauty of purport. With this bow the
musical instrument depicting the glories of Udayavar is played. The habitants
of the city of Srirangam who are rasikas danced and celebrated immersing
themselves in the fragrance of this divine melody. This divine piece of music

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 could be heard at every place attesting to the fact that the glories of
Udayavar had reached omnipresence.
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Final Sanctuary - Thiruvayindai

Udayavar having taken the entire Vedas as an authority effected the

disentanglement of the apparently contradicting purports advocated by them.
Having done so, he established the supremacy and the truthfulness of the all-
pervasive Paraman who is the final sanctuary of infinite auspicious attributes.
He also ascertained with authority the truthfulness of Bhakti and Prapatti to
be the only means to attain Him. He attested with lucidity that moksham is the

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attaining of the lotus feet of Perumal at Srivaikuntam and that it is a true and
perennial state of bliss. The propagation of such an authentic philosophy
naturally took the glories of Ramanuja also to greater heights.

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 SLOKAM 36

#d<àwms<-vTk…mitjalkªl»;a> m&;amtiv;anlJviltjIvjIvatv>,

]rNTym&tm]r< yitpurNdrSyae−y> icrNtnsrSvtIick…rbNxsEriNØka>.36.

After having spoken about the glories of Ramanuja previously,

Swamy Deshikan, in this verse extols the greatness of the divine works of
Ramanuja that are instrumental for his immense glories. Mathams are
categorized as vaidika matham and avaidika matham. Following are the schools
of Vaidika matham -

1. Vishishtadvaitha matham - This matham accepts the authority of the

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Vedas in its entirety. This was expounded and propagated by great

preceptors of yore like Danka, Dramida, Guhadeva and Bodhayana.

2. Advaitha matham - Without accepting the authority of the Upanishats,

this matham was fabricated using self-styled thoughts and
interpretations.

3. Avaidika mathams include charvakam, Bouddham, Sankhyam, Jainam,

Paasupatham and others. These schools appeared later in time compared
to the Vaidika mathams. Newer mathams that do not vouch for the
authority of the Vedas might crop up even in the future. It was works
like Sribhashyam that weeded out these mathams along with their
roots. Having succumbed to the powerful refutations of Udayavar,
these mathams faded out into the state of being extinct.

Let alone that, Advaitha matham that accepts Vedas does still exist.
Yes, but it is a matham of falsehood. Except for Parabrahman, they vouch for
everything else to be an illusion. Not only that, they continue to assert that
Brahman is an absolute reality but it does not have any characteristic
attributes and noble virtues. It is their belief that all the noble and auspicious
virtues of the Lord that are glorified and celebrated in the scriptures are all

144
deceptive. Following are some of their declarations.

⇒ Parabrahman itself transforms into a Jivan when tainted with the shroud of

nescience or avidya.

⇒ But this Jeevan is also illusory. It ceases to exist once it attains

enlightenment with the knowledge of the Supreme.

⇒ Everything is illusory including the preceptor who imparts the knowledge of

the Supreme.

By association with a school of thought like Advaitham, the truly

existing Jeevans suffer as if reduced to ashes by a raging fire. Consuming
poison kills a person. An encounter with raging fire also has the same effect.
Advaitham is like an admixture of poison and fire. Jeevans cry out in sorrow as

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this poisonous flame burns them inside out. It makes one lose their
characteristic identity and essential nature. To such wailing Jeevans
Ramanuja's works come as the divine ambrosia that can rejuvenate them back
to life. Once this nectar is imbibed, the poisonous flames of Advaitha are put
out and the Jeevan attains a state of delight. Udayavar attests to the validity
of the Vedic statements and declares that just as how Parabrahman is real and
perennial, so are the Jeevan real and perennial. Both of their characteristic
attributes and noble virtues are indeed real and extant. The means undertaken
by the Jeevan to attain Parabrahman is also valid and real. The Jeevans who
had lost their characteristic identity and essential nature due to the influence
of the poisonous flame of Advaitha are able to regain it after studying the
works of Ramanuja and thereby attain the state of beatitude by performing
prapatti. What else could a Jeevan possibly aspire for than by enjoying
Paraman who is the abode of infinite auspicious attributes? This is phrased by

Swamy Deshikan as "m&;amtiv;anlJviltjIvjIvatv>" It is of interest to note

that Advaitham is also a vaidika matham. They proclaim that - Brahman alone is
the reality but bereft of all attributes. Everything else apart from
Parabrahman is illusory. These thoughts are based on authentic Vedic passages

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 and there is attestation in the Vedas for the statements made by the
Advaitins, but Ramanuja out of his sheer acumen establishes that everything is
real and replete with characteristic attributes using the same authorities but
interpreted as per their true purports unlike the Advaitins.

“icrNtnsrSvtIick…rbNxsEriNØka>” - Ramanuja’s divine works are like the

Sairandhri in beautifying and decorating the ancient streams of the imperial

Upanishats. They are like the female attendants or Sairandhris in the
servitude of Vedamatha who comb her hair beautifully and dress it up sorting
out all the tresses. A king’s palace would usually have female attendants, who
attend to the needs of the queen. They would give the queen a good bath,
bedeck her with choicest jewels, apply fragrant oil to her hair, would sort out
all the tresses taking care to see that not a single hair would come apart and
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would then comb her hair beautifully and dress it up with utmost care with
beautiful fragrant flowers. They are known as Sairandhrikai. The Vedams are
composed of a variety of statements. The scriptural statements are also known
as Sarasvathi. The Vedams may be treated as a queen. The head is generally
known as uttamangam, the greatest of all human faculties. The crown or the
superlative element of the Vedas that speak about the Parabrahman is
regarded as the Upanishats. Just as how tresses are to be found in hair
similarly tresses are also found in the statements of the Upanishats that are
like the crown adornment to the Veda queen. Just as how a queen’s long flowing
hairs are well dressed by making them into three tufts, applying fragrant oil
and sorting out all the tresses, similarly the female attendant that is of the
form of the divine works of Udayavar, separated out the Upanishadic
statements into five categories making them free of all their tresses and then
dressed them up in one tuft signifying that the entire Upanishadic collect
portrays a single Supreme truth.

An Upanishat has five categories of statements. These include Nirguna

shruti, Saguna shruti, Ghataka shruti, Abheda shruti and Bheda shruti.

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 The Nirguna shruti postulates that the Supreme Parabrahman is devoid
of all auspicious attributes. The Saguna shruti proposes that the Supreme
Parabrahman is replete with all auspicious attributes and is the abode of
infinite noble virtues. The Abheda shrutis postulate that Jeevatma is not
different and distinct from Paramathma and that they are one and the same.
The Bheda shrutis hypothesize that both the Jeevatma and the Paramathma
are perpetual and real and are essentially different and distinct from each
other.

Ghataka shrutis state that Parabrahman is found in every Jeevathma

and every insentient order like the earth, water, fire, wind and sky. Though
Parabrahman enters into and attaches itself with these orders, it yet remains
unknown to them and assumes them as its body. Being their inner controller,

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the Parabrahman enjoins every state of action and every state of indolence of
all the sentient and the non-sentient orders. This Paramathma resides
secreted inside every one as the inner–controller. Being naturally present in its
most benign and superlative form at Paramapadam, the Parabrahman also
resides completely with its essential identity and all characteristic attributes
inside every Jeevan as well as all orders of insentient matter. The sentient and
the insentient orders are essentially different from the Supreme
Parabrahman. The Ghataka shrutis propose the differential nature or bhedam,
due to the fact that a Jeevan is completely different and distinct from
Parabrahman. At the same time they also postulate the non-differential nature
or abhedam as Jeevan and Parabrahman have a body-soul relationship. Ghataka
shrutis are hence regarded as passages that are concordant in nature.

We shall now study as to how these five types of Vedic passages should
be interpreted. Generally if a statement cannot be deciphered due to a discord
in understanding or if there is a dilemma in resolving the purport, then it
should be scrutinized to see if this statement is elsewhere explained in the
same work. If yes, then the statement should be interpreted similar to the
already explained way If not, then the statement may be interpreted in a

147
 suitable way provided it does not contradict any of the already existing
purports. Keeping this maxim in view we shall study the passages of the
Nirguna shruti or those that vouch for the attributeless nature of
Parabrahman. In a single statement, the Vedas proclaim the Lord to be bereft
of all unpleasant attributes and at the same time glorifies Him to be replete
with infinite auspicious attributes and noble virtues.
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ParamAtmA is replete with bhOgyam

Paramatma is one which is untouched by papam (sin), unknown to levels of

148
inferiority, not touched by death, free of worries, not touched by pain, not
influenced by hunger and thirst. It is one that is replete with bhogyam,
bhogopakaranam and bhogasthanam. That is one, which is complete with nitya
vibhuti. Bhogyam denotes objects that are fit to be enjoyed. Bhogopakaranam
signifies those that assist in the enjoyment of objects. Bhogasthanams are
places suited for enjoyment of objects. All these three are present in the
nitya vibhuti of Srivaikuntam. The Vedas lavish the Lord with the sobriquet

“sTykam>” - one who owns these assets and “sTys»Lp>” – one that has infinite

unstoppable volition. While proclaiming that Paramathma is bereft of qualities,

the Vedic passage itself states that, Brahman is bereft of six evil qualities;
while at the same time embellishes it with two virtuous qualifications.

In this way the attributeless qualification of Parabrahman (Nirgunam) in

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the shruti should be interpreted to mean that Paramathma is bereft of all evil
qualities and the attributed qualification of Parabrahman should be
interpreted to mean that Paramathma is replete with all divine and auspicious
attributes. The nirguna shrutis should be interpreted in this way as attested
to by the imperial Vedas themselves.

Let us now scrutinize the abheda shruti. “@kmev AiÖtIy< äü” – Brahman

is a singular entity and has nothing second to it. On the authenticity of this
statement, the Advaitins vouch for the singular nature of Parabrahman and say
that apart from Brahman, everything else perceivable in this universe is
illusory. If a question is asked as to why do we see so many things with our
eyes, then they answer saying that many things are seen in our dreams. But
once we wake up, they are all gone as they are only illusions.

For statements like these it is fair to accept the purports postulated by

the Vedams themselves. The ghataka shrutis state that in all beings sentient
or insentient, the Parabrahman stays as the in-dweller. This in-dweller has the
sentient and the insentient orders as its body. The abheda shrutis must be

149
 interpreted in accordance with this maxim. The Brahman that has the sentient
Jeevathmas and the insentient matter as its body is singular. If a statement is
made as “Rama is one alone”, then this has to be interpreted as, Raman
qualified by his body, attire and adornments is one alone. There is no second
reality in the Vedas. Alavandar very beautifully explains this singular nature of

Brahman as – “ywa cae¦n&p> saèaq! AiÖtIy> AiSt -Utle”. The Chola ruler is a

sovereign. If it is stated that there is nobody second to him in this land, then
it only upholds the supremacy of the Chola ruler attesting that there is no
other ruler with him at par. It does not imply that the Chola ruler does not
have an assemblage of sub-ordinate rulers, subjects and palatial dwellings. So,
the abheda shrutis only reiterate the superlative preeminence of the
Parabrahman that is qualified with the sentient and the non-sentient orders as
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its characteristic attributes or in other words as its body. The bheda shrutis
on the other hand refer to the Jeevatmas or the insentient matter that is like
the body of the supreme soul. Therefore there is nothing illusory or false
here. Even those that are seen in dreams are not illusory. Similar to how a
person lives for his lifetime, so do the objects in the dream live for that
amount of time. These are not falsehood either. It is the heights of derision
to make statements that only some of the passages of the Vedas are authentic
and the rest are not. If this is not acknowledged then even the abheda shrutis
may be deemed as falsehood similar to the bheda shrutis. This way even the
expounders of the philosophy of Advaitha would become mere illusions and the
matham itself would be completely deprived of a standing ground.

This way the Sairandhrika, who is the divine works of Ramanuja applied
fragrant oil that is of the form of ghataka shruti to the Vedic statements that
are like the flowing hairs of Veda matha and removed all the entanglments. The
Sairandhrika beautifully dressed up the queen’s hair segregating it into five
tufts depicting the five-fold segregation of Vedic passages. Just as how hairs
in entanglements are not cut and removed, similarly without disregarding any
of the Vedic statements as falsehood, Ramanuja matham churns out the

150
purport from the Vedas in its entirety and establishes parabrahman with
outstanding clarity.

The erudite and wise are those who study this work at the lotus feet of
a sadacharya. Swamy Deshikan says with authority that works like
Sribhashyam has the capacity to bestow the bliss of beatitude upon those who
study it.

“icrNtnsrSvtIick…rbNxsEriNØka>” - By this usage, Swamy Deshikan is

said to have remembered an episode that occurred during the times of
Ramanuja. During the final times of Ramanuja, his erudite disciples were
worried about their future acharya as they did not see anybody who was as
capable as Ramanuja. They began to speculate as to who could possibly have

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the capacity to ascend to the peetam of SriVaishnavaSri darshanam and
continue the propagation of siddhantam after Ramanuja. Ramanuja one day
happened to listen to one such conversation. He immediately summoned those
disciples and advised them to go and meet his disciple by name Kongu piraatti
at her residence. He assured them that she would provide the solution to all
their worries. The disciples immediately left for her residence. The noble lady
welcomed them with hospitality and enquired the reason for their visit. They
poured out their worries and told her that it is a matter of great concern to
them as there is no acharya like Ramanuja who has the capability to continue
the propagation of this matham after him as all his disciples are already well
advanced in age.

Kongu piratti went inside the house and came back with fragrant oil,
comb, saffron band and white band. Seating herself in front of them, she
began to comb her disheveled hair applying fragrant oil and sorting out all the
tresses she dressed her hair well with many tufts. After this she tied the
tufts together firmly with a saffron silk band. Comforting herself, she then
tied her tufts together with a white silk band. She later took leave of her
master’s disciples, who came back to Ramanuja with a puzzled mind, as they

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 could not get any verbal answer from her, except for the very peculiar mono
act. The disciples told Ramanuja of everything that had happened. Ramanuja,
with a benign smile on his face began to enlighten.

He spoke thus – Do not think of this lady as one of us. The Vedams have
manifested themselves as this lady. Think of her as the very representation of
Veda. She has become my disciple after having seen the establishment of the
true purports of the upanishadic statements by resolving of the apparently
conflicting statements of
the saguna-nirguna
(attributive-attributeless)
shrutis and the bheda-
abheda (differential-non-
differential) shrutis, using
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the concording passages of

the ghataka shrutis. Her
flowing hair represents the
statements of the
Upanishats. Her undressed
hair initially signifies the
adversaries having
interpreted the Vedas in the
most derisive of ways
bringing in great disrepute
to its pristine glory. The act
of applying fragrant oil
signifies the commencement
of the establishment of the The White band of kOngu pirAtti
true purports of philosophy
based on the texts of the Antaryami shrutis. The sorting and removal of
entanglements in her disheveled hair and subsequent combing signify the
refutation of the fallacious interpretations of the adversaries. It also depicts

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the harmony of thoughts expressed by the Vedic passages and the
establishment of the concordant nature of the statements of the upanishats.
Securing the tufts of hair with a saffron silk band signifies me, who has
adorned the sacred kashayam or the ochre attire. It signifies the composition
of works like Sribhashyam that serves as a citadel in defending our
siddhantham from the onslaughts of the adversaries from time to time. The
act of comforting herself and relaxing a while after this signifies the state of
being in the blissful company of her master who is the Lord of all scriptures.

One of the disciples was quick to point out that she also fastened a
white silk band to her tufts of hair later. To this Ramanuja replied – I shall
once again incarnate in this world at Thuppul in Kanchipuram. I shall at that
time be in Gruhasthashramam throughout my life. The order of

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Gruhasthashramam is the pedestal from where maximum help may be rendered
to the subjects. I shall adorn myself then with spotless white attire. I shall
propagate and fortify our siddhantham on a firm footing with my expositions
and imparts. I shall win over the adversaries in battles of philosophical
refutations. All the adverse schools of philosophy would soon fade into the
state of being extinct and our siddhantham shall stay high and grand. Saying so
Ramanuja hinted that he would manifest himself as Vedantha Deshika at a
later time. This is attested to in Nayanaracharya’s Deshika Mangalashasanam
as –

ve»qezavtaraey< tt! "<qa< zaewvaÉvet!,

ytINÔa< zae=wveTyey< ivtKyaRyaStu m¼¦m!.

Glory to the great Venkatanatha who is celebrated as the incarnation of

the Lord of Thirumalai, extolled as the personification of His Ghanta and
eulogized as the manifestation of Sribhashyakara.

We sing this everyday while performing shatrumurai to Emperuman and

acharyas.

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 SLOKAM 37

suxaznsuÊ¢RhïuitsmiòmuiòNxy> kwahvmsaE gtan! kpqsaEgtan! o{fyn!,

muinmRnis lúm[aE muÊmudÂyTyÃsa muk…Ndgu[maEi−kàkrzui−i-> sUi−i->.37.

In this verse Swamy Deshikan celebrates the way in which

Udayavar's divine works acquired such superlative heights and glories. The
passages of the Vedas are very terse in nature. To bring out its purport with
clarity is beyond the capacity of even the celestial Devas, who possess
immense erudition. Ramanuja, who took up these terse scriptures for a
thorough perusal, has satiated himself by imbibing the nectar like essence of
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the entire Vedic collect. Udayavar is the only acharya who has been blessed
with the intellectual acumen to reveal the true purports conveyed by the
imperial Vedas in its entirety.

Though the celestials are blessed with the fortune of savoring the
delightful spectacle of the Lord reclining on the milky ocean, they are yet not
privileged enough to imbibe the nectar of the Lord's glories that may be
ascertained from the statements of the Vedas. Though born in the human
race, Ramanuja was able to discover the nectar like treasure trove of
Bhagavad vishayam that lay secreted in the Vedas and drink it in plentiful
measures with both of his hands. Having done so, he even surpassed the
celestial Devas. He bestowed the Srivaishnava fraternity with abundant
measures the delectable nectar of Sribhashyam, which is in absolute
conformance to the purports of the entire Vedic collect and which is the
nectarine essence churned out from the Brahmasutras of Sage Veda Vyasa.

The Bouddhas postulate that everything in this universe is an illusion.

Shankara having accepted their viewpoint says - Everything is illusory except
for the Supreme Brahman. Everything perceivable is nothing but a false
impression. Some of the Advaitins set out to wage a war of philosophical

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refutation against Sribhashyakara unable to abide by the statements of
Sribhashyam that stated that the entire universe is not a myth but a reality
and that Brahman is not attributeless but replete with infinite auspicious
attributes. Sribhashyakara having thoroughly refuted the doctrine of myth
triumphed over these adversaries who were nothing but Buddhists in the guise
of Vedantins. Though a planar evaluation of Sribhashyam portrays its
statements to be a rejoinder to the system of Advaitha, yet, they elucidate
and uphold with authority, the infinite glories and auspicious attributes of the
supreme Lord - says Swamy Deshika. Pearl shells are unearthed from deep
oceans. Though they appear to be smudged with dirt and slime, yet, they
enshrine in them, spotless white pearls that are dazzling and invaluable. In a
similar way, by means of a thorough refutation of the system of Advaitha, it is
possible to experience and enjoy the infinite auspicious attributes and glories

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of the Lord. Sribhashyakara's works of refutation therefore, dawns on us the
true identity of Parabrahman characterized with infinite auspicious attributes

and enhances our spiritual delight manifold. The usage of the word "AsaE" by

Swamy Deshika to address Udayavar gives a picture of Swamy Deshika being in

a divine epiphany with Ramanuja and receiving the requisite knowledge for
thorough refutation of other adverse systems of philosophies.

Let us now study a few examples that illustrate the fact that the
refutations are actually expositions of the infinite divine auspicious attributes
and glories of the Lord.

“tÅvmis” – The Advaitins interpret this to illustrate the non-

differential relationship or abhedam between the Supreme Brahman denoted

by the term tt! and the Jeevathma denoted by the term Tvm! . They state that

the realization of this non-differential relationship or the knowledge of

Jeevathma and Paramathma being one and the same is in itself the means to
liberation.

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 We refute this view thoroughly. Why? The Vedas ordain the following

means to be adopted in order attain emancipation. “%pasIt XyayIt

inixXyaistVy>” - Meditate upon the Lord, Contemplate upon the Supreme;

Enshrine its glories and auspicious attributes in your hearts. As per the system
of Advaitha, such decrees and commands are totally futile. If mere knowledge
non-differential relationship between Jeevan and Brahman itself is sufficient
then there is no need for any decree. The non-differential relationship may be

realized by mere listening to the Vedic statement “tÅvmis”. Hence

ordainments like “%pasIt” would be totally worthless. Thus the statement is

refuted.
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He is the object of our Love

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 From the usage of the term “%pasIt” we get to know that Brahman is an

object of adulation. Adulation here denotes the performance of sacred

yajnams like the Agnihotram and attaining the state of absolute purity of mind
by worshipping the Lord with incessant devotion and love. This unmistakably
points out the Lord being the object of our perpetual love and devotion and
being the sole object of adulation of all the karmas (duties) prescribed in the
scriptures. While refuting the adversaries, we always vouch on the
authenticity and the authority of the Vedas. The scriptures proclaim

"inTyaeinTyana< cetn> cetnana< @kae bøna< y> ivxdait kaman!" - Within the realm of
every soul that is characterized by the attributes of being perennial and
sentient, the Lord pervades them as one-in-many and resides in them as the in-
dweller with the characteristic identities of being eternal and replete with

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knowledge. He bestows upon the sentients, the fruits of all their actions. This
powerful phrase is used in refuting the views of the school of Advaitha. Here
the Lord is being qualified with the attribute of being the benefactor of all
fruits of actions. This statement from the shruti clearly ascertains with
clarity the validity of the differential nature of relationship between the
Jeevathma and the Paramathma by stating - Jeevathmans are many in number
while Paramathma is a singular supreme entity. Jeevathmans enjoy the fruits
of their actions while Paramathma bestows them with those fruits. Let us now

consider another significant statement from the scriptures. "}a A}aE ÖaE AjaE

$znIzaE" - The Jeevathma and Paramathma are two real and distinct entities.
One is replete with infinite knowledge while the other is bereft of this
knowledge. Both of them are beginning less (birth signifies association with
physical faculties or shariram). One is qualified with the virtue of independent
and infinite volition and is capable of doing anything while the other does not
have the capacity to act independently. The statement here emphasizes on the
differential relationship (Jeeveshwara bhedam) between a Jeevan and
Paraman, as it is quite clear that Jeevan and Paraman have different qualities

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 and are mutually distinct from each other. Here Paraman is extolled with the

virtue of "svR}Tv<" - Having all-pervasive and all-encompassing knowledge

(capability to know everything).

“muin> mnis lúm[> mudmudÂyit” - The great apostle Lakshmana

(Ramanuja) effects supreme bliss in our hearts and minds - says Swamy
Deshika. Swamy Deshika, so far has addressed Udayavar as Yatipati, Yatiraja
and Yatipurandara. But, in this verse he uses the word Lakshmana to address
him. This has a special significance. During Ramayanam, Lakshmana obtained
initiation into the sacred manthrams of Dhanurveda from sage Vishvamitra
that was even beyond the reach of the celestial Devas. He subsequently won

over Indrajit using his unmatched skills in archery (astrams). “A†Zyman>

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zrjal< %¢< vv;R nIlaMbuxr> ywa<b” – Unseen by Indrajit, Lakshmana slayed him
with a string of arrows in rapid succession that resembled the torrential
downpour from dark and deep clouds. During his battle with Indrajit,
Lakshmana when shooting the final arrow says -

xmaRTma sTysNxí ramae dazriw> yid,

paEé;e c AàitÖ<Ö> zr @n< jih rav[I—.

Oh arrow! If Sri Rama is the progeny of Dasharatha, if He is truly

virtuous (satyasandha), pious and noble (dharmaatma) and if He is the abode of
immeasurable valor, then go and exterminate Indrajit.

After Indrajit fell to Lakshmana in the battle, nobles like Vibhishana,

Jambavan, Hanuman and others showered him with admirations. In a similar
way, with his clear understanding of the powerful and arrow-like sharp
statements of the Upanishats that are even beyond the grasp of the
celestials, Ramanuja refuted the likes of the Advaitins who were similar to

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adversaries like Indrajit. Just as how Lakshmana used the noble and auspicious
qualities of Rama inorder to annihilate Indrajit, so did Ramanuja use the
passages of the Vedas extolling the divine and auspicious attributes of
Parabrahman in refuting the system of Advaitha thoroughly. Just as how the
fall of Indrajit brought great delight to the hearts of nobles like Hanuman,
Vibhishana and others, similarly the divine works of Udayavar brings in great
delight to our hearts and minds.

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 SLOKAM 38

kpidRmtkdRm< kiplkLpnavagura< ÊrTyymtITy tt! Ô‚ih[tÙyÙaedrm!,

k…†iòk…hnamuoe inptt> präü[> kr¢hivc][ae jyit lúm[ae=y< muin>.38.

A lay person heeding to the advise of his friend, went to the

town in search of a contented livelihood. Having gone a little distance he found

the path ahead full of mire. Without getting into it, he tried to cross it by
walking along its flanks. But, as both the flanks were densely thorned, he chose
to take the path through the mire. Having got himself half-drowned in the
slush, he forced himself out with great difficulty with the aid of a wooden
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plank that lay close-by. Having briskly traveled a little ahead, he got himself
entangled unknowingly at the center of a huge net that was cast to catch wild
beasts. He freed himself with great difficulty by biting through the strong
twines of the net and breaking it loose. Not far enough, he got himself
entrapped by contrivances that were hidden beneath the ground in order to
apprehend outlaws and bandits. Struggling his way out, he thought to himself
that his woes are over and strode ahead in swift paces. On the way there lay
an abandoned well. Being a long-standing edifice it was deceptively shrouded in
grass. Pacing ahead he fell into it inadvertently. He sustained himself swimming
and desperately tried to find his way out, but none was available. He gave out
loud wails and screams. Having heard his cries, a drifter passing by rushed to
the spot. He made his way carefully to the bottom of the well by doing away
with the grass that shrouded the winding steps. By the time the drifter got
close to the bottom of the well, the traveler had drowned totally except for
his hand that wavered on top in distressed movements. The drifter caught hold
of his hands and pulled him out of the water. Giving the traveler a seat on the
winding steps the traveler comforted him with words of assurance and
escorted him to his destination.

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 Our Ramanuja is similar to this great traveler. The influence of the
adverse mathams like Shaivam, Sankhyam, Yogam, Mayavadam and others, cast
a shroud on the essential identity, divine forms, characteristic attributes,
habitats and divine manifestations of Parabrahman. Ramanuja, by basing his
arguments solely on the authority of the unassailable shruti, made it possible
for us to experience and visualize the supreme Parabrahman in our mental
frames. Swamy Deshikan expounds this as follows.

“kpidRmtkdRm<” - During the times when Lakshmana, Sri Rama and

Sitapiraatti stayed in the Dandaka forests, they would often visit, within the
vicinity, the hermitages of Rishis and would bestow them with their divine
countenances and shower them with munificent benedictions. In a similar way,
Ramanuja decided to call on each and every matham. With this resolve he first

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entered the matham of Kapardi. It is a shaiva matham propounded and
expounded by one, named Kapardi. It was a mire of vast and unendurable
nature. The tenets and principles of this Shaiva matham were filthy and
disgusting. Practices like eating from the hollow of a skull, smudging oneself
with ashes, consecrating the Lord in pots of wine and a few other unthinkable
customs make this matham totally repulsive and nauseating even for a mere
mention. It is like a pit with slush filled to the brim. Those stepping on it would
find themselves dragged into it with no path of return. Instead of accepting
Sriman Narayana, the Vedavedyan as the Supreme Lord, they acknowledge
Shivan, who is glorified in the scriptures of Shaivagamam and who is replete
with tamogunam, as the absolute Lord. They did not recognize and receive
Sriman Narayana who came their way. This slush should not be stepped on.

“à]a¦naiÏ p»Sy Ërat! ASpzRn< vr” – It is better to disown paths of sludge and
mire than to walk on them and cleanse the feet. Heeding to this saying,
Ramanuja moved off this mire and set forth.

“kiplkLpnavagura” – The followers of the school of Sankhya lay in

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 abundant populace a little ahead. He went close to them to shower them with
blessings. They had cast a net, entwined to their own imageries and whims.
Even if entrapped in the slush of Shaivamatam, it is possible to elevate oneself
from it and cleanse with pure water, similar to Govinda Bhattar. Ramanuja and
his cousin Govindabhattar were disciples of Yadava Prakasha. Having seen the
masterly repudiations of Ramanuja against the school of Advaitha,
Yadavaprakasha conspired to kill Ramanuja by drowning him in the dense
waters of Ganga and so, embarked upon a pilgrimage to Kashi along with his
disciples. Govinda Bhattar, who
came to know of this conspiracy,
foiled his master’s plot and sent
Ramanuja back to Kanchi. At
Kashi, when Govinda Bhattar was
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taking a holy dip in the Ganga,

Yadava Prakasha using his
magical powers, made a lingam to
attach itself to Govinda
Bhattar’s hands. Yadava
Prakasha told Govinda Bhattar to
perform aradhanam to that
lingam every day as he has been
bestowed with the abundant
grace of Lord Shiva. Govinda
Bhattar meekly followed his
master’s words and became a
staunch Shaivite. After having
returned from Kashi, Govinda maduramangalam embar
Bhattar stayed at Kaalahasti and
performed aradhanam to Lord Shiva everyday. The Shaivas eulogized him as
“uL e r r” and made him the presiding authority of
the temple of Kaalahasti.

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 Ramanuja who learnt about this, decided to bring back Govinda Bhattar
into the fold of Sri Vaishnavism. He sent a group of his disciples including
Thirumalai Nambi to Kaalahasti. Nambi would render discourses on Bhagavad
Vishayam to the others in his group in the same garden where Govinda Bhattar
would come to pluck flowers for his daily spiritual chores. This brought about a
transformation in Govinda Bhattar who listened to it everyday. He was able to
resolve that flowers and prayers are to be for Sriman Narayanan alone and
none else. Having disowned Shaivism, he entered the fold of Srivaishnavam and
made for Thirumalai along with Nambi.

Even if one gets entrapped in the slush of Shaivism, like Govinda

Bhattar, it is still possible to elevate from it and get cleansed. But an
entrapment in the vicious nets of the matham of Sankhyam has no paths of

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return. Shavism accepts the authority of Pashupati as the supreme Lord and
the instrumental cause of this universe while Sankhyam denies the very
existence of a supreme governing entity. Let us study their matham further.

“mUlàk«it> ivk«it> mhda*a> àk«itivk«ty> sÝ zaed;> c ivkar> n àk«it> n

ivk«it> pué;a>” – The followers of Sankhya postulate two entities namely the
primordial matter (moola prakruti) and Purusha. Purusha is inert to any
transformation. Primordial matter has no source of origin and is inert to
transformation. From this entity sprang forth 23 other entities. The first
entity is ‘mahat’ from which came ‘ahankaram’. This ‘ahankaram’ is three-fold –
saatvika ahankaram, rajasa ahankaram and tamasa ahankaram. From tamasa
ahankaram, spawned five tanmatrams. These are shabda tanmatram, sparsha
tanmatram, rupa tanmatram, rasa tanmatram and gandha tanmatram. From
satvika ahankaram, spawned the eleven faculties. They are eyes, ears, nose,
tongue and skin that form the classification of sentient organs or
jnaanendriyam. Then comes the classification of causal faculties or
karmendriyam like mouth, hands, legs and excretory organs. This is followed by
mind, which fits, into both the classifications. Rajasahankaram directs and

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 controls the entities of tamasam and satvikam.

The Purushan is eternal and unknown to transformation. He is neither

the origin of any other entity nor does any entity spawn from him. The
Sankhyas accept the authorities of three entities namely – pratyaksham
(perception), anumanam (inference) and shabdam (sound). They are followers of
the cause-effect theory who quote - Whatever is present in the sesame seed,
when crushed comes out as sesame oil. Hence karanam and karyam are one and
the same. Things do not spawn from non-existing things. Thread when woven
closely becomes a fabric. The association of prakruthi with purusha is the
cause for this universe. Similar to how iron pieces get attracted to magnets,
the primordial matter brings forth the universe under the influence of
Purusha. Prakruthi is an object of enjoyment that may be enjoyed by others. It
therefore has a fondness towards the purusha who enjoys it.
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This association of theirs is like the coming together of the blind and
the handicapped. The blind would carry the handicapped on his shoulders. The
handicapped would direct the way and the blind would walk to the designated
place.

In this school, the association of Prakruthi and Purusha due to their

mutual affinity is attributed to the cause of the universe, while their
dissociation is moksham or emancipation. If a woman learns her husband has
disowned her after learning about her infidelity, then she would not go back to
him again. A danseuse, who performs on the stage, continues to perform till
her expectations are met. Once she gets the fruits of her desire, she
discontinues her performance. Similarly prakruthi dissociates itself from the
Purushan. This is moksham or emancipation.

Brahman distances itself from this matham, which is a vicious net woven
with self-styled imageries and whims that denies the very existence of a
supreme entity.

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 “Ô‚ih[tÙ yÙaedr< AtITy” – the term druhina refers to the four-faced
Brahma. His school of philosophy is known as Druhinatantram, Yogam or
Hiranyagarbha matham. The work expounding this matham is known as
Yogasmriti. Unlike Sankhya matham, this matham accepts the authority of
Parabrahman. It also attests to the path of bhakti yogam as a means to attain
moksham. The exponent of this matham is Brahma, the lotus-born, who is also
the propagator of Vedas and the creator of the Lord’s subjects. Presuming
that Yogatantram would be in conformity to the purports of the Vedas,
Brahman chose to enter it. After having delved into the nuances of this
matham, it realized that even this matham is not fit enough to be adhered to.
Vedanta speaks about three entities, they being sentient (chit), non-sentient
(achit) and Supreme Lord (Ishvara). The supreme Lord pervades the other two

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entities inside out. Hence Brahman has the sentient and the non-sentient
orders as its body. The cause (kaaranam) of this universe is the minutest
Parabrahman that has the sentient and the non-sentient orders as its body.
The effect (kaaryam) of this cause is the magnificent Parabrahman that has
the sentient and the non-sentient orders as its body. The effect denotes the
vast universe that we see. Since the causative entity had all the entities like
sentient, non-sentient and Brahman, it is denoted as material cause. The term
material denotes the primordial substance. Wood is the primordial substance
for furniture. Similarly, the amalgamation of the three entities namely
sentient (Jeevathma), non-sentient (matter) and the supreme Brahman is the
material cause for the entire universe. A carpenter is needed to do the
furniture and a mason to do the construction. They are instrumental causes or
nimitta karanams for the work that they do. Similarly Ishvaran is considered
as the nimitta karanam or instrumental cause for this entire universe. This
way, the Vedas eulogize Parabrahman to be the material cause as well as the
instrumental cause of this universe.

Yogamatham speaks against this rationale. It states that the material

cause (upaadana karanam) of this universe is the non-sentient matter while the

165
 instrumental cause (nimitta karanam) of this universe is the supreme
Parabrahman. This is contradicting to the Vedas.

Attainment of moksham is possible by perpetually contemplating upon

the Lord, who is the material cause as well as the instrumental cause of this
universe and who is the sanctum of infinite auspicious attributes. This has to
be done until the soul departs from the body. This is known as Yogam or
Upayabhakti. But, Yogasmriti is completely contradicting to this. Having
resolved that the matham propounded by Hiranyagarbhan (Brahma) is not fit
enough to adhere to, Parabrahman disowns this matham too and sets forth.

“k…†iòk…hnamuoe inptt> präü[>” – Next in vicinity was the matham of

Advaitha or the religion of myth. Brahman decided to enter into this. The
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Advaitns or Mayavadins accepted the authority of the Vedas and the Smritis.
They also accepted the performance of the nitya-naimittika karmas or daily
chores ordained by the Smritis. Falling prey to their deceitful statements,
Brahman believed it to be a trustworthy realm and entered into it. The
followers of this matham postulated that - Brahman is attributeless (nirgunam)
and it is bereft of all the auspicious qualities that are attested to by the
Vedas. Brahman is devoid of any assets. Its belongings like the Jeevathmas and
the insentient worlds are all illusory. As if this was not enough, they smudged
Parabrahman with the blemish of nescience or avidya. They stated – Brahman
alone is true. Everything else like its divine form and auspicious divine qualities
are untrue. They pushed Parabrahman to the pit of fallacy, dishonor and
deception by stating that the scriptures eulogising Parabrahman and its
qualities are also totally illusory.

This is like escorting a visitor respectfully into the house only to shave
his mane off, smudge him all over with soot and push into a deep well. Brahman
having been pushed into the deep abandoned well of myth by the Advaitins,
wailed aloud “Isn’t there anybody to protect and elevate me from this pit?” It
drowned itself completely except for its hand that wavered on top of the

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water’s surface.

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rAmAnuja muni

“kr¢hivc][ae jyit lúm[ae=y< muin>” – Sribhashyakara rushed to the

spot having heard the loud wails of Parabrahman. He climbed down carefully
and with one hand holding on to the supporting stones of the well, denoting the
Vedas, he pulled the drowning Parabrahman out of the well by holding on to
both of its hands in a tight grasp. Those who are inept, when trying to save
others from drowning would inadvertently drown themselves too. But,
Udayavar is highly adept. He saved himself and Parabrahman too.

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 Ramanuja, with plentiful authorities from the Vedas, refuted Mayavada
or Advaitha and established the supremacy of Parabrahman. He ascertained
the authenticity of the two vibhutis, the sentient and the non-sentient orders.
He established and celebrated with clarity that Brahman is not attributeless
but qualified by infinite auspicious attributes. Accompanied by a delightful
percussion, he vouched with authority that the philosophy propounded by the
Vedas is not Advaitham (monism) but Vishishtaadvaitham (oneness of the
qualified). Swamy Deshika eulogises and celebrates the glories of this great an
acharya, Sri Bhagavad Ramanuja.

jy jy yitraj
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 SLOKAM 39

k[adpirpaiqi-> kiplkLpnanaqkE> k…mairlk…-ai;tEguRéinbNxn¢iNwi->,

twagtkwaztEStdnusairjLpErip àtairtimd< jgt! àgui[t< ytINÔaei−i->.39.

Having rescued the characteristic identity, infinite auspicious

attributes and glories of Parabrahman, Udayavar is said to have done great

service to it. Here Swamy Deshikan extols the service done by Ramanuja to
the subjects of the Lord on this earth. Here a list of adverse philosophies is
shown along with the ways they defraud the Lord’s subjects. Udayavar came to
the rescue of these subjects who were sightless of any means to spiritually

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elevate themselves, and showed them the right path to exalt themselves to
the abode of the Lord.

“k[adpirpaiqiÉ>” – The followers of the matham of Kanaada are also

known as Vaisheshikas. They split the entities as “ÔVy< gu[> twa km¡ samaNy<

sivze;k<” – dravyam, gunam, karma samanyam and vishesham. They established

the authenticity of Parabrahman by inference instead of deriving it from the

genuineness of the Vedas. Jars and vessels have not come by themselves. They
have been made by a potter. In a similar way, this vast and amazing universe
comprising of its flora and fauna must be created by somebody. He is the
Supreme soul Ishvaran, they say. But, it is not possible to reduce by inference
the facts that this Ishvaran is the all-encompassing in knowledge and capable
of performing any deed. It is only possible through a perusal of the imperial
Vedas. Jeevan is atomic in nature. Ramanuja says that there is nothing smaller
in this universe than a Jeevan. But vaisheshikas state that Jeevan is gigantic
and has pervaded everywhere. They defraud the subjects with appealing words
making them accept Paramanu to be the cause of this universe.

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 “kiplkLpnanaqkE>” – The Sankhya matham of Kapila has been discussed

already. They entrap the Lord’s subjects in the entanglement of their fallacies

by propagating their matham with artistic impressions. “r¼Sy dzRiyTva invtRte

ntRkI ywa n&Äat! pué;Sy twa AaTman< àkaZy ivinvtRte àk«it> àk«teSsuk…martr< n

ikiÂdStIit memit-Rvit” – Prakruthi (primordial matter) and Purusha are two

entities. Twenty-three other entities spawn from Prakruti. So totally there
are twenty five entities. Sankhyamatham did not accede to the twenty sixth
entity named Ishvaran. They state that the entity named matter or prakruthi
is delectable, exquisite and delicate in nature. There is no other material that
is as attractive and as appealing as this in the whole universe. A danseuse
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performs on the stage with artistic facial expressions, stances and bearings.
She brings in great amount of joy to the hearts and eyes of the audience and
after the performance, diminishes behind the screens gathering the
appreciations and applauds of the audience. Similarly the feminine Prakruthi
shows herself in full splendor to the Purusha and then diminishes. Showing
herself to the Purushan results in the creation of this material world or
universe. Dissociation of Prakruthi results in the emancipation of Purusha or
Purusha is said to have attained moksham. Having said so with artistic
exuberance, the proponents of this matham deceived the subjects thoroughly
making them imprudent and unwise.

“k…mairlk…-ai;tE>" – The school of Mimamsaka or exegesis has two

classifications namely Bhaatta matham and Prabhakara matham. Let us see
Bhaatta matham first. This was propounded by Kumaarila bhatta. Kumaarila
bhatta did not accept the authority of Ishvara. The Vedam is divided into
Karma kaandam and Brahma kaandam. The Mimamsakas are those who study
and follow the Karma kaandam of Vedas. In this kaandam, specific fruits of
actions are associated with the performances of specific rituals and sacrificial
oblations. The performers of these various sacrifices and rituals do so

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expecting the associated fruits of actions to be bestowed on them. But, then
arises a question. The sacrifices and rituals that are performed are transitory.
They subsist only for the time of performance. Being so, how are they able to
bestow the performer with the fruits of his actions? To this, the followers of
the school of Vedanta reply thus – Rituals and sacrificial oblations are deemed
as acts of worshipping the Lord (Bhagavad aaradhanam). Pleased with the
performance of such rituals and sacrifices, the perennial Lord, bestows upon
the doer, the fruits of the yaagam.

Kumarila Bhatta did not accept the authority of Ishvaran eulogized in

entirety by the Vedas. He substantiated his matham as follows – The Yaagams
are transitory. But during its performance an entity named ‘apoorva’ (singular
power) emanates from it. This entity itself bestows upon the performer the

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fruits of his actions. The Vedas do not attest to the authenticity of this entity
‘apoorva’. Hence it is to be rejected and refuted. The followers of this matham
state that expressions always convey a property and not the object qualified
by that property. They say that expressions like pitcher, jug denotes the
property of being in the shape of a conch and not any object associated with
it. But, Ramanuja refutes this and says – Expressions always convey objects
qualified with properties. The term pitcher denotes a container that is wide at
the center like a conch and narrow at the ends, having an aperture to fill and
empty water from it.

They further state - It is not possible to infer siddha-vakyams. A

person will not be able to recognize a long pitcher, if it is been seen for the
first time. It may only be inferred with an attached action like “Look at the
long pitcher. Fetch the long pitcher here”. The Upanishats refer to supreme
entities as Brahman, Paramathma without attaching any actions to it. It is
therefore difficult to establish Parabrahman from such references.

This is completely untrue. Even a small infant if taught about relations

like Father, Uncle, Grandfather and the like by pointing at them, easily grasps
the meanings of these words. In the course of time it understands the

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 meanings of several words and expressions and begins to converse using them.
In a similar way it is possible to ascertain the authenticity of Paraman from
the Upanishats. Therefore the atheistic view of Mimamsaks is totally
iniquitous.

Similar to this Gurumatham, also known as Prabhakara matham is equally

detrimental and fallacious.

“twagtkwaztE>” – The schools of Bouddham and Jainam betray the

Lord’s subjects thoroughly. They regard Buddha as the all-pervasive in

knowledge. They state that just as how objects seen in dreams are illusory, so
are those that are seen when wakeful. All the objects would be in the state of
continuous transition. Since they are in a continuous state of transition, there
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is no object that remains steadfast at all times for us to perceive. The

authenticity of pratyaksha or ability to see is therefore a fallacy. Without this
the theory of inference too does not hold good. The words of Buddha that
says “Everything is illusory” is in itself the statement of attestation. The
realization of the falsity of the fact that everything is true is nothing but
emancipation or moksham. So when everything itself is false, it is incongruous
to call Buddha as Sarvajna or the all-encompassing in knowledge. They do not
differentiate between knowledge and the object of knowledge. They say that
knowledge itself is the object. Buddha’s disciples are four in number. But, each
one of them expounds this matham in a different way. This itself is ample
testimony to disregard and invalidate this matham.

The followers of the school of Jaina too, dishonored the authenticity of

the Vedas. They define objects out of sheer imagery and falsities. They vouch
on detachment and non-violence being the most important of things, but in
reality cause great harm to the Jeevans. They advocate that hairs in the mane
should not be cut and trimmed but should be plucked and thrown. Is there a
lesser painful act than this?

The matham of Udayavar also attests to the importance of non-violence

172
or ahimsa. But, we accept the harshness that is ordained in the Vedas. The
Vedas ordain the sacrifices that are made during the performance of a ritual
or Yaagam. It also commands the embossing of the sacred marks of shankham
and chakram with a burning staff bearing their emblems during the
performance of the sacrament of Samashrayanam. These are not regarded as
acts of brutality and violence. The followers of this matham delude the
subjects and hold their interests by bringing upon them certain good fortunes.
This, they make possible by practicing in secrecy, certain esoterical
manthrams or aphorisms of our Vaidika matham supported with meditations
and prayers. They signify all the objects as ‘anekaantham’. The path of
righteousness could be the path of dishonor and the path of dishonor could be
the path of righteousness. Cruelty might be deemed kindness and kindness
might be deemed cruelty. This is like defrauding the Lord’s subjects with

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circumstantial advantage.

After having accepted all the things, Jainas did not accept the authority
of Ishvara. They say that a Jeevan’s form is neither infinitesimal nor gigantic.
It has the same dimension as the body of the Jeevan. In a mosquito it is of the
same dimension as the mosquito and in an elephant it is of the same size as the
elephant. If an elephant takes birth as a mosquito, then the elephant should
constrict its essential form to fit into that of a mosquito. This is contradicting
to the Vedic statement that states that the essential nature of a Jeevan is
atomic and devoid of any transformations.

“tdnusairjLpErip” - The Advaitins are also known as Prachanna bouddhas.

They are in reality Bouddhas, but have veiled their true identity with the mask
of advaitam. The Bouddhas state that everything in this universe is untrue and
is only an illusion. The Advaitins pretending to have accepted the authenticity
of the Vedas acknowledged the realism of Parabrahman at the same time
denying the existence of this universe that is His body. They made the
existence of Parabrahman itself worthless by disrobing it off its
characteristic attributes, exquisite divine form, infinite auspicious attributes,

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 infinite divine possessions and lordship over all worlds. Hence they are no less
than Bouddhas. Ramanuja’s divine works appeared at a time when the subjects
of the Lord were being blemished due to the influence of adversaries from the
school of Advaita. The divine works of Ramanuja re-instated the noble and
illustrious virtues in the Lord’s subjects by rescuing them from the path of
derision and elevating them to the path of righteousness and by making them
adopt the path of self-surrender or prapatti.
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Thondanur rAmAnujA

174
 SLOKAM 40

kwaklhkaEtuk¢hg&hItkaEtSk…tàwajlixs<Plv¢snk…M-s<-Uty>,

jyiNt suixyae yiti]it-&diNtkaepasnaà-avpirpi±màimit-artIs<pd>.40.

As per the adage “iz:ySweh<”, Udayavar imparted divine knowledge to

all his disciples who came to him with a beseech for knowledge and satiated
their yearning to learn more by educating them exhaustively on each and every
point of their inquiry. During his renderings of Vedanta kalakshepam, he would
refute and explain the purports of the other adverse schools of thought and
would impart to his disciples the tenets of our matham at the same time. Due

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to this, disciples like Thirukkurugaippiraan Pillan, Kidambi Aachchan,
Kuraththazwan and others gleamed with rare virtuosity and luminance.
Ramanuja selected seventy-four esteemed scholars from his band of disciples
and crowned them as Sribhashya simhasanadhipatis. He sent them to all the
corners of the country ordaining them with the duty of propagating our
matham. These disciples winning over the adversaries at many places,
successfully established the darshanam of Ramanuja. During those times, even
the adversaries who hailed from other schools of thought were adept and
fearless. They were enthusiastic in engaging themselves in a battle of
philosophical refutation with the flag bearers of Ramanuja matham. Without
accepting the purports proposed by our matham, they would fire cross-
questions at their opponents at every step similar to sprites. Due to this
reason, the refutations of the adversaries enjoyed a status of fame amongst
the subjects. But to Ramanuja and his disciples this was in no way formidable.
Basing their arguments on firm authorities, they continued establishing the
matham on irrefutable grounds. They uprooted several adversaries and their
schools making it impossible for them to raise their heads again. Swamy
Deshika enjoys saying - At a time when the oceans of glories of the
adversaries were flooding with high tides, the disciples of Ramanuja who were

175
 like the great sage Agastya, drank these oceans and dried them up.

The disciples who were in the servitude of Ramanuja, the sovereign of

acharyas, performed selfless service or kainkaryam to him and studied at his

feet imbibing all the esoterical purports, inline to the adage “gué suïuzya iv*a”.

This brightened their intellects manifold and their Vedantic knowledge was in
full bloom. With the efforts of great disciples like Pillan, Aachchan, Azwan,
and others the subjects of the Lord sparkled with virtues of unstinted
devotion towards the satsampradayam established by Ramanuja.
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rAmAnujA with AzhwAn

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 SLOKAM 41

ytIñrsrSvtIsuri-tazyana< sta< vhaim cr[aMbuj< à[itzailna maEi¦na,

tdNymdÊmRdJviltcetsa< vaidna< izrSsu iniht< mya pdmdi][< lúytam!. 41.

The verses so far have enlightened with clarity the way Udayavar

and his srisooktis refuted and subdued the adverse philosophies of other
mathams making them inept to arise again. But, now Ramanuja’s disciples like
Pillan, Aachchan, Azhwan and others have already ascended to Paramapadam.
Great scholars like Sudarshanacharya also known, as Shrutaprakashikacharya
and Appullar who is the direct preceptor of Vedanta Deshika are well advanced

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in age. Their heads shake, hands shiver and voice trembles out of weakness.
The adversaries considered that these elderly scholars would not be able to
contest them and so came in big groups to wage a battle against
Vishishtadvaitha. The lay subjects who realized this wondered with
apprehension on the fate of the matham of Vishishtadvaitham.

vede s<jatoede muinjnvcne àaÝ inTyavmane

s<kI[eR svRv[eR sidtdnugu[e in:àma[e pura[e

mayavade smaede kilklu;vzat! zUNyvade ivvade

xmRÇa[ay yae ÉUt! s jytu Égvan! iv:[u "<qavtar>.

The Vedas wailed seeing the adversaries interpreting it in the most

derisive of ways. Sages like Vyasa vouched with authority the supremacy of

Sriman Narayana proclaiming “n dEv< kezvaTprm!” but these were totally

disrespected by the adversaries. The scriptural observances laid down by the

preceptors of yore were fading away and divine works like Puranams lost their

177
 esteem and recognition in the eyes of the subjects. Adversaries like
Mayavadins vouching on the theory of illusion flourished while many regarded
the atheistic theory of Buddhism to be reliable. At a time when the noble and
the virtuous feared the fate of the theistic school of thought,
Thirumaniazwan or the Ghanta of the Lord of seven hills, belonging to the holy
creed of the daily votaries at Srivaikuntam, manifested on this earth as
Swamy Deshika to trounce upon the adversaries crushing their derisive
statements and to uphold, enliven and fortify the theistic school of thought. It
is possible for us to realize from this verse that the praises and eulogies
lavished on Swamy Deshikan by his direct disciples like Prativadi Bhayankaram
Annan were based on true experiences and not mere formal glorifications

During times of fray when the holy and the virtuous were disquiet with
anxiety, Swamy Deshikan says – I will single handedly take on the adversaries
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who are blowing their own horns and shall vanquish them thoroughly and
establish our siddhantham firmly. I have crowned the holy lotus feet of
Appullar on my head and by its greatness I have the capacity to accomplish and
achieve anything. The followers of the fold of Ramanuja need not worry
therefore.

The great preceptor

Nadadur Ammal spent his time
rendering kalakshepams on
Bhagavad Ramanuja’s divine sooktis
like Sribhashyam till his mane grew
gray. Great scholars like
Sudarshanacharya and Appullar
studied at the lotus feet of Ammal.
They considered the perusal of the
divine works of Ramanuja like
Sribhashyam as their life-breath.
Their words, breaths, intents and Portrait of nadadur ammAL

178
visions had the divine fragrance of works like Sribhashyam. He who believes in
the existence of the Supreme entity Sriman Narayana and he who knows well
of this truth is said to have the wealth of knowledge or inherent affluence.

The Vedams exemplify such a person as “st!”. Appullar is one such being

embellished with this appellation. Swamy Deshikan says – I have at several

times, with equanimity of mind, word and deed, crowned the lotus feet of
Appullar on my head. Hence the divine fragrance of Sribhashyam may be found
to emanate in me too. Hailing from such a preceptoral lineage, I am singularly
enough to vanquish, subdue and refute the antagonists.

The other adverse mathams do not have the necessary essence and
material in them to sustain an exhaustive interpretation of the Vedas based on
valid authorities and substantiations. They are only laden with statements that

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are fraudulent and fallacious in nature capable of misleading the subjects.
Their minds are shrouded in self-pride while their hearts burn with jealousy.
Swamy Deshika says – I shall not hesitate to place my left foot on the heads
of adversaries with such unpleasant virtues. When we have the grace of the
lotus feet of our poorvacharyas protecting us at all times, do we need to fear
at all? It is futile to show patience and mercy towards antagonists. An old

adage says “zQe zaQ(< smacret!” – Win over the fraudulents in their own ways.

Swamy Deshika also says – “tkeR;u kkR;ixyae vymev naNye” – We belonging to the

sampradayam of Ramanuja and blessed with the sharpest of erudition are

indeed the supreme and the unassailable in dialects of reasoning that is beyond
the comprehension of adversaries. Hence we might stand to defend any storm
of derision.

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 SLOKAM 42

-jSv yit-UpterindmaidÊvaRsna kdXvpirvtRnïminvtRnI— vtRnIm!,

l-Sv ùdy< Svy< rwpdayuxanu¢hÔ‚tàùitinôuq΂irtÊv&Rit< inv&Ritm!.42.

After having seen the adverse mathams that impart no good to

the subjects and their respective promoters who delude the subjects making
them tread the unfavorable and unpleasant paths, Swamy Deshikan says –
“Fear not. I shall uproot these false systems completely making them inept to
rise again. In doing so I shall not even hesitate to place my left foot on their
crowns. Renounce all your fears and worries. Fear not indeed! Fear not indeed!”
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The subjects gained courage and self-assurance after listening to such words
of solace from Swamy Deshika. The subjects have been going through
perennial cycles of transmigration. They are continuously stalked by the fruits
of their past deeds making them powerless to elevate themselves from the
ocean of this mundane morass. Swamy Deshika speaks addressing himself and
other pious and virtuous bhagavathas like him, after seeing the subjects going
through the torments of samsara, and realizing the agonies they suffer from
due to continued transmigration.

During those times, paths leading to famed towns and centers of

pilgrimage and worship were often covered with dense forests. These forests
would have footpaths treading which one could easily reach his destination.
During autumn, these footpaths would be completely disguised with dense
foliage. The noble would often uncover this shroud and keep the pathway
visible. But, outlaws and thugs would have made other pathways for
themselves. Persons inadvertently treading these paths would end up in the
internments of the outlaws, who get away robbing them of all their valuables
and pushing them down the pits of thorns and stones. Returning alive from
those pits itself becomes arduous. Similar to this, it becomes impossible to

180
save our souls having once entered the fallacious mathams of adversaries. One
ends up doing sinful deeds repeatedly deprived of spiritual elevation similar to

the saying “pap< à}a< nazyit”. Swamy Deshikan says – “Oh mind! Oh pious souls!

Always tread the pathway shown to us by the ancient lore like Upanishats that
was built by Swamy Nammazhwar and refurbished and fortified by Ramanuja”.
That is the illustrious pathway shown to us by our preceptors like Swamy

Deshikan similar to the saying “lúmInawsmar< -a< nawyamunmXyma<

ASmdacayRpyRNta<”. Treading this path would make us recipients of Sriman

Narayana’s benevolent grace and mercy
that would subdue the thorns of all our
accumulated sins.

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The Lord adorns the discus or
Thiruvaazhiazhwan at all times to protect
his subjects from iniquitous entities.
Deshika continues saying – “Oh mind! Oh
pious souls! Prevent your steps from
taking the path of adversaries that is
laden with poisonous thorns and sharp
stones. Walk on the lotus like aisle
fortified by Bhagavad Ramanuja to reach
the celebrated abode of the holy
Srivaikuntam and to attain the eternal
bliss of beatitude".

The Lord adorns AazhiAzhwAn at all

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amruthOdhbhava

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 SLOKAM 43

k…mitiviht¢Nw¢iNwà-UtmtaNtr ¢ih¦mns> pZyNTyLpa< ytIñr-artIm!,

ivkqsuri-Ö]> pIQIpir:kr[aeict> k…ligirtularaehe -avI ikyainv kaEStu->.43.

Being devoid of all the supreme spiritual essence, the adverse

systems of philosophies are like aisles that are abundantly laden with poisonous
thorns and sharp stones. Ramanuja matham is like the avenue that is as
delicate as a lotus and is bereft of any thorns or stones. The adverse systems
are not fit to be practiced and pursued. The expositions of the other adverse
systems of philosophies are plentiful. Each one of them is vast and enormous in

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nature. But, Udayavar’s divine works are lesser in number. When compared to
the works of other philosophies, they are very concise. Then how is it possible
to state that the matham expounded by Ramanuja is conclusive and superlative
in nature? Swamy Deshikan answers in the following way.

The success or failure of a system of philosophy is not dependent on the

size of the works that expound it. We have been seeing living examples of
highly exposited systems being totally derisive while succinctly and concisely
written systems being superlative in nature.

During the churning of the great ocean, the priceless gem of

Kaustubham and the divine mother Sri Mahalakshmi emanated from it. The
Lord adorned the kaustubham gem on one side of his broad chest and
enshrined Sri Mahalakshmi on the other side. The gem Kaustubham is
invaluable in nature. There is no other gem that is comparable to it. Though it
is vey small in manifestation, it is yet of invaluable nature. The gem also shares
with Sri Mahalakshmi, the rare honour of embellishing the Lord’s chest. Of all
the mountains, the Kulaachalam is the greatest one. It is destroyed only during
the great dissolution (maha pralayam). If this mountain and the kaustuba gem
are placed on the two pans of a balance, then the pan with the mountain weighs

183
 down while the pan with the kaustuba gem weighs up. But is it possible here to
make a comparison by taking weight alone into consideration? No. Similarly, the
works of the imprudent adversaries, though vast in nature, are not flawless
enough to be acknowledged and pursued. The reasons for their works being
vast in nature need to be understood first. They have hypothesized their
doctrines in a self-styled way without basing their arguments on authentic
grounds. In such works it is highly tenable that lot of terse purports
declarations and passages do come in that cannot be elucidated and
enlightened. When being unable to sort out these tresses, an attempt is made
to expound the hypothesized doctrines in a round about way that accounts for
the expositions to be vast and enormous in nature. Such disheveled passages
are innumerable in the Vedas. Attempting to somehow elucidate them further
and further have made the imprudent works of adversaries huge. So, even if
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the expositions are vast and extensive in nature, they do not become
exceptional and superlative. Works like Sribhashyam alone are superlative and
matchless in nature similar to the gem Kaustubha. Hence it is the sampradayam
of Udayavar alone, which is replete with supreme essence and fit enough to be
acknowledged and pursued by everyone.

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 SLOKAM 44

SwivringmStaemSweya< ytIñr-artI— k…mit)i[it]ae-]Iba> i]pNtu -jNtu va,

rspirm¦ða"a"ae;S)…qTpuq-edn< lv[vi[j> kpURra"¡ ikimTyi-mNvte.44.

In the previous verse we celebrated the matchless glories of

Udayavar’s matham that is replete with supreme essence and the inimitable
grandeur of his divine works that expound and propagate this matham. Should
the above statement be correct, then adversaries of every school should have
acknowledged and adhered to the doctrines proposed by Udayavar. On the
contrary, the adversaries declined to abide by the doctrines put forth by

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Udayavar. To this, Swamy Deshikan elaborates as below.

The ancient pristine authorities like the Vedas and their crown
adornments; the Upanishats occupy a superlative pedestal. As Nayyaayikas say,
Vedas have originated from the Lord Himself and so are beginningless and
perennial. Hence every single letter in these authorities is trustworthy and
reputable. The works of our Ramanuja elucidate with clarity the purports
conveyed by each and every type of Upanishadic statements of the Vedas like
the bheda-abheda (differential-non-differential) shrutis, saguna-nirguna
(attributive-attributeless) shrutis and ghataka (concordant) shrutis. The
works of the adversaries on the other hand are replete with derisions,
authored in self-styled ways with contradicting interpretations. They are a
totally bemused assembly who are inept to comprehend the truth. They have
distanced themselves from their good senses. It makes no difference if such
an imprudent assembly accepts or denounces the authenticity and the
authority of the works of Udayavar. Words of admiration and words of
criticism have no value when they come from people who are devoid of mental
equivalence and clarity. Their admirations and criticisms do not instigate the
acceptance or the denouncement of anything.

185
 Green camphor and
saffron powder are often
used during the
preparation of rich
culinary delicacies. They
are also used for
fragrance in the
consecrated theertham
during bhagavad
aradhanam. Though used
in very small proportions,
they bring about a divine
fragrance and rich taste
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to the cuisines as well as

to the consecrated
theertham. We admire
the fragrance and aroma
of such repasts. People
laugh at salt merchants
who ask for the prices of
ThiruallikENi udayavar green camphor and
saffron in terms of sacks.
A salt merchant has been accustomed to trade salt in terms of sacks. He is
unaware of the importance of camphor or saffron. But the greatness of
camphor and saffron do not diminish because of this. Similarly it makes no
difference if the divine works of Udayavar are euologised or denounced by
adversaries of other schools of thought who have not realized the true
purports of the Vedas.

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 SLOKAM 45

vhit mih¦ama*ae vexaôyImuorEmuRoE> vrtnutya vamae Éag> izvSy ivvtRte,

tdip prm< tÅv< gaepIjnSy vz<vd< mdnkdnEnR i¬ZyNte ytIñrs<ïya>.45.

The Vishishtdvaitha matham of our Ramanuja is like the

gem of kaustubha that is adorned by the Lord in his chest. It is indeed like the
green camphor (pachchai karpooram) imparting divine fragrance and rich taste.
Swamy Deshikan here enumerates the reasons for such glories of Ramanuja
matham.

Man has been able to conquer and take control of everything in this

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world. But, subjugating desire is the most arduous of tasks. King Bhartruhari

portrays this beautifully, in his work Neetishatakam. ivñaimÇ prazr àÉ&ty>

vada<bu p[aRzna> te=ip ôImuo p»j< sulilt< †:q!vEv maeh<gta> zaLyÚ< sk«t< pyae dixyut<

ye Éu<jte manva> te;a< #iNÔyin¢he yid Évet! ivNdy> Plvet! sakre – Great sages like
Vishvamitra, Paraashara and others partook food and imbibed water and air in
quantities just enough to sustain themselves. They had complete control over
their physical faculties and spent their time in forests performing penance.
Indra, in order to reduce the effectiveness of their penances, sent celestial
damsels to distract them. Captivated by their charm, grace and beauty, the
hermits gave up their penances. If that is the case of hermits, then will it be
possible for lay persons like us to subdue our faculties who have been
devouring rich and nourishing foods like rice, ghee, milk, curds, cereals and
others. No. It is said that the mountain of Vindhya might float on the ocean
but it will never be possible for men to subdue their desires. Swamy Deshikan
here says that it is even difficult for celestials to subdue their desires.

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 “vhit mih¦ama*ae vexaôyImuorEmuRoE>’ – Prajapatis are nine in number. Their

principal is the chaturmukha prajapati or the four-faced Brahma. He remains

incessantly reciting Vedas with all his four faces and imparting esoterical
truths to saints like Narada and others. Being devoid of even a single moment
to spare, he yet, embellishes and crowns his wife Sarasvathi, regarded as the
goddess of speech on the seat of his tongue. This he does not with one face
but all four faces.

“vrtnutya vamae -ag> izvSy ivvtRt”e – Shiva on the other give,

transformed one side of his body as Parvati. The term “ivvt¡” signifies

transforming an earlier state to a new state that is totally opposed to the

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earlier state. Shivan transformed half of his body that was of the form of a
man into Parvatis’s or a female’s body embellishing himself with the sobriquet

“AxRnarIñr”. Shivan’s affinity towards his wife is many times more than that of

Brahma’s.

“tdip prm< tÅv< gaepIjnSy vz<vd<” – Lord Krishna, extolled by the pristine

Vedas as Paramtattvam and Paramam daivatam, submitted Himself to the

mercy of the women folk of Ayirpadi, dancing to their tunes and remaining in
their servitude.

Brahma and Shivan are Jeevans who were caught in the trap of desire.
But, Lord Krishna is the all-powerful who is untouched by any sin and who is
capable of diminishing the accumulated sins of others. As per the statement
“u k R m rp k an en an ”, he
adorns Mahalakshmi regarded as the supreme among women in his chest at all
times with no moment to spare. Inspite of this, being captivated by feminine
charm he runs around behind the five-lakh cowherdesses of Ayirpaadi.

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 “mdnkdnEnR i¬ZyNte ytIñrs<ïya>” – Thus, among the divine triad, one’s

face, half the body of the second and the heart of the third is completely
overpowered by the feminine charm. If this is the case, is there anybody in
this universe who is not affected by this charm? Yes, there are several of
them in fact. Really? Who are they? They are those who have resorted to the
lotus feet of Udayavar. The affinity for female charm did not even spare the
holy triad. But those who have resorted to the lotus feet of Udayavar cannot
be influenced by this charm. The pious and holy that have resorted to the lotus
feet of Udayavar have submerged themselves in his glories distancing
themselves from the momentary charms of insignificant value and enjoying the
bliss of the divine imparts of Udayavar that is comparable to the bliss of
beatitude. Swamy Deshikan hence says that material desires of insignificant

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values will never affect the disciple fold of Udayavar.

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 SLOKAM 46

ingmpiwkCDayazaoI inrazmhainix>

mihtivivxCDaÇïe[Imnaerwsariw>,

iÇ-uvntm> àTyU;ae=y< iÇiv*izoami[>

àwyit yitúma-&t! paravrImivpyRyam!.46.

In the previous verse, Swamy Deshikan extolled the disciples of

Udayavar who have the capacity to overwhelm the material desires of this
world that are of insignificant value. In this verse he extols them as those who
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may confer the never-ending bliss of beatitude.

“ingmpiwkCDayI zaoI” – The knowledge of the supreme is a prerequisite

for those who are desirous of attaining supreme bliss. This knowledge may be
obtained only by means of a thorough study of the Vedas. It is not easily
possible to realize the heavy esoterical purports of the Vedas. Many delve into
a deep study of these scriptures but yet remain unknowing of the Supreme.
For such individuals, Udayavar imparts with pristine clarity by means of his
elucidations and expositions that - Sriman Narayana is the sole supreme
entity. Attaining him is the attainment of supreme bliss. Bhakti and prapatti
are the only means to attain this divine beatitude. With these one is able to
elevate spiritually and attain the state of beatitude or supreme blisshood.

Being tormented by the scorching Sun on top and the burning floor
below, a wayfarer who has lost his way finds the pleasant shade of a tree
nearby. The tree by virtue of its cool shade and pleasant breeze rejuvenated
him from his tiredness and offered him with its ripe fruits satiating his hunger
and thirst. In a similar way Udayavar frees the bonded nomads or samsaaris

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from their torments and imparts to them the supreme truths making them
attain the bliss of beatitude.

"inrazmhainix>" - To those seekers who have become detached from this

material world after realizing its transient nature, Udayavar shows them the
perennial supreme entity that is incessant. " m
" says Azhwar. Even the Upanishads speak of the Lord as an infinite
treasure trove. Sribhashyakara himself is like our most coveted wealth that is
priceless. "Know not I any other God" - "aN k m aμ m en
k " - Just as how Madhurakavi Azhwar enjoyed and celebrated
Nammazhwar as the most appealing supreme Lord, similarly Udayavar is our
most adored preceptor and supreme divinity.

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"mihtivivxCDaÇïe[Imnaerwsariw>" - The disciple fold of Udayavar was a

varied one. Some were married or gruhastaas, some were bachelors, some were
ascetics and some were women folk. They were blessed with the virtue of
having admirable devotion towards the Lord and their preceptor. Even out of
ignorance, one would not acquire the influence of demi-gods. They knew no
other activity, than to contemplate on Paraman and celebrate and enjoy his
infinite glories. They were infallible Paramaikaantins. They supported
themselves under the shade of the lotus feet of Udayavar. Knowing well, the
mental poise of his disciples, Udayavar would impart them with purports
accordingly, making them walk along the path of the virtuous and the
illustrious.

A charioteer steers the chariot by holding on to the reins tightly and

controls the horses or bullocks from swaying on to bumps and humps and makes
them go steadily on a straight path. In a similar way, Udayavar controls the
direction of our will (manoratham) from swaying around along ignoble paths. He
is the charioteer who steers us on the virtuous and the noble path. He imparts
the esoterical purports to each and every one of his disciples concisely or

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 elaborately depending on their grasping capabilities. Our Udayavar would
prescribe appropriate kainkaryams to those disciples, who were desirous of
performing the same to the Lord and his devotees.

“iÇ-uvntm> àTyU;>” – Just as how the dawning Sun brightens up the vast

skies warding off the gloomy darkness, similarly soon after Udayavar began to
propagate the system of Vishishtadvaitha, the subjects’ hearts shone with the
luster of Supreme knowledge and all their sins began to diminish.

“iÇiv*izoami[>” – Udayavar beams as the crown embellishment of great

scholars who pledge on the authority of the three Vedas. He, in unequivocal
terms, won the acclaim of the erudite assembly.
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“àwyit yitúma-&t! paravrImivpyRyam!” – Ramanuja edifies his disciples with

the supreme truths as told by the Vedas even without the slightest of
deviations. The entities to be known are three in number – chit (sentient),
achit (non-sentient) and Ishvara (God). All three are eternal entities. The
Ishvara or God alone is the supreme entity. He owns exceptional powers and is
the savior of all souls. He has everything else as his body or shariram and is
replete with infinite knowledge. He is the Lord of Sri, the sustainer of all
entities being their indweller and inner controller and is the root cause of this
entire universe. The other two entities are inferior in nature compared to the
Supreme Sriman Narayana. The sentient souls are innumerable. The Jeevan is
of the form of knowledge (jnaanasvarupan). He is monadic and sentient. He is
eternal and is subject to the command of the Lord. He is eternally sub-
servient to the Lord and enjoys the fruits of his deeds. The achetanam on the
other hand is the insentient matter. It is subjective to transformation as it is
composed of the three qualities of sattvam, rajas and tamas. It is a
characteristic component of the body of both the Jeevaathma as well as
Paramathma. Swamy Deshikan thus enjoys the way Udayavar imparts the
esoterical truths to his disciples.

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 SLOKAM 47

jfmitmuxadNtadiNtVywaE;xisÏy> àimitinxy> à}azailàpalnyòy>,

ïuitsur-y> zuÏanNdai-v;uRkvairda> ymgitkwaivCDeidNyae ytIñrsU−y>.47.

After having plentifully celebrated the glories of Udayavar,

Swamy Deshikan here begins to glorify his divine works.

“jfmitmuxadNtadiNtVywaE;xisÏy>” – The philosophers of other adverse

schools of thought have not realized the true purports conveyed by the Vedas.
Most of them have woven their mathams with self-styled imageries and

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fancies. They have propagated these fallacious systems amidst lay subjects
who do not have the sharp intellect to grasp the misleading notions that lie in
them and have thus increased the strength of their disciples.

Being imprudent in the fundamental concepts of Vedantha, their

participation in battles of philosophical refutations would only lead to
annoyance and resentment. They jab their teeth out of jealousy and create a
furor trying to justify their stand. The divine works of Sribhashyakara are the
sole remedy for their annoyance and envy. This noble work elucidates the
tattvam basing its statements on the authority of the Vedas and exposits the
same with a sound rationale. Those who peruse these works become devoid of
blemishes, jealousy and anger. Having realized the supreme truths, they
become replete with inherent virtuousness and nobility. The works of Udayavar
is like the divine ambrosia capable of emancipating one from all mundane
afflictions.

"àimitinxy>" - The supreme truths get elucidated in the divine works of

Ramanuja. The other works, being unable to comprehend the truths, create lot
of uncertainty in the minds of the subjects. Ramanuja's works on the other

193
 hand, elucidate the supreme truths with absolute clarity. Works of Ramanuja
are like the precious treasure troves that establish with resounding clarity,
the absence of any authoritative reference in the Vedas that vouch on the
validities of the theory of myth (mayavadam) or the theory of illusion
(mithyavadam). It confirms that everything that is known is real and true and
that the Vedas have no attestation for the self-styled whims of the
adversaries.

"à}azailàpalnyòy>" - At the time of harvesting, crops would have

grown tall and green with blossomed flowers dancing to the breezy tune. The
cattle that have a fondness for greenery would graze these rich yields, if not
for the farm minder who drives them away with his staff. Similarly, Ramanuja
is the protector who defended the ancient matham from the onslaughts of the
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remonstrations of the adversaries with his staff that is of the form of his
divine works. These divine works have the capability to remove every qualm
that might arise even in the minds of the prudent subjects, after listening to
the adverse interpretations of the opponents.

"ïuitsur-y>" - Since Ramanuja quotes from the Vedic authorities

profoundly, the divine fragrance of the imperial Vedas seem to emanate from
his works too. This is like the fragrance of the golden flower. These works,
apart from being unmatched and delectable, are also superlative in nature as
they expound the pristine purports imparted by the Vedas. They are melodious
and pleasant to the ears, while the other mathams are audibly harsh, bereft of
essence, contradicting to the Vedas and are like the passageways to hell.

“zuÏanNdai-v;uRkvairda>” – Udayavar’s works bestow pure and blemishless

delight to its peruser. Delight here denotes enjoyment or bliss. Bliss also has
categorizations like being pure and impure. Actions like marauding wealth in
dishonest ways, getting married impiously, consuming food that is prepared
outside the norms of orthodoxy and reading objectionable narrations give

194
great amount of delight.
But this enjoyment is not
pure and blemishless in
nature. They effect
unpleasant things later.
Udayavar’s works on the
other hand bestow pure
and untainted bliss right
from the instant of first
acquaintance, on those
who peruse it realizing its
true purports. It confers
the wealth of divine

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ecstasy and peace of
mind upon those who
follow and practice the
means to emancipation
like bhakti and prapatti
that have been well
exposited in his divine
bhavishyadAchAryan
works. It also confers the
bliss of beatitude at the
holy abode after emancipating from the confines of this body. There is also a
specialty associated in the conferring of this supreme bliss. Dark water
bearing clouds cover the vast sky and inundate the land with its showers. This
brings in great delight to the plants, animals as well as the subjects who have
been highly discomforted due to the blazing Sun. In a similar way works like
Sribhashyam bequeaths great delight to those who peruse it and to those who
listen to it from learned ones, including the next of their kin. Apart from this,
they bestow the bliss of beatitude right here on this earth, by instigating us
to adopt the means of self-surrender and achieve the supreme bliss after
liberation from this mundane morass.

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 “ymgitkwaivCDeidNy> ytIñrsU−y> jyNtI” – It is guaranteed beyond

doubt that prapannas who have offered themselves as oblations at the Lord’s
feet, shall attain the bliss of beatitude at the end of their earthly sojourns.
But seekers, who adopt bhakti yogam, attain this bliss only after the
annihilation of all their accumulated sins. They have to go through the cycle of
transmigration. A question might arise here that the torments of hell might
befall on one who is in the course of such a transmigratory cycle. But, the

influence of hell or narakam will have no bearing on seekers or bhagavathas. “n

olu -agvta> ymiv;y< gCDiNt” – Those who have endeared themselves with the

Lord shall not go to hell. “pirhr mxusUdn àpÚan!” – “Never do conquer the souls
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who have surrendered to the lotus feet of Madhusudana”, says Yama to those
in his servitude. Hence, even if seekers adopting bhakti yoga go through
transmigratory cycles, they are sure to be born as yogins (hermits). Swamy
Deshikan therefore says that Udayavar’s divine works beam with supreme
luminosity bestowing the finest of fruits.

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 SLOKAM 48

àitklimh àTy−ÅvavlaekndIipka> yitpirb&F¢NwaiíNta< inrNtryiNt n>,

Aklu;pr}anaETsuKy]uxaturÊdRzapir[t)làTyasIdT)le¢ihsu¢ha>.48.

Swamy Deshika, in this verse continues to eulogise the

greatness of Udayavar’s divine works. Swamy says that the works of Ramanuja
portray with pristine clarity, similar to the effulgence of a bright lamp, the
true and essential nature of a Jeevatma (pratyak tattva). Jeevan is not one but
innumerable. They are essentially monadic in nature (anu svarupam) and have
the capabilities to realize by virtue of their attributive consciousness

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(dharmabhuta jnanam). Their essential nature is of the type of consciousness
qualified by attributive consciousness. Statements from the adversaries like
Jeevan is a solitude entity or Brahman transforms into a Jeevan due to the
influence of nescience (avidya) are totally detrimental to the Vedic purports.
Jeevan and Paramathma are two essentially different entities. A Jeevan is
always subservient to the Lord without any limiting adjuncts. Jeevan is the
doer having the capacity to do deeds. This capacity has also been conferred
upon him by the Lord alone. A Jeevan adopts the path of Bhakti or Prapatti and
attains divine knowledge. The three qualities of sattvam, rajas and tamas are
associated with matter (prakruti) and not with a Jeevan. Assertions like these
portray the nature of a Jeevan very clearly in the works of Udayavar.

Having listened to the adversaries propagating purports that are totally

contradicting to the essential nature of the soul, one gets apprehensive and
yearns for a preceptor who will impart the true knowledge of the same. Just as
how a starving person is satiated by the delicious fruits and berries of a
nearby tree, similarly the works of Ramanuja satiate one who has a strong
hunger for imbibing the supreme knowledge (tattva jnanam).

Paramathma is one alone and essentially distinct from a Jeevan. He is

197
 embellished by the divine essential attributes of knowledge and bliss. He is the
over-lord of all beings and is replete with infinite auspicious attributes. He is
devoid of any iniquitous attributes. He beams resplendent with a divine form of
superlative nature. He is embellished with the sobriquet "Srimaan" as he is
inseparable from his divine consort Sri. The divine communion of Sriman
Narayana and Sri Mahalakshmi is regarded as the means and the supreme goal
of attainment (upayam and upeyam).

He is both the instrumental cause as well as the material cause of this

universe. He is the most merciful, all pervasive in knowledge, all-powerful,
bestower of all fruits of actions and the common abode of both supremacy and
benevolence (paratvam and sousheelyam).

The divine works of Ramanuja are clear and replete with all the
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esoterical and divine purports. These works are so majestic, literarily

excellent and undemanding that those who study this work at the feet of a
sadacharya will be instigated by the divine works themselves to peruse and
contemplate on it more and more.

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 sadagopan.org

rAmAnujA at Thirukkudanthai

199
 SLOKAM 49

muk…Nda<iºïÏak…mudvncNÔatpin-a> mumu]am]ae_ya< ddit muinb&Ndarkigr>,

SvisÏaNtXvaNtiSwrk…tukÊvaRidpir;iÎva-Itàe]aidnkrsmuTwanpé;a>.49.

The divine works of Ramanuja elaborately portray the supreme

truth of Jeeva-Brahma tattvam and the infinite auspicious attributes of the

Lord. They ascertain with clarity that as per the saying "-i−igrIdae jnadRn>",

the Lord bestows upon those who adopt the means of bhakti or prapatti, the
divine communion or the eternal bliss of beatitude that has no paths of return.
Those who peruse these works, develop a yearning desire for emancipation.
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This brings about a deep-hearted devotion towards the lotus feet of the Lord.
The flowers of Aambal, blossom with beauty when touched by the rays of the
moon. Ramanuja's works are like the cool glances of the moon to the (Aambal)
flowers of supreme devotion. Listening to Udayavar's works and studying it
strengthens our devotion towards the Lord. They bring us great delight just as
how the cool glances of the moon brings us delight. Just as how the moon
gleams in the sky with its shine, the divine works of Ramanuja gleam
resplendently with its literary exquisiteness, elegance of composition and
beauty in purports.

There is no need to be apprehensive that though we have great devotion

and dedication towards Ramanuja and his srisooktis, our dedication and
devotion might be lessened by the influence of the works of the adversaries.
The expositions of the adversaries cannot make any impact on those pious and
wise disciples who have delved into the works of Udayavar till great depths,
understanding its purports with pristine clarity.

The adverse systems have not emerged from a Vedic foundation, but
only from the prudential capacities and self-styled imageries of the

200
adversaries. These self-styled standpoints do not persist for long. They can be
easily refuted by others who own a stronger intellect than the original
propounders. One cannot perceive with clarity the objects that lie in the dark.
Similar to this darkness, the adverse systems have many imports in their
works that are totally unexplained and gloomy. Owls can see only in the dark.
They hang around with their breed and hunt only at night. At daybreak, as soon
as the Sun casts its bright rays on the vast realms, the owls become blind and
retire to the gloom of their nests. Light is unpleasant for them. Similarly,
those who have not basked in the divine effulgence emanating from the works
of Ramanuja that is like the rays of the Sun would remain blissful under the
gloom of nescience asserting the statements of fallacies with pride and
enthusiasm. Ramanuja's divine works are like the blazing rays of the Sun that
thoroughly refute the derisive Avaidika mathams. The moment the Sun of

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Ramanuja matham arose, in no time the adverse systems ran for cover similar
to owls.

Those studying the divine works of Ramanuja that portray the

Upanishadic purports clearly, at the feet of a sadacharya would stay steadfast
even under the influence of the derisive statements of the Veda baahyas. It
supports them in freeing themselves from the clutches of this mundane
morass and emancipate into the bliss of beatitude. Such is the greatness of
the divine works of our Ramanuja.

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 SLOKAM 50

jfmitmuxadNtadiNtVywaE;xisÏy> àimitinxy> à}azailàpalnyòy>,

ïuitsur-y> zuÏanNdai-v;uRkvairda> ymgitkwaivCDeidNyae ytIñrsU−y>.47.

Shankara in his adhyasa Bhashya (commentary) says "AXyasae

nam AtiSmn! tTbuiÏ>" - perceiving an existing entity from a non-existing entity.

Being stout or slim is only a characteristic of our body. The soul has no such
variations. In spite of this they were not able to realize that the soul is

essentially different and distinct from the body. "SwUlae=h< k«zae=h<" - That is
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they speak of the soul as being big and small, when their nature is totally
devoid of such variations. In this way "adhyaasam" refers to the perception or
realization of an entity in a non-entity.

This is a totally derisive thought. This

is termed as mithya or illusion. It is indeed
illusory to perceive the Jeevan and the
universe in Parabrahman when it is not so.
They state - Brahman is reality while the
rest is an illusion. This is our dogma. The
Upanishats also proclaim the same. This may
be seen in our commentaries to the

Brahmasutras of Vedavyasa "ywacaymwR>

sveR;a< vedaNtana< twa vymSya< zarIirk mIma<saya<

àdzRiy:yam>". They proclaim that they will AzhvAn

show the purports that have been

202
ascertained by them in the Vedic passages.

But our Sribhashyakara on the other hand says - "-gvÓaexayn k«ta<

ivStI[a¡ äüsUÇv&iÄ< pUvaRcayaR> s<ici]pu>, tNmtanusare[ sUÇa]rai[ VyaOyaSyNte,"

Bodhayana is common to both of them. The commentary he wrote was

very elaborate. This was concisely commented and elucidated by masters of
yore like Danka, Dramida Guhadeva and others. "Abiding to their purports, I
hereby embark to comment on the aphorisms of Vedavyasa” says Bhashyakara.
It is very evident from this that Ramanuja is not imposing his intents and
purports on the statements of the aphorisms and the Upanishats. He only
intends to bring out its purports as is. Keeping this in mind, Swamy Deshika

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says – “inrabaxa baexayn)i[itin:yNdsu-ga>”

The divine elucidations of Ramanuja, in their entirety embrace the

purports of the Vedas throughout. It is not refutable by the adversaries even
to a small extent. It was told in the earlier verse about owls not being able to
see and perceive anything in the bright light. Similarly the adversaries after
having listened to the elucidations of Ramanuja, remained mute and soundless
unable to rebuke with the tenets of their school. Works of Udayavar, enshrine
in them the nectarous stream of the essence of the supreme purports told by
great master of yore, Bodhayana. It gushes throughout in a vast tidal flow to
the delight of the wise and the prudent. Vyasa was the foremost who
exposited the purports imparted by the Upanishats. His expositions are known
as Brahmasutras or Supreme aphorisms. A sutram or aphorism is characterized
of being composed succinctly with minimum usage of letters and being clear
with no uncertainties. It should enshrine in them the essence of purports that
would result in a vast nectarous stream of knowledge when expounded.
Aphorisms that speak on behalf of a specific import that are refuted by
others are known as aphorisms of prima-facie views or purvapaksha sutrams.
Those that establish these views on grounds of sound logic and the authority

203
 of the Vedas are known as aphorisms of establishment or siddhantha sutrams.
The chapter expounding on both purvapaksham and siddhantham is known as an
Adhikaranam. Vyasa's Brahmasutram enshrine in them 156 Adhikaranams and
545 sutrams or aphorisms. This was elaborately commented upon by
Bodhayana. This work known as Bodhayanavrutti was not available anywhere in
the southern lands. Ramanuja discovered this during his travel far in the north
at a library known as Sarasvathi bhaandaagaaram at Kashmir. Ramanuja
obtained the consent of the local sovereign and perused this epic work only to
find himself acquainted with supreme truths. His joy was similar to that of a
poor man who had stumbled upon a treasure trove of immeasurable value. He
ordained his disciple Kuraththazhwan who had extraordinary memory powers,
to peruse that work and remember its contents. Within a night, Kuraththazwan
studied the entire work and imbibed its contents thoroughly. Later, Ramanuja
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took him as his scribe and composed his magnum opus Sribhashyam.

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 SLOKAM 51

ivkLpaqaepen ïuitpwmze;< iv"qyn! y†CDainidRòe yitn&pitzBde ivrmit,

ivt{fah<k…vRTàitkwkvet{fp&tnaivyatVyaparVyitmwns<rM-klh>.51.

Swamy Deshika here says that though Ramanuja’s system

follows closely the Vedic authorities, it also is impossible to refute it based on

logic and dialectics.

Advaitins attempt to refute the theories of the differential

relationship between Jeevan and Brahman and the attributive nature of
Brahman. They state that the universe is an illusion and that Brahman is devoid

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of any attributes. They do not acknowledge that Brahman is qualified by the
sentient and the non-sentient orders. They also are of the opinion that in the
statement “tatvamasi”, both ‘tat’ and ‘tvam’ do not refer to the qualified
Paramathman but, since they are in the same case they only refer to the
svarupam. They try to establish their matham using self-styled imageries
without attesting to the complete authority of the Vedas. These views in no
way assist them in achieving their goals and establishing a sound Vedantic
darshanam. It is self-contradicting their own darshanam and is similar to an
elephant that gathers a lot of mud and empties it on top of its head. Unlike
Bouddhars, Advaitins accepted the authority of the Vedas. They are not
atheists. Having accepted Brahman as told by the Vedas, they rejected its
attributive nature and its essential nature that is being qualified by the
sentient and the non-sentient orders. Ramanuja roars with authority that they

have done “xmR¢ahk àma[ ivraex<” – Accepting the authenticity of an entity and

later rejecting its purports partially while accepting the other part as valid.
Ramanuja established a sound Vedantic darshanam by refuting many systems
of philosophies using the strength of the Vedic purports and his sound

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 indisputable logic.

The elephants in the forest when in high, storm into the nearby villages
damaging crops and plantations causing lot of discomfort to the local dwellers.
The sovereign in order to free his subjects from such discomforts takes on a
battle with the pachyderms. These pachyderms out of fear flee to the
comforts of the jungle as soon as they hear the reverberating hum made by
the sovereign’s bowstring.

In a similar way when Udayavar dons the stage and begins his
remonstrations of refutations, then the adversaries would begin to flee from
that place one by one.

Ravana came to Mareecha and told him to take strides in the guise of a
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golden deer near the hermitage of Rama.

tSy ram gta< ïuTva marIcSy mhaTmn>, zu:k< sm-vt! v±< pirÇStae b-Uv>.

The moment Ravana mentioned the name Rama, Mareecha was left
shivering, thirsty and unable to speak in the grip of fear. Similarly, by mere
mention of the name Ramanuja, the adversaries would remain speechless
disowning all their eagerness to refute other systems.

It is impossible to refute the purports of Sribhashyam by the self-

styled reasoning of the adversaries. Swamy Deshikan says that their
refutations are contradicting their own schools and not others.

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 SLOKAM 52

àitòa tkaR[a< àitpdm&ca< xam yju;a< pir:kar> saça< pirp[mwvaRi¼rsyae>,

àdIpStÅvana< àitk«itrsaE tapsigra< àsiÄ< s<ivÄe> àidzit ytIzan)i[it>.52.

Sribhashyam enshrines in itself, the essence of the

purports of the great scriptures like the Vedas, Manu smritis and other
smritis and Satvika puranams. The entire Sanskrit language including its lexis,
grammar, phonetics etc lies embedded in this. It has been adjudged by our
Thuppul Pillai that this is indeed like the presiding deity over all forms of
knowledge and its tributaries. It is due to this reason that Swamy Deshikan

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celebrates Sribhashyam with the same glorifications that he once adored Lord
lakshmi Hayavadana with, in his Hayagriva stotram. After having celebrated so,
Swamy here pleads at the feet of Sribhashyam to grant him with the wealth
of knowledge and intellect. Just as how lakshmi Hayavadana bestows all kinds
of knowledge to those who pray and contemplate upon him, similarly
Sribhashyam imparts to those who peruse it deeply, with the treasure of
supreme knowledge. It is hence learnt from this verse that Sribhasyam is
indeed the final resort to all those who are in seek of supreme knowledge.

“àitòa tkaR[a<” – The adversaries are innumerable. Each one of them

quotes their own views and notions. But Sribhashyam beams as the culmination
of all the imports that have uprooted the adverse schools refuting their views
right from the fundamentals. It is impossible for anybody to refute the
imports of the Sribhashyam as it has no self-styled whims and its imports are
fully conformant with the tenets of the Vedas and the other attendant
scriptures.

“àitpdm&ca<” – Just as how the entities of tattvam are extolled in the

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 Rigvedam, the first among vedams, this verse too celebrates it in the same way
with not even the slightest departure from the original intent. The words
employed might have differed but there is not even the slightest of
departures from the original purport.

“xam yju;a<<” – Sribhashyam, with clarity elucidates everything that has

been imparted by the Yajurvedam. It therefore beams as a sacred sanctuary
to Yajurvedam.

“pir:kar> saça<” – Lord Krishna extols in his bhagavad Geetha as “vedana<

samvedae=iSm” – Among the Vedas, I shall remain as the Saama Veda. The
Sribhashyam talks of the Saamavedam in high esteem and refers to many of
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its passages elucidating its essence for one and all to imbibe.

“AwvaRi¼rsyae> pirp[m!” – It is a treasure trove enshrining the wealth of

Atharvana Vedam. It puts forward the quintessence of the purports conveyed
by the Atharvana Vedam.

“àdIpStÅvana<” – Tattvams are twenty six in all. This is broadly classified

as sentient, insentient and supreme soul (chit, achit, Ishvaran). Here the
sentient refers to the Jeevan who is qualified by knowledge. The insentient
refers to the insensible matter that is devoid of knowledge. Ishvaran is the
creator and the sustainer of these two entities. This verse upholds the
essential characteristics and nature of these three entities. Matter gets
transformed into twenty four different types. The adverse systems being
contradicting to the Vedic purports, do not illustrate this classification with
clarity. Sribhashyam is therefore like a lamp of knowledge, as it clearly
classifies these entities based on the Vedic authorities.

“àitk«itrsaE tapsigra” – Sribhashyam establishes the doctrine of

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Vishishtadvaitham by basing its imports on the authority of sacred works like
Vishnupuranam, Brahmasutram, Bhagavad Geetha, Mahabharatam, Bhagavatham
and Ramayanam that were composed by great hermits and saints like
Paraashara, Vyasa, Shuka and Valmiki. Sribhashyam therefore beams like the
very reflection of the divine works of these masters of yore.

“àsiÄ< s<ivÄe> àidzit ytIzan)i[it>” – Swamy Deshika, the disciple of

satsampradayam and the preceptor embellished as the establisher of the

purports of the Vedas (“vedmagRàitóapk”), blesses us with his munificent

anugrahams, praying that the divine work Sribhashyam should dawn on us the
supreme spiritual knowledge.

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 SLOKAM 53

htav*e ù*e hircr[p»eéhyuge inb×NTyEkaNTy< ikmip yit-U-&T)i[ty>,

zunasIrSkNdÔ‚ih[hrherMb÷t-uKà-ezaid]uÔà[itpirharàit-uv>.53.

Swamy Deshikan implored that he should be blessed with the

clear and supreme knowledge of the Lord. He was successful in acquiring it. In
this verse, Swamy celebrates his spiritual fidelity or paramaikaantyam towards
the Lord that he acquired as a result of his supreme knowledge.

Swamy Deshikan says that he was blessed with abundant devotion

towards the lotus feet of Sriman Narayana and had an unflinching and lasting
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faith that the Lord’s lotus feet would emancipate us from this mundane morass
by removing all our sins and bestow on us the supreme bliss of beatitude.

The lotus feet of the Lord are totally blemishless. Resorting to

demigods would only bestow one with progeny, wife or friends and would confer
on them mundane assets like land, house and wealth that have only
materialistic value. They are incapable of bestowing the wealth of eternal bliss
of beatitude. These demigods are qualified with imperfect knowledge and very
little powers and hence are blemished.

The Lord on the other hand is blemishless. He is untouched by

imperfections of any kind. Moreover he is all-pervasive in knowledge, all-
powerful and most merciful. He is capable of knowing and doing everything. He
is most kindhearted towards us. So are His lotus feet. They are capable of
bestowing us with infinite knowledge, perpetual fruit of attainment and
emancipation from all our sins that is responsible for the above two
attainments.

Is it sufficient if the lotus feet of the Lord are beautiful and blemish

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less? No. Our minds should also delve inside those. "ù*e" - One sight is

sufficient enough to captivate us and draw us close to it.

"hircr[p»eéhyuge" – Hari - This signifies a name with beautiful purports.

One who removes the sins of those who come to his lotus feet with a beseech.
He steals the hearts of his devotees with his bewitching qualities. His lotus
feet are also embellished with the same qualities. Not only this. The Lord is
dark complexioned. But, His lotus feet are like freshly blossomed lotus flowers
with captivating fragrance. They have the virtues of glamour, beauty, and
softness that make them delectable to our souls. Ramanuja's divine works
make us faithful servants of the Lord's lotus feet adorned with such
greatness. It is due to this reason that those who have finished kaalakshepam

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of Sribhashyam at the feet of a sadacharya are called 'paramaikaantins' or
'loyal to the supreme soul'.

The term 'ekaantin' refers to one who has firm belief, steadfastness
and faith that Sriman Narayana alone is the Supreme reality, the Lord of
Lords, the cause of this universe and the bestower of moksham to Jeevans
from this mundane morass. These ekaantins would neither worship nor bow
down in front of other demigods and would not seek from them any fruit of
their actions. They are also known as " me r L".

puRam thozhA mAndargaL

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 In the battle that ensued between Indra and Vruthrasura, Vruthrasura

says – “s Tv< àhr va ma va miy v¿< purNdr, nah< %Ts&Jy gaeivNd< ANy< Aaraxyaim

-ae>." - Oh Indra! Attack me with your thunderbolt (Vajra ayudha) if you wish
to do so or otherwise, but I shall not offer my worship and prayers to anybody
else other than the Supreme Lord Govinda (Sriman Narayana). Saying so he
refused to worship Indra who was a demigod. Here ‘aikaantyam’ refers to the
firm resolve of being devoted to Sriman Narayana alone even if it meant being
slashed by the thunderbolt of Indra.

If demigods threaten paramaikaantins, that they might be slayed if they

fail to worship them, then divine works of Ramanuja like Sribhashyam assumes
the role of custodians and would protect them. Let us now see as to where is
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'aikaantyam' spoken about in Udayavar's work Sribhashyam.

3.3.19, in the chapter of Lingabhuyastvaadhikaranam, it is said that

through all the Brahmavidyas Sriman Narayanan alone is worthy enough to be
worshipped. It is ordained that one should be devoted to Sriman Narayanan

alone and none else. "s äüa sizv> seNÔ> sae]r> prm> Svraq!" - Sriman

Narayanan alone is extolled in all these terms like Brahma, Shiva, Indra and
others. Hence Sribhashyam ascertains that Sriman Narayanan alone is worthy
of being worshipped and meditated upon. In 2-1-1, Smrutyadhikaranam, it is
stated that all those ordained duties that were told in the Poorvakandam
(Karmakandam) are meant for the aradhanam of Parama purushan Sriman
Narayanan alone. To substantiate this statement the following is quoted -

"ye=ip ANydevta-−a> yjNte ïÏya AiNvda>, te=ip mamev kaENtey yjiNt

AivixpUvRk<. Ah< ih svR y}ana< -ae−a c à-urev c. y}E> Tv< #Jyse inTy< svRdev

myaCyut, hVy kVy -uk! @kSTv< ipt&dev Svêp x&k!."

Some out of great devotion and fervor towards Indra perform

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sacrificial rituals. Even though they worship Indra through such performances,
they are in reality worshipping Sriman Narayana alone. This is because Indra
and others form the body of the Lord who stays in them as their indweller.
These subjects worship demigods without realizing the Upanishadic purports
that the Lord who stays inside these demigods as their indweller bestows the
fruits of their actions. These subjects perform deeds after having understood
the purports of Karmakandam only. Though many offer sacrificial oblations to
demigods like Indra and others without realizing that the Lord stays in them
as their indweller, their offerings reach Sriman Narayana only. Kannan says, "I
alone receive all the sacrificial oblations that are offered and I alone bestow
the fruits of those actions". Hence the Lord, by staying as the indweller and
having demigods like Indra and others as told in the Karmakandam as his
shariram or body, accepts the sacrificial oblations that are offered by his

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bhaktas. In a similar way, by having the pitru devatais as his shariram, Sriman
Narayana alone accepts the offerings made during shraaddhams also. Hence
the karmas depict different ways of worshipping the Supreme Lord alone.
Realizing that the indwelling Lord alone bestows the fruits of our actions, the
ekaantins who are the doers of these sacrificial rituals, instead of seeking
material benefits, seek the supreme fruit of attainment that is moksham,
which is benevolently bestowed by the Lord. At the same time, the Lord
bestows only material benefits to those who, without realizing this truth,
perform these karmas considering the supremacy of demigods like Indra and
others.

Sribhashyam in Vaishvaanaraadhikaranam (1-2-29) during the exposition

of the aphorism "sa]adip Aivraex< jEimin>" says that the term Vaishvaanara

denotes Paramapurushan Sriman Narayanan alone as it's purport alludes to an

overlord who steers and leads all the Jeevathmas. Similarly the term Agni also
refers to Sriman Narayana alone as it means to convey one who is leading in
the front or one who is to be attained. Similarly the terms Indra also refers to
Sriman Narayana alone as it means one who enjoys abundant wealth.

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 If n ames of other
demigods may not be broken
down and interpreted, then in
such places the maxim of body-
soul relationship or shareera-
shareeri sambandham should be
applied for interpretation. Since
the Upanishats proclaim that the
Lord stays in all sentient and
insentient objects as their
indweller, taking them as his
shareeram or body and controls
their actions from within, the
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names denoting every demigod

essentially refer only to Sriman
Narayana, who has these
demigods as His body - says the
great saint Kaashakrutsnar. This
has been mentioned by
Everything refers to Him only
Vedavyasa and is elaborated and
elucidated in the Sribhashyam. Additionally in Vyakyanvayaadhikaranam it is
established on the authority of the Vedas that Paramathma has an essential
nature that is different and distinct from all the sentient and the insentient
orders that form His body and he remains as their indweller and is untouched
by the blemishes of the orders of the sentient and the insentient that form
His body.

In this way, our Thuppul vallal celebrates and establishes that

Sribhashyam makes its perusers as paramaikaantins, being a guardian and
protecting them from every kind of suffering and helping them in attaining the
supreme wealth.

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 SLOKAM 54

ywa-UtSvawaR yitn&pitsUi−ivRjyte suxas<daehaiBx> sucirtivpi−> ïuitmtam!,

kwa†PyTkaEtSk…tklhkaelahlhtiÇvedIinveRdàzmnivnaedà[iynI.54.

In this verse Swamy Deshikan celebrates as is, the greatness and

the superlative prominence of the works of Sribhashyakara.

“ywa-UtSvawaR” - When interpreting the Vedic passages, Ramanuja

attaches meanings to the statements in a natural way taking the straight
meanings that are conveyed by the words in a simple and delectable way that is

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acceptable and meaningful to everybody. Unlike others who elevate certain
purports and denigrate the rest, Ramanuja does not quote self-styled purports
that are not to be seen at all. His works are therefore like oceans of ambrosia
or amrutham. The prudent readers enjoy each and every line of Udayavar's
works with great delight. Udayavar celebrates Vyasar's Brahmasutrams as

"parazyRvcSsuxa<" - The divine nectar emanating from the words of Paarasharya

(Vedavyasa). Ramanuja elucidated and exposited on these Brahmasutrams
elaborately for posterity to enjoy the divine nectar of Brahmasutrams. Swamy
Deshikan who enjoyed this to his heart's filling celebrates Sribhashyam to be
an ocean of most delectable nectar. The Devas obtained amrutham on account
of the grace of the Lord. Swamy Deshikan says that similar to this, mankind
was bestowed with the divine work Sribhashyam due to the culmination of the
good and noble deeds of all those saints, apostles, vaidika saarvabhoumas or
prudent subjects who consider Vedams as their life breath and perform daily

ordained duties without fail. “iÇvedI” – This term depicts that Ramanuja’s divine

works are like the loyal attendants to the Vedamatha who is the queen of all
three Vedas. Sita, extolled by the Vedas as Vishnupatni, the consort of the

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 Lord, was tormented by she-demons at Ashokavanam. During these times noble
women like Trijata and Sarama became her close acquaintances who reduced
her unhappiness and gave her words of strength and solace. Ramanuja’s works
similarly removes the sorrow of Vedamatha giving her great solace and
comfort.

As per the saying “ka[ad zaOy pa;{fE> ÇyI xmaeR ivlaei-t>” the

adversaries during philosophical debates make a big uproar only by arguing in

iniquitous ways. Without accepting the authority of the Vedic purports they
raise questions on each and every aspect. Some, even after having accepted
the authority of the Vedas, interpreted them fallaciously taking some parts of
the Vedic passages as valid while neglecting the rest as unimportant. Even
amongst them, they have no unity as each one quotes a different purport. The
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Dvaitins accept the authority of the Bheda shrutis (Differential aphorisms)

and at the same time disowned the abheda shrutis (non-differential aphorisms)
as unimportant. The Advaitins on the other hand vouch on the authenticity of
the Abheda shrutis and disown the Bheda shrutis as not being authentic. They
quote that bheda shrutis do not convey the true purport but only conveys a
secular differential theory fit enough for lay subjects only and hence not
authentic. Nobody made use of Ghataka shrutis (concordant passages) at all. In
this way none of the adversaries quoted meaningful interpretations to all the
three streams of Vedic passages namely the bheda shrutis, the abheda shrutis
and the ghataka shrutis.

Hence it is said “ib-eit ALp ïutat! ved> mamy< àtir:yit” – Vedamatha

laments with fear “Will these individuals defraud and ensnare me” seeing the
half baked imprudent who have not studied the scriptures as per shastraic
norms at the feet of a sadacharya. The works of Sribhashyakara are like the
intimate and affectionate acquaintances to the queen of the Vedas, for they
endorsed the bheda, abheda and ghataka shrutis with their true purports and
brought great delight and solace to her. Swamy Deshikan enjoys this as

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follows.

imwae-ed< tÅve;u Ai-l;it -ed ïuit> At> ivizòEkyat! @eKy ïuitrip c sawaR -gvtI,

#maE AwaER gaeÝu< iniol jgdNtyRmiyta inrIzae lúmIz> ïuiti-> Aprai-> ài[tte.

The bheda shrutis of the Upanishats quote that the three entities
namely sentient, insentient and Supreme Lord have essentially different and
distinct nature and qualifications. The sentients are again essentially
different from each other. The abheda shruti quotes the non-differential
nature and states that the Supreme Lord who has the sentient and the
insentient orders as his shariram or body is one alone.

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There is none greater than Sriya:pathi

The ghataka shrutis quote that the Supreme Lord who is the consort of

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 Sri and the paramount that has none greater than Him stays hidden in all
sentient and insentient orders as their indweller controlling and protecting
them.

As none of the adversaries quoted correct and meaningful

interpretations to all the three streams of bheda, abheda and ghataka shrutis,
this brought great misery and disrepute to Vedamatha. The divine works of
Sribhashyakara removed this misery of Vedamatha and reestablished the glory
of the pristine Vedas by elucidating and expositing on all the three streams of
Vedic passages with correct, authentic and meaningful interpretations that are
inline with the true Upanishadic imparts.
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 SLOKAM 55

ïuitïe[IcUfapdb÷mte lúm[mte Svp]Swan! dae;an! ivtwmitraraepyit y>,

SvhStenaeiT]ÝE> s olu injgaÇe;u b÷¦< g¦iÑjRMbalEgRgntlmailMpit jf>.55.

“AnNta vE veda>” – The Vedas are the huge repositories or oceans

of knowledge. The crown portions of these Vedas are known as Upanishats or

Vedantham. This is also called as Brahma Kandam as this portion in its entirety
speaks of the Supreme soul including its qualifications and chattels.

Ramanuja’s system of Vishishtadvaitham was born on the fundamental

principle that all the statements of the Upanishats convey authentic and valid

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purports alone. It is hence suitable to be honored by Vedamatha or the
Upanishats. As celebrated in the previous shlokam, our matham stands praised
by one and all as it states in unequivocal terms that all the streams of the
Vedic passages denote the same Supreme entity Sriman Narayana who is
qualified with infinite auspicious attributes and the orders of the sentient and
the non-sentient.

The adversaries, who did not tolerate the all round fame and
accreditations that Ramanuja matham was receiving, tried to show the
shortcomings of their mathams in that of Ramanuja’s. But as per the saying

“A<xae pirtap<”, they only ended up showing their imprudent virtues.

“SvhStenaeiT]ÝE> s olu injgaÇe;u b÷¦< g¦iÑjRMbalEgRgntlmailMpit jf>” -

This verse depicts the level of insanity to which the adversaries went. An
imprudent looked at the skies. Addressing the folks who had come to the river
to bathe, he said that the sky was bright and he wished to make it dark. He
took a handful of slush from the riverbed and flung it high in the air
repeatedly. The slush that went up fell apart and came down defiling him and

219
 his attire. But, it had no effect on the sky. Similarly, the blemishes that the
adversaries try to show do not affect the matham of Ramanuja. Instead they
fall apart into many pieces and are seen in their mathams only.
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Thirupputkuzhi rAmAnujar

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 SLOKAM 56

inralaeke laeke inépixpirõeh-irt> yitúma-&ÎIpae yid n ikl jaJvLyt #h,

Ah<karXvaNt< ivjhit kw<karmn"a> k…tkRVya¦aE"< k…mitmtpata¦k…hrm!.56.

Ramanuja incarnated on this Earth owing to the culmination

of the penances and the noble deeds that were done by our ancestors. If not
for his incarnation, then many Srivaishnavas would have fallen prey to the
alluring words of the Advaitins and would have plunged hard into the pit of
mayavadam that states that everything is illusory and would have suffered
without having any means of redemption. If that were the fate of our

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ancestors, what to talk of us? The advaitins of today are advaitins for
namesake while they are in reality Shaivas. We would have been similar to them
if not for Ramanuja. It is only our good fortune that we have been blessed to
have the manifestation of Adishesha as Ramanuja and the manifestation of
Ramanuja as Swamy Deshika. It is our greatest fortune that we have been
blessed with their divine works. It is due to this that we have been wearing
the urdhvapundrams, sacramenting ourselves with the holy marks of the discus
and the conch (samashrayanam), performing prapatti through the benign
blessings of a sadacharya and rendering ourselves free of all our burdens
(nirbhara). Swamy Deshikan has enshrined this shlokam with this purport in it.

Swamy Deshika, after having elaborately celebrated the glories of

Ramanuja’s works and in particular the glories of Sribhashyam, extols
Udayavar here.

The Sun brings us great comfort by unfolding its bright rays at dawn
driving away the murky gloom. This enables everybody to do their everyday
chores without hindrance during the day. As each one conducts himself
independently a lot of conflicts arise that finally takes their peace of mind and
their lives become similar to those of prisoners.

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 “}anen hIn> pzui-> sman>” - It is said that an unwise is equal to an animal.
For a man to lead a human life, wisdom is most essential. In order to
acquire this, we must first drive away the gloom of nescience that covers our
hearts and minds and make way for the bright rays of knowledge to enlighten
us. This is only possible by taking to disciple hood. The pursuits in material
sciences will only aid us in securing a comfortable living for our earthly sojourn.
After that, one gets trapped in the cycle of transmigration again.
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ThirukkOshtiyUr nambi -utsavar

In order to redeem ourselves from the clutches of this cycle and to

attain the eternal bliss of beatitude, we must pursue the science of philosophy
or Vedantham. The Mudalazwars were the foremost who, with this knowledge,
drove away the gloom of nescience and lit the lamp of knowledge. The

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combined manifestation of these three azhwars is our Ramanuja. Ramanuja
incarnated similar to a guiding lamp kept on top of a hill. If this divine lamp
does not glow springing forth its lustre and effulgence, then even the pious
and the holy will be shrouded by the gloom of nescience. Unable to attain
redemption, they would be forced into the deep trenches of adverse systems
like Advaitam that is infested with poisonous snakes of derision, myth, illusions
and fallacies.

This divine Ramanuja-deepam would stay bright perennially with no dip in

its effulgence as it is lit with inexhaustible and blemishless ghee. The noble
apostles who bestowed this lamp with supreme fragrant ghee are the most
merciful and benign poorvacharyas like Periyanambi, Alavandar, Manakkal
Nambi, Uyyakondar, Nathamuni, Shatakopan, Senainatha, Periya Piraatti and

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Parama Purushan. Swamy Deshikan celebrates this as "inépixpirõeh-irt>

yitúma-&ÎIp>". Ramanuja had a natural inclination to be affable and reachable to

all classes of subjects without any preferences or prejudices. Ramanuja was
equally and exceptionally benevolent and merciful towards his disciples and
even towards the common subjects. The common populace lacked tattva jnanam
or the knowledge of the Supreme. The thought of these subjects suffering
without redemption in this samsara ran foremost in his mind. Ramanuja won the
acclaim of one and all, as his compassion towards mankind and his devotion
towards the supreme Paramapurushan were blemishless, pure and selfless, as
he did not accept anything in return.

It is therefore Swamy Deshikan’s heartfelt enunciation that if not for

the incarnation of the most compassionate Ramanuja and if not for his virtue
of being the lamp of knowledge that shone in the hearts of the Lord’s subjects
making the light of the supreme truth to sparkle with effulgence, then none of
the pious and the virtuous populace could have possibly escaped the trench of
mayavadam.

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 SLOKAM 57

yitúma-&ίò< mtimh nvIn< tdip ik< tt> àagevaNyÖd tdip ik< v[Rink;e,

inzaMyNta< yÖa injmtitrSkarivgmat! inrat»aò»Ôimfk…hdevà-&ty>.57.

The system of Vishishtadvaitham of Ramanuja is of a later time

compared to the Advaitha matham of Shankara. Owing to this some say that
the Advaitha matham of Shankara is superior to the Vishishtadvaitham of
Ramanuja. But, the popularity or the unpopularity of philosophical systems is

not measured on a scale of epoch. The great poet Kalidasa says – “pura[imTyev n

saxu sv¡ nca=ip kaVy< nvimTyv*<, sNt> prIúy ANytat! -jNte mUF> pràTyy
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buiÏ>.“ – Just because a poetic composition is ancient, it does not make it

exceptional and being contemporary does not make it blemishless either. The
wise and the prudent would peruse and weigh both of these and then come to
the conclusion as to which is superior. The unwise on the other hand would
come to a quick conclusion heeding to others who pass incorrect judgments.
Hence as per the statements of this great poet, being antiquated in time does
not bestow superiority to a work. Being in line with purports of the Vedas and
the attendant scriptures is the sole reason for the greatness of a work. Being
averse to the purports of the Vedas would make a matham unfit for
consideration and pursual. If antiquity makes a matham superior, then
everybody would have to accept the Buddhist theory of shoonyavadam as their
matham preceded the Advaitham of Shankara.

The purity of gold is often known by scrubbing it against a stone.

Similarly when we scrub the various mathams on the stone of our intellect,
then that which remains inline in its entirety with the Vedic authorities is
superior though it is contemporary. Since Advaitham is averse to the Vedic

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authorities, it is therefore not fit enough to be honored.

If the stand on antiquated mathams being superior is very demanding,

even then Ramanuja’s matham of Vishishtadvaitham beams as the ancient most
of all the systems of philosophies. Preceptors like Dankacharya, Dramida
bhashyakara, Guhadevacharya, Bodhayana, Vakulabharana, Nathamuni,
Yaamunamuni and others preceded Shankara and others in time. They
propagated the tenets of the Vishishtadvaitha darshanam daringly as their
purports were in no way averse to the Vedic authorities. Due to the fact that
their elucidations were very elaborate or very concise, later day subjects
found it tough to comprehend their works like Bodhayana vrutti,
Dramidabhashyam, Vaakyagrantham etc. Ramanuja therefore elucidated the
great work Sribhashyam, mirroring the purports of the masters of yore in

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simple style for posterity to comprehend the supreme truths. Even
Nammazhwar, elucidated the fundamental concept of Vishishtadvaitham that is
the body-soul relationship (shareeratma bhaavam) in his Thiruvaimozhi in the
language of the lay subjects - “u n u e k e m
n” – Just as how the body has been pervaded by the Jeevathma by
virtue of its attributive consciousness, in a similar way has the Supreme
Paramathma pervaded the entire universe by virtue of its essential nature
(svarupa). Hence in several ways, Udayavar’s matham alone stays supreme.

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 SLOKAM 58

suxasar< ïIm*itvr-uv> ïaeÇk…hre

ini;ÂiNt NyÂiÚgmgirma[> )i[ty>,

ydaSvada_yasàcymihmae‘aistixya<

sda==Sva*< kale tdm&tmnNt< sumnsam!.58.

Celebrating the greatness of the works of Bhashyakara,

Swamy Deshikan here extols him as “ïIm*itvr” and embellishes him with the
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sobriquet ‘Shrimaan’. Ravana, in his royal court rebuked Vibhishana as “ixk!Tva<

k…lpa<sn<” – Shame on you for having brought disrepute to our lineage.

“%Tppadgdapai[> ctui-RSshra]sE>” - Vibhishana immediately took his mace and

rose to the sky along with his four acquaintances. Having resolved that Srirama
alone is his final resort, he headed towards him overwhelmed with spiritual
experience or bhagavad anubhavam. At this point Valmiki eulogizes Vibhishana

as ‘shrimaan’ and says “A<tir]gt> ïIman!”. A yearn towards the Supreme is

indeed the greatest of wealth or Sri.

Similarly when the elephant Gajendra stepped into the lotus pond to
fetch a lotus, a crocodile seized its leg. The elephant could not free itself
from the clutches of the crocodile that was putting all its strength. Even the
other elephants tried to pull this elephant out, but in vain.

e i yk d d n

r rk me N r l

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 ! N ! y!
y en k y

The elephant then lamented as above with a firm resolve that Paraman
alone is our final resort it delved into a spiritual experience and let out a wail
“ ”. Shukacharya when describing this extols Gajendran

as “stu nagvr> ïIman!” – The elephant blessed with the wealth of divine

acquaintance. Ramanuja, having enjoyed the ecstasy of divine acquaintance also

makes way through his srisooktis for posterity to get the same benefit by
celebrating His divine supreme form, the beauty of His regal semblance, His
delicate and graceful elegance, His glamour and also the characteristic
attributes of His essential nature of being compassionate, affable, unassuming
and other auspicious attributes. Ramanuja established these traits on the firm

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foundation of the Vedas duly affirming the authenticity of these imperial
scriptures. He also refuted the arguments of the adversaries that vouched on
the incorrectness of these statements. Hence who else could this sobriquet of
‘Shri’ or the wealth of divine acquaintance befit other than Ramanuja? Hence

Ramanuja is celebrated by Swamy Deshika as “ïIman! yitvr>”. Udayavar was

bestowed with the wealth of knowledge, detachment and austerity. His divine
works are highly acclaimed that propagate the greatness of the imperial
Vedas. They elucidate the Vedic purports in simple and lilting style for
everyone to imbibe establishing at the same time that the other systems are
totally contradicting to the Vedic spirit. Works like Bodhayana vrutti are like
the water reserves found on top of mountains. The aged and the cripple will
not be able to climb up the mountain and satiate their thirst. Udayavar’s works
on the other hand are like the cool water streams found on land and hence may
be reached easily. Ramanuja’s works make one and all to easily imbibe the
essence of all the five Vedic streams. Listening to discourses on Sribhashyam
rendered by preceptors would be as delectable and as lovable as nectar flowing
through our ears. They are delectable even if listened to without realizing the
purports. They are supremely delectable if listened to along with the

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 realization of the purports. The term “suxasar<” may be interpreted in this way

also. The purports of his words are loaded with essence similar to the sugary
essence that drips down when sugarcane is squeezed. Hence during the perusal
of the works of Udayavar, the purports that are realized by us are comparable
to the most delectable essence that is taken out from sugarcane. Nectar would
be highly delectable and delicious. Similarly the essence of Ramanuja’s works
stays at all times without departing says Swamy Deshika.

ywaSvada_yas àcy mhImae‘aist ixyam!,

sumnsa< kale sdaSva*< AnNt< Am&t< -vit.

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Sriman yathivara - Thirukkurungudi rAmAnujA

After repeated listening and perusals of Sribhashyam and by meditating

upon its essence always, the iniquitous attributes in us like rajogunam and
tamogunam would come down and at the same time the virtuous attribute of
sattvagunam would increase. Our intellect would bloom day after day and so
would our spiritual experiences. This blissful spiritual experience would be

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perennial and immeasurable. The state of bliss that starts here would continue
even after emancipation and would manifest itself into eternal bliss of
beatitude.

As per the words “iÇMzÖar< ïaivt zarIirk -a:y>”, it may be said that

our Swamy Deshikan, who rendered Sribhashya kalakshepam innumerable times

and for several decades, bequeathed the divine spiritual bliss that he attained,
without keeping it for himself. It is indeed questionable if the same bliss would
be experienced by the advaitins who vouch on a Parabrahman that is devoid of
any perceivable form, devoid of all attributes that might be listened to or
meditated upon and that is inexplicable in words.

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 SLOKAM 59

yit]ae[I-tuRyRiddmind<-aegjntaizr> ïe[Ijuò< tidh †FbNx< à-vit,

Aiv*ar{yanIk…hrivhrNmamkmn> àma*Nmat¼àwming¦< padyug¦m!.59.

Here the greatness of the lotus feet of Udayavar is being

extolled. In this world, the fruits that are most sought after by the subjects
are the four goals of attainment namely dharma, artha, kama and moksha. If
the practices adaged by the karmakaandam of the Vedas are pursued, then
they bestow upon us all the material comforts needed for our existence namely
wealth, dwelling, virtuous consort, worthy progenies. They also bestow upon us
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the pleasure that may be derived by enjoying the above material affluences. If
the same performances of the karmakaandam are pursued without any desire
for the fruits of those actions then they bestow upon us the bliss of beatitude
or in other words the wealth of emancipation from this mundane morass. They
also facilitate the adoption means like jnanayogam and bhaktiyogam that aid in
the attainment of this supreme bliss. To those who are incapable of
performing bhaktiyogam, this fortuity cleanses them by removing all their sins,
bestows them with equanimity of mind and instigates them towards adopting
the means of self-surrender or prapatti at the lotus feet of the Lord. Hence
the pleasure that we experience are two-fold. One is the insignificant bliss
that we experience in this material world. This bliss is enjoyed till the body’s
sojourn after which the soul transmigrates into a different body depending on
the fruits of its deeds. This new birth may be as a worm or an insect, it might
be an animal, a human or even a celestial. Those who adopt the means of bhakti
or prapatti do not transmigrate into this world again. They attain the supreme
Godhead or redemption from the material world and would be enjoying the
supreme and eternal bliss of divine communion.

Those who seek this redemption are known as Paramaikaantins. They are

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steadfast and firmly resolved to the purports that state the undisputed
supremacy of Sriman Narayana, the consort of Sri. They are unwavering on the
truths of the Lord being the paramount, qualified with infinite auspicious
attributes and that the divine communion with Him at Srivaikuntham is the
bliss of beatitude. Having known the insignificance of material bliss, these
paramaikaantins have disowned these pleasures totally. With a goal to attain
the supreme bliss of beatitude, they have crowned the lotus feet of Udayavar
on top of their heads and have performed prapatti at His lotus feet. These
disciples were not two or three but innumerable, who sought refuge at the
feet of Udayavar. Swamy Deshikan says that he too has taken the firm resolve
of taking refuge at the lotus feet of Udayavar similar to the paramaikaantins
celebrated above. But he laments on Udayavar not being in our midst now. He
continues to say that Udayavar presents him with his countenance in his

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dreams and due to continued contemplation Deshika says that he is able to see
Udayavar’s divine countenance at all times. His lotus feet are like the very
abode of compassion and mercy. They have the same hue and gentleness as a
freshly blossomed lotus flower. Deshika says that its appeal has captivated him
and has coupled him inseparably to it. There need be no distrust on the
efficacy of Padukas. In the mangala shlokam of Gitabhashya, Ramanuja says –

“yTpdaM-aeéhXyanivXvStaze;kLm;>, vStutamupyatae=h< yamuney< nmaim tm!.” – “Me

after having immersed myself in the beauty of the lotus like divine feet of
Alavandar and after having contemplated upon them similar to Ekalavya who
contemplated upon Drona as his preceptor, have been liberated from all my
sins and have been bestowed with the noble and auspicious qualities, free of
blemishes”. Deshika exclaims saying that there is no surprise in him having lost
his acquaintances with sin and having been blessed with noble and auspicious
virtues after he took to the contemplation of the lotus feet of his master and
supreme preceptor Ramanuja.

Deshika continues saying that the story of his life stands as ample
evidence to the greatness of the lotus feet of Ramanuja. It goes as this. An

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 elephant in high would enter nearby villages and towns unsettling the
surroundings. It would raid and ransack with freewill. The hunters during this
time would dig up huge pits at places of the elephant’s rest and cover it up with
grass and branches. The elephant would fall into this pit and struggle hard to
redeem itself from captivity. The hunters would now chain the elephant’s legs
and after the elephant has come out of its high, would make way for it to
elevate itself from the pit.

Deshika says, “My mind is like this elephant in high. It is replete with
rajogunam and tamogunam and shrouded with nescience. In the dark forest of
this nescience (hrudayaguha), the elephant (mind) was roaming at will. Similar

to the sayings “c<cl< ih mn> k«:[ æmaid blvt! x&Fm!” “mnae ÊinR¢h< Dlm!”, even

when the supreme Lord who is the all-powerful and the most beautiful stood in
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front of Arjuna, he exclaimed saying “Oh Krishna, I am not able to control my

mind as it is very unyielding, vile, unstable”. Similar is the state of my mind too.
But what a wonder! I contemplated upon the lotus feet of Udayavar once and
immediately they transformed into a manacle and confined my mind similar to
the elephant getting chained by its captors. Hence my mind resides always at
the lotus feet of Ramanuja. In this way, as a result of my association with the
lotus feet of an acharya, I attained the association of the lotus feet of the
Lord. I became a servant of the Lord and his devotees and was blessed with
noble and auspicious virtues”. Deshika showers his munificent benedictions on
the subjects of the Lord that they be blessed with the divine, firm and
everlasting association of the lotus feet of Udayavar.

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 SLOKAM 60

sivÇI mu´ana< skljgden> àzmnI grIyaei-StIwERépictrsa yamunmuoE>,

inéCDeda inçetrmip smaPlavyit ma< y†CDaiv]epa*itpitdyaidVytiqnI.60.

The benevolence of a preceptor is most essential for one to

attain redemption. By virtue of this one will be blessed with the Lord’s grace
that will finally bestow the wealth of moksham.

Here Deshika compares the benevolence of Ramanuja to the pristine

Ganga. A holy dip in the Ganga cleanses one’s sins and makes him pure. When
this Ganga unites with the ocean, then pearls may also be found in the bed of

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Ganga similar to the way they are found in the ocean bed.

The mercy of an acharya is similar to the river Ganga. It makes a Jeevan

adopt the means of Prapatti making him the recipient of the Lord’s benevolent
grace. This Jeevan then becomes liberated. Hence the celebration by Deshika

as “yitpit dya idVy tiqnI” - the compassion of Ramanuja similar to the Ganga,

“mu´ana< sivÇI” – makes us attain the supreme bliss of beatitude. “skljgden>

àzmnI"– How would a sinner be bestowed with the bliss of beatitude? “gIta

g<gaedk< pITva punjRNm n iv*te” – It is said that one who partakes the sacred
water of the Gita that is similar to Ganga, is not born again. Similar to Ganga
even Gita has the capacity to redeem one from the cycle of transmigration.
Even the streams of compassion of Ramanuja that is likened to Ganga, has the
capacity to liberate one from all his sins and bestow on him the bliss of
moksham.

“grIyaei-> yamunmunE> tIwER> %pictrsa” – At Triveni sangamam, the Yamuna

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 meets the Ganga. After this confluence the Ganga attains a vast gushing flow
that runs majestically and gently with gait and elegance. Similarly the streams
of mercy of great preceptors of yore like Alavandar, Nathamuni and
Nammazhwar have come and joined that of Ramanuja. Hence the compassion
and mercy of Ramanuja is highly acclaimed. It has the capacity to eliminate the
accumulated sins of several births. If Ganga associates itself with Triveni
sangamam, Ramanuja associates himself with Chaturveni Sangamam.

“inéCDeda” – Once Ganga, Yamuna and Sarasvathi attain the confluence,

then its speed is immeasurable and this confluent flow is unstoppable. Similarly
if the merciful benedictions and compassions of Ramanuja and the masters of
yore attain a confluence then, its flow is unstoppable. Once one becomes
Ramanuja dayapatra or the recipient of the divine grace of Ramanuja then
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nobody can stop the bliss of beatitude that will be bestowed upon him.

Even a huge mountain that stands against the Ganga would be inundated
and swept along in its flow. Similarly if the benevolence of Udayavar confers
itself on a sinner that is if he becomes the recipient of the anugraham of
Ramanuja, then nobody has the capacity to stop him from attaining moksham
says Swamy Deshika, the recipient of Ramanuja’s munificent grace.

μ m-

y i ν !ik l

a r na n n - al k ?

u m n. en uy πn un
cI u rk u ya R in k

“Ramanuja! You shower those who seek your lotus feet, with munificent
anugrahams like a water bearing cloud. No one has the capacity to gauge the
greatness of your compassion. Your benevolence is not measurable by anyone.
Why? Because, in spite of me being the abode of all sins along with their
attendant fruits and virtues of temerity, I was showered with your grace and

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compassion and was elevated spiritually. I realized my subservient nature
because of that. Your compassion and auspicious attributes are now my life
breath, mode of sustenance and object of enjoyment. They have blessed me
with noble virtues and have elevated me spiritually. What greatness!!” exclaims
Amudanaar.

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kArEy karuNai Ramanuja

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 SLOKAM 61

icNtaze;ÊrwRdNturvc> kNwazt¢iNwla>

isÏaNta n simNxte yitpit¢NwanusNxaiyin,

mu−azui−ivzuÏisÏtiqnIcUfalcUfapd>

ik< k…Lya< klyte o{fprzumR{fªkmÃUi;k<.61.

In this verse, Swamy Deshikan says with certainty that those

noble and learned disciples, who have been recipients of Sri Bhashyakaara’s
grace, will never be influenced by the purports of any adverse systems. If
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clothes tear out then they may be stitched and tailored again. Clothes that are
not possible to be tailored are often patched and worn by the impoverished.
Just as how these patched wear are of no use, similarly are those systems that
are self-styled and not based on the Vedic fundamentals. The purports of such
mathams have trespassed the corridors of scriptures. They have purports that
are totally derisive. These purports are impossible to be firmly established
even by the followers of their own mathams. Those prudent scholars who have
deep knowledge of the divine works like Sribhashyam and those who have
understood and relished the true purport of the pristine Vedas would not even
consider the validity and authenticity of the other adverse systems. Perusing
those systems would be like digging out a well in the middle of a land with
barren soil.

Shivan adorns Ganga on top of his head. Why? Because, it is pure and it
is capable of relieving us from all our sins. It enshrines in it the most precious
pearls and hence is adorned by him on his crown. If the devotees of Shiva pray
to him to adorn the waters of a frog infested well, then would he oblige? No.
Similarly, those who have perused the purports of Sribhashyam thoroughly
would not prefer to pursue the adverse mathams that propagate derisive and

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fallacious purports portraying misleading notions and are totally devoid of the
true Vedic purports and essence.

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 SLOKAM 62

vNde t< yimna< xurNxrmh< manaNxkarÔ‚ha

pNwan< pirpiNwna< inj†za éNxanimNxanya,

dÄ< yen dyasuxaMbuinixna pITva ivzuÏ< py>

kale n> kirzElk«:[jld> ka'!]aixk< v;Rit.62.

Swamy Deshika, having celebrated the divine auspicious

qualities of Ramanuja in sixty-one verses by singing his praises and

contemplating upon his glories, falls flat here in a deep reverential prostration.
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The adversaries wove their mathams in self-styled ways without valid

pramanams and propagated it amongst the subjects. Having won a small band of
followers, their pride knew great heights. Their pride stands subdued once
Ramanuja with red eyes of righteous indignation rebukes them for misleading
the Lord's subjects. The effulgence in Udayavar's eyes makes the adversaries
free of nescience and at the same time weeding out all their propagation
endeavors.

Udayavar is like an ocean of nectar named compassion. It is only in the

oceans that rains occur mostly. The compassion of Lord Devadhiraja also have

come and found their stay in Ramanuja. The sobriquet "kirzElk«:[jld>"

qualified on Devadhiraja is worth celebrating. Here Devadhiraja is celebrated

as Kannan who stands on top of the elephant hill and protects everybody. Here

"k«:[jld>", signifies the dark rain bearing cloud named Kannan. The clouds
reach the mountains and come down as torrential rains. The cloud named
Varadaraja resides on top of the elephant hill and comes down as rains of
compassion on the ocean of mercy named Ramanuja. Swamy Deshika elucidates

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the reason for this cloud to have such affection towards Ramanuja.

"dÄ< yen dyasuxaMbuinixna pITva ivzuÏ< py>" - Devaraja inundates Ramanuja

with his mercy and compassion because of the affection that He has towards
him as it was Ramanuja, the ocean of mercy who presented Devaraja, to
partake the milk like pure waters of 'saalai kinaru' (well) everyday. The clouds
by imbibing the saline waters of the ocean pour it down as potable water on all
places without encouraging any sort of preference or bias. Similar to this,
Sribhashyakara, by not showing any bias or preference towards any of his
disciples, showered them with the rains of his munificent grace. Not only this,
he also makes his disciples the recipients of the divine grace of the dweller of
the elephant hill Devadhiraja.

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Let us now enjoy the episode of Udayavar presenting the waters of
saalai kinaru to Devaraja to satiate His thirst.

Ramanuja studied the common scriptures and also the prima-facie

philosophy of Advaitha Vedanta from Yadava prakasha. Having seen Ramanuja's
keen intellect and the sharpness in his grasping power and the clear
understanding of the doctrine of Vishishtadvaitha, Yadava Prakasha became
envious. He clearly understood that his matham might not live long in the
presence of Ramanuja and so came to the most sinful conclusion of killing
Ramanuja. On the pretext of taking him on a pilgrimage to Kashi, he planned to
drown Ramanuja in the river Ganga. He embarked on a pilgrimage to Kashi along
with his disciples.

Udayavar was the favored recipient of the divine grace of Devadiraja,

the most compassionate. Would He ever allow such a thing to happen? Having
learnt the designs of the guru, through his cousin and fellow classmate
Govinda, Ramanuja discontinued his trip to Kashi and turned back towards
Kanchipuram. He struggled in the middle of the thick forest without direction.
At that moment, there came a fowler couple. Ramanuja enquired with them,
their place of destination and ‘Kanchipuram’ came back the reply. A delighted

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 Ramanuja requested them to take him along. The temple of Devaraja neared.
The hunter's consort felt very thirsty. The hunter went ahead to fetch some
water for her from a nearby well. At this point, Ramanuja offered to do this
service to them and went ahead to get some water from the well. He climbed
down into the well and came back with some water. But, the fowler couple was
not to be seen. Ramanuja stood overwhelmed with wonder. He realized that the
hunter couple was none other than Sri Devaraja and Perundevi Thayar. He
rushed to the temple and paid his respectful prostrations and from that day
onwards, started presenting the waters of 'saalai kinaru' everyday for the
thiruvaradhanam of Devaraja and Perundevi Thayar.
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The hunter DEvarAja

Thus, the Lord showered waters of mercy and benevolence on Ramanuja

who presented Him with waters of 'saalai kinaru' everyday.

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 SLOKAM 63

ka;aye[ g&hItpItvsna d{fEiôi-mRi{fta

sa mUitRmuRrmdRnSy jyit ÇYyNts<ri][I,

yTàOyaipttIwRvixRtixyam_ySyta< yÌ‚[an!

Aa isNxaerind<àdezinyta kIitR> àjagitR n>.63.

ka[ad zaOy pa;{fE> ÇyIxmaeR ivlaei-t>,

iÇd{f xair[a pUv¡ iv:[una ri]ta ÇyI.

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The adversaries belonging to the class of pure dialecticians and

Buddhists renounced their tufts and sacred threads of yajnopaveetam. They

also renounced the performances of daily-ordained duties like
Sandhyavandanam. At a time when the daily-ordained duties adaged by the
Vedas and the supreme knowledge enlightened by the Upanishats were falling
apart due to the influence of the Pashandis who vouched on the theory of
illusion and falsehood, the Lord incarnated as Dattatreya in order to resurrect
the righteous holy path (dharmasthapanam) again. Relinquishing the royal
robes, the Lord adorned the sacred ochre attire. He adorned the staff with
three stalks (tridandam) in his hand and the sparkling sacred thread (upavitam)
in his chest. He decorated himself with a tuft on his head and a pitcher in his
hand. He thus incarnated as Dattatreya Maharshi and propagated the true
tenets of Veda and Vedantham again on earth.

Our Ramanuja too incarnated as the manifestation of sage Dattatreya

and took to the fourth order of sanyasam similar to him adorning the staff of
three stalks. He traveled from the Himalayas till Sethu propagating the
Vishishtadvaitha matham. He ascertained with clarity that the Upanishats

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 show Sriman Narayana alone as the supreme entity to be worshipped and that
the poorvakandam elucidates all the karmas to be performed in order to
worship Sriman Narayana.

At that point, similar to the divine countenance of Lord Krishna who

killed Muraasura and protected the pious and the holy, Ramanuja, the
incarnation of Dattatreya would bless one and all with his divine countenance.
It is not allowed as per scriptures to bathe in all rivers, ponds and springs. The
path trodden by our predecessors have to be followed. Getting into unknown
waters might drown us or even trap us in pits of slush. Similarly, the
satsampradayam or the illustrious path shown by Ramanuja is like a cool and
pleasant spring to those who wish to acquire knowledge through righteous ways
and attain emancipation from this world. Getting down into the waters of other
mathams would only mean repeated entrapments in the cycle of transmigration.
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It is therefore said that an acharyan who has trodden the illustrious

path shown by Udayavar by learning all his divine works to perfection becomes
the most scholarly. It is ascertained with clarity that all the passages of the
pristine Vedas undisputedly extol the supreme soul that is qualified by the
sentient and the non-sentient orders as its body. They would celebrate that
the beauty of elucidating these purports in ways acceptable to the prudent and
the wise is a reserved grace of Ramanuja alone. When the glories of nobles like
Pillan, Kidambi Aachchan and others who resorted to the lotus feet of an
acharya and are devoted to him absolutely singing his glories at all times, have
become ocean like and have gone far and wide, what to speak of the glories of
our Udayavar?

Here, in the phrase “yTàOyaipttIwRvixRtixyam!”, the term “tIw¡” may also

be attributed to mean Udayavar’s Sripaadateertham or the sacred water

consecrated from his lotus feet. By partaking the sacred Sripaadateertham of
Udayavar, the disciples would be blessed with immense knowledge making and
their fame and glories would reach far and wide.

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 SLOKAM 64

ilPse lúm[yaeign> pdyug< rWyapragCDqa

r]araep[xNysUirpir;TsImNtsImaiNtkm!,

i-]apyRqn][e;u ib-ra<c³e g¦iTkiLb;a

yiÖNyasim;e[ pÇmkrImuÔa< smuÔaMbra.64.

We enjoyed in the previous verse as to how the glories and fame

of Ramanuja had permeated in all directions to all lands. Deshika says that
similarly the glories of his disciples also had reached far and wide. The lotus

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feet of Udayavar were responsible for the spread of the fame and glories of
his disciples. Swamy Deshikan here entreats for the lotus feet of Ramanuja
that are generous, munificent and accommodating in nature.

The apostles of the monastic order should everyday seek food from the
dwellings of pious and noble folks who perform the daily ordained chores
without fail along with Bhagavadaradhanam, Vaishvadevam and Panchamaha
yajnam. The food so acquired should be presented to the Lord during
Ijyaradhanam and then consumed by the ascetics. Ramanuja would also follow
this practice of obtaining food from pious households. During these times the
sacred marks of his lotus feet would get etched on the pathways. Udayavar
has traveled the length and breadth of Bhaaratam. Hence there is no place
that has not been sacramented with the marks of his lotus feet. It is said that
due to this, all the impurities and blemishes of Bhudevi or this earth were
removed totally. On days of Srijayanti, using flour paste, we scribe on the
floor, from the entrance till the sanctum sanctorum of our dwellings, the
beautiful marks of the lotus feet of infant Krishna. We take delight in it as if
Kannan came walking into our dwellings pacing his tiny steps one by one.
Similarly the sacred marks of the lotus feet of Ramanuja bring great delight

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 to the devotees of Ramanuja and to Bhoomidevi. This is true. But what about
the marks of other subjects who also tread on this earth? Yes, but it is only
the sacred marks of Udayavar's lotus feet that look pleasant and wonderful.

Why? "yiÖNyasim;e[ pÇmkrImuÔa< smuÔaMbra ib-ra<c³e" - Udayavar is a divine

manifestation and the preceptor of the universe. His lotus feet would have the
streaks of padma rekhai, kodi rekhai, kudai rekhai, meena rekhai and others.
These streaks would beam themselves resplendently. They would look as if
Bhoomi has the marks of fish and lotus. Looks as if Bhoomidevi got herself
embellished with these marks similar to some of the practices followed during
recent years.

The practice of removing drushti doshams from infants is followed

everywhere. The infants would even be smeared on their foreheads with some
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sacred paste. The disciples of Ramanuja, seeing the beautiful sacred marks of
Udayavar's lotus feet, take it by their hand and wear it on their heads,
foreheads and torso praying that they be bestowed with the virtue of sattva
gunam and at the same time be relieved from all the taints of the ignoble
attributes of rajogunam and tamogunam. They would come to the hermitage of
Ramanuja, the abode of sattva gunam or inherent auspiciousness and would
delight themselves by placing his holy sandals on top of their crowns with a
feeling of accomplishing the goal of their earthly lives. Swamy Deshika says
that he too wishes to be fortunate enough to acquire the association of the
lotus padukais of Swamy Ramanuja.

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 SLOKAM 65

nanatÙivlaei-ten mnsa in[IRtÊnIRiti->

kò< k…iTstu†iòi-yRitpteradezvEdeizkE>,

Vyasae haspdIk«t> pirùt> àacetsíets> ¬¯Ý>

kei¦zuk> zuk> s c muxabaxay baexayn>.65.

The adversaries considered the validity of neo-systems like

Shaivaagamam and others without considering the authenticity of the works of

our masters of yore like Vedavyasa, the author of Brahmasutras, Valmiki, the

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author of the mega epic Ramayana that was incarnated to elucidate the true
purports of Veda and Vedantha, Shukacharya, who was extolled as one
untouched by the vile influences of this material world and who was also known
as Shukabrahmam, Bodhayanar, who authored the most elaborate commentary
to Vedavyasa’s brahmasutras, that was accepted and endorsed by everybody.
The adversaries were of the impression that they will not be able to reap fame
and glory if they follow the paths trodden by the masters of yore and hence
made their flow of thoughts graze the realms of fallacy. By delving into such
works that were authored with derisive purports and by writing self-styled
commentaries to the brahmasutras and the upanishats and by following the
ignoble ways trodden by bouddhas, sankhyas and charvaakas, the foundation
stones for the system of Advaitha were laid, due to which the world had to
face many torments.

If they had followed the conventions and regulations adopted by

Sribhashyakara in interpreting the passages of the upanishats, then such a
disgrace would not have resulted. The sanaatana vaidika matham had to face
such disrepute because of these adverse systems.

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sharanAgathi vEdam

246
Sage Veda vyasa got his name for having classified the abundant collection of
Vedas into four main streams and many other subdivisions within these
streams. For the benefit of posterity he gave us elaborate tenets to make way
for easy study of the Vedic streams. In addition to this Vedavyasa also
authored the great virtuous epics (satvika puranam) like Mahabharatam and
Vishnupuranam as supporting texts to the Vedas in order to aid the prudent to
imbibe the supreme and true purports of the Vedas and to avoid the

prpagation of derisive purports. “#ithaspura[a_ya< ved< smupb&üyet!” – The great

virtuous epics like Mahabharatam and Srimath Ramayanam were made to

incarnate only to support the true elucidation of the vedic purports. Hence it
is ordained to interpret the Vedic passages as per these supporting texts.
Additionally Vyasa authored the brahmasutras to facilitate the true

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understanding of the upanishadic purports. By quoting totally adverse and
detrimental interpretations to the works of Vyasa, the adversaries made the
big transgression of mocking at the purports of Vyasar, the manifestation of
Lord Sriman Narayana.

In the epic work Ramanyanam of Valmiki that is extolled as ‘Sharanagati

Vedam’ (the pristine branch of Vedam elucidating the maxim of self-
surrender), the essential nature, characteristics and vibhutis of the Lord are

wonderfully elucidated. It is said that “ved> àacetsat! AasIt! sa]at! ramay[aTmna”

– Vedam incarnated itself as Ramayanam through the great sage Valmiki. But
the adversaries quoted these to be non-existing and without considering the
greatness of this sage disowned his works totally. In the great epic Ramayana

it is clearly said that “-gvan! naray[ae dev>” – The son of the sovereign

(chakravarthi thirumagan) is Sriman Narayanan. He alone is the supreme Lord

and also “gu[E> ivééce ram>” – Rama is indeed that supreme entity who is

embellished with infinite auspicious attributes and that Prapatti or self-

surrender is the sole means to attain redemption. In spite of all this the

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 adversaries disregarded sage Valmiki and quoted derisive purports like Shivan
being the supreme entity and that the supreme Brahman is devoid of all
auspicious attributes and also stated that theoretical knowledge is the means
to redemption.

“zuk> kei¦ zuk> ¬¯Ý>” – Shukacharya in his Bhaagavatam has stated

innumerable times that Lord Sriman Narayana who is embellished with infinite
auspicious attributes is the supreme entity. But the adversaries made fun of

these statements as if they were told by a pet parrot. “s c muxabaxay baexayn>”

– The elaborate commentary on brahmasutras authored by sage Bodhayana

were made fruitless. They disregarded its purports totally as this work in its
entirety elucidates the theory of ‘oneness of the qualified (vishishta-
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advaitham). Swamy Deshikan therefore with the word “kò<” shows pity towards

adversaries who, vouch on the theory of illusion without considering the tenets
put forward by the masters of yore.

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 SLOKAM 66

AWyaR itóit maimka mitrsavajNmrajNvtI

pTya s<yimnamnen jgtamTyaihtCDeidna,

yTsarSvtÊGxsagrsuxaisÏaE;xaSvaidna<

àSvapay n bae-vIit -gvNmayamhayaimnI.66.

Here Swamy Deshikan speaks of the glories that befell on

him for having a close association with the lineage that was recipient of the
most benevolent mercy of Udayavar. The adversaries became insane being

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deprived of the privilege to listen to the glorious works of Udayavar. Swamy
Deshikan here ascertains on the good fortunes that might befall on him and
the subjects of the Lord who receive with utmost reverence, the divine
imparts of Udayavar.

If the ruler of a land does not have noble and illustrious virtues, then
even the ruled subjects of that land will be bereft of them and would begin to

tread the paths of the ignoble and the vile. "ywa raja twa àja" – The ways of

the sovereign are the ways of his subjects. If there were none subdue this
state of affairs, then only fraud and vice would prevail in the land. The women

folk would lose their integrity and honor at the hands of vile men. "narajke

jnpde -ayaR va vtRte vze" - If the administrative system of a country fails, then
spouses would no longer be in the guardianship of their husbands. Their
integrity would be plundered by vile atrocious men. Theft and robbery would
stand as the most well paid occupation. If ruled by an able and noble monarch
replete with good attributes, even the subjects would tread similar paths
without deviating on to the ways of the vile. Even the women folk would remain

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 respectable without losing their honor and integrity. Similar to this, Swamy
Deshika says that on the noble path of knowledge, the female that is his mind
is steadfast and blemish less. Why? Deshika says, "In the realm of knowledge,
stable governance is guaranteed. The ruler is none other than Udayavar. During
this rule, the abominable and despicable like the followers of charvaaka,
sankhya, bouddha, Shankara could not stay afloat. The lady symbolizing my
mind stayed on the path of the righteous without deviating on the path of the
wretched. The despicable folks of charvaakam and others attempted to
influence me. But they all vanished into thin air having seen Udayavar, the
ruler. Even the lady symbolizing my mind, having seen the vile chaarvaakas and
others ran and comforted herself with a tight embrace of her consort Sriman
Narayana." The lady symbolizing the mind of Swamy Deshika has submitted
herself to the lotus feet of the monarch Udayavar who has the capacity to
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trounce the vile influences of the fallacious chaarvaaka and others and has
remained chaste and noble with no moment of separation from her consort
Sriman Narayana. By not venturing into the ignoble paths, by disowning the
false purports exposited by the adversaries and by adopting the noble paths of
bhakti or prapatti as shown by Ramanuja and to have the blemish less Lord
with infinite auspicious attributes as the sole object of attainment is indeed
like a divine prescription.

Hermits dwelling in the forests partook medicines prepared from herbs

in order to stay free from hunger, thirst and other torments during
meditation. This is known as siddhoushadam that does manifold good. Deshika
says that the lady symbolizing his mind has also partaken a similar medication
and continues to give its recipe. This remedy has come by churning of the milky
ocean. But, do we have milky ocean on the earth? Yes. The divine works of
Udayavar is like an ocean of milk. The unfailing medication that was churned
out of this ocean is the system of Vishishtadvaitha matham.

The system of Ramanuja matham is a siddhoushadam that is the result

of repeated churning of the divine works of Udayavar for many years, by

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means of rendering kalakshepams. Those who have partaken this divine
medication remain untainted by nescience and the torments of samsara that is
the result of the vile influences of prakruti, the manifest of bhagavanmaaya.
Ramanuja has removed himself from these disgusting influences scorching
them to oblivion.

The divine works of Udayavar is like the delectable ocean of milk. The
purports told in them are similar to the most delectable nectar that is
obtained by churning the milky ocean and that is fit to be imbibed by all. Is
there a reason to avoid when nectar is prescribed as a medicine? If medicine is
bitter, then we may have to try hard to take it to cure our ailments. Sleep
comes in naturally at night. If medicines to avoid this sleep are consumed then
sleep does not even near our vicinity. Similarly, the ignoble virtue of nescience

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that befalls on us due to the association with prakruthi, distances itself from
us due to the supreme knowledge that comes to us on account of the divine
imparts of Udayavar.

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 SLOKAM 67

zuÏadezvz<vdIk«tyit]ae[Izva[Izta

àTyaidòbihgRit> ïuitizr> àasadmasIdit,

ÊGxaedNvdpTys<inixsdasamaeddamaedr

ðú[alaekndaElRilTyliltaeNme;a mnI;a mm.67.

Swamy Deshika's preceptor is his maternal uncle Appullar. He

was also known as Athreya Ramanuja. He hailed from the lineage of Kidambi
Aachchan one of Ramanuja's foremost disciples, who performed culinary
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services to him and who also headed the lineage of esoterics or rahasya
paramparai after Ramanuja. Appullar was also embellished with the sobriquet
Vaadihamsaambuvaha. The swans are afraid of clouds. Appullar was like the
dark rain bearing cloud to the swans symbolizing the adversaries who belonged
to the other mathams. He had the capability to make the opponents run for
cover in battles pf philosophical refutations. Swamy Deshika studied all the
scriptures including the divine works of Udayavar like Sribhashyam at the feet
of Appullar. Swamy Deshika who has imbibed the true purports conveyed by
the works of Udayavar has therefore been blessed with a rare intellect and
philosophical acumen. Swamy Deshika's sharp intellect has therefore, the
capacity to win over every adversary including the baahyas in battles of
philosophical refutations.

Sriman Narayana remains ever blissful in the inseparable company of

Mahalakshmi, who is the noble daughter of Samudraraja, the owner of the
milky ocean. Swamy Deshika was the recipient of the grace of this Sriman
Narayana right from the time of his incarnation. Due to the scholarly imparts
of Appullar, the noble lady symbolizing the intellect of Swamy Deshika has a
strong acquaintance and profound mastery over the works of Udayavar. Swamy

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Deshika says that due to the divine grace of the Lord and the munificent
benevolence of Appullar, the lady symbolizing his intellect has thoroughly
vanquished and repulsed the adversaries who claimed that the Lord had no
divine form and was devoid of all auspicious attributes and also refuted the
derisive works elucidated by them on grounds of sound Vedic rationale. The
Lord of Lords Sriman Narayana therefore qualified by infinite auspicious
attributes resides with elegance and bereft of worries in the palaces
symbolizing the Vedas, and on their roof top corridors symbolizing the
upanishats. Swamy Deshika says that the lady symbolizing his mind is climbing
up the stairs of this roof top corridor where the Lord resides, in order to
perceive His divine countenance, to listen to his melodious words, to imbibe the
nectar of His beauty, to experience the joy of His communion, and to relish
and savor His epiphany.

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Merciful PirAtti - Thirukkudanthai

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 Swamy Deshika, due to the benevolence of the Lord and bhaagavathas
and due to the merciful anugrahams of Piraatti, took to discipleship at the
feet of a sadacharya like Appullar. Having learnt the scriptures thoroughly and
having attained a profound intellect, he refuted all the adversaries thoroughly
who, interpreted the statements of the upanishats with contradicting purports
quoting that Brahman is devoid of all auspicious attributes, Brahman is monadic
(adviteeyam) and inexplicable (anirvachaneeyam), Brahman is bereft of all
affluences (nitya vibhuti) and that Brahman may not be glorified. Having
enjoyed himself, he made us too to enjoy and experience the supreme Sriman
Narayana.
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 SLOKAM 68

AaSta< nam ytINÔpÏitju;amajan zuÏa mit>

tÂaVyajivdGxmuGxmxur< sarSvt< zañtm!,

kae va c]uédÂyedip pur> saqaeptkRCDqa

zôaziôivhars<-&tr[aSvade;u vade;u n> .68.

Swamy Deshika is the recipient of the complete anugraham of

Bhagavad Ramanuja. Having learnt works like Sribhashyam at the feet of a

sadacharya and having perused it repeatedly, Swamy Deshika was bestowed

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with a ripe and mature intellect and a profound mastery over this work. He
taught this work times many to innumerable disciples. In this verse Swamy
says that he alone is sufficient and ample to vanquish and refute the
adversaries in a battle of philosophical refutation.

In those times there existed many scholarly apostles of Ramanuja

sampradayam like Kuraththazwan, Nadadur Ammal and others who were
blessed with a very clear understanding of the supreme purports of the
sampradayam. There exist many scholarly elucidations of these apostles. These
masters of yore studied all the scriptures right from their childhood and have
been blessed with unwavering, pure and righteous knowledge. Their works are
blemish less and are elegant, full of essence and highly delectable being
naturally in line with the Vedic tenets.

Swamy Deshika says "To conquer the adversaries of this generation, it is

not necessary to have the highly acclaimed masters of yore and their works
that beam as the very epitome of knowledge. Let them stay as they are while I
alone am ample and sufficient to vanquish the adversaries thoroughly."

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 The adversaries who come to philosophical debates do not follow the
etiquettes of basing their statements according to their philosophical acumens
and in line with the Vedic authorities. They argue with irrational
remonstrations similar to the unwise who, indulge in acts of aggression with
arms. On the war field, if one shoots Aagneyaastram (arrow of fire), then the
opponent will retaliate with either Vaarunaastram that brings down rain or
Vayavyaastram that sets a strong wind to put down the fire. This might be
rejoined by Mohanaastram that casts a spell on the opponents making them
inert. Similar to this, even in battles of philosophical refutations, each of the
opponents, with animation and excitement would try to subdue the other with a
rapid succession of lines of reasoning and claims. Without being afraid of
these, we retaliate to these by quoting counter remonstrations and by showing
the blemishes and shortcomings of their claims and arguments. The moment
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Swamy Deshika accepts to participate in a philosophical debate, the opponents,

out of fear would flee even without taking the time to blink their eyes. They
would struggle with difficulty to reply to our righteous questions. Great works
like Paramathabhangam, Shatadushani and others stand as ample evidence to
the masterly refutations of Swamy Deshika in philosophical battles. Swamy
Deshika says " mp p m" - Even if one is bestowed
with an unbeatable prowess in refutation skills, it is totally ineffectual, as our
aspiration should be to remonstrate based on the authority or the pramanas of
the imperial Vedas.

If lenience is shown towards the opponents, then the tenets and

authority of our sampradayam may not be established soundly. Hence Deshika
demonstrates the virtues of daringness and courage that needs to be
exhibited in battles of philosophical debates saying –

kaVye;u kaemlixyae vymev naNye tkeR;u kkR;ixyae vymev naNye,

tÅve;u iniítixyae vymev naNye k«:[e ivveiztixyae vymev naNye.

Poetic compositions need to have exquisite beauty and elegance in

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description and should be replete with lilting usage of words and phrases. It
should reverberate with hidden meanings and attendant figures of speech like
simile, metaphor, personification, irony and others.

Poetic compositions should captivate the minds of their readers. We are

adept in composing such works says Swamy Deshika. Yaadavabhyudayam,
Sankalpa suryodayam and others might be taken as examples. Those readers
who have a profound knowledge of Sanskrit would never shelve these divine
works even after repeated perusals.

In the field of dialectics, we alone have the sharp and shrewd acumen to
remonstrate the different lines of reasoning with resounding authority leaving
the opponents speechless and beset.

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Even among scriptures like law, grammar, exegesis and philosophy, we
alone are blessed with deep, unwavering, immaculate and absolute knowledge.

On the path of devotion towards Lord Krishna, we alone are blessed with
the divine experience that even transcends the experience of the world.
Deshika speaks thus with exuberance introducing himself and making it clear
that we are not lesser than others in any manner.

"iv*a ddait ivny<" - Knowledge brings in humility. Acharyas like Swamy

Deshikan excel in that. A few out of jealousy and hostility towards Swamy
Deshika tied a string of old footwear at his (Deshika's) doorstep and took
cover to watch the fun from behind. Swamy, who returned from his

unchavrutti or daily collection of food, saw these and remarked - "}anavlMbka>

keict! keict! kmaRvlMbka>, vyNtu hirdasana< padr]avlMbka>." - In order to

attain emancipation from this world, some take to Karmayogam while some to
Jnaanayogam. But, we resort to the lotus feet or the Padukais of the devotees
of the Lord. So saying, Swamy went inside his house. Having seen such a
culmination of humility and subservience towards the devotees of the Lord,

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 the surprised offenders out of repentance apologized at the feet of Deshika
and sought for his forgiveness.
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258
 SLOKAM 69

pyaRÝ< pyRcE;< k[cr[kwama]pad< iziz]e

mIma<sama<slaTma smjini; mu÷> sa<OyyaegaE smaOym!,

#Tw< tEStEyRtINÔÇuiqtb÷m&;atÙkaNtarpaNwE>

ANtmaeRh]paNxErhh ikimh niíNtnIy< tnIy> .69.

In the previous verses “nnu kae va c]uédÂyet!” it was celebrated

that in a philosophical debate, the opponents could not even look at our
countenance that had the ability to triumph in these refutations. A question

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arises in our minds as to whether such a tone of speech is acceptable. Why? In
order to learn the Vedantha thoroughly, it is also a prerequisite to learn the
common scriptures and arts. Additionally the other systems of philosophy are
also required to be studied thoroughly. Only then we will be able to show their
blemishes clearly and refute them. Swamy therefore answers to that question
here.

“k[cr[kwa< pyaRÝ< pyRcE;<” – “Without any valid authorities, the

Vaisheshikashastram written by Kanada has purports written in lilting words
and phrases capable of captivating and delighting the subjects. I have learnt

this shastram entirely and it is absolutely at my disposal”, “Aa]pad< iziz]e” – “I

have also learnt thoroughly the Tarkashastram of Goutama. The Advaitins

claim on the theory of illusion by basing their statements on dialectics or
tarka. Since tarka shastra and vaisheshika shastra are now subordinate to me,
they are not in a position to use the Nyaya shastram to argue with us”

“mIma<sama<slaTma smjini;” – “Exegesis, to me is as easy as imbibing

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 water. My mind and faculties are satiated with it (Meemaamsa -> Mee-maamsa).

“sa<OyyaegaE mu÷> smaOym! ” – Not only have I learnt the Sankhya shastram of
Kapila and the Yoga shastram of Hiranyagarbha or Brahma, I have also brought
them to light well. The advantage of having learnt all these systems well is that
I have been able to refute the system of Advaitha that quotes vastly, the
illusory nature of universe, the theory of Jeevan getting shrouded with
nescience, the theory of the supreme Brahman getting shrouded in nescience.“

The matham of Advaitha is like a dense forest. Those who wander in this
forest are known as Mayavadins. It is difficult to find those inside this forest
and to subdue them. The darkness of nescience envelops this entire forest.
This has blinded those who stay inside this forest. Even if they are blind, it is
difficult to catch them and subdue them, as the forest is very dense. If the
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entire forest is burnt then it is very easy to catch and subdue the dwellers.
Udyavar exactly did this. If the forest symbolizing their theories of illusion
(maya), nescience (avidya) and ajnanam is uprooted, then their entire matham
itself might be eradicated with ease. Since Udayavar scorched the entire
forest symbolizing Maya, the matham that had the theory of nescience as its
fundamental principal failed to thrive.

A question might arise here. Mathams like Kanadam aided in the

refutation and criticism of Advaitha. On these grounds, is it correct to accept
these systems? No. Because, the tenets of these systems too, have been
thoroughly criticized and refuted by Udayavar.

Mathams like Vaisheshikam articulate against the authority of the

Vedas. Without accepting the supremacy of Sriman Narayana, they quote that
the terms Agni, Indra et al refer to the celestials, the entity named ‘apoorva’
emanating from the sacrificial fire bestows the fruits of all the sacrificial
performances, the section arthavaadam of Vedas is not authoritative,
paashaanakalpam is the final state of emancipation, the paramanu is the cause
of this universe and that the supreme Ishvaran may be realized only by

260
inference. By virtue of these statements, their mathams are not to be
accepted and pursued.

It may be deciphered that the works like Nyayaparishuddhi,

Seshvarameemamsa, Nyayasiddhanjanam, Tattvamuktakalapam and others
authored by Swamy Deshikan in line with the philosophy of Ramanuja are
sufficient enough to establish the true philosophical tenets of our
sampradayam.

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Lord of Lords - Thiru evvuL

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 SLOKAM 70

gawa tawagtana< g¦it gminka kaiplI Kvaip lIna

]I[a ka[adva[I Ô‚ih[hrigr> saEr-< nar-Nte,

]ama kaEmairlaei´jRgit guémt< gaErva΃rvaNt<

ka z»a z»rade-Rjit yitptaE -ÔvedI— iÇvedIm!.70.

A paramount, using his prowess in warfare, using his skills of

speech and using the tenets of saama (policy of peaceful treaty), daana (policy
of relinquishment), bheda (policy of division) and danda (policy of retribution)

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reclaims his territories captured by other kings. He apprehends and imprisons
the offenders who bring about communal disturbances in his territory by
plundering public property. A noble king on the royal throne with the power of
his wand enforces good governance and brings delight to his subjects.
Similarly, the king of ascetics, Ramanuja chastised the outcast systems like
those of chaarvaaka and subdued the likes of Advaitha, who on the pretext of
accepting the authority of the Vedas brought about a lot of turbulence by
quoting the most derisive of interpretations to the Vedic purports. Similar to
Bharata crowning the Padukas of Lord Sri Rama on the royal throne, Ramanuja,
who adorned the victory flag in his hand and crowned Sriman Narayana, the
Lord of Lords, the Lord bereft of all blemishes, the Lord replete with infinite
auspicious attributes, the Lord who is celebrated with ubhaya vibhuti, the Lord
who is the consort of Sri and the Lord who is the uncrowned paramount of the
entire universe, on top of the auspicious throne established on the authority of

the Vedas. As per the celebration “A_yiz<ct! nrVyaº< naray[< Anamy<, gu[E> iïya

iv-UTya c -Ui;t< yitra{muda.“ – Ramanuja, who is the manifestation of the

Padukas of Srirama, crowns the Lord on the divine throne and feels elated and

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 elevated. Swamy Nigamantha Maha Deshikan, the attendant servient to the
lotus Padukaas of Ramanuja, in this seventieth verse feels elated recollecting
the celebration of Udayavar’s undisputed mastery in refuting the adverse
systems and the establishment of the satsampradayam of Vishishtadvaitham
that was extolled in the previous sixty-nine verses.

“-jit yitptaE -ÔvedI— iÇvedIm!” – Udayavar who is the pramaatha or the

knower has crowned the consort of Sri, the Lord of ubhaya vibhutis who is
qualified with infinite auspicious attributes, on the throne of the infallible
authorities of the three Vedas, Vedanthas or in other words the three
streams of bheda, abheda and ghataka shrutis. When Udayavar is enjoying this
divine panorama of the Lord seated on the throne and shining forth with
luster, then, is it possible for any adversary to even near his vicinity? The
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reason for not having explicitly stated Atharvanavedam here is because it is

considered by the apostles of yore as a part of Yajurvedam. Let us now see and
scrutinize every system one by one.

“gawa tawagtana< g¦it” – The disciples of Buddha are four in classes.

Vaibhaashika, Sautraantika, Yogaachaara and Maadhyamika. The first three of

them say that everything in this universe is momentary. We on the other hand
say that all entities for example pitcher, attire etc would remain so till they
are being destroyed. Bouddhas quote - objects are being destroyed and
transformed every moment. Similarly the Jeevathmas also are destroyed and
transformed every moment. The indivisible atom is the cause of matter. The
unison of one atom with another is the cause of this universe. But, we say that
if all entities are momentary, then there is no scope for any unison. The potter
makes pots. But he is obliterated within a moment. When we go to make an
artifact, we in the first moment would think about it and go about making it
from the next moment onwards. We later finish with the final artifact. Hence
to make an artifact we need innumerable moments. In the
Samudaayaadhikaranam of Sribhashyam, Udayavar refutes the views of the

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Bouddha by quoting that if an artifact and the source material to make that
artifact are momentary and do not exist the next moment, then there is no
way for matter or this universe to emerge.

The fourth is the Maadhyamika. The first three schools accepted the
validity of perceivable objects and quoted that they are momentary. But, this
class quotes that everything is an illusion.

They say that, our deeds and words signify the existence of many
objects. But, they are all the result of illusions. Hence everything is a mis-
apprehension they say. Our question to them is – You say that everything is an
illusion and non-existent. Do you have any valid authorities in your favor on
this? If they say that they have some valid authorities in their favor, then the
purports of their matham fall flat, as everything cannot be called an illusion

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when there is a presiding authority quoting it. At the same time, if they have
no authorities in their support, then they cannot substantiate their claims.
Hence their own arguments contradict the purports of their matham. Having
seen Udayavar and his just remonstrations, the followers of the school of
bouddha took to their heels.

Even the followers of Jaina, who quote that the cause of this universe is
the atom, sneaked out of the assembly. The Jainas say that matter is qualified
by two contradicting virtues at the same time. They say that all objects having
satvam as a virtue also have the virtue of the absence of asatvam. The
presence of contradicting qualifications in the same entity at the same time is
not practical in this universe.

“gminka kaiplI Kvaip lIna” – The matham of Sankhya absconded after

seeing Udayavar. This matham has been exhaustively refuted in the
adhikaranam of Rachanaanupapatti in Sribhashyam. The followers of this
matham did not accept the authority of Ishvaran. They accepted the entities
of Prakruthi and Purushan. They say that without any advent of the Purusha,
the Prakruthi transforms itself into twenty-four entities and renders the

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 universe.

Purushan does not create the universe. He does not even work for it. He
remains indolent without any transformation. In spite of not having done any
deed, his mere vicinity makes the prakruthi very delectable and alluring to his
eyes. Bondage to samsara and emancipation from samsara is associated with
Prakruthi alone and not Purushan. Therefore Prakruthi here is non-sentient. It
will be detrimental to see the sentient nature of Purushan in Prakruthi and at
the same time to see the virtue of deed present in Prakruthi to be present in
Purusha. It is incorrect to think of the non-sentient Prakruthi to be sentient.
It is also absurd to think of the indolent and inert Purushan to be the enjoyer
of Prakruthi. Listening to this refutation of Udayavar, the followers of
Sankhya slipped into thin air.
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“]I[a ka[adva[I” – The followers of Kaanada having accepted the

indivisible atom as the cause of this universe, say that the unison of two atoms
causes a dvayanu. The unison of three dvayanu causes a trayanu and the
universe is created on this principle. They quote that the atom or paramanu is
niravayavam and that avayavam has no birth. The theory of unison falls flat if
the paramanu is niravayavam. If we make two mud balls, then each of these
balls will have innumerable grains of mud. These grains are blended together to
make one mud ball. These grains are known as avayavam and the final artifact
made by blending many of these is known as avayavee. Both the balls have
innumerable grains of mud that when blended inseparably together would form
one single ball. This is possible only if the grains have unison with each other on
all sides. Similarly, if two paramanus should attain unison to result in a dvayanu,
then the constituent elements of the paramanus should attain unison with each
other on all sides. But, the Vaisheshikas state that paramanus do not have any
avayavam or constituent matter. In this case, the theory of the unison of
paramanus resulting in the universe becomes a phony tale. Listening to
Ramanuja’s admonishments and refutals of this theory in the
Mahaddeerghaadhikaranam of Sribhashyam, the Vaisheshikas sneaked out

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silently.

“Ô‚ih[hrigr> saEr-< nar-Nte” – Druhinan refers to Brahma. He was

initiated into the four Vedas by none other than Sri Lakshmi Hayagrivan. He
later imparted these Vedas to celestial apostles like Narada and others. He is
the creator of the universe. He has accepted the authority of the Supreme
Lord. But inspite of this the Yoga matham of Brahma is not to be pursued. The
Vedas proclaim the Lord to be the instrumental cause of this universe. It also
proclaims that all the entities in the universe, sentient or non-sentient have
the Ishvaran as their indweller. But contrary to the above purports, the
Yogamatham claims Brahman to be the instrumental cause only and the
primordial matter to be the material cause of this universe. Quoting the
primordial matter or prakruthi as abrahmaatmakam makes this matham unfit

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to be pursued.

The matham of Shivan is known as Paashupatham. Shivan being an all-

knower speaks contradicting to the Vedic spirit. Hence his matham too is unfit
to be pursued. Similar to pure dialecticians, they establish the Supreme Lord
on the basis of inference. In our experience we see that potter, the
instrumental cause is different and distinct from mud, the material cause.
Basing their arguments on this they say that Ishvaran is instrumental cause
alone while prakruthi is the material cause of this universe.

The Lord should be crowned and meditate upon in the lotus of our
hearts. But Pashupatham speaks of other disgusting and unmentionable ways of
contemplating upon the Lord. This is totally against the supreme Vedas and
hence this matham is to be completely disowned.

“]ama kaEmairlaei´jRgit guémt< gaErvaÎ"rvaNt<” – The mathams of

meemamsakas like Kumarila bhatta and Prabhakara are not to be pursued

either. The Upanishats say “AÚad> vsuxann> AanNdyit” – All fruits of actions,

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 here as well as in the celestial worlds, are bestowed with grace by Lord Sriman
Narayana alone. In contrary to this they say that the entity ‘apoorvam’
bestows the fruits of all actions. They say that the sacrificial rituals that we
perform cease to exist after completion. Hence there is no entity to bestow
the fruits after performance of these rituals. Hence they visualize an entity
named ‘apoorvam’ that emanates from the sacrificial fire and remains till the
end of the ritual to bestow the fruits of our performances. They imagine and
weave out a theory that is not told in the Vedas and that has no authority and
moreover deny the authority of Ishvaran.

“ka z»a z»rade>” – Accepting a share of the purports and the teachings
of mathams like Saankhya, Buddha and Chaarvaka, the system of Advaitha was
put forward by Shankara. After refuting those three systems as non-
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authorities, unqualified and fallacious, the matham of Shankara that embraces

them closely would automatically stand refuted and disowned. Hence Deshika
questions the need to consider this matham at all.

The Sun shines forth with luster. It also makes the objects in this
universe shine with luster. He obliterates completely the gloomy darkness that
prevails at night. Would anyone believe if we say that this Sun is shrouded by
darkness right during the day? Similarly, the Supreme soul Brahman is of the
essential form of knowledge and the all-pervasive in knowledge. He is the
remover of the blemishes of nescience from the Jeevathmas. He is
swayamprakaasha and does not depend on other entities and is self-luminous.
Even an innocent infant would not believe if one says that the effulgent and
all-powerful Brahman is shrouded by the gloom of nescience. What is moksham
according to them? The obliteration of Jeevathma who is of the essential
nature of nescience and who is of the form of jnaanagunaka, is the bliss of
emancipation, say the Advaitins. Listening to this even a tiny infant would laugh
aloud with mocking claps. Deshika asks, “Would Shankara’s Advaita stand a
chance in front of Ramanuja, who refuted and let fly into thin air, the likes of
Bouddham, Saankhyam, Vaisheshikam, Nyayam, Hiranyagarbham, Paashupatham,

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Bhaata meemamsa, Prabhaakara meemamsa and others?”

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 SLOKAM 71

iv:vGVyaipNygaxe yitn&pityz> sMpdeka[Rve=iSmn!

zuÏazuÏavgahE> zu-miti-rsaE ve»qezae=i-iz´ >,

à}adaEjRNygjRTàitkwkvcStUlvatUlv&Åya

sÝTya sarvTya smtnut sta< àIitmeta< smetam!.71.

Here Swamy Deshikan celebrates Yatirajasaptati to be

highly delectable to pious and noble bhagavathas. Deshika says that he

authored this work at the behest of these bhagavathas. The glories of
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Udayavar had permeated along in all directions. This was because, of all the
philosophical works of many mathams that were in vogue, the works of
Udayavar like Sribhashyam embraced the authenticity of the Vedas in its
entirety. They were in full harmony to all the passages of the shrutis. The
divine srisooktis of Ramanuja are indeed our greatest wealth. Just as how the
confluence of all oceans would permeate the earth all over, similarly the
precious ocean like wealth of Emperumaanaar signifying his divine works have
pervaded the realms all over. The oceans are deep and laden with precious

gems. Similarly it is said “-a:yaiBx> KvidgM-Ir>” the ocean signifying

Sribhashyam is very deep and laden with esoteric meanings signifying precious
gems. Similar to safeguarding precious wealth, the wealth of Sribhashyam has
also been protected, safeguarded and expounded by pious and great
bhagavathas. One is purified by bathing in the sea during times of arthodaya
and mahodaya. Similarly by studying the divine works of Udayavar like
Sribhashyam, at the feet of a sadacharya with devotion and sincerity as per
the shastraic protocol along with shantipathams, bestows the pious and noble
bhagavathas with an auspicious and pure intellect. The virtue of knowledge is
pure, replete with inherent virtuousness and devoid of ignoble influences like

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pride and jealousy. Swamy says that the pious bhagavathas, who have bathed in
the ocean of the divine works of Ramanuja like Sribhashyam, crowned me on
the preceptoral throne and ordained me with the duty of eulogizing the glories
of Ramanuja.

It is said “Aaèa½ isGxa> iptr½t&Ýa>”. On the days of amavasya and

sankramanam the ablutions are offered under the shade of a mango tree. This
has the added advantage wherein the mango plantation gets watered. It
achieves two purposes in one go. Similarly the seventy verses that were made
to incarnate by Swamy Deshika to eulogize the glories of Ramanuja, not only
elucidated our matham but also refuted the adverse systems as well.

The adversaries belonging to the other schools have inadequate

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knowledge of the scriptures. During philosophical debates, when we present
with our arguments criticizing and refuting their stand on the basis of Vedic
authorities, they, instead of rebuking within the corridors of refutal
etiquettes, make a big fuss raising their voices and creating a furor with anger

similar to the statement “ze;< kaepen pUryet!”. To such false refutals of

adversaries signified by sponge, the seventy verses of Yatirajasaptati are like

the whirlwinds. During a whirlwind, a pack of sponge is flung into thin air and is
not traceable thereafter. Similarly a recital of yatirajasaptati would make the
adversaries disappear into thin air. Having enshrined the essence of purports,
this stotram is also delectable with rich nectar like relishable purports. It is
fit to be accepted with delight and pleasure by the pious and noble
bhagavathas of our sampradayam. It may be said that Swamy Deshikan here
refers to the unprejudiced appraisals he received from the great scholars of
those times who listened to this Yatirajasaptati.

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KavitArkika Simham

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 SLOKAM 72

Aazamt¼jg[aniv;ývegan! pade yiti]it-&t> às-< inéNxn!,

kayR> kwahvk…tUhili-> pre;a< k[eR s @; kivtaikRkis<hnad>.72.

This verse comes as a shleshai that enshrines a dual meaning.

Elephants that are on a high tread the mountainous forests. It fells trees at
will eating the branches. Its furor creates turbulence throughout the forest.
Out of thirst, the elephant would then retire to the water streams at the base
of the mountain. The lions that sleep in the caves on top of the mountains,
listening to the furor of the elephants,

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would wake up and come out of the cave
and let out a loud roar. The elephants that
come to the water streams to drink,
become terrified and afraid upon listening
to the loud roar of the lion and would stay
back in groups at the mountain bases
without going back again.

Similarly, the adversaries without

taking refuge at the feet of Udayavar,
being tainted with the associations of
fallacious systems of beliefs, would come
to wage battles of philosophical debates.
Their desire to debate in support of their
fallacious systems would look unquenchable
and would look highly exuberant. Without
veLLai Parimukhar - ThUppul
following the shastraic etiquettes, they
begin their remonstrations based on self-
styled logic similar to an elephant that treads about in high. Once thunderous

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 recital of this Yatirajasaptati that is the roar of the Kavitaarkikasingam (lion
among poets and dialecticians – Swamy Deshika) is sufficient enough to make
them renounce their interests in all adverse systems and to come and seek
refuge at the lotus feet of Udayavar transforming themselves into
Vishishtadvaitins. This stotram has the ability to influence a forceful
communion of one with the lotus feet of Udayavar. It is therefore sufficient
for debaters on our side to put this lilting heptads that is the roar of
Kavitaarkikasingam, into the ears of the adversaries. Just as how by mere
listening to the roar of a lion, the elephants in the forest would refrain from
going up the mountains and would stay back at the mountain bases, the
adversaries too would stay back at the lotus feet of Udayavar.
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 SLOKAM 73

%pzimtk…†iòivPlvana< %pin;damupcardIipkeym!,

kbi¦t-gviÖ-UityuGma< idztu mit< yitrajsÝitnR>.73.

Adversaries like the Advaitins, instead of quoting straight

forward purports to the upanishadic statements, interpreted them in self-

styled ways and established their mathams. Bhagavad Ramanuja on the other
hand, quoted authentic and correct interpretations to these Upanishadic
statements. Ramanuja relieved the Upanishadic statements from all hindrances
and taints of disrepute by establishing that the Upanishats speak only of

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Sriman Narayana as the supreme soul who is embellished with the orders of
the sentient and the non-sentient as his body.

During the utsavams of the Lord in temples, lantern and lamps are taken
out along side. These help in lighting the path during the night. But, the same
practice is also followed during the day. This is because of upacharam or
protocol and for paraphernalia. Lamps and lanterns are used along with other
objects of etiquette, protocol and paraphernalia like umbrella, chamaram and
fan. In order to have a fulfilling glimpse of the Lord’s countenance and divine
form we use upacharams like karpura harathi and deepa harathi. During
daytime aradhanam also, we offer these upacharams of karpura harathi and
deepa harathi to the Lord.

The term Brahmam, apart from signifying the Lord also signifies the
imperial Vedas. The work Yatirajasaptati is like an upachara deepam to this
Brahmam. It is like a mangala deepam or a mangala haarathi. Swamy Deshika
therefore prays that this stotram Yatiraja Saptati that is like the mangala
harathi to the upanishats and the Lord who is known from these upanishats,
should bestow upon us the wealth of supreme knowledge. By using the term
'us' Swamy Deshikan prays this knowledge for not him alone, but also for

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 everyone who is associated with our sampradayam including their disciple
lineage. It also includes those who recite this divine stotrams and their family
members.

"kbi¦t-gviÖ-UityuGma<" - This signifies the kind of knowledge that

Swamy Deshikan is praying for. Knowledge always has an entity associated with
it. For example knowledge of a book or a person Rama denote the book and the
person Rama to be the object of knowledge. This way, the supreme knowledge
that is being sought here by our paramacharyan Swamy Deshikan is about the
Lord's leelavibhuti that includes all celestial worlds in the prakruthi mandalam
and his nityavibhuti that is the apraakruthalokam including Srivaikuntham.
When would this knowledge be bestowed upon Jeevans? The Jeevans after
having adopted the path of bhakti or prapatti (self-surrender) and being
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relieved of all their accumulated sins and when ascending through the
archiraadimargam wherein they reach the viraja river that is at the end of
prakruthimandalam. They then reach Srivaikuntham that is on the banks of
this river and adorn themselves with a body that is of pure shuddhasattvam.
Being decked similar to the Lord by His messengers, we ascend the
Thirumaamanimantapam wherein we are received by the Supreme Lord Sriman
Narayana, the most effulgent and jyotirmaya.

During this time, we are blessed with the supreme knowledge that will
give us the knowledge on the ubhayavibhutis. Our Vedanthacharya therefore
blesses the stotram of Yatirajasaptati to bestow us with infinite bliss of
beatitude that is the result of paripurna brahmanubhavam.

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 SLOKAM 74

krtlamlkIk«tsÝwa> ïuitvt<istsUn&tsU´y>,

idvstarkyiNt smTsran! yitpurNdrsÝitsadra>.74.

In this verse, Swamy Deshika extols the greatness of those pious

and noble Bhagavathas who recite this stotram with devotion and dedication.
Those who recite and peruse this work are bestowed with the knowledge of
the true purports of the Upanishads and the means of Bhakthi and Prapatti
that have been elucidated in them. It dawns on the performers of Bhakthi
Yoga with absolute clarity, the infinite auspicious attributes of the Lord that

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are to be meditated upon. SriBhashyakara has established and fortified the
true purports of the Vedas on authentic grounds. To the Upanishadic lore that
portrays itself as the crown of Vedas, the divine works of Udayavar serve as
an added bejewelment that is fit enough to be celebrated and received on its
crown. If at all we adorn the glorious works of Ramanuja like Sribhashyam
similar to an embellishment adorning our ears, that is by listening to and
retaining the purports of this divine work as imparted by a sadaacharya
through kalakshepams, then in our presence, the prejudiced adversaries would
lose their lustre and fade away into thin air similar to the stars losing their
lustre in front of the Sun. What greatness indeed of these divine works!!!!

jyit yitrajsUi´ > jyit muk…NdSy paÊkayug¦I,

tÊ-yxnaiôvedI— AvNXyyNtae jyiNt -uivsNt>.
m k d N n
χ χ na
p v k m μR R
χ :

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 . ïI>.
. ïImte vk…¦-U;[ mha deizkay nm> .
. ïImte ramanujay nm> .
. ïImte ingmaNt mha deizkay nm> .
. ïImte ïIinvas mha deizkay nm> .
. ïImte gaepaldeizk mha deizkay nm> .

The translation of this wonderful work has been possible only

due to the divine grace of Poorvaachaaryas and asmad Swamy,

Poundarikapuram Paravakkottai Srimath Andavan Sri Gopala Deshika Maha
Deshikar. This work is placed at the lotus feet of asmadacharyan
Paramahamsetyadi Paravakkottai Srimath Gopala Deshika Maha Deshikan, who

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beams as the manifestation of Bhagavad Ramanuja and Swamy Deshika. The
purpose of this work will be served even if one infinitesimal amount of our
Achaarya’s glories has been celebrated.

We, his shishyas can with great pride say that it is indeed our greatest
fortune that we all have been blessed to take birth on this Earth during the
time of Srimath Gopala Deshika Maha Deshikan, our Achaarya saarvabhouma.
To be recipients of his kataaksham and anugraham and to have the darshana
bhagyam of this great Achaarya saarvabhouma is indeed the fruit of all our
penances.

As Swamy Deshikan says in his Subhashita Nivi, “An artist can paint the
picture of the Sun, but can he give it the same radiance?” Similarly our Swamy
has infinite auspicious attributes like Paraman himself. It would be impossible
for any work on this earth to fully exemplify his kalyaana gunams.

Let us plead at the feet of divya-dampathis for the glories of our

Achaarya Gopala Deshika who is our monarch, to reach everlastingness. Let us
beseech the holy feet of our paramount saviour Srimath Gopala Deshika Maha
Deshikan who is also glorified as Vasishta and Vamadeva. It is our sincere

281
 prayer that he lives to a Vedic span of one hundred years with good health and
may his benign anugrahams be like the cool waters to yearning seekers of
salvation on the sands of time. It is our heartfelt prayer that he continues to
bless us worldly souls with his benevolent grace for many years to come. We
submit ourselves at his feet to resign and transcend from this world and to
attain the divine bliss and communion with the Lord. We prostrate at his
thiruvadi that are so sanctified and pray to him to grant the dust from his holy
feet as our lasting refuge.

Let us sing his glories and sanctify our lives. His taniyan is as follows –

ïIvas r¼ prkal muinÇyaÝ lúmaTmr][ yitTv yugagmaNtm!,

AacyR -i− pir pUt< An"R zIl< gaepal deizkmuin< gué< Aaïyam>.
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ïImte gaepal deizk mha deizkay nm>.

We seek refuge at the sacred feet of our revered Acharyan, Sri Gopala
Deshika Maha Deshikan, who received the sacred rites of Samashrayanam,
Bhara Samarpanam from the great Acharya, Sri Srinivasa Maha Deshikan
(Srimath Poundarikapuram Andavan), Thuriyaashramam from Sri Srinivasa
Maha Deshikan (Srimath Vennatrankarai Andavan) and the wealth of Ubhaya
Vedaantham from Srimath Abhinava Ranganatha Brahmatantra-Swatantra
Parakaala Yatindra Maha Deshikan. He shines with illustrious sadaachaaram and
is resplendent with his limitless Acharya Bhakthi. Glory to the great preceptor
Srimath Gopaala Deshika Maha Deshikan.

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 Mangalam to Swamy the sadaachaarya!

Mangalam to Swamy adored by the virtuous!

Mangalam to Swamy the glorious Achaarya of Ramanuja darshanam!

Mangalam to Swamy the manifestation of Gitaacharya!

Mangalam to Swamy the incarnation of Yatiraja!

Mangalam to Swamy who is bhushanam to Jnana, Anushtana and Vairagyam!

Mangalam to Swamy who dispels nescience from the minds of the Lord’s
subjects!

Mangalam to Swamy the beacon light on the path to deliverance!

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Mangalam to Swamy the unconquerable!

May our minds as a garland of flowers enchant our master Gopala Deshika!

May his vigraham adore the temple of our minds!

May his lotus feet adorn the waters of our hearts!

May his thoughts begin our day!

May his grace ennoble our deeds!

May his words keep us on the right path!

May his wisdom make us knowers of Brahman!

May his footsteps be our guiding lamps!

May his glories enlighten this world!

v k μ k

. vedaNtsUir cr[aE zr[m! àp*e.

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