Spiritual Overview of Vishishtadvaitham

& Significance of Munitrayam

BY
U.VE SRI. V.N.VEDANTHADESHIKAN &
NAIDHRUVA MADABHUSHI. SRI. S. HARI
 ïImte lúmIhyvdn präü[e nm> .

.ïI gaedayE nm>.

ïImte vk…¦_aU;[ mhadeizkay nm> . ïImte ramanujay nm> .

ïImte ingmaNt mhadeizkay nm> . ïImte gaepalayRmhadeizkay nm> .

ïImte vedaNtramanuj mhadeizkay nm> . ïImte ïIinvasramanuj mhadeizkay nm> .

ïImte ïIinvas mhadeizkay nm> . ïImtenaray[ mhadeizkay nm> .

ïImte ïIinvas mhadeizkay nm> . ïImte r¼naw mhadeizkay nm> .

ïImte ïIinvas mhadeizkay nm> . ïImte gaepaldeizk mhadeizkay nm> .

A SPIRITUAL OVERVIEW - 1
(ARTICLE BY U VE SRI V.N.VEDANTHA DESIKAN)
These are times when myriads of metaphysical theses are propagated though without a
real basis. They are often innovations of minds that have fertile imagination that weaves
some fictitious castles in the air. They should be spurned by any religious-minded person.

The Visishtadvaita system is built on solid authority, namely, the most ancient literature,
the Vedas. The vedas are countless. They along with the Smritis, holy Puranas etc. con-
stitute the rock-bottom of this system. The genius of Ramanuja, that of Vedanta Desika
and that of many similarly great minds have built a sold edifice. That is what we call the
Sri Vaishnava system.

This religious system has as its ‘Aadharasruti’, so to say, the Sesha-Seshi relationship be-
tween individual souls and the supreme soul. Readers ought to imbibe it first and fore-
most. They must recognize, without any disdain or illwill, however, that the so-called
identity – propounded by Advaita – is totally incongruent with the Vedas, is misconceived
on a wrong reading of certain lines, and irrational. Brahman, the Supreme Soul and the
individual soul cannot be identical, by any stretch of imagination. Why? For that matter,
any one to speak of an identity concept is itself a tacit acceptance of two different
things! To contend that all else except Brahman is false is an unrealistic postulate. To
contend that deliverance from the world’s ills is secured by mere realization of the one-
ness of souls sounds very attractive – engaging enough to fashionable aristocrats not given
to any serious thought or action or religious duty. “Moksha by mere Jnana’ is very attrac-
tive; yes; even to minds which cannot claim any intellectual virtue. Could there be a
greater intellect than Sri Desika!

Take real life. Do no disregard it. Sensients and insentients constitute two principles;

1
 

they are the body to the Supreme Brahman. This Tattva – traya should be first accepted.
None of them can be negated at will. The atheist negates God; the so-called spiritualist in
Advaitis negates individual souls and the world of matter and insentients. The realist,
that the Visishtadvaitin is, concedes all three realities.

The individual souls and insensients – Chit and Achit, as they are called – stand as body to
the soul that god is. God pervades all. He is Vishnu. My body subserves my soul. I do
things to please my soul. When I taste a delicacy and enjoy it, when I hear (and revel
thereby) good music, the actual satisfaction is for my soul. Take it one step further. We
should do all things only to please the Supreme Soul, Lord Vishnu, who is the soul of our
souls. Thus, from Sareera – Sareeri relation i.e. Body-soul relation, we reach a conclusion
regarding Sesha – Seshi relation between individual souls and the Supreme.

A word about the Supreme soul; He is Sriman-Narayana. He may have thousands of

names; his gunas, all auspicious, noble and pleasing, are countless. But He is the ONLY
GOD. Identity of souls is wrong; identity even in respect of Godhood is wrong. Narayana
is the inner soul, controller, prime mover to other souls, like Brahma, Indra, Siva etc.
Hence, according a godhood to these personalities, or saying that all are gods, that all
gods are equal and so on is on wrong premises. There ought to be no mistaking in this re-
gard.

This proposition is not born of hatred, bigotry, fanaticism or narrow-mindedness. Poly-

theism is for immature minds. The Vaishnavitas has no disregard, contempt or hatred for
Brahma, Siva etc. He has no contempt for other men too. Why, he cannot but revere
other forms of life, even a plant or a shrub. His love, his reverence is universal in this
sense. But recognizing as his Master, as His God, as his Seshi, he will accord a unique po-
sition only to Lord Sriman Narayana.

Sesha means remnant, a consciousness that one is unimportant; one is merely a servant,
a subservient, existing to do all kinds of loving service. From seshatva, we go to dasatva
and kainkarya. This word Sesha is so much vital to our religion and is a unique term too.
It is very interesting to ponder over it.

We cannot serve many masters. If we do, we will have no single-minded devotion. What
is to be our way of life! Then we look to a role model of service that Adisesha is. Look at
the name; Sesha. He symbolises the Sesha-spirit uniquely. He serves God in all ways at
all times. He serves the Lord as an umbrella, throne, paduka, couch, pillow, lamp and all
else. Whatever need arises at whichever moment, Adisesha becomes the necessary mate-
rial. He has no individual liking. His praise is contained in a verse of Poigaiazhvar, the
first of the FIRST AZHVARS (Mudalazhvars):

“Senrl Kudaiyam”” .........53

Srimad Poundarikapuram Andavan Asramam  2
Very interestingly, this verse has been included as the sample from Tamil Vedas in the
daily aradhana ritual. This is contained in a verse of Alavandar also, i.e.
‘Nivasasayyasana’. Appropriately his name is ‘Sesha’ because no one ever summarizes in
his personality, the totality of the ‘sesha spirit’ as Adisesha does.

Two more points are relevant here; Vaishnavism breathes service as its soul. Ramanuja
was commenting, in Srirangam, on Thiruvoymozhi. When the decade ‘Ozhivil Kalamellam’
came, his explanation took a new turn: “Azhvar cherished, as his greatest goal, service at
Thirumalai with flowers, etc. Whoever will go there? Is there one in this audience?”, he
asked with a passion.

One listener offered. His name is Anathazhvan. He finally settled on the Hill for render-
ing flower – service. In those times a thousand years ago, living on the Hill ought to have
been a challenging task. Only a bold and vigorous person could have dared to take it up.
Hence, he came to be known as ‘Anantaanpillai’ (a real male youth!).

Ramanuja ordained that people should not ascend the Hill except for service. The Hill is
holy as it is Advisesha’s body, according to Puranas. If it is said that Azhvars did not go up
the Hill, Ramanuja hesitated; he finally walked on his knees. Desika too first refused and
had to be persuaded. All had the greatest devotion to the Lord Srinivasa; nevertheless no
true Srivaishnava will ever think of a trip up the Hill as anything but a holy pilgrimage. To
interpret that Ramanuja’s invocation in Sri Bhashya refers to Lord Srinivasa of Seshadri
would not be inappropriate, even if the traditional commentaries do not appear to em-
phasize it. He wrote his first work, ‘Vedarthasangraha’ before this Lord. In his exposition
of philosophy while commenting on Brahma-sutras, the nature and characteristics of Jiva
(the individual soul) has to be mentioned. To consciousness or jnana, he added Seshatva
too. There is an interesting episode cited in Thiruvoimozhi commentary that this subtle
concept Ramanuja imbibed from Thirukkottiyur Nambi to whom Azhvan had to go may a
time to get it! Nammazhvar’s ‘Adiyanullan udalullan’ (VIII 8.2) is taken to emphasise that
the individual ought to feel, behave and order his life as a Sesha, servant of the Lord.

To crown all these facts mentioned, we may remember that Ramanuja is believed to be
the incarnation of Adisesha, the first and foremost of Nityasooris.

There is a particularly phase in Thiruvoymozhi III 6.8 ‘Dayaratharkku Mahan tannai’. It

means ‘ the son to Dasaratha’. Azhvar does not speak of Rama here as the son of Dasara-
tha but as the son to Dasaratha! It implies the dative case, not the genitive. It is remi-
niscent of the mantras like Namo Narayanaya. What is the great significance? Rama
stood as a role model for Vaishnavite seshatva. He behaved as if he existed only for
pleasing his father!

Dasaratha: Don the Crown!

3
 

Son Rama: Yes, Sir;

Dasaratha: Go to the forest

Son Rama: Yes, I am going

He did not rejoice on the first command, nor grieve on the latter. Rama’s avatara was
only to show to us how to behave, may, even to enjoin on us to be true Seshabhoota
souls.

Not only this; there are two brother characters. Lakshmana and Bharata. Lakshmana –
incidentally an incarnation of Adisesha, so to say!, as the later Rama-anuja or Lakshmana-
yogi, as he is called implies. Seshatva implies Dasatva; that is kainkarya. To perform this
kainkarya to Rama and Sita, Lakshmana insisted on following to the forest the Divine cou-
ple! Ramayana teaches us also to perform kainkarya to the Divine couple. To the Desika-
Sampradaya, the Prapatti aims at surrendering to the couple and later at serving the same
couple. That is why we prefer to devote the Epic as Srimad-Ramayana. We should ever
cherish the goal of service to the Divine Lord, Sriman-Narayana – that is Lord Narayana
with Mahalakshmi.

But our individual life in society should bear the stamp of Bharata, in his Paratantra sprit
He did not stubbornly and intransigently follow Rama to the forest. He was swayed by
Rama’s will rather than by his own desire to serve Rama. In him, the Paratantra spirit is
palpable. Bharata was truly service, as a dunt unconscious, being!, to serve the Lord but
without any own wish or aspirations. To be an obedient liege, to obey and not to ques-
tion why, is the sum and substance of Bharata’s character.

May we be all servants of God like Lakshmana, ever serving Him; may we also be, at the
same time truly servile, serving Him, as Bharata did, totally in self-abnegation, to efface
the own self and its loves and longings; in short, we must combine in ourselves both
Lakshmana and Bharata.

To be totally subordinate to the Sankalpa of the Lord – Bhagavat – sankalpaadheenetva – is

the true hallmark of a Srivaishnavite. We should reduce ourselves to the level of an in-
sentient matter. Even when you are happy with what you have done as His service be-
have as though you were fragrant flowers, sandalpaste, or some other article of enjoy-
ment. They furnish great joy to the sensient being, but they themselves do not have a
scope for pleasure. You should also be like them; you are not to seek any personal satis-
faction; you serve God for His pleasure. Complete self-effacement is the motto!

Srimad Poundarikapuram Andavan Asramam  4
 A SPIRITUAL OVERVIEW - 2
(ARTICLE BY U VE SRI V.N.VEDANTHA DESIKAN)

Pranava is a holy mantra of the Hindu. It is part of all major mantras. Very interestingly
most branches of Hinduism try to render some interpretation at will, without adhering to
canons of linguistics, etymology and diction. Since it is Vedic, holy and highly sacrosanct,
its recitation requires certain purity and austerity.

It is given a simple meaning A-U-M “Akararthaya eva ayam Makaraartha: jivah”

This jiva meant by Ma is only for the Brahman, who is the meaning of A or Akara. A-U-M
have this significance.

The consonant Ma implies thinking. It means consciousness. So it is a secret indicator for

the soul, the jivatma. Indeed, according to a peculiar enumeration process, tattvas or
realities are reckoned upto 24, and the 25th is jiva the 26th being Paramatma. In Sanskrit
consonants – only in Sanskrit, mark it, we have Ka series (5), Cha series (5) Ta series (5),
Ta series (5) and Pa series (5) – which ends in Ma. This means of reckoning, too, points at
the meaning of Ma as Jiva.

Akara means Vishnu, primarily. He is the first, the actual creator of Brahma himself, who
is assigned the creation role subsequently. We should remember that Thiruvalluvar, in his
first kural, refers to Aadi Bhagavan as the import, and natural import at that, of the Akara
(the letter m in Tamil). Indeed A, alpha etc. is the first alphabet in all languages. The
letter A incorporated in the Pranava can imply God Vishnu-since He alone in the Hindu
theism is origin-less; all else are born of Him. There can be, therefore, no other appro-
priate interpretation for the A sound.

The meaning of U (which in conjunction with A leads to the sound O), in between A and
M, has two interpretations.

it is esoterically taken to imply an emphatic dependence, a stress that Ma, the jiva, exists
only for the sake of Lord Vishnu, who is implied by A.

it means the Consort, Mahalakshmi for which a beautiful authority is taken for Srimad
Ramayana.

Rama walks first; next follows Sita, with a beautiful (ie. thin) middle limb, the hip. Then
follows Lakshmana. 

As Lakshmana, the incarnation of Adisesha, the first, the complete and perfect, role
model of Seshatva – a concept that is unique to our religion – was, in the Ramayana, the
ever-serving liege, dependent, servant, to the Divine Couple that Rama and Sita were, all

5
 

of us – if we are sensients! – should imbibe the Seshatva and live accordingly.

I am to digress here for a few minutes. This is my own comment useful for the moderns:
Sri Vaishnavism gives a new meaning for Man, for his life and goal, for his approach and
for his attitude. The world will be beautiful if all humans imbibe this subject of Vaishnav-
ism, even if they do no become transformed into holy Bhagavatas! (Vishnu – worshippers).
What is the concept? Individual souls are completely dependent on the Lord; they have
an individuality only in respect of contributing to the service of God, His laws and His or-
der of things. All are brethren in His service. Anyone’s goal and ambition, aspiration and
strife can only be within this ambit and he should totally negate his self insofaras it vio-
lates the Law of God; exists as god’s liege. What a man does ought to be only for the
pleasure and satisfaction of Bhagavan (to cite our uniform sankalpa in rituals, “ by the
Lord’s mandate, to His satisfaction”). If we order our life in this manner, how would we
ever have disappointment, depression, jealousy, etc. Even if someone does you harm,
think - that is the actual fact - that he is doing it by God's order of things, as per what
God has ordained! He is no longer an independent, a power to reckon; he is merely a
liege, another like you. How can my hand work against my chest? Both are links, both
are, of course, insensients, you would think. But, then, all beings, even when sensients,
act as per God’s laws, almost as if they were insensients. That is why we are hearing a
beautiful mandate – that is emphasised by our Acharya at the time of Prapathi- that we
should never seek anything from God; that Kamya karmas are taboo, that if we want this
or that, which may run counter to the Lord’s order of things, it is violation of our norms of
life. Not only that; it is equivalent to your abandoning your Seshatva faith itself. If some
one does you harm, that is, if you think that some one has harmed you, the impression is
itself basically wrong. It is not permissible. None can do you harm if the particular event
– which gives you the impression of that person having done you a harm – had not been so
ordained. All things proceed as ordained by God, The moment you harbour ill-will to-
wards anyone on the grounds of your having suffered, (sic), you have betrayed your disbe-
lief in God! You have apparently forgotten your paratantrya, your self-effacing servility
spirit. Having surrendered yourself to the Lord-in Bharavyasa- you have entrusted your
protection to the Lord. He knows best how and what should occur to you. Then why
grieve, why complain, why curse another person for an apparent suffering inflicted on
you? “That is God’s will” should be your spirit.

In this context, I wish to emphasise that the import of Bharamyasa should mark our mun-
dane life in all its phases. We ought to have an integrated life wherein our spiritualism,
seshatva, atma – samarpana, complete subordination to Bhagavat-sankalpa, etc. should
mark our overall spirit and attitude in day-to-day mundane life also. We should not forget
the basic implication of Atma-samarpanam in our day-to-day activities. That is, we ought
not to play double role; say my Atma is the Lord’s liege and then question what the Lord
has meted out to us in life!

Srimad Poundarikapuram Andavan Asramam  6
It would just then be equivalent to an Advaitin saying that his atma is identical with the
Supreme Brahma, which is devoid of qualities, form etc. and then performing pancha-
yatana pooja to a Brahman that is itself his soul in identity! What a paradox!

Ours is true, practical and realistic philosophy. Let us practice it in that spirit every mo-
ment!



7
 

ïImte lúmIhyvdn präü[e nm> .

.ïI gaedayE nm>.

ïImte vk…¦_aU;[ mhadeizkay nm> . ïImte ramanujay nm> .

ïImte ingmaNt mhadeizkay nm> . ïImte gaepalayRmhadeizkay nm> .

ïImte vedaNtramanuj mhadeizkay nm> . ïImte ïIinvasramanuj mhadeizkay nm> .

ïImte ïIinvas mhadeizkay nm> . ïImtenaray[ mhadeizkay nm> .

ïImte ïIinvas mhadeizkay nm> . ïImte r¼naw mhadeizkay nm> .

ïImte ïIinvas mhadeizkay nm> . ïImte gaepaldeizk mhadeizkay nm> .

SIGNIFICANCE OF MUNITRAYAM IN SRI SAMPRADAYAM

Our SrI VaishNava darSanam called as rAmAnuja darSanam is having an uniqueness. This is
not like other vaidika darSanams or non-vaidika darSanams. It is viSishTAdvaita
sidhdAntam. That uniqueness is because of two aspects in which it is having balam –
irrefutable might. They are

1. pramANa balam

2. sampradAya balam

PRAMANA BALAM
First let us see the pramANa balam. The Sruthi (Veda-vEdAntam - apourushEyam),
authentic smruties, ithihAsams, sAtvika-purANams, bhagavath Sastram, which is SrI
pAncharAtra Agamam (tantram), vaikAnasa Agamam are the pramANam.

All these are in the form of upadESam – that is imparting knowledge about tatvam, hitam
and purushArtams to us.

Therefore, to establish the purport of these pramANams and refute prejudices that were
spread in the name of these pramANams, “tarkam” was employed and impartial analysis
was done by brahma sutra. The entire purport of the VEda (with vEdAntam) is thus
established by the mImAmsA SAstra, which has 20 chapters. The first 12 chapters are
attributed to Sage Jaimini and it deals with the karma kANda. The next 4 chapters are
attributed to Sage kASakrutsna and it is dEvatA kAnda. The last 4 chapters are attributed
to Sage pArASarya – son of parASara rishi who is vEda vyAsa otherwise known as
bAdarAyaNa rishi. Therefore, in the mImAmsa sUtra, we find three munis – munitrayam

Srimad Poundarikapuram Andavan Asramam  8
blessing us.

VEda vyAsa bhagavAn composed the brahma sUtras. BOdhAyaNa rishi composed the vrutti
grantam – which is a very elaborate explanation of the brahma sUtras. Brahmanandhi
composed the vAkya-granta on the same. Brahmanandhi is also called as “danka”.
DramidAchArya composed bhAshyam on the sUtras. Therefore these AachAryas of our
sampradAyam protected and established the same by sUtram, vrutti, vAkyam and
bhAshyam.

The SrI VaishNava generation of DramidAchArya is still continuing in this period also.
DramidAchArya is also known as “naidrava mAdabhUshi AzwAn”. “naidrava mAdabhUshis”
are still present in this period in SrI VaishNava kulam.

In SrI bhAshyam, Bhagavath rAmAnuja declares in the very beginning that “Danka and
dramidAchAryas condensed the elaborate vrutti of bhagavath bOdhayana on brahma
sutras. I follow their matham and thus present the commentary on the sUtras”. Bhagavath
rAmAnuja did what he declared and completed the SrI bhAshyam in the irrefutable and
divine manner. From this, we clearly get to know that the matham of Sages like VEda
vyAsa is only ViSishTAdvaitam. This is the pramANa balam of our darSanam.

SAMPRADAYA BALAM
Let us see next the sampradAya balam of rAmAnuja darSanam. The ten AzwArs have
established the same darSanam by their bhagavath-anubhava-parIvAha divya prabandams.
This is the sampradAya balam.

At this juncture, we need to clearly understand the important aspect regarding the
sampradAya balam mentioned above. The divya prabandams are also in the form of
upadESam and this aspect is same as it is in the Sruthi, smrutis. Therefore, we can
ascertain its purport only with full adherence to the SArIraka SAstram – brahma sUtras and
the commentaries on the same by AachAryas like Bhagavath rAmAnuja of our darSanam.
That is, while ascertaining the tAtparyam (purport) of the divya prabandams of AzwArs,
we need to have the prastAna trayam (VEdAnta-gItA-brahma sUtra) as the base.
Otherwise, we cannot ascertain the sampradAyam. This is clear from the commentary on
the divya prabandam (tiru-vAi-mozhi) by tiruk-kurukai-pirAn-piLLan named “tiru-
ARAyirap-padi”. tiruk-kurukai-pirAn-piLLan is an important Sishya of bhagavath rAmAnuja
yatirAja swAmi. A knowledgeable person who is capable of appreciating adhikaraNa
sArAvaLi can appreciate dramidOpanishad-tAtparya ratnAvai & sAram.

A SrI VaishNava must do granta-kAlakshEpam (spend time at the sannadhi of a bona fide
SrI VaishNava vidwAn for learning our philosophy and practice as per tradition and SAstra
prescriptions) and thus study the granta-chatushTayam – four important grantams of our
pUrvAchAryas taken collectively.

9
 

1. SrI bhAshyam (bhagavath rAmAnuja yatirAja)

2. gItA bhAshyam (bhagavath rAmAnuja yatirAja)

3. bhagavath vishyam (tiruk-kurukai-pirAn-piLLan)

4. SrImath rahasya traya sAram (swAmi SrIman nigamAnta mahA dESika)

The pUrvAchArya-granta kAlakshEpam is different from the kathA-kAlakshEpams and

upanyAsams.

Even those who are not qualified for the first 2 grantams can study in kAlakshEpam the 3rd
and 4th grantam and get to know the darSanam clearly. But only those who have studied
the SrI bhAsyam (SArIraka SAstra bhAshyam in kAlaskhEpam) are eligible for doing darSana
stApanam – establishing the darSanam. Those who study just bhagavath vishayam and
rahsya grantams are eligible to do upadESam but they are not eligible for doing darSana
stApanam because they do not have SArIrka SAstra artha nirNayam.

Therefore, if those who do not have SArIrka SAstra artha nirNayam start writing grantams
and preach VEdanta and gIta merely on their personal ideas and usage of tarkam, then the
growth of the rAmAnuja darSanam will not flourish.

One must not study these pUrvAchArya grantams independently (specifically the granta
chatushTayam mentioned above) without doing kAlaskEpam at the sannadhi of AachArya.

Thus, the established VEdAnta sidhdAntam of Sages like VEda vyAsa (through SArIraka
SAstra etc) and the established sampradAyam of divine AzwArs like poigai-muni,
bhUtattAr, pEyAzwAr (through divya prabandams) was reestablished by pUrvAcharyas like
SrIman nAthamuni, SrIman yAmuna muni and SrImath rAmAnuja muni through their
grantams, upadESams, refutation of matAntarams and their anushTAnams. Thus the SrI
VaishNava sidhdAntam got the specific name “ubhaya vEdAnta siddhAntam”.

SwAmi dESika in his masterpiece grantam SrI “tatva muktA kalApam” clearly states the
above mentioned important aspect as follows:

nawaep}< àv&Ä< b÷iÉ> %pict< yamuney àbNxE>,

Çat< sMyGytINÔE> #dm! Aioltm> kzRn< dzRn< n>.

nAthOpagnyam pravrutam bahubhi: upachitam yAmunEya-prabandhai:

trAtam samyagyatIndrayi: idam akhila-tama: karSanam darSanam na:

(read na: as naha)

Srimad Poundarikapuram Andavan Asramam  10
Therefore, in the AachArya paramparA (after SrImath SaThakOpa), we find muni-trayam –
three munis doing anugraham to us.

When we read SrI periyavAchchAn piLLai’s commentary on the divya prabandam “mudal
tiruvandAdi”, we find an interesting parallel.

இம் வர்க்கும் அர்த்தம் ஒன்ேற. ன் ாிஷிகள் கூ ஒ வ்யாக்கரணத்திர்க்கு

கர்த்தாக்களானார் ெபாேல, காற் ேபதம் உண்ேடயாகி ம் அர்த்த சாீரம் ஒன் .

த்ாி னி வ்யாக்கரணம் என் ம்மாப்ேபாேல

“im-mUvarkkum artham onRe. mUnRu rishigal kUdi oru vyAkaraNattiRku
karthAkkaLAnAR pole, kartru bhEdam uNDEyagilum artha SarIram onRu. tri-muni
vyAkaraNam ennumAppOlE”

Even in the start of SrImath rahasya traya sAram, we find swAmi dESika to pay rich tribute
to SrIman nAtha muni, SrIman yAmuna muni and SrImath rAmAnuja muni in three verses
namely:

1. AaraNa nUl vazhi – SrImath rAmAnuja muni

2. nILa-vanda – SrImath yAmuna muni

3. kALam-valampuri – SrIman nAtha muni

ஆரண ல்வழிச் ெசல்வ அழித்தி ம் ஐ கர்க்ேகார்

வாரண மாயவர் வாத கத கள் மாய்த்தபிரான்

ஏரணி கீர்த்தி யிராமா ச னி இன் ைரேசர்

சீரணி சிந்ைத யிேனாம்சிந் திேயாமினித் தீவிைனேய

AaraNa nUlvazhic cevvai azhittidum idukkarkkOr
vAraNa mayavar vAdak kadaligaL mAittapirAn
EraNi kIrthi irAmA nujamuni innuraisEr
SIraNi chindai inOmchin diyOminit tIvinaiyE

11
 

நீளவந் தின் விதிவைக யால்நிைன ெவான்றியனாம்

மீளவந் தின் ம் விைன டம் ெபான்றி வி த் ழலா

தாளவந் தாெரன ெவன்ற ள் தந் விளங்கியசீர்

ஆளவந் தார ேயாம்ப ேயாமினி அல்வழக்ேக

nILavan dinRu vidivagai yAlninai vondRiyanAm
mILavan dinnum vinaiyudam bondRi vizhunduzhalA
dALavan dArena vendRaruL tandu viLangiyaSIr
ALavan dAradi yOmpadi yOmini alvazhakkE

காளம் வலம் ாி யன்னநற் காத ல யவர்க்குத்

தாளம் வழங்கித் தமிழ்மைற இன்னிைச தந்தவள்ளல்

ம் தவெநறி ட் ய நாத னிகழேல

நா ந் ெதா ெத ேவாம்நமக் கர்நிகர் நானிலத்ேத

kALam valamburi yannanaR kAda ladiyavarkkut
tALam vazangit tamizhmaRai innisai tandavaLLaL
mULum tavaneRi mUTTiya nAtha munikazhaLE
nALum thozhudezhu vOmnamak kArnigar nAnilattE

Towards the end of SrImath rahasya traya sAram, swAmi dESika pays rich tribute to the
first three AzwArs – mudal AzwArs – poigai muni, bhUtattAr, pEyyAzwAr through the verse
“pATTukkuriya”.

பாட் க் குாிய பைழயவர் வைரப் பண்ெடா கால்

மாட் க் க ள்த மாயன் ம ந் வ ந் தலால்

நாட் க் கி ள்ெசக நான்மைற அந்தி நைடவிளங்க

ட் க் கிைடகழிக் ேகெவளிக் காட் ம்ம் ெமய்விளக்ேக

pATTukk kuriya pazhayavar mUvaraip paNdorukAl
mATTuk kaRuLtaru mAyan malindu varundudalAl

Srimad Poundarikapuram Andavan Asramam  12
nATTuk kiruLsega nAnmaRai andi nadaiviLanga
vITTuk kidakazhik kEeveLik kATTumam meiviLakkE

The divine SrI SampradAyam was again preserved, practiced and preached with another
munitrayam – three AachAryas who where munis and disciples of swAmi SrImath tiruk-
kudantai dESikan. swAmi SrImath tiruk-kudantai dESikan is an incarnation of swAmi SrIman
nigamAnta dESika himself. He is very important among those AachAryas who propounded
the munitraya sampradAyam. He is the disciple of SrImath sAkshAth swAmi otherwise
known as SrImath vEdAnta rAmAnuja mahA dESika swAmi who authored the 24,000 Padi
(elaborate commentary on tiru-ARAyirappadi), Poorva Saara Swaadhini, Nyaasa Vidyaa
Darpanam, Sri Tattva Siddhaanjanam etc. SrImath sAkshAth swAmi is regarded as
incarnation of bhagavath rAmAnuja yatirAja himself. swAmi SrImath tiruk-kudantai
dESikan is regarded as the AachArya having the greatness of swAmi nammAzwAr SrImath
SaThakOpar, swAmi SrI bhAshyakAra (Bhagavath rAmAnuja yatirAja) and swAmi SrIman
nigamAnta mahA dESika. The sAdyOpAyam prapatti was wonderfully propounded by swAmi
tiruk-kutandai dESikan. He spent his entire life in the study of the SrI sUktis of swAmi
SrIman nigamAnta mahA dESika. This is comparable to swAmi dESika who spent his life by
the study of SrI bhAshyakAra’s SrI sUktis. swAmi SrImath tiruk-kudantai dESikan has
written numerous grantams (SrI sUktis) has clearly established the SrI sampradAyam.
uttara sAraswAdhini, swAmi dESika sahasra nAmam are to name a few among the SrI
sUktis of SrImath tiruk-kutandai dESika swAmi.

maNym! ytIñr mhans sMàdaym! (ïI zr[agit dIipka)

"MAnyam yatISwara mahAnasa sampradAyam" (SrI SaraNAgati deepikA)

The above unique aspect is also mentioned at the near completion of SrImath rahasya
traya sAram by SwAmi SrIman nigamAnta mahA dESika.

“udayana” is the name of an important person who expounded the nyAya sAstra. SwAmi
bhagavath rAmAnuja named SrImath kidAmpi AachAn as “VEdAnta-udayana” because
SrImath kidAmpi AachAn became the important AachArya who expounded the VEdAnta
sampradAyam. As the madai-paLLi kainkarya-para, SrImath kidAmpi AachAn performed
intimate service to the lotus feet of SrImath bhagavath rAmAnuja yatirAja swAmi.
Therefore, only he got to know the absolute sidhdAntam and anushTAnams of SrImath
bhagavath rAmAnuja yatirAja swAmi always being with him inseparably. SrImath kidAmpi
appuLLAr (SrImath vAdi hamsAmbu-vAhAchArya) was the son of the grand-son of SrImath
kidAmpi AachAn. SrImath kidAmpi appuLLAr was the AachArya for swAmi SrIman
nigamAnta mahA dESika. Therefore, the absolute sidhdAntam and anushTAnams of
SrImath bhagavath rAmAnuja yatirAja swAmi came to swAmi SrIman nigamAnta mahA

13
 

dESika in its pristine form through the vamsam (lineage) of SrImath kidAmpi AachAn. This
greatness cannot be found in other sampradAyams. swAmi SrIman nigamAnta mahA
dESika, who is VishNu-gaNTAvatAram and having SrImath lakshmI hayagreeva
sAkshAtkAram, thus getting the SrI sampradAya upadESam in its pristine form, practiced it
and preached it through his divine grantams.

The divine SrI SampradAyam was again preserved, practiced and preached with another
munitrayam – three AachAryas who where munis and disciples of swAmi SrImath tiruk-
kudantai dESikan. swAmi SrImath tiruk-kudantai dESikan is an incarnation of swAmi SrIman
nigamAnta dESika himself. He is very important among those AachAryas who propounded
the munitraya sampradAyam. He is the disciple of SrImath sAkshAth swAmi otherwise
known as SrImath vEdAnta rAmAnuja mahA dESika swAmi who authored the 24,000 Padi
(elaborate commentary on tiru-ARAyirappadi), Poorva Saara Swaadhini, Nyaasa Vidyaa
Darpanam, Sri Tattva Siddhaanjanam etc. SrImath sAkshAth swAmi is regarded as
incarnation of bhagavath rAmAnuja yatirAja himself. swAmi SrImath tiruk-kudantai
dESikan is regarded as the AachArya having the greatness of swAmi nammAzwAr SrImath
SaThakOpar, swAmi SrI bhAshyakAra (Bhagavath rAmAnuja yatirAja) and swAmi SrIman
nigamAnta mahA dESika. The sAdyOpAyam prapatti was wonderfully propounded by swAmi
tiruk-kutandai dESikan. He spent his entire life in the study of the SrI sUktis of swAmi
SrIman nigamAnta mahA dESika. This is comparable to swAmi dESika who spent his life by
the study of SrI bhAshyakAra’s SrI sUktis. swAmi SrImath tiruk-kudantai dESikan has
written numerous grantams (SrI sUktis) has clearly established the SrI sampradAyam.
uttara sAraswAdhini, swAmi dESika sahasra nAmam are to name a few among the SrI
sUktis of SrImath tiruk-kutandai dESika swAmi.

SrImath SrInivasa MahA deSikan (as the amSam of Sri nAthamuni) Seyyanam, SrImath Sri
Ranganatha MahA deSikan (as the amSam of Sri AalavandAr) Vathirayiruppu village near
TirumAlirum Solai and SrImath VEdAnta rAmAnuja mahA deSikan (as the amSam of SrI
BhAshyakAra) Vazhuthur became the disciples of SrImath tiruk-kutandai dESika swAmi by
the divine order of Lord SrIman nArAyaNa. These three munis – munitrayam then guarded
the SrI sampradAyam in its pristine form at the command of SrImath tiruk-kutandai dESika
swAmi and thus the ancient munitraya sampradAyam flourished in the world.

The sadAchArya purushAs of our SrI sampradAyam have blessed us immensely. SwAmi
dESika himself has no words to describe the same.

ஏற்றி மனத்ெதழில் ஞாந விளக்ைக இ ளைனத் ம்

மாற்றின வர்க்ெகா ைகம்மா மாய ம் காணகில்லான்

ேபாற்றி கப்ப ம் ந்தியிற் ெகாள்வ ம் ெபாங்கு கழ்

Srimad Poundarikapuram Andavan Asramam  14
சாற்றி வளர்ப்ப் ம் சற்றல்லேவா ன்னம் ெபற்றதற்ேக
EtRRi manattezhi gnyAna viLakkai iruLanaittum
MAtRRina varkkoru kaimmARu mAyanum kANakillAn
POtRRi yugappadum pundiyiR koLvadum pongupughazh
SAtRRi vaLarpadum satRRallavO munnam petRRadaRkE

கழியாத க விைனயிற் ப ந்த நம்ைமக்

காலமி ெவன்ெறா காற் காவல் ெசய்

பழியாத ந்ல்விைனயிற் ப ந்தார் தாளில்

பணிவித் பாசங்களைடய நீக்கிச்

கழியாத ெசல்வழியில் ைணவேராேட

ேதாைலயாத ேபாின்பனந் தர ேமேலற்றி

அழியாத அ ளாயிப் ெப மான் ெசய் ம்

அந்தமிலா உதவிெயலாம் அளப்பார் ஆேர

kazhiyAda karuvinaiyiR padinda nammaik

kAlamidu vendRoru kAR kAval cheidu
pazhiyAda nalvinaiyiR padindAr tALil
paNivittup pAsangaLadaiya nIkkic
kazhiyAda chevvazhiyil tuNaivarODE
tolaiyAda pErinpan tara mElEtRRi
azhiyAda aruLAzhip perumAn cheiyum
antamilA udaviyelAm aLappAr ArE

Let us also recite the above pAsurams of swAmi dESika and the divine taniyans of our SrI
sampradAya sadAachAryas and be blessed with the all purushArthams.

ीमते गोपालदे िशक महादे िशकाय नमः

15
 

ीमते गोपालायर् महादे िशकाय नमः

ीमते वेदा तरामानज

ु महादे िशकाय नमः

ीमते िनगमा त महादे िशकाय नमः

ीमते ी भा यकाराय नमः

ीमते यामनमनये
ु ु नमः

ीमन ् नaथमनये
ु नमः

ीमते षठकोपाय नमः

ीमते ल मीहयग्रीव परब्र मणे नमः

SrImathE gOpAla dESika mahA dESikAya nama:
SrImathE gOpAlArya mahA dESikAya nama:
SrImathE vEdAnta rAmAnuja mahA dESikAya nama:
SrImathE nigamAnta mahA dESikAya nama:
SrImathE SrI bhAshyakArAya nama:
SrImathE yAmuna munayE nama:
SrIman nathamunayE nama:
SrImathE SaThakOpAya nama:
SrImathE lakshmI hayagreeva parabrahmaNE nama:
Subham



Srimad Poundarikapuram Andavan Asramam  16