Sri Nrisimharpiya English Full Book June 2021

S R I N R I S I M H A P R I YA - J U N E 2 0 2 1 | 3
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Sri Nrisimha Priya

A N AU T H O R I S E D PU B L I C A T I O N OF ¹ R I A H O B I L A M A T H A M
H. H. 45th J¤yar of ¹r¤ Ahobila Ma°ham H.H. 46 th Jiyar of

Founder ¹r¤ N¨siïhapriy¢ (E) Sri Ahobila Ma°ham
H.H. ¹r¤ Lak¾m¤ N¨si¼ha H.H. ¹r¤va´ ¹a°hakopa
Divya P¢duk¢ Sëvaka ¹r¤va´ ¹a°hakopa ¹r¤ Ra¬gn¢tha Yat¤ndra
¹r¤ N¢r¢yaá Yat¤ndra M¢h¢deºikan M¢h¢deºikan
Ahobile G¢ru²aºaila madhye The English edition of Sri

Nrisimhapriya not only
k¨p¢vaº¢t kalpita sannidh¢nam / brings to its readers the
Lak¾my¢ sam¢li¬gita v¢ma bh¢gam wisdom of Vaishnavite
Lak¾m¤N¨si¼ham ºaraám prapadye // tenets every month, but also
serves as a link between Sri
N¢r¢yaá yat¤ndrasya k¨pay¢''¬gilar¢gin¢m / Matham and its disciples.
Sukhabodh¢ya tattv¢n¢m patrikeyam prakaºyate // We confer our benediction
upon Sri Nrisimhapriya
¹r¤N¨si¼hapriy¢ hye¾¢ pratigeham sad¢ vaset / (English) for achieving a
Pa°hith¨´¢m ca lok¢n¢m karotu N¨harirhitam // spectacular increase in
readership and for its
The English Monthly Edition of Sri Nrisimhapriya is being readers to acquire spiritual
published for the benefit of those who are better placed wisdom and enlightenment.
to understand the Vedantic truths through the medium It would give us pleasure to
of English. May this magazine have a glorious growth see all devotees patronize
and shine in the homes of the countless devotees of Lord this spiritual journal by
Sri Lakshmi Nrisimha! May the Lord shower His benign
blessings on all those who read it!
becoming subscribers.
4 | S R I N R I S I M H A P R I YA - J U N E 2 0 2 1
CONTENTS
Sri Nrisimha Priya ¡c¢ryopadeºam | 7
Editorial | 11
Owner:
H.H. J¤yar of ¹r¤ Ahobila Ma°ham 66th Tirunak¾atra Patrika of HH | 19
Managing Editor Pa®c¢¬ga Sa¬graham | 23
Dr. T.G. Ramamurthi
Sa¬kalpams | 26
Editor
Sri K. Sadagopa Iyengar News from ¹r¤ Sannidhi | 27
Editorial Advisors
Dr. S. Padmanabhacharya, Srikaryam Swami
¹r¤ Ved¢nta Deºikotsava Vaibhav¢ni of
Dr. V.K.S.N. Raghavan Pi¶¶aip¢kkam ¹r¤mad Azhagiyasi¬gar (Part 4) | 31
Publisher & Printer
Sri J.S. Vasan
¡div¨k¾am: The Primordial Tree | 35
Wrapper Design & Layout Samprad¢ya Quiz | 40
S. Parthasarathy
Serials
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Sri S. Parthasarathy ¹r¤ra¬gam R¢jagopura Nirm¢á Kainkaryam | 41
Sri N. Govindarajan
Viºi¾°¢dvaita (Part VI) | 45
Front Office
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¡C¡RYOPADE¹AM
(Golden words of our glorious ¡c¢rya, H.H. ¹r¤va´ ¹a°hakopa ¹r¤
Ra¬gan¢tha Yat¤ndra Mah¢deºik¢ª)
Translation: K. Sadagopa Iyengar
1. ¹r¤ R¢m¢nuja N¦tãand¢di
Nindra va´ keertiyum nee¶ punalum

niãai Vë¬ka°a poã
Kundãamum Vaikunda n¢²um
kulaviya P¢ãka²alum
unthanakku etthanai inbam tarum
un inai malar t¢¶
enthanakkum adu
Ir¢m¢nusa! Ivai eendaru¶ë (76)
¹r¤ Amudan¢r pictures ¹r¤ R¢m¢nuja
contemplating blessing Amudan¢r and
makes clear to the ¡c¢rya what he really
needs. The hills of Tiruvë¬ka°am are of
undying fame and rich with water
words Van keerthi tell us that the
resources. The eternal Vedas (praised
eulogising of Tiruvë¬ka°am is capable of
as niãkkum N¢nmaãai in Tiruv¢ymozhi),
conferring, on those who do not seek
especially the §g Veda, extoll the holiness
puerile boons, all things auspicious, right
of Venka°am and exhort the devotee to
from an inclination towards the Lord to
go there—girim gaccha. It is with this in
the ultimate fruit of divine service
mind that ¹r¤ Amudan¢r too eulogises
(kai¬karyam). ¹r¤ Tirumazhisai Pir¢n too
Tiruvë¬ka°am as of nindra keerthi or
tells us that praising Tiruvë¬ka°am is
eternal fame.
capable of inducing in us the penchant
Apart from fame, Tiruvë¬ka°am is the for service to the Lord and conferring
abode of pristine natural beauty. The on us the eligibility for Liberation:
Veãpendãu Vë¬ka°am p¢²inën vee²¢kki extremely enjoyable and considers

Niãkkindãën nindãu ninaikkindãën – Tirumala as common to both the eternal
kaãkkindãa world of ¹r¤ Vaiku´°ham (Nitya Vibh¦ti)
N¦l valaiyil pa°°irunda n¦l¢°°i kë¶van¢r and the perishable ones below (Leela
K¢l valaiyil pa°°irundën k¢´. Vibh¦ti). ¡zhv¢r portrays Him verily as
¹r¤ K¨¾á, who danced with wanton at
Tiruv¢ipp¢di and eulogises the Lord
variously: Vë¬ka°attu ¢²u koottanukku
indãu a²imai tozhil poo´²¢yë, Mandãa
mara koott¢²i magizhnd¢y, Va²a
Tiruvë¬ka°am mëya maind¢! etc. In saying
nindãa va´ keerthi, ¹r¤ Amudan¢r’s mind
mulls over the words of ¹r¤ Namm¢zhv¢r
too: malai mël th¢n nindãu en manatthu¶
irund¢nai nilai përkkal ¢g¢mai
nicchittirundënë.
The words nee¶ punalum too are a
reflection of ¹r¤ Namm¢zhv¢r’s v¢r punal
andan aruvi Va²a Tiruvë¬ka²attu endai
and ¹r¤ Kaliyan’s aruvi neer Vë¬ka°am.
Amudan¢r also hints at the various holy
waters at Tirumala like the Sv¢mi
Pushkarini, through the reference to
Considering the Lord’s standing

posture at Tirumala, Amudan¢r talks
about nindãa keertti, as he is about to
speak of the seated and supine states of
Emperum¢n at Vaiku´°ham and P¢ãka²al
in the next lines. We should enjoy here Va²a Vë¬ka°a Poã Kundãam. All these
the lines of ¹r¤ Tiruma¬gai Mannan, who references highlight the capability of cool
finds the standing posture of the Lord Tirumala and its waters to eliminate both
our bodily heat and that of Sa¼s¢ra. Yenaiva guru´¢ yasya

Tirumala, which is the embodiment of Ny¢sa vidy¢ pradeeyate /
Emperum¢n, is capable of destroying all Tasya Vaiku´°ha Dugd¢bdhiª
our sin, as the Pur¢na tells us: sarva Dv¢rak¢ª sarva eva saª //
p¢p¢ni vëm pr¢huª kataª tat d¢ha ucyate 2. §g Veda ¡hnikam
(In the word Vë¬ka°am, Vëm refers to
the baggage of sins, while kata refers to The next item on the ¡hnikam or daily
the burning off of such sins). Thus routine consists of Sv¢dhy¢yam, which
Vë¬ka°am is known as such because it includes perusal of Itih¢s¢s and Pur¢ás
protects us by eliminating all our sins. like ¹r¤mad R¢m¢yaá, performing
Ved¢dhyayanam, teaching disciples, etc.
It is this Tirumala, ¹r¤ Vaiku´°ham
It is also important to engage in secular
(where the Lord is adulated by Nitya
activities for taking care of the family.
S¦ris) and the Milky Ocean
Elders and ¹¢stras have indicated that if
(Tirupp¢ãka²al – where He reclines ever
ready to offer protection to the we have a regular employment, we should
distressed) which afford boundless finish our spiritual routine accordingly
pleasure to ¹r¤ R¢m¢nuja. However, and engage thereafter in worldly
Amudan¢r says that this enthrallment activities. Neglect of the family and
experienced by R¢m¢nuja from these activities therefor would also entail sin.
abodes of the Lord is derived by The scripture permits the householder
Amudan¢r from a single source, viz., ¹r¤ to engage in certain types of secular
R¢m¢nuja’s beautiful lotus feet, which activities (those permitted by ¹¢stras) for
are matchless and pleasurable to wear protecting the family, without incurring
on the head like a soft flower. For any sin.
Amudan¢r, whether it is Vë¬ka°am, ¹r¤ When the evening approaches, we
Vaiku´°ham or Tirupp¢ãka²al, everything should wash the feet, perform ¡camanam
pleasurable and holy is represented by twice, Mantra sn¢nam and M¢nasa
¹r¤ R¢m¢nuja’s divine feet, which alone sn¢nam, two more ¡camanams and then
he seeks from the ¡c¢rya. This is borne engage in S¢yam Sandhy¢vandanam. The
out by the following verse, which equates procedure has already been elaborated.
the ¡c¢rya’s holy feet to Vaiku´°ham,
Tirupp¢rka²al, Dw¢raka, etc., in This should be followed by
enjoyability and holiness, for one who Agnihotram for who perform it regularly
has been blessed with the priceless (¡hit¢gni). Aup¢sanam should be
treasure of Bharany¢sam by the ¡c¢rya:- performed thereafter. Those who do not
perform Agnihotram should perform at Saccaritra Sudh¢nidhi. The need for

least Aup¢sanam. These days, there are performance of Balikaraám during the
only a few who perform Aup¢sanam daily. evening Vaiºvadevam too is brought out
Dharma ¹¢stras dwell in considerable by the following verse:
detail on the glories of Aup¢sanam and R¢tr¢vapi sad¢
the need for its daily performance. Vaiºvadevam ca balikarma ca /
We should then go to the Perum¢l Vin¢ Pa®ca Mah¢ Yaj®¢n
Sannidhi, recite stotras like ¹r¤ Vi¾ú atitheenapi poojayet //
Sahasran¢ma stotra, offer Arghyam, While the number of §g Vedis is small,
P¢dyam, etc. to the Lord and offer to those who fully adhere to the prescribed
rituals like Vaiºvadevam is still less. It is
also noted that some §g Vedis have been
performing Vaiºvadevam as prescribed
in the ¡pasthamba S¦tram, which is not
correct. Our poorvashrama elders have
recorded the §g Veda Vaiºvadeva
procedure on palm leaves 150 years ago
and have been adhering to the procedure
impeccably. We should hence perform
Balikaraám in the evening too,
beginning the Bhoota Bali with Soory¢ya
Sv¢ha (as indicated in the morning
Him the food prepared for dinner.
Vaiºvadevam) and reciting the following verse:
Thereafter, Vaiºvadevam should be
Ye bhoot¢ª pracaranti naktam
performed with this food (annam). The
¡sval¢yana S¦trak¢ra has clarified that balim iccanti vitutasya pre¾y¢ª /
Balikaraám should be performed during Tebhyo balim pu¾°i k¢mo dad¢mi
the evening Vaiºvadevam omitting the mayi pu¾°im pu¾°i patim dad¢tu sv¢h¢ //
Pa®ca Mah¢ Yaj®as (atha s¢yam pr¢taª Vaiºvadevam can be concluded with
siddhasya havi¾asya juhuy¢t), which is ¡camanam, followed by intake of dinner.
confirmed by the G¢rgya N¢r¢yaá V¨tti, If we have time, we can continue our
Anukramaík¢ and the commentary to Adhyayanam in the first part (y¢mam) of
the ¡ºval¢yana G¨hya Sootra known as the night. Thereafter, Sv¢dhy¢yam should
Kantha Bhooshanam, as also in the be concluded with S¢tvika Ty¢ga.
Dear Readers,
IAL The Tirunak¾atram of
OR ¹r¤man N¢thamuni falls on Ani
DIT Anusham. It is this Acharya

E TE who was the protagonist of the
NO
¹r¤ Vaishnava Sampradaya in
the present Kaliyuga, after ¹r¤
Namm¢zhv¢r, says Sv¢mi
Deºika - N¢thopaj®am prav¨ttam.
The greatest contribution of ¹r¤
N¢thamuni is the recovery of
the sacred Divya Prabandha,
which had vanished from
currency, and their re-propagation, set to lilting musical tunes. The emotional
outpourings of eminent devotees, whose overflowing devotion found an outlet in
nectarine compositions in sweet Tamil, are collectively known to us as the Divya
Prabandha. What exactly are the glories of this wonderful body of knowledge, which
prompted ¹r¤ N¢thamuni’s untiring efforts to recover these songs and to gift them
to posterity? Sv¢mi Deºika summarises these in his inimitable words thus: Par¢ºara
prabandh¢dapi Ved¢nta rahasya vaisadya hetu bhootaiª sadyaª Param¢tmani citta
ranjakatamaiª sarvopajeevyaiª upab¨hmanaiª.
r¤ Deºika tells us that the hymns Here are the beautiful lines of I®jime²u
¹ of Divya Prabandha are capable of

inducing in us the divine
experience of the Lord immediately upon
¹r¤mad Azhagiyasi¬gar in this regard:-
Sarvatantra Svatantrar¢na thamakkum
Ny¢ya upabrahman¢ntara¬ga¶¢lë
arivarid¢na Ved¢nta bh¢gamum …
recital and have a greater capability to
clarify esoteric Vedantic formulations, thamm¢le ko´²¢²a petãa ¹r¤ sooktiga¶¢l
than the works of Par¢ºara Maharshi (¹r¤ samsaya viparyay¢digalara visadam
Vi¾ú Pur¢á), etc. ¹r¤ Deºika goes on ¢cchudo … apprabandhanga¶¢l th¢m
to say that he himself, the master of petãa upak¢ra atisayattai lokatth¢r aãiya
logic and ¹¢stras, could get a better anusandhikkir¢r.
appreciation of crucial Vedic texts, only The preeminence of these poems can
with the aid of ¡zhv¢rs’ outpourings. be easily understood from their being
equated with the mighty, eternal and N¢r¢yaá (a sample is the Ondãum
venerated Vedas and called “Dr¢vi²a dëvum decad of Tiruv¢imozhi) and that
Vedam”, for the following reasons: irrespective of the object to be achieved,
1. The ¹ruti is couched in language it is only He who is to be worshipped
(unn¢l all¢l y¢var¢lum onãum kuãai
that is not easily comprehensible to the
vë´²ën).
common man, and sometimes even to
the scholar. It is full of allegories and 3. The Vedas prescribe numerous
often adopts a circuitous narrative style. sacrifices aimed at propitiating various
In comparison, the Prabandhas are deities for the attainment of diverse
composed in chaste but simple Tamil, objectives — we have the Jyoti¾°oma,
which the layman can easily understand, Putrak¢me¾°i, the Aºvamedha, and
appreciate and imbibe. Poorv¢c¢ryas have numerous other Yaj®as mentioned in the
confirmed that many passages of the ¹ruti Aºvamedha Prasna of the third A¾°aka.
have become crystal clear to them, only The Divya Prabandhas, on the other
after a perusal of the Prabandhas- Seyya hand, have the spiritual emancipation of
Tamizh m¢laiga¶ n¢m te¶iya ùdi, te¶iy¢da everybody as their sole objective.
maãai nilanga¶ te¶igindãomë says Sv¢mi 4. The ¹ruti, even after a search
Deºika. spanning countless millennia, is unable
to fathom the Lord’s greatness and
2. Many passages in the ¹ruti are not
admits as much – ‘Yato v¢co nivartante,
categorical while identifying the
apr¢pya manas¢ saha.’ To this day, this
Parabrahman, and to the untutored
position is reflected in the Veda p¢r¢yaá
student, it would appear as though the
gho¾°i following the Lord, when He
Vedas advocate worship of different
embarks on a ceremonial procession
deities for different purposes. Though
(tiruveedi puãapp¢²u).
¹r¤man N¢r¢yaá is held to be the
Ultimate in the N¢r¢yaá Anuvaka and While the Prabandhas too cannot be
elsewhere, there are any number of said to have a true measure of the Lord’s
passages which are equivocal, prima magnificence, they at least reflect the
facie, though the mutual consistency of true state of affairs by categorizing His
all Vedic passages can be established with greatness as beyond comprehension, as
the aid of Meem¢msa, Vy¢karaá, Ny¢ya indicated by the following Tiruv¢imozhi
and other Ved¢¬gas. The Prabandhas, phrases - iãai nilai uárvaridu, opp¢r mikk¢rai
however, are categorical that the i¶aiy¢ya M¢m¢ya!, ellaiyil j®¢nattan,
uyarvaãa uyar nalam u²aiyavan, etc.
Parabrahman is none other than ¹r¤man
5. While enumerating the strategies 8. Though the Vedas have been

to be adopted for liberation, the Vedas commented upon by various scholars like
catalogue no less than 32 Brahma Vidyas, S¢yana and Bha°°a Bh¢skara to the latter
most of them beyond the capabilities of day Maxmuller, these commentaries have
frail mortals like us. The Prabandhas, not served to enhance, embroider or
however, talk mostly of the easiest of embellish the original content (nor is it
the path to paradise-Prapatti (¹ara´¢gati), possible for anyone to do so in respect
thereby bringing Liberation within the of the immaculate, eternal and
ambit of even the lowliest of the lowly. blemishless ¹ruti). Perhaps the
6. The Vedas are like the Government commentators, while not lacking in
Gazette (Prabhu Samhita) - they are erudition, were not inspired by intense
couched in the language of commandments, devotion, which denied them the insights
such as ‘Satyam vada’ (Though shalt required to transform these works into
speak the truth) Dharmam cara (Though true reflectors of the Vedic Spirit. Though
shalt follow the path of righteousness), there are commentaries on the ten
Sv¢dhy¢y¢t m¢ pramadaª (Never give principal Upanishads by ¹r¤
up learning) etc., and demand implicit Ra¬gar¢m¢nuja Muni, capable of
obedience, brooking no argument. producing a divine experience through a
Prabandhas, on the other hand, reflect focus of the Lord’s auspicious attributes,
the same ideas in much softer these cover only a microscopic portion
terminology, as the ¡zhv¢rs, many of of the vast ¹ruti.
them having gone through the In contrast, the Divya Prabandhas in
reformation process themselves, general and Tiruv¢ymozhi in particular,
understand our constraints and have been blessed with an alluring array
compulsions much better and speak to of commentaries, one vying with the other
us in the language of love and tolerance, in depth of emotion and searching spirit.
as a mother would to her errant child. The ¡ã¢yirappa²i of ¹r¤ Tirukkurugai
7. Much more than the bland ¹ruti, Pir¢n Pi¶¶¢n, the Onbadin¢yirappa²i of
the Divya Prabandhas afford us the ¹r¤ Na®jeeyar, the Panneer¢yirappa²i of
unalloyed pleasure of experiencing the ¹r¤ V¢dikesari Azhagia Maáv¢¶a Jeeyar,
Lord, with an explicit enumeration of the Irupattun¢l¢yirappa²i of ¹r¤
His auspicious attributes and moving Periav¢cch¢n Pi¶¶ai, the Ee²u
narratives of His various pastimes Muppatth¢r¢yirappa²i of ¹r¤ Nampi¶¶ai,
enacted during Avat¢ras. the Nigama Parimala in seventy four
thousand granthas (unfortunately not wherever Vedas extol Emperum¢n’s

extant now), the Drami²opani¾ad S¢ram greatness, they include Pir¢°°i too by
and the Drami²opani¾ad T¢tparya implication—Emperum¢nai sonna
Ratn¢vali, all by Sv¢mi Deºika, the i²ame¬gum Pir¢°°iyai sollitth¢m atthanai,
Padinenn¢yirappa²i of ¹r¤ Periya said ¹r¤ R¢m¢nuja. ¹r¤ Bha°°ar confirms
Parak¢la Sv¢mi, the Irupattun¢l¢yirappa²i this – tat antarbh¢v¢t na p¨thak abhidatte
of ¹r¤ S¢k¾¢t Sv¢mi – all these tv¢m ¹rutirapi (¹r¤ Guáratna Koºa).
commentaries form an invaluable However, Divya Prabandhas speak
compendium, a priceless treasure, warmly and unequivocally of the Divine
mirroring the ¡zhv¢rs’ minds with Consort’s magnificence – Kola
startling clarity and adding allure to the Tirum¢maga¶, Poovin misai na¬gai,
enchanting original. If the Divya Unakkërrkum Kùla malar P¢vai etc. In
Prabandhas cumulatively constitute a fact, most of the time, when referring to
glittering diamond, these commentaries Emperum¢n, ¡zhv¢rs allude to Him only
form the scintillating golden setting with reference to His inseparable
therefor. relationship with His Consort, and make
9. While the study of the Vedas has it clear that the soul has to surrender
been circumscribed by eligibility criteria itself to the Divine Couple (not merely
and is limited to Br¢hmanas, K¾atriyas the Lord) and that all service is to be
and Vaisyas, the Divya Prabandhas can performed to the Divine Couple. Pr¢pya
be accessed and enjoyed by all, vëlaiyù²u kainkarya vëlaiyù²u v¢siyara
irrespective of caste, creed, colour, sex, oru mithunamë uddeºyam says ¹r¤
race, etc. The only prerequisite is a Nampi¶¶ai too.
desire to partake of the nectar of divine The aforesaid arguments are not
attributes — sarvopajeevyaiª as Sv¢mi aimed at undermining the sanctity or
Deºika says. magnificence of the Vedas, which are after
10. When it comes to eulogizing all the Eternal Guidebook unsullied by
Goddess ¹r¤, the Vedas are not very human authorship, the Primary Pram¢á,
explicit, though the ¹r¤ S¦kta, ¹raddh¢ to which the ¡zhv¢rs themselves pay rich
Sukta and a few other texts do pay Her tributes (Su²ar migu Surudi).
generous tribute. However, since She is Thus, our haloed Samprad¢ya would
inseparable from the Lord, the ¹ruti does appear to have been blessed with two
not often speak of Her separately. It is luminous eyes-the Vedas in Sanskrit and
our P¦rv¢c¢ryas’ conclusion that the Divya Prabandhas in lilting Tamizh.
That our Poorv¢c¢ryas regarded these with Sonn¢l virùdham idu, ¡zhv¢r makes
two bodies of knowledge with equal it crystal clear that while praising human
reverence is clear from ¹r¤ Ved¢nt¢c¢rya beings can bestow on us puerile,
(Master of the Vedic essence-Sv¢mi ephemeral pleasures (Cittãinbam) it is
Deºika) proudly proclaiming himself to only the Lord’s praises which can confer
be Chandamigu Tamizh maãaiyùn, upon us everlasting bliss (andamil
and from numerous conceptual përinbam).
formulations of ¹r¤ R¢m¢nuja (in his ¹r¤
2. Divine Composers – The ¡zhv¢rs
Bh¢¾ya, ¹r¤ G¤t¢ Bh¢¾ya, ¹r¤ Ved¢rtha
are the Lord’s own incarnations
Sa¬graha, etc.) very obviously founded
(abhinava Daº¢vat¢ram in the words of
on ¡zhv¢r ¹reesooktis. These two
sources of wisdom form the Lord’s eyes Sv¢mi Deºikan), sent to the earth to
too-this appears to be implied in ¹r¤ reform errant humanity. When the Lord
¡´²¢¶’s description, Thi¬ga¶um found that His own ten avat¢ras had
¡dityanum ezund¢rpùl a¬gan ira´²um. failed to have the desired impact on the
Perhaps the Sun-like eye represents the defiant mortals, He tried next to transform
¹ruti with its blazing brilliance, eliminating them by taking birth as human beings
the gloom of ignorance, while the lunar who were apparently part of the errant
one signifies the Tamizh Maãai with its humanity. Thus the outpourings of these
soft, mellifluous rhymes creating waves divine beings, devoid of any mistakes
of bliss in the heart. (due to Bhrama) or motivated misguidance
(Vipralambham), richly deserve the
Whoever named these songs
sobriquet ‘Divya Prabandham’.
collectively as ‘Divya Prabandha’ never
said a truer word, for they are truly 3. These Prabandhas, though
divine. Their divinity can be ascribed to attributed to various ¡zhv¢rs, are in
the following reasons – reality the Lord’s own compositions. This
1. Divine Content - These are is clear from ¹r¤ Namm¢zhv¢r’s repeated
compositions having the Lord and His assertion that it was Emperum¢n Himself
attributes as their sole subject, untainted who composed these verses – Pa´´¢r
by praise of frail mortals. There is p¢²al in kaviga¶ y¢n¢y tannai t¢n p¢²i,
absolutely no nara stuti in these en ne®jattu¶¶irindu i¬gu irum Tamizh nool
Prabandhas (en n¢vil inkavi y¢n ivai mozhindu, etc. This being the case,
oruvarkkum ko²ukkilën – ¹r¤ the Prabandhas can be nothing but
Namm¢zhv¢r). In the decad beginning divine.
‘Divya Prabandham’ is therefore an condemned by ¹r¤ Deºika, who pointed

extremely apt epithet for these songs out the M¢tsya Pur¢á text, which speaks
celestial. of a King becoming a sinner by extraditing
The greatness of any work is measured a subject for the ‘offence’ of singing the
under three parameters – Lord’s praise in an alien language.
Further, such restrictions regarding
Vakt¨ Vailak¾aýam (the Author’s speaking only in Sanskrit apply only
greatness) Vi¾aya Vailak¾aýam (the during the performance of Yaj®as, says
importance of the subject matter) and the Mah¢ Bh¢¾yak¢ra – Yaj®e karmani
Srot¨ Vailak¾aýam (the distinction of niyamaª anyatra aniyama: ¹r¤mad
the audience, to whom the work is Bh¢gavata Pur¢á too confirms that
addressed). The Divya Prabandhas score language is a mere vehicle for singing
high on all these parameters-the the Lord’s praise and it doesn’t really
greatness of the ¡zhv¢rs, who are the matter which language is employed for
composers, is beyond question. Similarly, the purpose. In fact, it goes to the extent
there can be no better subject, for the of saying that such stotras, even if they
Lord and His magnificent attributes form contain numerous mistakes, will confer
the exclusive matter for these paeans of all things auspicious on the author,
praise. As for the target audience, it reciter and listener.
comprises of mundane mortals like us.
Even if one were to search all the worlds, The way Prabandhas are now recited
one wouldn’t find a class of people in in temples is no doubt sweet on the ears,
crying need of and better suited to receive but these emotional outpourings were
these pearls of wisdom (anutthamam meant to be sung, not merely recited. In
p¢tram idam day¢y¢ª as ¹r¤ ¡¶avand¢r fact, when we listen to eminent Vidv¢ns
puts it.). elaborating these p¢surams in appropriate
ragas, we are transported to a world of
We hear that during the times of Sv¢mi bliss. From all accounts, Divya
Deºika, there were objections to the recital Prabandhas were indeed sung, set to
of Divya Prabandhas and the conduct of tunes appropriate to the emotional
Adhyayanotsavam in ¹r¤rangam, on the content of each p¢suram and to lilting
ground that these were not in Sanskrit, beats. ¹r¤ N¢thamuni appears to have
but composed in an alien (mleccha) set the prabandhas to evocative music
tongue, which the Vedas specifically and popularized their recital through his
prohibit. This argument was strongly disciples. Sv¢mi Deºika confirms this –
said of Sv¢mi Deºika’s Sreesooktis is

equally true of ¡zhv¢rs’ too – ørondãu
t¢në amay¢dù t¢raíyil v¢zhv¢rkku v¢nëra
pùma¶avum v¢zhvu. It is not necessary
that one should imbibe all the four
thousand and odd verses, if it is beyond
one’s capability-one emotive decad, one
evocative p¢suram or even a single
moving line of a p¢suram would be
T¢¶am vazha¬gi Tamizh maãai innisai adequate to afford us infinite enjoyment.
tanda va¶¶al. The Lord’s preference to
To reiterate, this glorification of the
songs vis-à-vis prose is evident in His
Divya Prabandhas is definitely not at the
declaration Ved¢n¢m S¢ma Vedo’smi-
cost of the Vedas, which are the primary
he would appear to prefer the S¢ma Veda,
with its uplifting music, to the prosaic and eternal sources of wisdom, with the
recital of the other Vedas. Similarly, there Lord Himself as its propagator at the
is no doubt that it would please time of each episode of Creation (Yo
Emperum¢n infinitely if we were to render Brahm¢nam vidadh¢ti poorvam, yo vai
Divya Prabandhas in musical tones, rather Ved¢mºca prahióti tasmai). ¡zhv¢rs
than recite them blandly in a prosaic themselves are extremely generous in
fashion. their praise of Vedas and Vaidikas,
The greatness of Dr¢vi²a Veda is adulatory references to whom abound in
beyond description or narration. What is the Divya Prabandhas.
Due to the lockdown imposed by the government, our presses are not
functional. Hence, despite our best efforts, we are unable to bring out a
print edition and are publishing this month's journal in digital form. We
intend ensuring wide circulation of the pdf edition through Facebook/
Whatsapp groups.
We hope subscribers would appreciate the situation and continue to
extend their valuable patronage.
MISSION STATEMENT
This Journal seeks to expound and explain ¹r¤ Deºika Samprad¢ya in
simple English, so as to attract the attention of the youth and others,
whether familiar or not with this tradition. Essays published herein shall
conform to our tradition, while not being offensive to any other tradition.
¹r¤ Ahobila Ma°ham, Mysore

The Mysore branch of Ahobila Ma°ham is pleased to inform that beginning
from the auspicious Ug¢di day 13th April 2021, weekly Stotra P¢r¢yaám
group was started. The group meets every Tuesday evening 7 PM at Ma°ham
and after chanting of a few Sv¢mi Deºikan Stotras (¹r¤ Stuthi, God¢ Stuti,
Hayagreeva stotram and K¢m¢sika A¾°akam) program concludes with
Ma¬gal¢rathi, Teertham, ¹r¤ ¹a°h¢ri and pras¢da viniyogam to assembled
devotees. Unfortunately, due to COVID situation, the physical gathering at
Ma°ham has been suspended temporarily from 27th April till the lockdown is
fully lifted. However, to continue the chanting uninterrupted, on-line chanting
was started and taking advantage of the total lockdown, the weekly event has
now become a daily event. The response has been very good with more than
60 families joining daily from 7 PM ( https://meet.google.com/iia-hnkc-
xkp?hs=224 ). Children are encouraged to chant and it is heartening to note
that children chant very nicely, including some staying overseas.
On 27th April, Sv¢thi Thiruma®janam and Homam were conducted with
limited participants due to COVID.
Pa®c¢¬ga Sa¬graham
By Pazhaveri Villivalam ¹r¤ Lak¾m¤ N¨si¼h¢c¢rya Sw¢mi,
¡r¢dhakar, ¡sth¢na Vidv¢n, ¹r¤ Sannidhi
Plava Samvatsara¼, Uttar¢yaám, Vasanta-Gr¤¾ma ¨tu,
Vaik¢si-¡ni (§¾abha-Mithuna) M¢sam June 2021
2021 Plava
June Vaik¢si Day Tithi Nak¾atram Remarks
01 18 Tuesday ½a¾°i 02.21 Avi°°am Tirunak¾atram of
Saptami tithi 39.11 HH 27th ¹r¤mad
Azhagiyasi¬gar
02 19 Wednesday Saptami Sathayam
01.09 40.31
A¾°ami tithi
03 20 Thursday A¾°ami P¦ra°°¢di
01.09 43.06
Navami tithi
04 21 Friday Navami Uttira°°¢di
02.28 46.54
Daºami tithi
05 22 Saturday Daºami Revati
05.02 51.47
Ek¢daºi tithi
06 23 Sunday Ek¢daºi Aºvini Sarva Ek¢daºi
08.38 57.34
Dv¢daºi tithi
07 24 Monday Dv¢daºi Bharaí Mah¢prado¾am
13.02 60.00 Tirunak¾atram of
Trayodaºi HH 39th ¹r¤mad
tithi Azhagiyasi¬gar
08 25 Tuesday Trayodaºi Bharaí
17.50 03.49
Caturdaºi tithi
09 26 Wednesday Caturdaºi K¨ttikai Bodh¢yana
22.45 10.17 Am¢v¢syai
Atithi
June Vaik¢si Day Tithi Nak¾atram Remarks
10 27 Thursday Am¢v¢sya Rohií Am¢v¢syai
27.23 16.30
11 28 Friday ¹ukla M¨gaº¤r¾am
Prathamai 22.09
31.21
12 29 Saturday Dvit¤yai Tiruv¢dirai
34.20 26.52
13 30 Sunday T¨t¤yai Punarvasu
36.09 30.29
14 31 Monday Caturthi Pu¾yam
36.43 32.53
¡ni
15 01 Tuesday Pa®cami ¡yilyam Mithuna Ravi
35.58 34.01 08.35 (09.24 am)
S¦nya tithi ½a²aº¤thi
16 02 Wednesday ½a¾°i Magham
34.01 33.57 S¦nya tithi
17 03 Thursday Saptami P¦ram
30.58 32.48
18 04 Friday A¾°ami Uttiram
27.00 30.43
19 05 Saturday Navami Hastam
22.16 27.54
Navami-Daºami
tithi-dvayam
20 06 Sunday Daºami Chittirai
16.55 24.28
Ek¢daºi tithi
21 07 Monday Ek¢daºi Sv¢ti Tirunak¾atram of
11.06 20.36 ¹r¤ Periy¢zhv¢r
Dv¢daºi tithi Sarva Ek¢daºi
22 08 Tuesday Dv¢daºi Viº¢kham Mah¢prado¾am
05.02 16.32
Trayodaºi
tithi 53.52
June ¡ni Day Tithi Nak¾atram Remarks

23 09 Wednesday Caturdaºi Anu¾am Tirunak¾atram of
52.54 12.27 ¹r¤man N¢thamuniga¶
24 10 Thursday Paurámi Ke°°ai
47.20 08.33
25 11 Friday K¨¾á M¦lam
Prathamai 05.06
42.15
26 12 Saturday Dvit¤yai P¦r¢²am
37.50 02.09
Uttir¢²am
57.46
27 13 Sunday T¨t¤yai ¹ravaám
34.18 58.42
28 14 Monday Caturthi Avi°°am
31.48 58.34
29 15 Tuesday Pa®cami Sathayam
30.29 59.39
30 16 Wednesday ½a¾°i Pura°°¢di
30.24 60.00
News from Branches

Kumbakonam: 9 A/c Rooms & 4 Non A/c Rooms are available in this Math.
Functions like Brahmopadesam, Seemantham, Abdapoorthi, Satabishekam etc.
can be done here. Cars & Autos are arranged on request. 0435 2403383
Tiruvallikeni: The ¹r¤ Ma°ham premises at Tiruvallikëí has a large hall and space
for performing auspicious functions like ¡yu¾ya Homam, Upanayanam,
S¤mantam, Niºcayat¢rtam, ½a¾°iyabdhap¦rti etc. Rooms are also available
for performing other vedic rituals. For further details, please contact: 044 -
28441866, V¢dy¢r ¹r¤ Tiruve¶¶iya¬gu²i Venka°eºan 09840700303.
Working Hours
8.30 a.m. to 1 p.m., 5 p.m. to 8.30 p.m.
SANKALPAMS
Am¢v¢syai 10 th June 2021 Thursday Vaik¢si 27 th Am¢v¢syai 27.23
Rohií 16.30 Dh¨ti 7.11 N¢gavam 27.23
Plava n¢ma sa¼vatsare Uttar¢yaé Vasanta ¨tau §¾abha m¢se K¨¾á pak¾e
Am¢v¢sy¢y¢m puýa tithau Guru v¢sara Rohií nak¾atra yukt¢y¢m Dh¨ti yoga
N¢gava karaá (¹r¤ Vi¾ú yoga ¹r¤ Vi¾ú karaá ¹ubha yoga ¹ubha karaá) eva¬guá
viºe¾eá viºi¾°¢y¢m asy¢m Am¢v¢sy¢y¢m puýa tithau Darºa sr¢ddha pratinidhi tila
tarpaám kari¾ye
Mithuna Sa¬kramaám (¡ni m¢sa piãappu) 15 th June 2021 Tuesday ¡ni

1 st Pa®cami 35.58 ¡yilyam 34.01 Vy¢gh¢tam 04.03 Bhavam 6.35
P¢lavam 29.22 Mithuna Ravi 8.35 (9.24 AM) ½a²aº¤ti
Plava n¢ma sa¼vatsare Uttar¢yaé Gr¤¾ma ¨tau Mithuna m¢se ¹ukla pak¾e
Pa®camy¢m puýa tithau Bhouma v¢sara ¡ºle¾a nak¾atra yukt¢y¢m Vy¢gh¢ta yoga
P¢lava karaá (¹r¤ Vi¾ú yoga ¹r¤ Vi¾ú karaá ¹ubha yoga ¹ubha karaá) eva¬guá
viºe¾eá viºi¾°¢y¢m asy¢m Pa®camy¢m puýa tithau Mithuna sa¬kramaá sr¢ddha
pratinidhi tila tarpaám kari¾ye
Madur¢ntakam Sanskrit College

Please read the correct Website Address
as:
http://mkmsanskritcollege.org
News from ¹r¤ Sannidhi
24.4.21 On the occasion of Dv¢daºi,

K¢°aka p¢r¢yaám was performed.
P¢duk¢r¢dhanam took place and HH
distributed ¹r¤ P¢da teerttham to
devotees. In the evening, Prado¾a
¢r¢dhanam was performed with usual
devotion.
26.4.21 ¹r¤ M¢lolan enjoyed the

Sv¢ti tiruma®janam, due tomorrow, today
itself. HH participated in the
Ijy¢r¢dhanam and himself performed the
snapana tiruma®janam to ¹r¤ M¢lolan.
27.4.21 Today is the golden day
prak¨tam ¹r¤mad Azhagiyasi¬gar accepted
the ochre robes (Chittirai Sv¢ti) in 2009.
Today being Pourámi, HH had tirumu²i
vilakkam after abhigamana ¢r¢dhanam.
Special bhak¾anams were submitted to
¹r¤ M¢lolan during Ijy¢r¢dhanam, with 9.5.21 After due ¢r¢dhanams in the
HH performing the ma¬gala h¢rati. morning, Prado¾a ¢r¢dhanam, which is
Emperum¢ns of several divyadeºams like very special for ¹r¤ N¨si¼ha, was
Tiruva¶¶¦r had sent their garlands, performed by HH in the evening, with a
apparel, etc. to bless HH on the occasion ma¬gala h¢rati.
of his ¡ºrama sveek¢ram. This was 18.5.21 P¢r¢yaám for the
followed by a sumptuous tadeey¢r¢dhanam.
¢r¢dhanam of Villvialam ¹r¤mad
At Va²uv¦r, ¹r¤ Chakravarti Azhagiyasi¬gar was commenced by
Tirumagan, with ¹r¤ S¤t¢ Pir¢°°i and I¶aiya prak¨tam ¹r¤mad Azhagiyasi¬gar during
Perum¢¶, after riding replendantly in a abhigamanam, with numerous Sv¢mis
chariot as part of the Brahmotsavam, participating in the p¢r¢yaám.
visited ¹r¤ Ma°ham, where tiruv¢r¢dhanam
was performed and due honours 20.5.21 The annual ¢r¢dhanam of
conferred on ¹r¤ ¡diva´ ¹a°hakopa Villivalam ¹r¤mad Azhagiyasi¬gar was
Yat¤ndra Mah¢deºikan and the 41 st observed today, with Periya Sattãumuãai
¹r¤mad Azhagiyasi¬gar, who are present during abhigamana ¢r¢dhanam, with
at the ma°ham in arccha form. ¡zhv¢r ¡c¢rya Sambh¢vana and performance
of ¢r¢dhanam for the p¢duk¢s of
28.4.21 Isaiyan¦r ¡r¢dhakar Sv¢mi,
on the occasion of his tirunak¾atram,
submitted contributions for ¹r¤ M¢lolan
to be offered special bhak¾anams during
all the three ¢r¢dhanams.
Vi²¢y¢tãi utsavam commenced for ¹r¤
V¤rar¢ghava Perum¢¶ at Tiruva¶¶¦r, Villivalam ¹r¤mad Azhagiyasi¬gar by
following the Chaitra Brahmotsavam.
prak¨tam ¹r¤mad Azhagiyasi¬gar. In his
7.5.21 On the occasion of Ek¢daºi, anugraha bh¢¾anam, HH recalled the
¹r¤ M¢lolan lent His ears to p¢r¢yaám sterling qualities of Villivalam ¹r¤mad
of Acchidram and Aºvamedham. Azhagiyasi¬gar in detail, chronicling his
8.5.21 Poorv¢c¢rya P¢duk¢r¢dhanam contributions to the development of ¹r¤
and distribution of ¹r¤P¢da Teertham by Sannidhi and his undying love for ¹r¤
HH were the highlights of this Dv¢daºi M¢lolan. ¡r¢dhana kainkaryam was
day, apart from K¢°aka p¢r¢yaám. performed as stipulated, separately.
22.5.21 Vasantotsavam is being

celebrated at ¡sth¢nam at Tiruva¶¶¦r for
¹r¤ V¤rar¢ghava Sv¢mi, today being the
5th day thereof, with teertthav¢ri.
23.5.21 Ek¢daºi. Veda, Divya
Prabandha p¢r¢yaáms were commenced
by ¹r¤mad Azhagiyasi¬gar during
Abhigamana ¢r¢dhanam, as part of the
three-day celebrations on account of ¹r¤
Namm¢zhv¢r’s tirunak¾atram falling on
Vaik¢si Viº¢kham.
24.5.2021 As instructed by HH
¹r¤mad Azhagiyasi¬gar, ¹r¤
LakshmiNïsi¼ha, Sudarºana,
Dhanvantari Mah¢yaj®am was performed
at ¹r¤ Ahobila Ma°ham, Tiruva¶¶¦r, for
universal welfare. Today is also the
glorious day HH prak¨tam ¹r¤mad At 5pm, HH performed p¢r¢yaám
Azhagiyasi¬gar ascended the spiritual of ¹r¤ N¨si¼h¢vat¢ra gha°°am and
throne of ¹r¤ Ahobila Ma°ham. Prado¾a delivered a scintillating anugraha
¢r¢dhanam was performed as usual in bh¢¾anam on the various auspicious
the evening, with HH performing mangal attributes of ¹r¤ N¨si¼ha, on the occasion
h¢rati and with distribution of special of ¹r¤ N¨si¼ha Jayanti. HH performed
pras¢dams offered to ¹r¤ M¢lolan. ¹r¤ N¨si¼ha Jayanti ¢r¢dhanam, during
25.5.21 ¹r¤ Namm¢zhv¢r’s which special offerings were made to ¹r¤
tirunak¾atram was celebrated with M¢lolan. After gho¾°i, S¢tãumuãai and
devotional fervour, with the conclusion teerttham, p¢raái took place, as is
of the three day Veda, Divya Prabanda customary on the occasion.
p¢r¢yaám. ¹r¤ Premkum¢r and Smt. (with inputs from Pullamboothangudi
Vijayalakshmi contributed funds for the ¹r¤ Bh¢shyam Sv¢mi, ¹r¤ Sannidhi
same. Kainkaryam)
¹r¤va´ ¹a°hakopa ¹r¤ Par¢¬kuºa Yat¤ndra Mah¢deºikan

(Please see rare picture of HH on the inner cover)
This Azhagiyasi¬gar incarnated at R¢jamann¢rkovil (Mann¢rgu²i) on Vaik¢si
Bharaí. He belonged to the Uruppa°°¦r Chakravarthi lineage. He ascended the
spiritual throne of ¹r¤ Ahobila Ma°ham as the 39th Pontiff in Saumya year
Vaik¢si (21st May 1909). In his poorv¢ºramam, Sv¢mi was popularly known as
Vy¢karaám Ra¬g¢ch¢rya Sv¢mi. As per the direction of the Thirukku²antai
Azhagiyasi¬gar (38th pattam), he took to ascetic order at ¹r¤ N¨si¼hapuram.
After ascending the simh¢sanam of ¹r¤ Sannidhi, this Azhagiyasi¬gar performed
ma¬ga¶¢º¢sanam of Emperum¢n at Pu¶¶amb¦damku²i and ¡dan¦r and proceeded
to Mann¢rgu²i, where he stayed for long, performing Ma¬ga¶¢º¢sanam of ¹r¤
Rajagopalan. He renovated the Ma°ham at Mann¢rgu²i. This Azhagiyasi¬gar
got a Silver Ma´²apam made for ¹r¤ Lak¾m¤n¨simhan. The walls of the northern
prak¢ram of Thiruva¶¶¦r Veerar¢ghava´ sannidhi were constructed during the
time of this Azhagiyasi¬gar. HH stayed at Mann¢rgu²i, blessing disciples with
pa®ca sa¼sk¢ram, bharany¢sam and grantha k¢lak¾epams.
A few years later, the health of HH deteriorated. He directed ¹r¤ U. Ve.
Vidva´ Ve¬ka°a K¨¾ám¢c¢rya Sv¢mi, popularly known as K¢rukkuricchi
Ayyam¢c¢riya, to take to ascetic order. This Sv¢mi possessed all the qualities
required to head the ¹r¤ Sannidhi ¡sth¢nam with impeccable knowledge of the
samprad¢yam and expertise in rendering Ubhaya Ved¢nta discourses. He was
given the tirun¢mam of ¹r¤ Ra¬gan¢tha ¹a°hakopa Yat¤ndra Mah¢deºikan and
took to the ascetic order in the year Pram¢thi, Chittirai, ¹ukla pak¾a A¾°ami
tithi, on Pu¾ya nak¾atram. The two Azhagiyasi¬gars together were performing
¢r¢dhanam to ¹r¤ Lak¾m¤n¨si¼han for some time. The health of the 39th ¹r¤mad
Azhagiyasi¬gar deteriorated fast and he ascended to Paramapadam on
20.5.1915 (R¢k¾asa, Vaik¢si ¹ukla Saptami), after a reign of 6 years. His
B¨nd¢vaám is in Mann¢rgu²i.
Here is his taniyan:
¹r¤ V¤rar¢ghava Yat¤ndra pad¢bja bh¨¬gam
¹r¤mad ¹a°h¢ri Yativarya k¨p¢tta bodham /
¹r¤ ¹r¤niv¢sa ¹a°hajit Yatidhurya v¤k¾¢ p¢tram
Par¢¬kusa Yat¤ndra gurum bhaj¢maª //
¹r¤ Ved¢nta Deºikotsava Vaibhav¢ni

of Pi¶¶aip¢kkam ¹r¤mad Azhagiyasi¬gar (Part-4)
Oppiliyappan Koil ¹r¤ Sadagopan, USA
Pura°°¢si Thiruvonam ¹LOKAM-21

S¡TâUMUâAI UTSAVAM Pura°°¢si Sravaám
¹lokas 21-26 cover the ascent and Vedant¢rya tvadeeyodaya ºubha divasaª
descent of Sv¢mi Deºikan over the steps suprabhatodya devaª
leading to Lord Hayagr¤van’s sannidhi Brahm¢dy¢ª Brahmaºaile Hayavadana
for Ma¬ga¶¢º¢sanam and the Periya ºubh¢º¢san¢ya svarante |
S¢tãumuãai on the hill. D¢sa padasrit¢sca svah¨daya vidh¨te
sooktivarge vivak¾¢m
¡sth¢ya dvarisanti dh¨tamiha gamanam
jaitram a¬geekuru¾va ||
Meaning:
Oh Ved¢nt¢c¢rya! This is the dawn of
this auspicious day of Your
Tirunak¾atram. Brahma and the other
Devas are rushing to attend Your
The Pura°°¢si utsavam for Sv¢mi

Deºikan at Thiruvaheendrapuram reaches
a crescendo on his Janma nakshtram
(Pura°°¢si Sravaám) day. This Utsavam
is called S¢tãumuãai utsavam. The day
resounds with the majestic tones of the
¹r¤ Sooktis of Sv¢mi Deºikan, as He
ascends and descends the Ou¾adha Giri
for Ma¬ga¶¢º¢sanam of Lord Hayagr¤van.
Ma¬ga¶¢º¢sanam of was honored during this ascent by the

Lord Hayagr¤van assembled Devas, who recited his titles
(Hayavadana- and hailed him with greetings of ‘Jaya
ºubh¢s¢san¢ya) at Vijayee Bhava’. He arrived at the top of
His abode in Brahma the hill (Brahma ¹ailam), where Lord
¹ailam (Ou¾adha Hayagr¤van has His shrine. There, He
giri). Your devotees created an assemblage of deities inside
are waiting at Your and outside the Sannidhi of the Lord in
doorstep to recite his role as an Adhyak¾ar (leader),
Your ¹r¤ Sooktis that circumambulated the shrine (pr¢d¢k¾iýena
they have memorized very well. The gatv¢) and after that sat (avat¢sthe) next
ºi¾yas seek their ¡c¢rya’s a p p r o v a l to His Lord on the same divine seat
f o r ascending, marking his Vijaya Y¢tra (eka Pee°ham) (Hayavadanamapi kv¢pi
(gamanam jaitram a¬geekuru¾va). deºe avat¢sthe).
¹LOKAM-22 ¹LOKAM-23
Sv¢mi Deºikan’s Ascent and eka Sv¢mi’s Beauty
Pee°h¢sanam with Lord Hayagr¤van Soyam kim divyam T¢rk¾yaª Phaípati nagareem
Ittham sampr¢rthitaª ¹r¤ ¹ruti ¹ikhara guruª p¢tukamovar¦²haª
sordhvapu´²raª subhoo¾aª V¢geeº¢ Devata v¢? Adbhutanunurakhila
S¢dyaprasth¢ya devaiª stuta nija birudo lokan¢rha avateerá |
Brahmaºail¢dhiroo²aª | Lok¢n¢m bh¢gya pa¬ktiª parinativasato
V¢geeºa v¢samantaª bahir amara sabh¢ labdha m¦rtiª kime¾¢
kalpam adhyak¾ayan dr¢k Devesasya am¨taughetvakalahi tanuj¢
pr¢d¢k¾iýena gatv¢ Hayavadanamapi Mohinee Mohinee v¢? ||
kv¢pi deºe avat¢sthe || The Gho¾°i assembled in front of Lord
Meaning: Hayagr¤van’s sannidhi was baffled by the
When prayed to thus (Ittham most beautiful form of Sv¢mi Deºikan,
sampr¢rthitaª) for celebrating His as He sat next to His Lord. People
Tirunak¾atram, Sv¢mi Deºikan (¹ruti wondered: Is He the divine Garu²an from
¹ikhara guruª) adorned Himself with Paramapadam (Soyam kim divyam
the twelve ¥rdhva Pu´²rams, lovely T¢rk¾yaª)? Has He descended on
apparel and ornaments and started Thiruvayindai to protect it from any
quickly on the journey up the hill. He danger (Phaípati nagareem p¢tuk¢mo
¡c¢ryoheeti matv¢ savidham upagat¢

c¢mar¢dyaiª sapary¢m
¡tanv¢na tameva prathita guruvaram
sevate sma anime¾am ||
Thus, the assembly of scholars (budha
pari¾ad) was bewildered by the multiple
levels of beauty of Sv¢mi Deºikan. The
clamour from the followers subsided in
anticipation of the start of the Sattãumuãai.
avar¦²haª kim)? Is He perhaps the Lord The concluding stage of Thirupp¢vai
of Speech (Vageeº¢ Devata v¢)? Has S¢ttãu Muãai (Goda g¢th¢ avas¢ne) was
He incarnated in this beautiful body so reached. Sv¢mi Deºikan was eager to
that it can be enjoyed by one and all? perform Ma¬ga¶¢º¢sanam of His Lord
Has Mohini, who pacified the fighting (Hayamukha samupasth¢na sevokta
Devas and the Asuras during the time of e¾aª) and came to the front. The Gho¾°i
the distribution of the nectar on the also approached Sv¢mi Deºikan with fans
shores of the milky ocean incarnated as in hands (c¢mar¢dyaiª sapary¢m) to
this Deity? Has the combined good serve their ¡c¢rya. The members of the
fortune of the people of the world Gho¾°i drank in the beauty of Sv¢mi
embodied itself in this enchanting form Deºikan without blinking their eyes.
before us (Lok¢n¢m bh¢gya pankti: ¹LOKAM-25
parinativasato labdham¦rtiª kime¾¢)? Gho¾°i Bahum¢nam
¹r¤mad Azhagiyasi´gar uses many
S¦rissopi svakeeyam Hayavadhana nutim
comparisons with entities of beauty to
T¢rk¾ya pa®ch¢sad¢dim
celebrate the divine handsomeness of
D¢s¢n adhy¢pya bhak¾yaiª vividha phalayutaiª
Sv¢mi Deºikan seated next to His Lord
tarpayan arpitaiª svaiª
on his birthday.
Pa®c¢ºat p¢°hadh¢ree vijitajavatay¢
¹LOKAM-24 p¢da svapiy¢tam
Glory of Gho¾°i at Ou¾adhagiri Vidvad b¨nd¢padeºam vibhudha saritam
¢pl¢vayan sampratasthe ||
Ittham sambhr¢nta cet¢ª budha pari¾ad iyam
dr¢gudeeré sughosheª Next, Sv¢mi Deºikan taught His
God¢ g¢th¢vas¢ne Hayamukha devotees (D¢s¢n adhy¢pya) the Garu²a
samupasth¢na sevotka e¾aª | Pa®c¢ºat and Garu²a Da´²akam
composed by Him, presented them with

the many kinds of fruits and victuals
offered to Him and made them happy
with the distribution of pras¢dam
(bhak¾yaiª vividha phalayutaiª tarpayan
arpitaiª svaiª). Sv¢mi immersed the
assembled scholars in the majestic
Pa®c¢ºat stotram recitation and made
them resemble a flowing river of delighted
scholars (p¢da sev¢bhiyatam vidvad
b¨ndap¢deºam ¢pl¢vayan sampratasthe) vibh¢gam) reciting his Prabandhams and
and thereafter, Sv¢mi started His descent other works. The assembled citizens and
from the Brahm¢dri. visitors were filled with joy to hear these
recitations as Sv¢mi descended from the
¹LOKAM-26
hill and went around the shrine of His
Descent from Brahm¢dri Lord (Phaípati-purar¢° sadma veetheeª
Brahmadres sovar¦hya prathita n¨pativat pareetya) to reach the sannidhi of ¹r¤
klupta gho¾°ee vibh¢gam Devan¢than. There, Sv¢mi Deºikan
Bhakt¢n sammodayan san Phaípati purar¢° performed Ma¬ga¶¢º¢sanam with the
sadma veetheeª pareetya | stotras he had composed on the Lord
Devech¢dhyak¾am etya svak¨ta nuti ganaiª (¹r¤ Devan¢yaka Pa®c¢ºat and ¹r¤ Acyuta
ma´gal¢s¢sti poorvam ¹atakam). He proceeded next to the
Hem¢bj¢n R¢ghav¢deen stutibhiª abhinuvan shrines of ¹r¤ Hem¢bjavalli and ¹r¤ R¢ma
Lak¾m¢áryam vavande || and arrived thereafter at the Sannidhi of
As indicated in the previous ¹lokam, ¡c¢rya R¢m¢nuja who was very pleased
Sv¢mi Deºikan concluded the recitation to see his disciple, who followed his path
of the stutis at the Brahm¢dri and in Paramata Bhangam and honoured
descended. Like a great king (prathita Sv¢mi Deºikan through aru¶app¢²u,
n¨pativat), he was accompanied by many drenching him with merciful glances.
competent Gho¾°is (k¶pta Gho¾°hee – to be continued
¡div¨k¾am: The Primordial Tree

Mukk¦r ¹r¤mad Azhagiyasi¬gar’s Aru¶mozhi
Translation: Smt. Jayashree Ramanujam, Singapore

lders enlighten us based on the
E scriptures that the compassionate

Bhagav¢n has given us the
opportunity to be born as humans on
this earth. How can we avoid wasting
this birth and cross the samsaric ocean
to reach the other eternal shore of
Bhagav¢n preached to Arjuna in Gita
Vaiku´°ham? We should ensure we cross that this physical body is similar to that
this sea when we are physically fit. of a huge banyan tree. This matter is
I have weighed all the matters stated explained well through Devaki’s
in the scriptures and have given their pregnancy. When Krishna dwelt in
essence for a better understanding. Those Devaki’s body, her body was considered
who have not heard about this can peruse similar to that of a tree where two birds,
this thoroughly for their benefit. Those the Param¢tm¢ and Jeev¢tma reside
who are already aware of it can read this together. This can be understood better
for pleasure. through the following ºloka.
Ek¢yano’sou dviphalaª trimoolaª
We shall take the banyan tree as an cat¦rasaª pa®cavidhaª ¾a²¢tm¢ |
example. It grows in one place, develops Sapta tvak a¾°avi°apo nav¢k¾aª
into a huge entity consisting of roots, daºacchad¤ dvikhago hy¢div¨k¾aª ||
aerial roots, branches, leaves and fruits, (¹r¤mad Bh¢gavatam, 10-2-27)
and decays over a period. The tree has Ek¢yana: This physical body emerged
both inner and outer bark, many through a prime source, similar to the
branches and deep holes. Birds enjoy by banyan tree originating from a place.
eating its fruits and nesting on it. Let us
Dviphala: There are both joys and
explore further.
sorrows prevalent in this universe.
Trim¦la: This physical tree (body) Daºaºcada: This physical tree has
has three roots, viz., Sattva, Tamas and ten leaves and tender sprouts; they are
Rajas. the five physical senses (karmendriya)
Cat¦rasa: This physical tree and five mental senses (J®¢nendriya).
undergoes four stages viz., B¢lyam The Devas chanted that there are two
(infancy), Kaum¢ram (adolescence), birds, the Param¢tma and Jeev¢tma,
Yauvanam (youth) and, Jar¢ (old age). residing in this ancient physical tree.
Pa®caºipha: This physical tree has Why is importance given to this human
five aerial roots: space, water, air, fire, form? Virtue (puýam) can be earned
and earth. only through this human form. Travelling
½a²¢tm¢: This physical tree consists to sacred places is possible only because
of a subtle body and later when it reaches of this body. Charity and donating for a
five different stages like the heavens, noble cause is possible only if you have
(dyuloka), parjanya (rains), P¨thv¤ a body. Wisdom can be acquired only
(earth), man and woman through the through the human form. Distinguishing
Dhoom¢di m¢rga (darker route) and between right and wrong is possible with
thereby acquires a physical body. Since the human intellect. Listening to sacred
the stage of the soul before taking a advice (upadeºam), chanting the Vedas
birth is also considered as one of the and Divya Prabandham, learning the
stages, there are six positions for a soul. scriptures, knowing about the primordial
Lord ¹r¤man N¢r¢yaá and His eternal
Sapta tvak: This tree has seven skins abode, all these are possible only through
called as tvak, carma (skin), m¢msa the human body. Performing Bhakti Yoga
(flesh), rakta (blood), sn¢v¢, asti (bone) or Prapatti to attain the feet of the Lord
and majj¡ (marrow). is also possible only through the medium
A¾°avi°apa: This physical tree has of the human body.
eight branches, i.e., two hands, two legs, Thus there is no greater birth than
forearms, forelegs, chest, and head, to that of a human being on this earth. If
render eight-fold prostration (s¢¾°¢¬ga we do not earn the required merit
pra´¢ma,). (puýam) in this birth, we would end up
Nav¢k¾a: This body has nine holes being born again and again endlessly.
comprising the eyes, ears, nose, mouth One should realize about true nature
and excretory organs. (tattva) strategy (hita) and objective
(puru¾¢rtha). Param¢tma, Jeev¢tma and Ekayana: This body should be made

non-sentients come under Tatva. Bhakti to surrender with absolute faith at the
and Prapatti yogas are the means. divine feet of an ¡c¢rya. He has the
Salvation is Puru¾artha. power to induce the spark of wisdom to
Having realized the true nature of the attain salvation. That master will impart
self, one should choose the appropriate the required knowledge and preach the
means to attain eternity and the bliss of esoteric meanings. He will teach the
rendering eternal service to the Supreme Prapanna to be absolutely devoted to
one supreme God ¹r¤man N¢r¢yaá who
Lord. I shall state what you should do in
is the primordial cause of all creation,
this regard: do read carefully.
protection and destruction. He is the one
This physical body should be nurtured who accepts our surrender, punishes our
well by adopting hygienic standards. The trespasses and grants liberation.
senses should be reined in and the focus
Dviphala: The preceptor makes the
should be on spiritual matters. One should
disciple understand the greatness of both
not stuff oneself with food, should sleep
the Lord and His devotees and preaches
in moderation, without sleeping too much
about Lord Lak¾m¤ Narasi¼ha and his
or too little. One should practise solitude
adorable devotee Prahl¢da, thereby
and try to follow the prescriptions of the
making the disciple enjoy both the fruits.
Bhagavad G¤t¢.
Trimoola: The ¡c¢rya briefly chants
As this body is Ek¢yana, so is the
the A¾°¢k¾ara mantra after the Jeevan
Jeev¢tma; it should also be totally devoted performs ºara´¢gati, to denote that the
to one God. Likewise, the Jeev¢tma Jeevan is the eternal servant of Lord
should strive to become dviphala and so ¹r¤man N¢r¢yaá alone. The fruit of this
on. After accomplishing this, one gets surrender is to gain a berth in Vaiku´°ham
salvation at the opportune time. to perform eternal service to ¹r¤man
Please do not question as to how all N¢r¢yaá. The ¡c¢rya quotes the
the traits that come with the physical Carama ¹loka, which instructs us to simply
body can be transferred to the Jeev¢tma surrender and leave the rest unto
in attaining eternal bliss. It is not possible Perum¢¶, who destroys all our sins and
to transfer such traits, but those traits take us to His abode. The ¡c¢rya also
that are crucial for salvation are to be instructs us to chant the three mantras
absorbed by the Jeeva. I shall explain (Rahasyatrayam) that are pivotal to
such subtleties. attaining Mok¾a and protects his disciple.
Cat¦rasa: An ¡c¢rya ensures that the the Lord’s grace and through that, attain
wisdom earned by a disciple through salvation. He preaches the six essential
association with the ¡c¢rya is further steps to be followed during and after the
sustained and expanded by preaching performance of ºara´¢gati. As the Jeevan
about the Vedic essence that talks about does not have any refuge other than
the lofty nature of a mother, father, ¹r¤man N¢r¢yaá, the ¡c¢rya performs
preceptor, and a guest. He makes one ¢tma nik¾epam (bhara-samarpaám) with
experience the joys of serving one’s its six elements on behalf of the
parents, preceptor and guests. As a surrendering soul and ensures that the
result, he ensures that such a person is disciple becomes a ¾a²¢tm¢.
appreciated by Lord and others.
Saptatvak: It is not enough that one
Pa®caºipa: The Primordial Lord has devotion to the Lord alone or one
Lak¾m¤k¢nta, whom we get to enjoy after possesses devotion towards His devotees
attaining salvation, is endowed with all alone. One who aspires for eternity
auspicious qualities. He is our master should posses the trait of being a devotee
and we are His servants. He is of ¹r¤man N¢r¢yaá and also a devotee
omnipresent, omniscient, and ever of the Lord’s devotee. One should wear
blissful. To attain such supreme bliss, the seven-fold protection of servitude to
one has to choose either Bhakti yoga or the hierarchy of seven layers of devotees,
Prapatti yoga. as stated in the Mukunda M¢l¢ verse:
Our sins are a deterrent to our Tvad bh¨tya bh¨tya paric¢raka bh¨tya
salvation, as we have transgressed during bh¨tya bh¨tyasya bh¨tya iti m¢m smara
our countless births. We have lived lokan¢tha. The ¡c¢rya instills such a faith
against the ordains of Bhagav¢n, thereby in the disciple to make him a saptatvak.
accumulating a huge baggage of sins. Ashtavitapa: The ¡c¢rya preaches
The preceptor preaches the five subtle about the greatness of Veda p¢r¢yaám,
matters that grant us clarity. He makes Divya Prabandham, ¹r¤ Bh¢¾yam, ¹r¤ G¤t¢
the disciple leave one, remember three Bh¢¾yam, ¹r¤mad Rahasyatrayas¢ram,
and practice one. The disciple gains ¹r¤mad Bhagavad Vi¾ayam, ¹r¤
knowledge about Artha Pa®caka. Gadyatrayam, and ¹r¤ Vi¾ú Sahasran¢ma
½a²¢tama: The ¡c¢rya creates a stotram. He ensures that the disciple
desire for attaining salvation, he makes learns and recites these eight gems. He
the disciple perform ºara´¢gati to win thus makes the disciple stay firm with
these eight branches that grant good ¹r¤ Mah¢lak¾m¤ and ¹r¤man N¢r¢yaá.
fortune. Veda Ved¢nta, Itih¢sa, S¢tvika Pur¢ás,
Nav¢ksha: The ¡c¢rya preaches the Divya Prabandham, etc. eulogize their
significance of nine different types of supreme glories. I shall state a couple of
devotion to Bhagav¢n. A Jeevan must them.
faithfully remember that the soul always Goddess ¹r¤ Mah¢lak¾m¤ and Lord
belongs to the Supreme Lord, so ¹r¤man N¢r¢yaá are the parents of all
rendering service to the Lord is innate Jeevas on this earth irrespective of their
to the soul. The ¡c¢rya grants us nine religion, faith, actions, gender, orthodoxy,
different visions to render nine type of wisdom, etc. They are our protectors
devotion to Bhagav¢n: since infinity. They grant us the fruits
¹ravaám keertana¼ Vi¾óª depending on our actions. Even those
smaraám p¢da sevana¼ who do not believe in them are protected
Arcana¼ vandana¼ d¢sya¼ by them unconditionally. They are the
sakhyam atma nivedanam | sole grantors of salvation. Those who
Iti pu¼s¢rpit¢ Vi¾áu realize and surrender unto them are
bhaktiºcet nava lak¾a´¢ ||
This ºloka talks about the nine types
of devotion one must strive for.
Daºaºada: The ¡c¢rya preaches the
importance of daily austerities like
Sandhy¢vandana, Aup¢sana,
Abhigamana, Up¢d¢na, Madhy¢hnika,
Ijy¢r¢dhana, Sv¢dhy¢ya, S¢yam Sandhy¢,
S¢yam aup¢sana, and Yoga and stresses
that the disciple should not skip them
out of laziness. These are termed as ten
sprouts that a disciple should perform.
Such a Jeev¢tama is eternal and the
personification of knowledge.
There are two birds residing in the
Kalpav¨k¾a tree, naturally endowed with
wisdom. These two birds are the supreme
granted an equal stature of supreme bliss. Hence please do not waste this
These two supreme birds are seated
precious human birth, nurture sattvic
happily on the kalpav¨k¾a tree known as
Jeev¢tma. The ¡c¢rya provides clarity traits through a balanced diet and cleanse
through scriptures so that the disciple the soul through an ¡c¢rya. Perform
dose not forget about the divine couple noble deeds to receive the affection of
¹r¤ Mah¢lak¾m¤ and ¹r¤man N¢r¢yaá.
The ºrutis stand as eloquent proof that God and be blessed with the abundant
the soul belongs to ¹r¤man N¢r¢yaá. and auspicious fruits thereof.
Samprad¢ya Quiz
1. Which incarnation of the Lord, though not included in the principal ten, is
glorified by ¡zhv¢rs and ¡c¢ryas?
2. What are the unique characteristics of the Swan, as a bird?
3. The ¡zhv¢rs who have eulogised the
Ha¼s¢vat¢ra are:
4. What was the state of the world before
the Ha¼s¢vat¢ra?
5. What was the principal mission of the
Ha¼s¢vat¢ra?
6. Is any other purpose attributed to the
Ha¼s¢vat¢ra?
7. Who were the beneficiaries of the Lord’s
teaching in the Ha¼s¢vat¢ra?
8. Which ¡c¢rya authored an exquisite
work in which ¹r¤ R¢ma sends a swan as
a comforting messenger to the distressed
S¤t¢ Devi at La¬k¢?
9. Apart from the bird and the Lord, does
the term Ha¼sa denote anyone else?
10. Is there any other connection between
¹r¤mad Azhagiyasi¬gars and Swans?
(Answers on page 44)
¹r¤ra¬gam R¢jagopura
Nirm¢á Kai¬karyam
Aru¶mozhis of Mukk¦r ¹r¤mad Azhagiyasi¬gar
Translators: Oppiliappan Koil Varadachari Sadagopan and

Jayashree Murali Desikachari
Avani/August 1980
Adya me saphalam janma
jeevitam ca sujeevitam /
Yad gopurasya samv¨ddhim
h¨¾y¢mi Ra¬ginaª //
I am writing this Aru¶mozhi to make
you aware of a delightful situation.
Tirukku²andai ¡´²avan saw the rising
southern gopuram and declared joyously,
“The first floor work might be completed
before the start of sa¬kalpam this year.
I will help with the commencement of
the second tier right away. Even if the
sa¬kalpa venue is Tirukku²andai, I will
travel to ¹r¤ra¬gam to take part. Since
Gopura kai¬karyam is important, it is
fine to interrupt the c¢turm¢sya
sa¬kalpam observance for this purpose. bricks and returned to Tirukku²andai for
There will be no do¾am. Whatever it costs the start of the c¢turm¢sya sa¬kalpam.
to build the second storey, it does not The owner of The Hindu Newspaper
matter. I will take care of all expenses. I has sent Rs.10,000 through
will buy the sand, cement and steel Thirukka¶¶am ¡sth¢na Vidv¢n. Bombay
wires”. He gave the advances for the resident ¹r¤ P.N. K¨¾ám¢c¢ri is working
on raising funds for the third floor The purpose of writing all these is
through the Setjis there. not merely to raise the funds for building
Visiting ladies say that they are telling the Gopuram. I am not a collector of
their husbands and friends as funds. This kai¬karyam for Sri
well as other relatives that similar to Ra¬gan¢yik¢ sameta ¹r¤ Ra¬gan¢than
taking loans to celebrate marriages and and the one who incarnated from the
other auspicious events, we should even pillar is actually being performed by those
borrow and contribute to the Gopura who assemble the needed funds. I spend
kai¬karyam. “The opportunity for what they send with closed eyes. ¹r¤mans
accumulating merit by participating in keep sending at the command of the
gopuram construction will not arise again. Lord. As a friend of these ¹r¤mans, I
When we talk like this, our relatives and keep spending.
friends think about the Gopuram, the The construction work is proceeding
people working on it and the eighty five briskly. On the day of completion of the
year-old ¹r¤mad Azhagiyasi¬gar watching Vidvat sadas this year, the day of my
this scene with a smile, unmindful of the tirunak¾atram, ¡vani Hastam, I am
stress on him. He is mobilizing the funds planning to have the honororiums/
for construction without let. We should sambh¢vanai for the attending Vidv¢ns
also make appropriate contributions. We on the first storey of the Gopuram, to be
should not delay.” Saying thus, the ladies followed by the function for the
arrive with whatever funds that they could commencement of the second floor, right
raise and present them to me. there in presence of the Temple
One devotee had a dream in which authorities. Pandakk¢l muh¦rta utsavam
¹r¤ Lak¾m¤N¨si¼han appeared and is being planned on that day. I am pleased
commanded him not to sleep: “My to share these plans with you all. Those
devotee and worshipper is suffering. who can attend and enjoy will accumulate
Assemble from all the others whom you puýam. The Lord says: “Vicitr¢ deha
know more than what you normally can sampattiª £ºvar¢ya niveditum ”.
and send that for the gopura Bhagav¢n blesses us with this wonderful
kai¬karyam”. That devotee arrived here, body. Its principal purpose is for use in
took the book of receipts and is sending the Lord’s service.
me the funds. During these times, he Thus, we can use all our limbs in the
writes that he is like the squirrel that body, worship the Lord and receive His
helped ¹r¤ R¢ma in building the Setu. blessings. Similarly, we can use all
auspicious income that we earn through freedom from entering the Karma bh¦mi
this body for Bhagavad kai¬karyams, ever again. We can also engage in the
acquire puýam and enjoy comfort in all South Gopura kainkaryam in all manner,
the worlds. observe Prapatti and ascend to the
Similarly using the mind, speech and beautiful ¹r¤ Vaiku´°ham and enjoy bliss
the body, we can place the ¡tma at the there. There is no need to write about
lotus feet of our Lord and perform this for those who are aware of such
bharany¢sam. Such a jeeva will reach good fortune awaiting us. All the others
the eternal, indestructible, bliss-filled ¹r¤ should make an effort and become objects
Vaiku´°ham and enjoy incomparable joy of the Lord’s purifying glances.
there like the Nitya S¦ris and Mukta Subham
jeevas in a limitless manner and gain
Obituary - P¢pp¢¬ku¶am ¹r¤ R¢ghavan

We regret to record the ascent to Paramapadam of P¢pp¢¬ku¶am ¹r¤ R¢ghavan
Sv¢ami, advocate and Administrative Officer of ¹r¤ Ved¢nta Deºikar Devasth¢nam
at Mylapore. He had his sam¢ºrayaám from
Mukk¦r ¹r¤mad Azhagiyasi¬gar and bharany¢sam
from Villivalam ¹r¤mad Azhagiyasi¬gar. Sv¢mi
rendered yeoman service as the legal advisor of
Tirumala Tirupati Devasth¢nam, a member of their
T.Nagar temple committee, member of ¹r¤ Ahobila
Ma°ham Tirumala Management Committee, a
member of the Central Committee appointed by
Villivalam ¹r¤mad Azhagiyasi¬gar and as the legal
advisor of ¹r¤ Ahobila Mutt and Pou´²ar¤kapuram
¹r¤mad ¡´²avan ¡ºramam. He was of significant
assistance in the construction of Villivalam ¹r¤mad Azhagiyasi¬gar's b¨nd¢vanam
and performed several kainkaryams to the Mutt and to Tiruva¶¶¦r V¤rar¢ghavan,
to whom he was devoted. His passing is indeed a loss to the Mutt. We convey
our condolences to the bereaved family.
Answers to Sampradaya Quiz

1. The Hamsa Avat¢ra, where the Lord took the form of a swan.
2. It is reputed to be capable of separating and imbibing milk alone, from a
mixture of water and milk. It is a bird of eminently S¢tvic nature, thriving in clean
environments and is considered a symbol of wisdom.
3. ¹r¤ Periy¢zhv¢r and ¹r¤ Tiruma¬gai Mannan.
4. The entire universe was enveloped in gloom, both physically and in the sense
of lacking knowledge—mun ivvëzhulagum uárvindãi iru¶ miga (¹r¤ Tiruma¬gai
Mannan).
5. The restoration of Vedas to Brahma—Annam¢i andãu aru maãai payandavan
(¹r¤ Tiruma¬gai Mannan).
6. Yes, ¹r¤mad Bh¢gavatam has a different version, in which the Lord enlightens
not Brahma, but his sons.
7. When Brahma’s sons Sanaka, Sanandana, San¢tana, and Sanatkum¢ra queried
him about the nuances of Yoga, the clueless Brahma meditated upon the Lord for
guidance. Emperum¢n appeared before them as a Divine Swan and elucidated the
secrets of Yoga.
8. Sv¢mi Deºikan - Ha¼sa Sandeºam
9. Yes, certain types of ascetics (as for instance ¹r¤mad Azhagiyasi¬gars) are
known as ParamaHa¼sas, as they symbolise wisdom and disseminate spiritual
intelligence.
10. Yes, ¹r¤mad Azhagiyasi¬gars wear a signet ring known as the Ha¼sa Mudra,
with an swan engraved on it, gifted by ¹r¤ Namm¢zhv¢r to ¹r¤ ¡diva´ ¹a°hakopa
Sv¢mi in recognition of the invaluable services rendered at Tirukkurug¦r, in restoring
the Vai¾ávite mien of the temple and in rescuing ¹r¤ Namm¢zhv¢r’s idol from the
T¢mraparí river, where it had been consigned by people of an alien faith.
SERIALS
VI¹I½¯¡DVAITA (Part VI)
(Pan-organismal Monism)
Vaiku´°hav¢si Pudukko°°ai ¹r¤ A. ¹r¤niv¢sar¢ghav¢c¢rya Sv¢mi
Cetana: (ii) MUKTA (Freed soul) boy in the company of hunters. They
We shall begin this topic with a well- were struck by the noble bearing and
known parable that illustrates the true appearance of the boy, not commonly
nature and condition of the Baddha J¤va, found in hunters. From enquiry and close
who is to become the Mukta or Freed observation of the marks of royalty on
Soul. him, they concluded he must be the prince
lost in the forest years before. They
Once, a certain king went a-hunting
approached him when he was alone and
to the forest accompanied by his queen
explained to him his true nature and the
and his infant prince. There, the king
circumstances that had brought him
and the queen were much absorbed in
there. The boy listened to their words
sport and did not notice that the child
and was slowly weaned away from the
had strayed away from the tent. They
company of the hunters. The sages gave
were not able to trace the child and so
him an education and training suited to
returned to the city with a heavy heart.
The child lost in the forest was too young a prince; and by their own example and
to realize and express that he was the precept, they made him give up the food
prince of the country and was wandering and company of the hunters and created
about helplessly. A hunter who came that in him a desire for a cleaner and better
way saw the boy alone and took him way of life. They sent word to the
home. He grew up in the hamlet along sorrowing king that his son was alive
with other children, spoke their language and in a fit condition to be taken back.
as if it were his own, ate their food and They informed the boy also that his
lived their life. Thus, having been brought father, the king of the country, was eager
up as a hunter’s child, the boy found to see him. When the kind sages took
his good and evil, his joys and sorrows the boy and restored him to the king,
in gruesome things entirely different from both the prince and the king were happy
enjoyments befitting a prince. A few years at their unexpected union after a long
later, some sages happened to see the time.
Let us turn now to the story of the J¤va. enthusiasm. They consider the good of
The J¤va has a close relationship with J¤vas as their own and in an absolutely
the Param¢tma. He is described in the disinterested manner, teach them the true
¹¢stras as the ‘Son’, ‘Disciple’ and nature of the body, ¡tma and Param¢tma
‘Servant’ of God, and as having a place and create in them a dislike for the trivial
in the bosom of Param¢tma like the and evanescent pleasures of the world
Kaustubha gem. But somehow, he forgets and a longing for the attainment of the
his divine home and heritage like the Param¢tma and the enjoyment of the
prince in the parable, wanders in the supreme and eternal bliss. The men, who
world, identifies himself with the body do the work of God for the redemption
and subjects himself to the hardships of of the J¤vas, are the ¡c¢ryas who have a
gestation, birth, old age and death. He unique place in religious literature. It is
becomes a prey to all the afflictions the stated in the ¹¢stras that a person gets
flesh is heir to, which are of three kinds an ¡c¢rya as a result of good deeds
1) ¡dhy¢tmika or bodily sufferings like done by him in previous birth. God’s
pain, disease etc. 2) ¡dhiboutika or benevolence, good deeds done by
sufferings caused by other beings and chance, the gracious glance of God,
3) ¡dhidaivika or those caused by divine freedom from hate, willingness to learn
agency like rain, thunder, fire etc. He and conversation with good men-these
forfeits the state of God-bliss, his rightful are six causes that lead to the acquisition
heritage, and is much in the same state of an ¡c¢rya. The ¡c¢ryas reveal to the
as a boat struggling in the midst of a J¤vas the intimate relation existing
turbulent ocean, beaten by the furious between them and N¢r¢yaá, the Lord
and unending waves of afflictions and of Lak¾mi, who is the Lord and Ruler of
sorrows. the entire Universe. They try earnestly
But the Param¢tma will not leave the to help the J¤vas attain the Lord and feel
J¤va to sink and perish. He is ever that their attainment of the glory of
watchful and is on the lookout for an Mok¾a would give them as much delight
opportunity to rescue and restore him as the sovereignty of Vaiku´°ha and of
to his rightful place. He out of His Grace the whole earth. With the help of words,
sends some pious and holy men for the neither excessive nor defective, the
redemption of the erring J¤vas. The pious ¡c¢ryas desire to remove the ignorance,
men are themselves sympathetic and so doubts and erroneous notions of the
go about this work with fervour and J¤vas. They teach them the true nature
of God, soul and body. The body is not earthly pleasures which always end in
the ¡tma, but it belongs to it. The body pain and longs for eternal Bliss and
exists and acts for the benefit of the freedom from the trammels of Sa¼s¢ra.
¡tma who controls it. The ¡tma is not Such a person is called a Mumuk¾u or
£ºvara or Param¢tma, but only a mode one desirous of release. Then he adopts
or inseparable attribute of Param¢tma. the means for Mok¾a viz., Bhakti Yoga
Param¢tma is the ¡tma of all ¡tmas and or Prapatti according to his equipment
also of the non-sentient objects. The or capacity and as a result of it he
relationship between £ºvara on the one becomes free from Sa¼s¢ra and attains
hand and the world of sentient beings Salvation, when he is called Mukta or
and non-sentient beings on the other is Freed Soul.
the same as that between the soul and We shall now see how the Baddha
the body and this is known as becomes Mukta as it has been described
¹areer¢tmabh¢va Sambandha (body-soul- in the Kau¾¤taki Upanishad, Vaiku´°ha
relationship). This is the most important Gadya of ¹r¤ R¢m¢nuja and Paramapada
and unique doctrine of Viºi¾°¢dvaita. Sop¢nam of ¹r¤ Ved¢nta Deºika. However
From the teachings of the ¡c¢ryas, sinful the Baddha-J¤va may be, there does
the J¤va acquires a knowledge of the come a time in his career in the Universe
true nature of enjoyment or experience when Destiny in the form of Divine Grace
in this world as well as in Svarga and comes to him in an unexpected manner.
also of release from that bondage. The God confers His blessings on him when
J¤vas also learn about the means for he is in his mother’s womb and also
attaining Sa¼s¢ra and Mok¾a so that they when he takes birth. Later He comes to
can reject the former and accept the latter. him in the form of ¡c¢ryas. They
They get to know the routes by which consecrate his body by imprinting on it
the ¡tmas travel to their destined abodes the symbol of God’s feet and lift him
and about the obstacles that stand in the from the depths of the world by
way of salvation. They also learn that extending the hand of knowledge of the
the attainment of ¹r¤man N¢r¢yaá in ¹¢stras. Thus the J¤va is rescued from
¹r¤ Vaiku´°ha and service to Him are the abyss of ‘I-ness and My-ness’ i.e.,
the highest end to be achieved. the false notions that ‘I am the master’
When a person acquires, by the Grace and ‘all things are mine’. He realizes
of the ¡c¢ryas, a knowledge of the things that Lakshmi and N¢r¢yaá are the two
detailed above, he becomes averse to Paramount Deities and service to them
is the highest end to be achieved.

Consequently he gives up his attachment
to the earthly pleasures which are
enjoyed by the senses and to the joy of
¡tma which is trivial, though endless.
He comes to the conclusion that
excepting Lakshmi and N¢r¢yaá no one
can save him; and in proper time and at
the earliest opportunity he surrenders
himself at Their feet and seeks Their
protection. He prays to Them that they
out of Their Grace, should save him and
cut asunder the deep root of the powerful
Karma that has been holding him under
control from time immemorial. He makes
an appeal that he should no longer be
allowed to be confused by Avidy¢ Then the J¤va begins his spiritual
(nescience), tempted by K¢ma (desire) journey in the embrace of God, Who
and confined by Karma, but should be lives in the heart. He passes through the
lifted out of the wheel of Sa¼s¢ra Brahmarandhra which is the main gate
(worldly life). of the body known as Brahmapura, and
As the Divya Dampatis (Lakshmi and which is illumined for him by the in-
N¢r¢yaá) have mercifully taken upon dwelling Param¢tma (H¢rda). The J¤va
Themselves the responsibility of emerges from the body and soars
protecting him, the J¤va is now free from gloriously to the world of eternal beauty
all burden of saving himself, free from and bliss by the straight and radiant path
all fear of evil, and free from any doubt of gods. He is escorted by Celestial
about the attainment of fruit. He eagerly Guides or ¡tiv¢hikas and passes through
awaits the time of departure from the a beautiful opening in the centre of the
body when all the Karmas will abandon Sphere of the Sun. The making of a
him without a murmur. As the final single Mukta is a cosmic event and the
moment arrives, God lovingly confers on gods hail the entry of the finite self into
him a vision of Himself and makes the the infinite and sing his praise. On the
J¤va think of Him. way, at every stage of the spiritual
journey, he is welcomed and honoured to the other shore and enters his own
by the cosmic Gods like Agni, V¢yu, Home of Param¢tma where there is light
Varuá, Indra and Brahma in their without night or nescience. Now he is
respective regions. He soars higher and literally the Freed Soul. What the Mukta
higher and goes beyond the universe in experiences thereafter is, in the words
Egg-form. of ¹r¤ Ved¢nta Deºika, a wonder that
The j¤va escorted by the Ambassador defies all description in words.
of Eternity, Am¢nava at last enters and Our ¡zhv¢rs and ¡c¢ryas who came
crosses by his will the River of to this world as messengers of God
Immortality, Viraj¢ by name, which marks blessed by Him with divine vision have
the boundary line or the transition in their works bequeathed to us a vivid
between the empirical sphere of Karma description of the spiritual enjoyments
and the transcendental sphere of of Muktas in the World of Eternal
Brahman. The waters of Viraj¢ are cool, Splendour. In the light of what they have
clear and gentle as God’s Mercy and are left behind we shall, in the next section,
eternally flowing. By plunging into it the try to have a glimpse of these wonderful
J¤va is purified and perfected; he goes experiences of the Muktas.
Obituary - Përa¬giyur ¹r¤ P¢rthas¢rathy Sv¢mi

¹r¤ P¢rthas¢rathy Sv¢mi, who had been performing
kainkaryam at the LakshmiNrisimhan shrine in Tiruva¶¶¦r
V¤rar¢ghavan Sannidhi pr¢k¢ram for the last 65 years
and took care of ¹r¤ R¢ghavan’s pariva°°ams, attained
¡c¢ryan tiruva²i at Tiruva¶¶¦r on 17.5.21. Sv¢mi had
undergone Ved¢dhyayanam at Madur¢ntakam and
Tiruva¶¶¦r p¢°haº¢las and was blessed with sam¢ºrayaám
by Devan¢rvi¶¢gam ¹r¤mad Azhagiyasi¬gar and
bharasamarpaám by Villivalam ¹r¤mad Azhagiyasi¬gar.
A regular participant in Veda p¢r¢yaá kainkaryam to ¹r¤
V¤rar¢ghavan, Sv¢mi was the recipient of the grace of the 43rd, 44th, 45th and
46th Azhagiyasi¬gars. We convey our condolences to the bereaved family.
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SERIALS
Bhagavad Guá Darpaám
¹r¤ Vi¾ú Sahasran¢ma Stotra Bh¢¾yam
- SRI SRINIDHI K PARTHASARATHI
e are now enjoying the occupied by those whom He has created
W 34 th Verse of the Vi¾ú

Sahasran¢ma Stotra. Sv¢mi
Par¢ºara Bha°°ar has interpreted N¢mas
and that are His members.
The Lord says in the Bhagavad G¤t¢,
Daiv¤ hyë¾¢ guámay¤
301 to 314 as referring to the
Va°apatraºayee avat¢ra of the Lord or mama m¢y¢ dura°yay¢ /
the incarnation as a charming child on M¢mëva yë prapadyante
the banyan leaf. m¢y¢m ët¢m taranti të //
Name 313: My divine energy or M¢y¢, consisting

of the three modes of nature viz. sattva,
Nahu¾aª – One who binds (all j¤vas rajas and tamas, is very difficult to
by His M¢ya). overcome. However, those who
|| Om Nahu¾¢ya Namaª || surrender to me cross over it easily.
Tath¢ Swam¢yay¢ j¤v¢´ nahyati ¹ri ¹a¬kara explains this name thus :
badhn¢ti iti Nahu¾aª yatonahyati bh¦t¢ni m¢yay¢ ataª
Nahu¾aª —the Lord is the confounder
The Lord binds all the Souls with the
of beings through His deceptive powers.
rope of His M¢ya. M¢ya here refers to
Primordial matter. ¹wëtaºvatara Kunti makes a reference to this aspect
Upanishad says, of the Lord when she says,
M¢y¢¼ tu Prak¨ti¼ vidy¢t M¢y¢ javanik¢cchanna
m¢yina¼ca Mahëºvaram | majn¢dhokshajam avyayam /
Tasy¢vayava bh¦taistu Na lak¾yase moo²a
vy¢pta¼ sarvam ida¼ jagat || drus¢naton¢°yadharo yath¢ //
You shall know M¢ya to be the force For human beings who are not
of nature. Further, the master of M¢ya evolved, the eternal Lord is covered by
is the Creator. This whole universe is the curtain of illusion and is invisible.
He is like an actor dressed for playing supreme bliss. On the full moon night of
the part. the autumn season, the Lord attracted
M¢y¢ also means ¢ºcarya cë¾°ita or the Gopis to Him by the melody of His
the wondrous deeds of the Lord, where flute after invoking His Yoga m¢ya.
He displays both His paratva and Bhagav¢napi t¢r¢tr¤ª
ºoulabhya, Supremacy and Accessibility. ºaradottphulla mallik¢ /
V¤k¾arantum manaºcakrë
¹r¤ Baladeva Vidy¢bh¦¾aá and ¹r¤
yogam¢y¢ up¢ºritaª //
R¢dh¢k¨¾á ¹¢stri say that the Lord binds
all beings through His beauty and The Lord’s beauty enchanted the
ºoulabhya. people of Vraja and He bound them with
it. He showered upon them a nectarine
¡´²¢¶ referes to the Lord as M¢yan rain and transcendental bliss, in response
in the 5 th verse of the Tirupp¢vai. to their pure love. When the Lord
Namm¢zhv¢r further explains this thus: impersonated the cowherd boys and the
Piãandav¢rum va¶arndav¢rum calves of Vraja during the Brahma
periya Bh¢ratam kai ºeydu
Aivarkku tira¬ga¶ k¢°°iyi°°u
ºeydupùna m¢yanga¶um
The Lord displayed His wondorous
deeds throughout His avat¢ra. At birth,
the Lord exhibited both His transcendental
form and that of an ordinary infant i.e.,
His paratva and His ºoulabhya.
He gave Devaki a glimpse of His divine mohanaleela, this aspect was abundantly
form upon birth, but transformed Himself felt by the mothers of the boys. ¹r¤man
into an ordinary infant at the Her request. N¢r¢yaéeyam (7-41) beautifully
From then on, every leela He performed describes the Gopis completing their daily
was extremely enthralling and attracted activities very early in the morning just
the Gopis to Him. to have a glimpse of K¨¾á.
The R¢sa kree²a was the most G¨hë¾u të komala r¦pah¢s¢
nectarine experience provided by the Lord mitahkath¢ sankulitaª kamanyaª /
to the Gopis, where He completely V¨ttë¾u k¨tyë¾u bhavan nir¤k¾a
captivated them and accorded them sam¢gataª pratyaham atyanandan //
¹r¤ Satyadevo Vasishtha interprets this the words of the infant on the banyan
name to mean that the Lord controls all leaf. The child with lotus-like eyes and
beings and hence He is known as effulgence, adorned with ¹r¤vatsa mark
Nahu¾aª. His binding of the entire world on His chest, spoke thus. “I know that
is like the different parts of the body you are tired and you want to rest”.
which are bound appropriately so that Sagarasyodarë nityam
they function as a unit. So also, the vasanam¨ta r¦pay¢
different planets are bound together so Swadeha k¢nty¢ v¢ch¢pi
that there is order. samyak ¢sv¢sayan muhuª
Name 314. Bahuºaª si®cati tu yaª
V¨¾aª – He who showers ethical v¨¾aª sa paripatyatë
benefits to the j¤vas Hence V¨¾aª means one who drenches
|| Om V¨¾¢ya Namaª || those who are scorched by the heat of
sa¼s¢ra with His coolness.
Sa ëv¢m¨topamay¢ swak¢nty¢ v¢c¢ ca
The word is derived from the root
s¢garasya udar¢tana sr¢ntam ¢sv¢saya´
v¨¾, meaning to drench or to shower.
si®cati iti V¨¾aª
He showers whatever is sought by His
The Lord by His nectarine loveliness devotees and is hence V¨¾aª. ¹ri¹a¬kara
and speech revives His devotees who interprets the name from this angle:
come to him exhausted by their journey k¢m¢n¢m var¾an¢t V¨¾aª.
in the ocean of Sa¼s¢ra. He removes
He substantiates his perception with
their sorrow by the shower of His kindness
the following verse from the ¹¢nti Parva
and sympathy.
(330.23) of the Mah¢bh¢ratha:
The Vana parva of the ¹r¤man
V¨¾o hi bhagav¢n dharmaª
Mah¢bh¢ratha 188-94 says,
sm¨to lokë¾u Bh¢rata |
Tato M¢m abrav¤t B¢laª Naigan°uka pad¢khy¢naiª
saª padmanibha lochanaª / viddhi m¢m V¨¾a ityuta ||
¹r¤vatsa dh¢r¤ dyutim¢n “O Arjuna! V¨¾a is explained by the
v¢ky¢n ºruti sukh¢vaham / dictionaries and also known in this world
J¢n¢mi tv¢m parisr¢ntam as Dharma. Hence know me as V¨¾a!”
tad¢ visrama k¢¬k¾iám // Thus, V¨¾a and Dharma are synonyms
M¢rka´²eya, who was bestowed the and V¨¾a can also refer to one who is
divine vision of the deluge, recollected the embodiment of Dharma.
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55
¹r¤ N¨si¼ha Jayanti Utsavam
¹r¤ Ahobilam ¹r¤ Ahobila Mutt, Bangalore
¹r¤ Ahobila Mutt, Hyderabad
¹r¤ Ahobila Mutt, Cudappah
¹r¤ Ahobila Mutt, Vaduvur

56
¹r¤ Lak¾m¤N¨si¼ha Sudarºana

Dhanvantari Homam
¹r¤ Ahobila Mutt, Tiruva¶¶¦r
Sv¢ti, ¹r¤ Ahobila Mutt,
¹r¤ Perumb¦d¦r
Villivalam ¹r¤mad Azhagiyasi¬gar ¡r¢dhanam

¹r¤ Ahobila Mutt, Selaiyur
SERIALS
Viºi¾°¢dvaita for
You and Me
- SRI MUKUNDAN DEVARAJAN
Part V: ¹ara´¢gati – The Science of Surrender
Summary of the previous discussion M¢tar Maithili r¢k¾asistvayi
The second dimension of Pir¢°°i’s tavaiava ¢rdr¢par¢dhaª tvaya
role in our ¹ara´¢gati is stoutly Rak¾anty¢ Pavan¢tmaj¢t laghutar¢
supported by the scriptures. R¢masya gho¾°i k¨t¢
The Vedas, Sm¨tis, Pur¢ás and ¹r¤guá Ratnakoºaª – 50
P¢®caratra texts all consistently tell The first of these episodes comes from
us that Pir¢°°i gives us succour from the beautiful Sundara K¢´²a of ¹r¤mad
the pangs of sa¼s¢ra. They concur R¢m¢yaá. Pir¢°°i, in the form of S¤t¢,
that the Lord, along with Pir¢°°i who was held prisoner in Aºoka Vana. Whilst
is a manifestation of the Lord’s there, R¢vaá had placed a number of
compassion, is our means to release. r¢k¾asis to guard S¤t¢, and to be his
Our ¡c¢ryas also echo this opinion. representatives in goading S¤t¢ to change
¹r¤ Par¢ºara Bha°°ar eloquently praises Her mind and agree to marry R¢vaá.
both the roles that Pir¢°°i plays in the In doing so, these r¢k¾asis, as was their
process of our seeking mok¾a. nature, threatened and tortured S¤t¢1 in
****
1
In our sampradayic literature, it is
A race for the title of the greatest
the practice to refer to S¤t¢ Devi as
protector
‘Pir¢°°i’. When we discuss episodes from
¹r¤ Par¢ºara Bha°°ar describes the ¹r¤mad R¢m¢yaá, we will therefore use
second dimension of Pir¢°°i’s role by these terms interchangeably, while noting
reminding us of episodes from the ¹r¤mad that the usage our ¡c¢ryas have
R¢m¢yaá: preferred is that of ‘Pir¢°°i’.
the hope that this would make Her role in our ¹ara´¢gati – and is hence
accede to their master’s request. Perhaps poignant. Trija°a lamented that the plight
the r¢k¾asis felt that ever so slowly, they of the rakshasas was a uniquely
would be able to change S¤t¢’s mind – unfortunate one. ¹r¤ R¢ma was renowned
but this hope of theirs was shattered as a saranagata vatsala (one who protects
when Hanum¢n reached La¬k¢ as ¹r¤ anyone seeking succour) – and in normal
R¢ma’s envoy. As Hanum¢n came to circumstances, the assumption would
Aºoka Vana in search of S¤t¢, he observed have been that He would be the protector
the r¢k¾asis mercilessly torturing Pir¢°°i for everyone including the r¢k¾asas.
and Pir¢°°i weeping in sorrow for Her However, because of their transgressions
Lord to come and rescue Her. It was to S¤t¢, they were likely to lose any chance
then that Hanum¢n resolved that when to win the Lord’s favour. Unfortunately,
the time came, he would finish these said Trija°a, their terrible fear (ghoram
r¢k¾asis off, as a fitting retribution for bhayam) had come from the very R¢ghava
their sins. Even as this scene unfolded who was the world’s saviour (‘R¢ghavad
before Hanum¢n’s eyes, one of the hi’). Indeed, when seen through this
r¢k¾asis, Trija°a by name, who was asleep angle, the r¢k¾asas had an unenviable
until then, awoke with a start and and pitiable position.
narrated a rather disturbing dream that Pir¢°°i to the rescue
she had just had. In her dream, R¢ma In the same breath that Trija°a
and Lak¾maá had attacked La¬k¢, described the seemingly hopeless position
managed to effortlessly defeat R¢vaá of her ilk, she declared that they need
and were seething with rage to punish not fear because they readily had a
the r¢k¾asis who had tortured S¤t¢. solution on their hands:
Trembling with fear, the wise Trija°a
spoke the following words: ‘R¢ghav¢d Praíp¢ta prasanna hi
hi bhayam ghoram rak¾¢nam upasthitam’ Maithili Jank¢tmaj¢ |
(¹r¤mad R¢m¢yaá 5-27-44). Alam e¾¢ paritr¢tum
r¢k¾asyo mahato bhay¢t ||
These words, despite being spoken ¹r¤mad R¢m¢yaá 5-27-44, 45
by a r¢k¾asi who was part of the team of
Pir¢°°i’s tormentors, in a way forms the Trija°a had understood Pir¢°°i’s
basis of the second dimension of Pir¢°°i’s nature, and explained to her fellow
would protect them from danger. In fact,

He was the source of their danger.
Therefore they were forced to look for
someone to protect them from the wrath
of the Lord.
Trija°a quells any doubt that could
arise in our minds with the second part
of her statement. She says that in order
to be protected from this danger, Pir¢°°i
was quite enough (e¾¢ alam) – meaning
that even if the Lord were to want to
finish them off, Pir¢°°i Herself would be
able to protect them all. This makes it
amply clear that what Trija°a is referring
to is the second dimension of Pir¢°°i’s
role: as someone who accepts our raksha
r¢k¾asis that Pir¢tti was one who is easily bhara (the responsibility of protection
pleased by those who seek refuge in Her against the ills of sa¼s¢ra). Such was
feet in an act of ¹ara´¢gati. On the face the faith of Trija°a in Pir¢°°i’s prowess.
of things, this could of course be What happened next perhaps lies at the
interpreted as being a reference to the heart of our understanding of Pir¢°°i’s
first dimension of Pir¢°°i’s role in role in our ¹ara´¢gati and indeed our
¹ara´¢gati. Pir¢°°i is indeed the epitome appreciation of Pir¢°°i Herself.
of approachability, which places Her
uniquely in the position of someone who What happened next...
can convince the Lord to accept our After having made this declaration
¹ara´¢gati. about S¤t¢ being their only hope for
On closer inspection, it becomes clear succour, one would have expected all
that this statement of Trija°a makes quite the r¢k¾asis to make a beeline to Her,
a different point. Remember that the beg for her forgiveness and ask
context was Trija°a’s lament that ¹r¤ to be protected when the time came.
R¢ma was unlikely to be the one who We however see no meaningful, explicit
reference to such an act of ¹ara´¢gati.

Trija°a went to the extent of saying
Abhiyachama Vaidehim etad hi mama
rochate (¹r¤mad R¢m¢yaá 5-58-87)
She rallies the r¢k¾asis together and
says, “Come let us seek S¤t¢’s feet –
that is what I would like us to do.” But
there the matter ends.
After his return from La¬k¢, Hanum¢n
went on to narrate this episode to
J¢mbav¢n and the others in his party
who were eagerly waiting to hear what
happened on the other side of the ocean.
In this narration, Hanum¢n explains what
happened next. Even as the r¢k¾asis were
discussing their plight and Trija°a made
her appeal to seek Pir¢°°i’s feet, Pir¢°°i Even though it was Trija°a relating what
Herself came forward and made a happened in her dream, S¤t¢ thought of
declaration of Her own. V¢lm¤ki the dream as a sign of hope. She was
Bhagav¢n describes Pir¢°°i’s statement bashful, yet full of love for the r¢k¾asis,
in the following beautiful, somewhat despite the pain they had inflicted on
famous words: her all these months. Therefore, without
Tataª sa hr¤mati b¢l¢ being asked, Pir¢tti spontaneously
bharturvijaya harshit¢ | announced – ‘If what you have seen in
Avochad yadi tad tathyam your dreams were to come true, do not
bhaveyam ºaraám hi vaª || worry. I will be the one who will protect
¹r¤mad R¢m¢yaá 5-58-89,90 you’.
The way Hanum¢n described it, it was Even if one were to say that Trija°a
as though S¤t¢ had overheard the had expressed an interest in seeking
conversation among the r¢k¾asis and Her Pir¢°°i’s feet – the fact remains that she
immediate reaction was one of jubilation. did not, and neither did any of the other
r¢k¾asis. Despite this, Pir¢tti sprang to P¢p¢nam v¢ ºubh¢nam v¢

Her feet and declared Her commitment vadh¢rh¢nam Plava¬gama |
to their protection. K¢ryam karu´¢m ¢ryena
As he described his own exploits in na kaºcit na apar¢dhyati ||
La¬k¢, Hanum¢n in fact refers to this ¹r¤mad R¢m¢yaá 6-113-46, 47
conversation between the r¢k¾asis and Exactly as She had promised, Pir¢°°i
Pir¢°°i as the one that helped him realize rejected Hanum¢n’s plea and declared
that the lady in sorrow sitting in the in no uncertain terms that he was not to
Aºoka Vana was indeed his master’s harm the r¢k¾asis. Pir¢°°i reasoned with
consort – the one he had been looking him that it was all a matter of perception.
for all over La¬k¢. V¢lm¤ki Bhagav¢n In the Lord’s view, these r¢k¾asis could
deftly places the above momentous words be seen as sinners (p¢p¢nam) for having
of Pir¢°°i in the context of this description tormented His beloved wife; and for the
of Hanum¢n’s – as if to tell us that the same reason Hanum¢n could view them
way to identify Pir¢°°i is through Her as worthy of being killed (vadh¢rh¢nam).
unconditional love for Her children. However, Pir¢°°i said – in Her view, they
were faultless (subh¢nam). After all, they
Living up to the commitment
were carrying out the orders of their
Much later, after the war with R¢vaá master R¢vaá. They did not torment
had been won, ¹r¤ R¢ma sent Hanum¢n S¤t¢ out of their own volition. Thus,
with a message to the Aºoka Vana. This Pir¢°°i not only made a declaration to
time it was not a dream. ¹r¤ R¢ma was in protect these r¢k¾asis who perhaps did
fact victorious – which obviously meant not have the gumption to seek Her feet,
that the scenario the r¢k¾asis had earlier but also lived up to that promise and
feared had in fact come true. And sure protected them from Hanum¢n when the
enough, after having given Pir¢°°i the time came.
Lord’s message of victory, Hanum¢n
¹r¤ Par¢ºara Bha°°ar refers to this
wanted to punish the r¢k¾asis for their
indescribable compassion of Pir¢°°i’s
sins – so he sought of S¤t¢’s permission
when he makes a comparison between
to put them to death. Pir¢°°i’s reply to
the Divine Couple and their ways of
Hanum¢n is yet another of those famous
protecting the universe.
verses from ¹r¤mad R¢m¢yaá:
(to be continued)
Obituary- Mah¢mahop¢dy¢ya Mann¢rgu²i

¹r¤ U.Ve. R¢jagop¢lach¢ryar Sv¢mi
Just as we are going to press, we have received
the extremely sad news of the ascent to
Paramapadam of ¹r¤ Ahobila Ma°ham ¡sth¢na
Vidv¢n, Mah¢mahop¢dhy¢ya, Ved¢nta Viº¢rada,
Poorvottara Tantra V¢caspati, Deºika Darºana
Choo²¢maí, ¹r¤ U.Ve. Mann¢rgu²i R¢jagop¢l¢c¢rya
Sv¢mi, at 1.30 a.m. on the night of 28.5.21.
To say that it is an irreparable loss to the entire ¹r¤
Vai¾áva Samprad¢ya would be an understatement. Sv¢mi had spent his entire
life in complying with the first and foremost directive of Bhagavad R¢m¢nuja to
his disciples—¹r¤ Bh¢¾yattai v¢sittu pravarttipittal. Thousands are the ¹r¤
Vai¾ávas who have benefited from Sv¢mi’s k¢lak¾epams, which covered the
entire gamut of the four principal texts of our Samprad¢ya-¹r¤ Bh¢¾yam, Bhagavad
Vi¾ayam, ¹r¤ G¤t¢ Bh¢¾yam and ¹r¤mad Rahasyatraya S¢ram.
While this is just to inform readers, we shall submit a detailed tribute to Sv¢mi
in our next issue.
Obituary - Prof. Lakshmi Th¢th¢ch¢r Sv¢mi
Prof. Lakshmi Th¢th¢ch¢r Sv¢mi, 85, of Melukote,
attained ¡ch¢ryan tiruva²i on 15-5-2021. A scholar
of renown, he strove hard to establish the Academy
of Sanskrit Research at Melukote. He also taught
at several universities and colleges, contributed
significantly to academic research through numerous
publications and seminars and was a key player in
several institutions devoted to Sanskrit and research. He was honoured by the
President of India for scholarship in Sanskrit and conferred the coveted
Mah¢mahop¢dhy¢ya title. He was an expert Carnatic musician and had also
acted as ¹r¤ R¢m¢nuja in the film R¢m¢nuj¢ch¢rya by G.V. Iyer. He was closely
associated with ¹r¤ Ahobila Mutt, Mysore. His passing is an irreparable loss not
only to the ¹r¤vai¾áva Samprad¢ya but also to the entire world of academia
and spirituality.
The Magnificent Minstrel of T¢llap¢kka

(Part 2)
¹r¤ Adviteeya Dixit
(As is well-known, T¢¶¶ap¢ka ¹r¤ Annam¢c¢rya, the composer of thousands of

beautiful songs on the Lord of the Seven Hills, was an ardent devotee of ¹r¤ ¡diva´
¹a°hakopa Sv¢mi. The Bard’s vardhanti is regularly attended by the Jeeyars of ¹r¤
Ahobila Mutt. We bring you in this article an account of the glorious life and times
of ¹r¤ Annam¢charya.)
Seeking the refuge of ¹r¤ ¡di Va´

¹a°hakopa Sv¢mi:
At the age of sixteen, an important
event occurred in Annamayya’s life that
led him to live a life dedicated to the
service of the Supreme Lord. While it is
well known that Annamayya sought refuge
at the lotus feet of ¹r¤ ¡di Va´ ¹a°hakopa
Sv¢mi, it is important to see what set the
stage for this divine meeting between Bh¢va’”, then relinquishing all other
the ¡c¢rya and the disciple. thoughts or anxieties, do remain as one
who has entrusted all burdens unto Me!
So states the AJC- By this you shall attain all auspiciousness,
The Lord (manifested in his dream O sinless one!”
and) spoke- Thus, appearing to Annam¢c¢rya in a
“Those who are adept in the dream, Lord Ve¬ka°eºwara instructed the
quintessential tenets of the veda- quintessential tenets of the Supreme
ved¢nta, the doctrine that is to be known, truth to him- the same teaching that
they are renowned as authorities in the constitutes the central purport of the
doctrine. By clearly understanding the Ved¢nta. The Lord instructed him to first
truth that “You alone (O Lord) are comprehend the ‘Deha-Dehi Bh¢va’, that
present in all entities in ‘Deha-Dehi too only by instruction from a preceptor
who had correctly comprehended the soul) for the ¹ar¤ra (body) constituted
quintessential import of the Veda- by the multitude and entirety of all
Ved¢nta. insentient objects and sentient individual
This heart of the whole ¹¢stra- the selves, who is an ocean of (auspicious
‘Deha-Deh¤ Bh¢va’ or ‘¹ar¤ra-¹ar¤ri qualities like) blemishlessness and bliss;
Bh¢va’ has been completely and and who is inseparably united with
flawlessly reconciled by ¡c¢rya R¢m¢nuja Goddess ¹r¤!”
while he re-systematized the ancient This ‘¹ar¤ra-¹ar¤ri Bh¢va’ is called the
doctrine and expounded the ‘pradh¢na pratitantram’ – ‘Principal
quintessential teachings of the Veda- distinguishing doctrinal tenet’ of
Ved¢nta. In his elaborate commentary R¢m¢nuja Siddh¢nta. This flawless
on the ¹¢r¤rika Sutras, ¡c¢rya R¢m¢nuja understanding of the heart of the Ved¢nta
reconciled seemingly contradictory is unique to the system of R¢m¢nuja.
scriptural concepts to arrive at a flawless Lord Ve¬ka°eºwara appeared in the
conclusion in the form of a doctrine which dream of Annamayya and introduced
came to be called R¢m¢nuja-Ma°ham. Annamayya into the doctrine of ‘Deha-
The crux of this doctrine is the Deh¤’ or the ‘¹ar¤ra-¹ar¤ri’ concept and
reconciliation of the Abheda ¹ruti and thereby alluded to the flawless philosophy
Bheda ¹ruti texts with the help of the propounded by ¹r¤ R¢m¢nuj¢c¢rya. In
‘Antary¢mi Br¢hmana’ and other texts, accordance with this command of Lord
which reveal that - All non-sentient Ve¬ka°eºwara communicated in a dream,
objects and also the entirety of sentient desire arose in Annam¢c¢rya’s heart to
individual selves are ensouled by the study this ‘¹ar¤ra-¹ar¤ri’ doctrine of ¹ri
Supreme Brahman. Thus, the Supreme Bh¢¾yak¢ra. Further, the Lord had also
Brahman is revealed to possess a ‘Deha- instructed him to seek the refuge of an
Deh¤ Bh¢va’ or ‘¹ar¤ra-¹ar¤ri Bh¢va’ with authority in the Veda-Ved¢nta.
the entire universe. Annam¢c¢rya was well aware that such
Indeed, ¡c¢rya R¢m¢nuja himself an authority could only be an ¡c¢rya
summarizes the essence of his doctrine who himself was duly initiated into the
so beautifully in the ma¬gala ºloka of doctrine by means of a ‘Sat-Samprad¢ya’
Ved¢nta S¢ra as follows: or traditional succession of preceptors.
“We bow (in surrender) to that Lord During those days, in the holiest of
Vishnu who is verily the ¡tma (inner- holy towns revered by supreme devotees-
the town of Ahobilam, there lived a great in the form of a Guru and bestowed to
exponent of the doctrine of ¹r¤ ¹a°hakopa muni – the mantras, the
R¢m¢nuj¢c¢rya, serving humbly the lotus triple staff, the deity of Lord Narasi¼ha,
feet of Lord M¢lola Narasi¼ha. the ºa¬ka-cakra mudras and other such
“People considered him to be a insignia.
second manifestation of sage Vy¢sa, or ¹r¤ ¹a°hakopa muni imbibed the Divya-
a descent of sage ¹uka, or perhaps even Samprad¢ya (divine tradition) of
a reappearance of sage Pu´²ar¤ka! He Ve¬ka°¢c¢rya - who himself worshipped
became celebrated as the foremost among ¹r¤ Hari in the form of Hayagreeva,
the ‘Yatis’ or ascetics. Wise and great became renowned as ‘Sarvatantra
kings bowed down in deep reverence at swatantra’ and ‘Ved¢nta Deºika’ upon
his lotus feet. And this Yati, by initiating this earth!
those devotees into the ‘A¾°¢k¾ar¤’ ‘eight This passage from AJC, a 16th century
syllable’ mantra, also blessed them with work, clarifies the following important
eight kinds of wealth, eight kinds of aspects-
enjoyment, renown in all the eight
directions- all these and more, in a 1) Lord Narasi¼ha had himself
superabundant manner!” appeared in the form of a Guru to initiate
¹r¤ ¡di Va´ ¹a°hakopan into Sanny¢sa,
This Yati was none other than the by bestowing the appropriate mantras
divine ‘Va´ ¹a°h¢ri’, or ‘Va´-¹a°hakopa and the insignia, along with a deity of
Muni’, or ¹ri ¡di Va´ ¹a°hakopa Sv¢mi. Himself. This is also reminiscent of the
The work ‘V¢santik¢ Pariáyam’ of famous verse:
¹ri ¹r¤ Va´ ¹a°hakopa ¹a°hakopa Auspiciousness unto that ¹a°hakopa,
Yat¤ndra Mah¢desikan, the seventh J¤yar to whom Lord Narasi¼ha of Ahobilam
of Ahobila Ma°ham (Nirv¢ham 1513 – Himself bestowed the “Pre¾a mantra”
1522 C.E.), gives the aforesaid by taking the form of an ascetic!”
wonderful description of ¹ri ¡di Va´
¹a°hakopa Sv¢mi. 2) ¡di Va´ ¹a°hakopa J¤yar had
imbibed the divine tradition of Sv¢mi
Indeed, the AJC states of ¹r¤ ¹a°hakopa Ve¬ka°an¢tha, who was also bestowed
Muni- with the title of ‘Ved¢nta Deºika’ and
Lord N¨si¼ha of Ahobalam, the ‘Sarvatantra swatantra’.
Supreme Lord of all, Himself appeared Annamayya, hearing of the greatness
of this Guru, went to Ahobilam and sarvambunu (Vishnu alone is the inner-
sought refuge at his lotus feet. The self of the entire universe! Everything is
compassionate ¡c¢rya accepted him as of Vi¾ú alone!)
a disciple. Annam¢c¢rya imbibed the Parameshti seyu Brahm¢´²a
doctrine of R¢m¢nuja according to the º¨¾°iyu harunilonisa¼hara ºakti
‘Deºika Divya Samprad¢yam’ directly paragaga nindruni parip¢lanamunu
from ¡di Va´ ¹a°hakopa J¤yar. arasichooda ¹r¤ Hari mahim¢ (The
So states the AJC regarding the creation of the cosmos by Brahma, the
relationship between these two divine power of dissolution possesed by ¹iva,
souls- ¡di Va´ ¹a°hakopa J¤yar and the acclaimed rulership of Indra, if
Annamayya: correctly appraised, are all ¹r¤ Hari’s
At the feet of that ¹a°hakopa muni, glories!)
Annamayya studied the entirety of the Yila pancha bhootamulalo
Ved¢nta. gunamulu ala navagrahavanih¢ramulu
By the grace of his Guru, the worship talakonu k¢latraya dharmambunu
of Lord Hari with unhindered brilliance, alaraga N¢r¢yanuni mahimale (The
service to Lord Hari, composing qualities exisiting in the five elements,
sankeertanas upon Lord Hari, thoughts the movements of the nine planets, the
upon Lord Hari, recollection and occurance of the order of the three
remembrance of Lord Hari, incessant durations of time,all these shine forth as
meditation upon Lord Hari- all these N¢r¢yaá’s glories!)
became the entirety of enjoyments for Antata galam¢y¢ vil¢samulu ponta
him. Paramapada bhogamulu mantukunekkina
Having thus imbibed the glorious mari samastamunu yintayu ¹r¤ Ve¬ka°esu
doctrine of R¢m¢nuja from his ¡c¢rya, mahimale (The sport of maya which
Annamayya adhered to the same and exisits everywhere, so also, the blissful
propagated it. While the entire host of experiences at ‘Parama-pada’; All that
the floral offerings of his Sa¬k¤rtanas is supremely great, and so also
bears the fragrance of the doctrine of everything, in entirety is but ¹r¤
Viºi¾°¢dvaita, there are a few wherein he Ve¬ka°e¾a’s glory! Copper plate # 171,
explicitly highlights the principles of the N¢ta R¢ga)
doctrine. Here is one example- Vi¾ú²u The ‘pradh¢na pratitantram’ –
okka²e viºv¢tmaku²u Vai¾ávame ‘Principal distinguishing doctrinal tenet’
of R¢m¢nuja Siddh¢nta is also made For those seekers of Brahman who

explicit in several Sa¬k¤rtanas. Here are wish to realize You, this is the only way!
a few examples, in short – In You are the rivers, the fires; in
¡tanibo pogademu ¢tani You are the host of sentient and non
saranantimi ¢tade sarva jeevula sentient entities!
antary¢mi (Him alone we praise! To In You are the Vedas and ¹¢stras;
Him alone we surrender! He alone is and also the primordial eternal sound!
the ‘antary¢mi’ in all beings!)
In You alone is everything! Worshipping
Posage ninniti d¢ne puttinchi You gives satisfaction to all!
rakshi®chinatti asankhy¢tudu ¹r¤
Venka°¢drisudu (Being Himself the O Lord of Lakshmi, ¹r¤ Ve¬ka°eºwara!
creator and protector of all these, For ¹r¤ Vai¾ávas, this alone is the
unfathomably infinite is this Lord of ¹r¤ philosophy!
Ve¬ka°¢dri! Copper plate # 197, - Copper plate # 239, Bauli R¢ga
R¢makriya R¢ga. Further, several compositions of
Sarvesvarude saranyamu Annamayy¢ indicate his intimate
nirv¢hakudinnitag¢na (The Lord of relationship with ¡c¢rya ¡di Va´
all is our sole refuge! Because He is the ¹a°hakopan. We would like to share here
controller of all, is He not!) a few of these as examples.
Baludevatalaku Brahm¢dulakunu Annamayya received initiation into the
jalaja n¢bhude saranyamu Supreme ‘Ve¬ka°eºwara’ Mantra from
Alarina Brahm¢ndamavisinan¢dunu his Guru:
nilipe n¢tadinnitig¢na This is the medicine sought by those
(For the numerous demigods and for who know the Veda,
Brahma and others, the lotus-naveled This is the medicine that has no
Lord is sole refuge! Because, during the beginning or end!
time of destruction of the universe, He This is the medicine that is available
protects everything in entierty! Is it not!) atop the Ve¬ka°¢dri hill,
You alone are the sole support of Behold! This is the very medicine
everything! Knowing You is knowing bestowed by my Guru!
everything else!
- Copper plate # 1, Desaksi R¢ga
And again- This is the truth accepted by the

“All mantras indeed give rise to this, meritorious ones previously,
like butter, I obtained the Ve¬ka°e¾a - Copper plate # 246, Lalita R¢ga
Mantra! Annamayya was taught the path of
¹ara´¢gati by ¡di Va´ ¹a°hakopa Sv¢mi:
This which can protect me, and
bestowed by my guru, is the Ve¬ka°e¾a Kaivalyamunaku gadu deruvai nadi
mantra, which is soothing like ¢vala nee ¹aran¢gatiye
moonlight!” ¹r¤ Ve¬ka°esvara cheppe m¢ gurudu
- Copper plate # 375, Lalita R¢ga m¢vadda nide nee mantramepo
Annamayya received initiation into the The only way to mok¾a is by
art of composing Sa¬k¤rtanas from his performing ºara´¢gati unto You! This is
¡c¢rya ¡di Va´ ¹a°hakopa Sv¢mi: what my Guru instructed me, O ¹r¤
Ve¬ka°e¾a! And indeed I am blessed with
Your mantra!
- Copper plate # 295, Telugukambodi
R¢ga
Annamayya partook the ¹ri P¢da
T¤rtham of his ¡c¢rya ¡di Va´ ¹a°hakopa
Sv¢mi and was also initiated into the
deep inner purport of the Dvaya Mantra
by him. The ¡c¢rya also made the Lord
manifest in the heart of Annamayya—
J®¢na yaj®a meegati mok¾a s¢dhanamu,
n¢n¢rtthamulu nine nadape m¢ gurudu
(‘This is how Jnana-yagna leads to
attainment of Moksha!’, Saying thus, my
Guru conducted these procedures
yesterday!).
The Supreme ‘¹r¤ Ve¬ka°apati Here is another grateful
Sa¬keertana’ is verily a subtle secret acknowledgement of ¹r¤ ¡diva´
bestowed by my Guru in an appropriate ¹a°hakopa Sv¢mi’s stellar role in
manner! imparting wisdom to Annamayya-
Alari dehemaneti y¢ga s¢lalona Tadeeya Guru pras¢dapu purod¢sam

baluvai yajn¢na pusuvu bandhichi icchi koda deera Dvayamanukundalambulu
Kalasi vair¢gya pukattula gosi kosi vetti
velaya jn¢na agnilo velice m¢ gurudu Yedalo ¹r¤ Ve¬ka°esu nitu pratyakshamu
In the sacrificial hall of the material chese yidivo svaroopa deeksha yicchenu
body, having tied up the large animal m¢ Gurudu
called ‘ignorance’, then cutting it Offering the pras¢da of Guru and
repeatedly with the knife called tadeey¢s as ‘Purodasa’,placing the
‘dispassion’, my Guru offered it into the ‘Dvaya Mantra’ as an adorment for my
sacrifical fire called ‘knowledge’! ears, and then making Lord ¹r¤
The glory of ¹r¤ ¡diva´ ¹a°hakopa Ve¬ka°eºwara manifest verily within the
Sv¢mi and his ¹r¤p¢da Teertha and his heart,in this manner he bestowed the
conduct of Vedic sacrifices is brought ‘svaroopa deeksha’ to me, my Guru!
out thus: - Copper plate # 136, Dhanyasi
R¢ga
Mokkudu Vaishnavulanemuni
sabh¢ goodapetti Reminiscent of ¹r¤ Alavandar’s prayer
Chokkudu Sripada Teertha Soma to the Lord to emancipate him,
p¢namu ninchi considering the glories of his grandfather
Chakkaga sankeerta S¢ma g¢namu ¹r¤ Nathamuni (Pit¢maham Nathamunim
chesi vilokya praseeda madvrittam achintayitva),
Yikkuvato yajnamu seyinchebo m¢ ¹r¤ Annamayya too prays to ¹r¤
Gurudu Ve¬ka°eºwara for forgiveness, asking Him
to keep in mind his Guru, ¹r¤ ¡diva´
By gathering all the worshipful ¹a°hakopa Sv¢mi’s flawless conduct:
Vai¾ávas, he organized a ‘Muni-sabha’,
then offering the ‘¹r¤ P¢da Teertha’ Annit¢ n¢ venkati apar¢dha
verily as the ‘Soma-Pana’,and having memigall¢
beautifully rendered the Sa¬keertanas as Manninchi n¢ Guru joochi
‘S¢ma Gana’, he conducted the sacrifice m¢navay¢a
in the prescribed manner, my Guru! Minnita ¹r¤ Ve¬ka°esa meedipanu
lemigall¢
¹r¤ ¡diva´ ¹a°hakopa Sv¢mi’s Ninnu joochukoni nannu neeve
having blessed Annamayya with yelavay¢
deeksha is recorded thus:
Whatever sins of mine are behind me, Puttugulu gelichi ninnu bonduta
seeing my Guru, O Lord do forgive me! kup¢yamu ate nee roopamaina
O ¹r¤ Ve¬ka°esa, in all future endeavors Acharyude
of mine, seeing Yourself, O Lord do rule
Yitte ¹r¤ Ve¬ka°esa yinnitiki
over me! Copper plate # 105,
nup¢yamu mattule R¢m¢nuja
Salangan¢ta R¢ga.
matamu chekonute
¹ara´¢gati, which ¹r¤ Annamayya
The means to overcome the cycle of
performed at the lotus feet of ¹r¤
Ve¬ka°eºwara at the behest of ¹r¤ ¡diva´ births and reach You, is through my
¹a°hakopa Sv¢mi, is glorified thus: ¡c¢rya, who is verily Your embodiment!
So also, ¹r¤ Ve¬ka°e¾a, the only means
Danditoda nee m¢y¢ d¢teyandu for all this is accepting the matchless
kup¢yamu ‘R¢m¢nuja Matham’! (We will attain this
Nindu nidh¢namaina nee pai
only if You bestow!) Copper plate # 169,
bhakte
Devagandhari R¢ga. (to be continued)
Andanunna k¢m¢dula nanachuta
kup¢yamu
Kondavanti nee moorti gori
sarananute
The means to cross Your great maya,
is by the wealth of ‘Bhakti’ for You! The
means to erase all the desires and evils
that are near us, is by performance of
‘¹ara´¢gati’ unto Your mountainous
Archa!
Ettayin¢ jesuko ika nee chittamu
nannu patticce m¢ Gurudu nee
p¢dalu viduvanu (Do what You want
with me, and verily as You please! My
Guru made me hold Your feet! I will not
let go!)
¹r¤ ¡diva´ ¹a°hakopa Sv¢mi is
praised as the very embodiment of ¹r¤ Lak¾m¤N¢r¢yaá Perum¢l,
¹r¤ Ve¬ka°eºwara and the means to Tirukka¶¶am
be rid of Sa¼s¢ra: after Samprok¾aám
Sri Malolan Educational Trust

List of donors who contributed Rs.1,000 and above to Sri Ahobila Mutt
Sanskrit Veda Prabanda Sastra Patasala and Oriental High School, Madurantakam
(From 01.04.2021 to 30.04.2021)
Name Amount Name Amount
Sri Natteri M Sudharsan 1001.00 Sri Lakshminarayanan 6000.00
Sri L. Narayanan Raghavan 5000.00 Sri Rajesh Mukundan 7500.00
Sri A. Chandramouli 2000.00 Sri S. Lakshminarasimhan 2000.00
Sri T.V. Ranganathan 1001.00 Sri N. Parthasarathy 1001.00
Smt. Usha Ravikumar 1001.00 Sri Suresh Sarangan 2000.00
Sri R. Maniappan 8000.00 Smt. Vanita Lakshminarasimhan 8000.00
Sri A. Kalyanaraman 3000.00 Smt. Bamini Srikrishna 4000.00
Sri P.S. Seshadri Seethalakshmi 1001.00 Sri C.R. Vasanthan 1001.00
Sri P.T. Santhanagopalan 1001.00 Smt. Hema Srinivasan 2001.00
Sri N. Veeraraghavan 1000.00 Sri N. Parthasarathy 5000.00
Sri R. Padmanabha Iyengar 2000.00 Sri V. Sridharan 5001.00
Sri A.R. Tilak 1001.00 Sri S. Sundarrajan 5001.00
Sri S. Ramanujam 5000.00 Sri R. Narayanan 1001.00
Sri S. Prabhakar 7500.00 Sri M.S. Parthasarathy 100000.00
Sri K. Sridharan 2000.00 Smt. Radha Sampathkumar 1117.00
Sri R. Sridharan 6000.00 Thooppul Sri Venkatachary Vasudevan 5000.00
Sri P.M. Narasimhan 1008.00 Smt. Chitra Rangamani 1000.00
Sri K.R. Sridharan 10000.00 Sri R. Suresh Kannan 1000.00
Sri R. Varadhan 2000.00 Sri C. Balaji 10000.00
Sri Sowmyalakshminarayanan 5000.00 Sri V. Raghavan 1000.00
M/s. Shobha Padam Challani Foundation contributed provisions

worth Rs.18,560/- for April month to the Hostel
÷©Ø£i øP[Pº¯zvÀ £[S öPõÒÍ Â¸®¦÷Áõº u[PÒ Põ÷\õø»ø¯ Sri Malolan

Educational Trust GßÓ ö£¯›À 30, öÁ[P÷h\ AUµíõµ®, ©°»õ¨§º, ö\ßøÚ–4, /
S.A.S. College 53, é¢{v öu¸, ©xµõ¢uP®, ÿ©hzvØS AÝ¨¦©õÖ ¨µõºzvUQ÷Ù®.
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¡zhv¢rs and ¹r¤ N¨si¼ha Part II

Dr. V.K.S.N. Raghavan
(9) Namm¢zhvar’s When the infant Prahl¢da replied to

Tiruv¢ymozhi, 2.8.9:- his father Hiraýa [when the latter asked
E¬gumu¶an Ka´án endãa his son, “where is Hari?”], “He is every-
maganaik k¢yndu where, this Lord with beautiful eyes!”
I¬gillaiy¢l endãu Immediately Hiraýa retorted angrily,
Iraíyan too´ pu²aippa swearing “He is not here” in his palace
A¬gu appozhudë pillar; so saying, he smashed the pillar.
avan v¤yat tùndãiya, en Lo and behold, there at once emerged
Si¬gappir¢n perumai the Man-lion form of ¹r¤ N¨si¼ha; (¹r¤
¢r¢yum seermaittë. ¹a°hakopa exclaims:- “en si¬gappir¢n”—
my leonine Lord); He manifested there
instantly; who indeed can measure His
(¹r¤ N¨si¼ha’s) greatness?
[Notes: Compare (i) the oft-repeated
¹r¤ N¨si¼ha-dhy¢naºloka by ¹r¤ ¡diva´
¹a°hakopa-Yateendra:-
Yasy¢bhavad bhakta jan¢rtti hantuª

Pit¨tvam anye¾vavic¢rya toorám /
Stambhe’(a)vat¢ras tam ananya labhyam,
Lak¾meeN¨si¼ham ºaraám prapadye //
(ii) Compare Parip¢²al song:-
“Pirungal¢dan pala pala piípa²a” —
Tamil “Va²asol-tiribu” grammatical
transcription of Sanskrit Prahl¢da is
Pirungal¢da.
(iii) Actually Prahl¢da says, (As the Lord took His N¨si¼ha Avat¢ra
“Urvy¢masti, udake¾uc¢sti tvayyasti at His own divine will, His nails shone
mayyastica” - rendered by Kavi white like thousands of full-moons; may
Chakravartti Kamban as:- those nails of N¨si¼ha protect you all,
S¢ílumu¶an ùr tanmaianuvinaic sata for they remove the miseries of
koori°°a, prapannas (ardent devotees); of course,
in His Hayagreeva Avat¢ra, He has slain
Koínumu¶an M¢mëru kundãinum u¶an,
both Madhu and Kai°abha.
Munnindãa
Tooílum u¶an nee mun sonna sollinum (ii) cf. ¹r¤ Lak¾m¤ N¨si¼han
u¶an]. A²aikkalappattu:-
(10) Tiruv¢ymozhi, 9.4.7:- I¬gu¶an angu¶an allan
endãu uraikkak koo²¢më
¡gam sër Narasi¬gamad¢gi, ùr
E¬gumu¶an en Ka´án
¡gam va¶¶ugir¢l pi¶and¢n urai
endãuraitta tan maganai
M¢gaVaikundam k¢´badarku, en
Ku¬gumam pùl sivanda ka´án
manam kuru°°u avuán udaitti°°a
Ekam ennum ir¢ppagal indãiyë. Sangaí too´ pi¶anda pir¢n
sadir a²iyai a²aindënë.]
(Namm¢zhv¢r exclaims:-) For the sake (11). Tiruv¢ymozhi, 7.4.6 :-
of slaying Hiraýa, the supreme Lord Pùzhdu melinda pun sekkaril
took the form of the Man-lion; and then v¢ntisai
He broke the demon’s chest into two Soozhum ezhundu udirap punal¢,
through His sharp and bright nails; to malai
see Him (N¨si¼ha) alone, my mind Keezhdu pi¶anda si¬gam ottad¢l,
yearns through night and day. Appan
¡zh tuyar seydu asurarai kollum¢ãë.
[Notes:-
(¹r¤ Nam¢zhv¢r proclaims) When my
(i) cf. Dhvany¢loka-Ma¬galaºloka of
father (the supreme Lord) came in the
¡nandavardhana:- form of ¹r¤ N¨si¼ha (Man-Lion), it was
Svecch¢ keºarinaª svaccha- the evening twilight (sunset time); He
svacch¢y¢-ay¢sitendavaª / came, He saw and He conquered; He
Tr¢yant¢mvo Madhuripoª smashed the chest and the whole body
Prapannarttic-chido nakh¢ª // of Hiraýa to smithereens; Hiraýa’s
blood spewed high like a fountain from Man-lion form, bisected the broad chest
a huge and lofty mountain; it was as of the most cruel Hiraýan with His sharp
though a roaring victorious Lion had and bright claws; later, siding with the
blasted a huge mountain rock. P¢´²avas in battle, through His blowing
[Notes: Cf. PeriyaTirumozhi 11.4.4.:- of the conch, He terrorised the hearts of
Ta¶aiyavizh kùdaim¢lai irup¢l taya¬ga… Kauravas; residing in my heart, He has
A¶avezhavemmai mikka ariy¢gi andãu, composed this sweet thousand-versed
bhariyùn… Tamil Tiruv¢ymozhi, having showered
Va¶aiyugir ¢¶i moymbin… ugir¢l…peru His divine grace on me; Our supreme
neeril mummai peridë. Lord N¨si¼ha will certainly shower His
grace on all of us.
In the days of yore, the Lord came as
a gorgeous Man-lion; His garlands of (13). Tiruv¢ymozhi, 2.6.6:-
flowers and gems swung wildly on either Unnai cindai seydu seydu
side; His glowing red, round eyes were un ne²u m¢ mozhi isai p¢²iy¢di, en
bulging; then the haughty king Hiraýa’s Munnait teevinaiga¶
reign of terror ended. With sharp and muzhu vër arindanan, y¢n
piercing curved claws, ¹r¤ N¨si¼ha tore Unnai cindaiyin¢l igazhnda
asunder the broad chest of the mighty Iraíyan agal m¢rvam kee´²a, en
Hiraýakaºipu. The blood that spewed Munnai Ko¶ariyë!
then was three times bigger than the flood Mu²iy¢dadu en enakkë?
of deluge waters.]
(12) Namm¢zhv¢r’sTiruv¢ymozhi,
10.6.4
En ne®jattu¶¶irundu i¬girum
Tamizh nool ivai mozhindu
Vanne®jattu Iraíyanai
m¢rvu i²anda V¢°°¢°ã¢n
Manna®ja Bh¢ratattu
P¢´²avarkk¢ pa²ai to°°¢n
Nanne®jae! Namperum¢n
namakkaru¶ t¢n seyv¢në.
(¹r¤ Namm¢zhv¢r sings :-) Oh my
good heart! Lord of Tiruv¢°°¢ãu, in the
(¹r¤ ¹a°hakopa exclaims :-) Inasmuch my heart rejoices in meditating on You

as I am (i) constantly meditating on you alone.
alone, (ii) singing and dancing for the
[Notes (i) Cf. ¹r¤ DeºikaPrabandham-
divine hymns about You and You alone,
Navamaím¢lai, 2:-
I have washed off all my past and present
sins all at once; You have long ago cleft Makaram va¶arum a¶avil pauvam
the broad chest of Hiraýakaºipu— who a²aiya uttãalaittanai
had nothing but the most evil of thoughts Va²ivu kama°am ena amarndu
and the most hateful of words for You giritanai dharittannai
— taking the divine form of Narasi¼ha- Maliyum asuran uram i²andu
Man-Lion. Oh Lord Lakshmi N¨si¼ha! Vasudhaiyai peyarttanai
Having attained Your divine grace, is Valiko¶ avuán u²al pi¶andu
there anything impossible for me! madalai meykkudittanai…
[Notes:- Cf. Silappadhik¢ram (ii) Cf. ¹r¤ Rangan¢tha P¢duk¢
“Madangal¢y M¢ratt¢y! M¢yamo, Sahasram, 846:-
marutkaitte (Oh Lord, you took the Man- Mukt¢msukesaravatee
lion form and killed the demon Hiraýa; sthira vajra damshtr¢
what a wonder!)]. Prahl¢da sampad anuroopa
Hiraýa bhed¢ /
(14.) Tiruv¢ymozhi, 9.4.7:- Moorttiª ¹riyo bhavasi
Ugandë unnai u¶¶um en u¶¶attu, M¢dhava p¢da rakshe!
agamp¢l N¢thasyanoonam ucit¢
Agant¢n amarndë i²a¬ko´²a Amal¢! Narasi¼ha moortteª //
Migum d¢navan m¢rvagalam irukoor¢ ¹r¤ Ved¢nta Deºika describes the figure
Nagand¢y! Narasi¬gamad¢ya uruvë! of P¢duk¢devi as befitting the consort of
(¹r¤ Namm¢zhv¢r addresses the Lord:) ¹r¤ N¨si¼h¢vat¢ra. The sandals of the
Oh N¨si¼ha! You are free from all Lord have the manes (kesara) in the
blemishes; however, You are residing in form of bright pearl-like rays; she is
my mind steadfastly; i.e., You have so adorned with permanent diamond gems
that resemble the Lord’s sharp teeth;
much love for me that You do not stir
she makes her devotees (like Prahl¢da)
out of my heart; in ¹r¤ N¨si¼ha Avat¢ra
joyful by defeating their enemies (splitting
You had the invincible sharp nails which Hiraýa’s chest); so, she fully resembles
tore asunder the chest of Hiraýakaºipu; Narasi¼ha’s enchanting huge and form.
(15). Tiruv¢ymozhi, 7.6.11:- those devotees who chant these ten songs
Pukka Ariyuruv¢y beginning with “P¢maru moovulagam…”
avuán u²al kee´²u uganda forming part of Tiruv¢ymozhi.
Cakkara selvan tannai
Kurugoor ¹a°hakopan sonna [Notes:- (i)Avuán u²al kee´²uganda
Mikka ùr¢yirattu¶ – cf. Magha’s ¹iºup¢lavadha I.47:-
ivai pattum vall¢r avarai Sat¢cchat¢ bhinna ghanena bibhrat¢
Tokkup pall¢´²u isaittu N¨si¼ha! Saimheematanum tanum tvay¢ /
kavari seyvar ëzhaiyarë.
Samugdha k¢nt¢ stana sanga bha¬guraiª
(Sv¢mi Namm¢zhv¢r proclaims:-) This
Urovid¢ram praticaskare nakhaiª //
unparalleled Tiruv¢ymozhi of thousand
songs has been composed by (Sage N¢rada speaks to Lord K¨¾á
Tirukurugoor ¹a°hakopa on the greatness thus:-) When you came as N¨si¼ha with
of Lord Mah¢ Vi¾ú, who has the mighty fiery manes, you slayed Hiraýa with
discus, who became overjoyed on your sharp nails; however, you became
protecting Prahl¢da after splitting the body
soft towards your consort Goddess
of Hiraýa -in His N¨si¼ha-avat¢ra; the
great celestial damsels (Nityasooris of Lak¾m¤ and embraced her tightly; what a
¹r¤ Vaiku´°ham) will eulogise and fan wonder!]. (to be continued…)
Obituary- ¹r¤ Sampathkum¢ra Bha°°ar

Sv¢mi, Melukote
An authority on P¢®car¢tra ¡gama and a long-
standing servitor of ¹r¤ Tirun¢r¢yaán of Melukote,
¹r¤ Sampathkum¢ra Bha°°ar Sv¢mi attained ¡c¢ryan
Tiruva²i at Melukote, at the age of 99, having been
in the Lord’s service since 16. He was awarded the
title Kai¬karya ¹r¤man for his long and devoted service
as the principal Bha°°ar in charge of the Moolavar
Sannidhi at Tirun¢r¢yaápuram. Steeped in
traditional learning, Sv¢mi was the epitome of
devotion. His passing is indeed a loss to the ¹r¤
Vai¾áva Samprad¢ya.
The Ultimate Goal – Puru¾¢rtha K¢¾°ha
Dr. S. Sundar Rajan, Trichy

r¤ Bh¢¾yak¢ra issued five decrees
¹ to his principal disciples before

shedding his mortal coils. These
of an ardent devotee. This is considered
as the purusartha k¢shtta i.e. the ultimate
goal.
At the end of the 16th chapter of his
¹r¤mad Rahasyatrayas¢ra – Puru¾¢rtha
K¢¾°¢dhik¢ra, Sv¢mi Deºika summarizes
the whole content in a pithy ºloka, thus -
N¢the nast¨ám anyad anyadapi v¢
tannabhi n¢leekinee
N¢leeka sp¨haneeya saurabha muc¢
v¢c¢ na yac¢mahe
Suddh¢n¢ntu labhemahi sthira dhiy¢m
suddh¢nta siddh¢ntin¢m
Muktaiºvarya dina prabh¢ta samay¢
sattim prasattim muhuª.
The imports of this ºloka, from the
commentary (¹r¤ S¢rabhodin¤) on
¹r¤mad Rahasyatrayas¢ra by HH
Paramahamsety¢di I®jime²u ¹r¤mad
were the duties they were to carry out Azhagiyasi¬gar are given below.
depending upon their capabilities. The N¢the – our Lord, Bhagav¢n. Other
last duty was for those who were not than our steadfast love for Him
capable of teaching ¹r¤ Bh¢¾ya, Bhagavad engendered by adopting the means
Vi¾aya etc. - i.e., to take refuge at the (ºara´¢gati), we consider wealth, sons
feet of a ¹r¤ Vai¾áva who would accept and animals (cows etc.) in this world as
them as his (¹r¤ Vai¾áva’s) own. That mere straw – t¨á. We consider equally
is bh¢gavata ºe¾atvam, being a dependent lowly the extraordinary bounties of
Brahma, ¹iva etc. anyat - or, the So what is it that you desire? ¹r¤ Sv¢mi
enjoyment of one’s own soul i.e., Deºika says – suddh¢n¢m – the pure
kaivalya, anyat – or, even mok¾a which ones without sinful desires; sthiradhiy¢m
is far superior to kaivalya. – those with steadfast minds who do not
The opinion here is that after adopting have the five doubts that are the foes of
the proper means (ºara´¢gati) to attain absolute faith and who consider only
liberation, even that does not need to be Bhagav¢n as the sure means and goal.
yearned for; Or, api - even, the position Suddh¢nta siddhantin¢m - suddh¢ntam
of Bhagav¢n and the enjoyment of – very chaste women of the inner
Supreme Bliss like Him; Or, va – also, quarters (wives); their siddh¢nta –
enjoying all the aforementioned together. philosophy or behavior of total chastity
tann¢bhi – that navel of Bhagav¢n and fidelity. That is, supreme devotees,
Himself; n¢leeka – the lotus on which paramaik¢ntis, are like these women: they
the four-faced Brahma originated, from are totally subservient to Bhagav¢n and
n¢leekinee – group of lotuses; derive pleasure from service to Him
sp¨haneeya – that which is much desired; alone.
saurabha – fragrance; muc¢ – that which Muktaiºvarya - the prosperity of those
is spread; The lotus arising from the who have been liberated, i.e. total bliss
navel of Bhagav¢n is the birth place of of experiencing Bhagav¢n; This
the four-faced Brahma and is associated muktaiºvarya is considered to be like a
with him as he is seated there. So it has, day, high noon actually. The day break
devat¢ntara sambandham, association i.e. the dawn is prabh¢ta samay¢sattim,
with a deity other than Bhagav¢n. Hence, which is the time in this world after doing
paramaik¢ntis, i.e. those supreme prapatti (unconditional surrender at the
devotees who are devoted solely to sacred feet of ¹r¤man N¢r¢yaá) and
Bhagav¢n, disregard it totally as it is of before getting mok¾a (salvation, release
no use to them. v¢c¢ – speech or prayers from the cycle of rebirths). It is hinted
used to plead for attaining goals as per that mok¾a will be obtained soon by the
our inherent nature (i.e. a goal like grace of paramaik¢ntis. But the essential
mok¾a); the speech of these supreme point is that it is the grace of paramaik¢ntis
devotees has the fragrance which is that is prayed for on its own, rather than
desired by that lotus in Bhagav¢n’s navel. the mok¾a which can be obtained by that
na y¢c¢mahe – will not be used to pray grace. Hence it was hailed as the dawn
for other mundane goals. prior to the noon of salvation. prasattim
– that grace or reward; muhur labhemahi the p¢surams of “Ne²um¢rkku a²imai”

– we want to obtain repeatedly. (10th decad of the 8th centum of ¹r¤
[The gist of what ¹r¤ Sv¢mi Deºika Namm¢zhv¢r’s Thiruv¢imozhi). He has
states is - for us, who have done prapatti, given a brief introduction to each of the
it is the grace of and service to the p¢surams (11) in this decad, as follows.
supreme devotees of Bhagav¢n that is 1. It is the result of my past sins that
more important than 1. wealth, I have been compelled to state that -
progenies, cows etc in this world; 2. ruling over the three worlds is far inferior
prosperity of Brahma, Rudra etc. in the to service at the blessed feet of the
higher worlds; 3. kaivalya; 4. mok¾a; servants of Bhagav¢n. Alas! Does this
5. Bhagav¢n Himself; 6. the Supreme invalid comparison need to be articulated
Bliss of Bhagav¢n. By our inherent at all?
nature, we will not ask for any of these 2. Just like the prosperity of ruling
with our speech (that has a fragrance over the three worlds is inconsequential,
desired by the lotus which arises from experiencing kaivalya (singly or together)
Bhagav¢n’s navel), other than the grace too is the same, compared to serving
of paramaik¢ntis who are suddh¢nta the bh¢gavatas. That I have to discuss
siddh¢ntis. This, we will do again and this is because of my past sins.
again. Service to the supreme devotees
who are not devoted to anyone else 3. ¡zhv¢r then opines that even
except Bhagav¢n and obtaining their grace service to Bhagav¢n is nothing, compared
is the main puru¾¢rtha, goal, of our lives to service to His ardent devotees.
as we wait for mok¾a after doing prapatti. 4. Service to Bhagav¢n’s devotees is
This service and grace are like the because of their ardent devotion to Him.
daybreak that precedes the noon of As service and love to Bhagav¢n
salvation, mok¾a.] increases, so will devotion to His
Abhinava Deºika ¹r¤ Uttamur devotees.
Veerar¢ghav¢cariar has elaborated on the 5. Even if service using any of the 3
8 th centum of ¹r¤ Namm¢zhv¢r’s agencies (mind, speech and limbs) cannot
Tiruv¢imozhi in his Tamizh commentary be done, congregating with Bh¢gavatas
called Prabandha Raksha. In that he states and enjoying the experiences of the sweet
that ¹r¤ S¢kh¾¢t Sv¢mi was of the opinion hymns on Bhagav¢n is in itself a peerless
that the aforementioned ºloka of ¹r¤ service.
Sv¢mi Deºika crystallizes the purports of (continued on page 88)
Predictions - June - 2021 : Sri A.M. Rajagopalan

A special note: A little more than a month back, three members of a family near
Karur had symptoms of “CORONA”. A member of that family approached me, with
their horoscopes, asking for an effective “Parih¢ram”.
After studying the horoscopes, I suggested to them daily to recite collectively
“¹r¤ N¨si¼ha Prappatti” 24 times in the morning and evening, keeping a small
quantity of water (Teertham) in front, in a silver or copper vessel. After the
recitation is over, the Teertham should be distributed to the members of the family,
as medicine. They accepted the suggestion with absolute faith and left. After several
weeks, they informed me over telephone that the entire family observed the
“Parih¢ram” and as a result, all the three recovered fully from the dreaded disease.
So, instead of fearing the epidemic, with all its consequences-some real and
many imaginary-daily recitation of “¹r¤ N¨si¼ha Prapatti” keeping a small quantity
of water in front and taking a few drops of that will act as a “Super Preventive
Power” against Corona.
Copies of this Powerful ¹loka can be had from: “Sri Nrisimha Priya” “Deºika
Bhavanam” Mylapore, Chennai: 600 004. Phone: (044) - 2461 1540 / 2461 4402
A Aries - Mesham - GP Mars Asvini, Bharani and Krittik¢ (1st P¢da)

Favourable dates: June: 1-3; 7-9; 13-16; 20, 21, 25-27.
Mars, Mercury and Venus are very favourable. Jupiter in his adhic¢ra movement
will do small favours. Income is adequate to meet your essential expenses, without
any difficulty. Health will be quite all right. Marriage proposals will drag on due to
unexpected problems and misunderstandings and vascillation on the part of the
bride or groom, as the case may be. General atmosphere in the family will be quite
cordial. Since R¢hu is in the last lap of his journey in Rishabham and is slowly
approaching your Janma R¢si, you may be subjected to psychological anxiety and
concern about corona epidemic. However, taking into account the favourable aspects
of other planets, including Mars, the lord of your R¢si, there is no need for such
fears. Professionals will find the atmosphere in the office quite cordial and
co-operative. However, workload and responsibilities will increase, without adequate

recognition or reward for the same. Unemployed people will succeed in getting an
alternate job. Business men will thrive despite covid restrictions. Financial resources
are very helpful and market conditions favourable. However, this month is not
congenial for new ventures and investments. Women in charge of managing the
family will experience a problem-free month. Planets that control and influence
education are placed in auspicious positions, indicating satisfactory progress for
students. Candr¢¾°amam dates: June: 22 nd Morning upto 24 th Morning.
Parih¢ram: Reciting “¹r¤ Garuda Dandakam” will ward off the effects of R¢hu, who
stands at your doors now.
B Taurus-Rishabham-GP Venus Krittik¢ (2 nd , 3 rd , 4 th P¢das), Rohini and

Mrigasirsham (1st, 2nd P¢das) Favourable dates: June: 3-5; 11-13;
17-23; 27-29.
Venus, the lord of your R¢si, and Jupiter are very helpful. Although Jupiter is in
Kumbha R¢si, he will bestow the auspicious effects of being in Makaram. Our
ancient astrological scriptures clearly states that “Retro” and “Adhic¢ra” transit
changes do not affect Jupiter. He is the only planet who enjoys this unique privilege.
Financially, you will be quite comfortable during the entire month. However, the
psychological strain due to domestic problems, a setback in your own health and
misunderstanding with close relatives and neighbours demand patience and tact on
your part; otherwise, you will be subjected to tension. This month is conducive for
matrimonial efforts. A little more care and caution during your travels will help to
maintain your health. Court cases, property disputes, if any will progress in your
favour. People in service will have to face the indifferent attitude of superiors, which
in turn will create a sense of frustration in your day-to-day duties. It is advisable to
be flexible instead of becoming emotional. Market conditions become rather dull and
business turnover records a slight downward trend for those engaged in trade or
industry. Women are advised to take special case of their health – particularly in the
existing conditions. Students will do well in their studies. Their memory powers are
at a high level, due to the auspicious aspects of Mercury and other related planets.
Candr¢¾°amam dates: June: 3-5; 11-13; 18-23; 27-29. Parih¢ram: Morning:
Reading ¹r¤mad Sundara K¢´²am. Evening: Reciting ¹r¤ Vi¾ú Sahasran¢mam.
C Gemini-Mithunam-GP Mercury Mrigasirsham (3rd, 4th P¢das), Tiruv¢dirai, Punarp¦sam

(1-3 P¢das) Favourable Dates: 1; 2-6-10; 14-16; 20-23; 29, 30
Income and expenditure will be almost equal to each other. Anxiety and concern
regarding the 2nd wave of Corona will haunt your mind, due to the transit positions
of Sun, Mars and R¢hu. This month is not favourable to take important decisions
on family matters. Court cases, if any, will continue by adjournments. Professionals
will find the attitude of higher-ups helpful, although workload continues to be too
heavy to manage. Those who lost their jobs due to present abnormal conditions will
succeed in getting a new one, which however will not be up to their expectation.
Slow but steady progress continues for those in industry and trade. Market conditions
improve in stages, despite the surge in the epidemic. New ventures can be tried with
limited investments. Women are advised to be a little more flexible, avoiding emotional
reaction in their day-to-day relationships with close relatives at home. For students,
the entire month is progressive and problem-free. Candr¢¾°amam dates: June:
From 26th afternoon up to 28th evening. Parih¢ram: Recitation of “¹r¤ Stuti” of
Swami Deºikan will be highly effective. Women should read at least a single chapter
from “¹r¤mad Bh¢gavatam”. The effect will be amazing.
D Cancer - Katakam - GP Moon Punarp¦sam (4th P¢da), P¦sam and Ayilyam

Favourable dates: June: 4-10; 14-17; 21-23; 27.
Except Saturn and Mars, most of the other major planets are highly favourable,
bestowing their benefits in their respective aspects of your life! Family environment
will be cordial and pleasant. A close relative of yours who might have been affected
by “Corona” recently will recover fully, giving you a lot of mental relief. Income is
good. If you try, you can effect some savings too. Planetary positions are highly
helpful to secure a good alliance, if you have a daughter or son of marriageable age.
A long-cherished desire to have your own house will get fulfilled, since Venus and
Jupiter are placed in rewarding zodiac tracks! Health will be normal. People in
service will feel disappointed and frustrated at the attitude of the management.
Change of department or transfer to a place against your liking is also possible,
since Saturn has slightly tilted unfavourably. However, since he is in his ruling sign
Makaram, your position will not be affected. Market conditions remain static. Business
turnover is steady. Financial institutions co-operate. Industrialists and business
people will not face any major problems, despite the surge in “Corona”. A worry-
free period for women born under this zodiac sign. Mercury and other related
planets are favorably placed for students, promising them good progress in studies.
Candr¢¾°amam dates: June: From 1 to afternoon of 3rd. Again from 28th evening
upto 30th midnight. Parih¢ram: (1) On Saturdays, please light 3 “Parih¢ra Deepam”
in Gingelly oil in your Pooja Room. This is in addition to the regular “Kuthu
Vi¶akku”. (2) Recitation of “¹r¤ Mantra R¢ja Pada Stotram” on Lord ¹r¤ Lakshmi
N¨si¼ha will ward off the adverse effects of Saturn.
E Leo - Simham - GP Sun Magham, P¦ram and Uttiram (1st P¢da)

Favourable dates: June: 1-2; 6-9; 14-17; 21-23; 27, 30
The lord of your R¢si is favourably placed. Although Rishabham is an inimical sign,
as per the transit system of planets, Sun is placed in a highly helpful zodiac sign.
Health will be normal and good. You need not worry about the prevailing second
wave of corona. Saturn too is placed in an auspicious position. Mars, Venus and
Mercury are also moving in auspicious signs. However, Jupiter, who looks after
family goodness, is not of much help. Income will be just enough to manage the
family. Health of all family members will be satisfactory. Auspicious functions in the
family will result in considerable expenditure. Matrimonial efforts will face obstacles
and decision prolonged due to vacillation. Those in foreign countries will have an
opportunity to visit India despite the prevailing conditions. Traders and industrialists
thrive, with financial support from the central Government giving a thrust to their
plans. A highly helpful period for women, since Venus is transiting very auspicious
signs. Students maintain their progress in studies. Candr¢¾°amam dates: June:
From 3rd afternoon up to 5th late night. Parih¢ram: (1) Darshan of our present
¹r¤mad Azhagiyasingar and ¹r¤ M¢lola N¨si¼ha at Selayur Mutt are a highly effective
Parih¢ram that overcomes the dosham posed by Jupiter. (2) Performance of Sandhy¢
Vandanam thrice daily is a Parih¢ram which has no equal.
F Virgo-Kanya-GP Mercury Uttiram (2, 3, 4 P¢das), Hastam and Chittirai (1, 2 P¢das)
Favourable dates: Junes: 1-4; 9-11; 17-20; 24-26; 30.
Both favourable and unfavourable planets are poised with almost equal strength.
Income is adequate, placing you in a comfortable position. Minor Health Problems
will necessitate medication, since R¢hu has already covered 90 % of the zodiac
path Rishabham and is at the doors of the unhelpful 8th sign. Family environment
will be cordial. Related planets are well-placed to renew matrimonial proposals. A

visit to ¹r¤ Ahobila Mutt and darshan of our beloved ¹r¤mad Azhagiyasingar are
among the several benefits that await you in the course of this month. People in
service will find office atmosphere harmonious. Except occasional irritating instances
while dealing with higher officials, there is no need to worry. Profit and business
turnover are steady and stable for industrialists and businessmen. This is a highly
beneficial month for women. The unemployed will succeed in securing a decent job.
Close attention is necessary to your health-particularly during the third week.
Students will be able to maintain their progress. Candr¢¾°amam dates: June: from 5th
late night upto 8th afternoon. Parih¢ram: (1) Recitation of “¹r¤ Dhanvantari Stotram”
everyday- morning and evening- will be quite ideal. (2) For those who have the
facility, darshan of five great ¹r¤mad Azhagiasingars at “¹r¤ Pa®ca B¨nd¢vanam” (at
Narasimhapuram near Sw¢mimalai- Kumbakonam) will help to protect your normal health.
G Libra-Thula-GPVenus Chittirai(3rd,4thP¢das),Sv¢tiandVisakham(1st, 2nd, 3rd P¢das)

Favourable Dates: May 1-6, 10-16, 21-23, 27-29
Income is steady, since Venus, the lord of your R¢si, is in an auspicious track.
Saturn is not of much help, but will not harm your interests. Jupiter in his “Ardh¢¾°aka”
inclination, with Saturn and and R¢hu in the 8th, call for extra care on your health.
Please avoid going out often and mingling with crowds, as it may affect your health.
Marriage proposals should be postponed, since there is a possibility of making
wrong choices. Unexpected medical expenses will affect your resources. This will be
a month of physical and mental stress and strain. Professionals will find it difficult
to satisfy superiors. Minor misunderstandings with one of your co-workers will
cause tension and worry. Business people will have to work very hard to maintain
their sales and profit margin. A month of disturbed mind for women. Students will
find it difficult to concentrate on their studies. Candr¢¾°amam dates: June: From
8th afternoon up to 10th late night. Parih¢ram: (1) Fasting on Saturdays will be
ideal. (2) “¹r¤mad Sundara K¢´²a” p¢r¢yaám in the morning and reciting “¹r¤
Mantra R¢ja Pada Stotram” on Lord ¹r¤ Lakshmi N¨si¼ha will be highly effective.
H Scorpio - Vrischikam - GP Mars Vis¢kham (4th P¢da), Anusham and Kettai

Favourable Dates: June: 4-6; 11-17; 21-23; 27-29.
Divine thoughts and spiritual inclinations will dominate your mind. A visit to ¹r¤
Ahobila Mutt and darshan of our beloved ¹r¤mad Azhagiyasingar are also possible,
as a result of Ketu in your Janma R¢si. Income will be just enough to manage the
family. Matrimonial efforts will drag on, without any progress. Family atmosphere
will be normal. Wife’s health needs a little more care, since R¢hu is in the 7th sign.
Professionals will have a good time in the office, since Saturn is favorably placed.
Some may get an elevation in position. Those working in foreign countries will get
an opportunity to visit their motherland. Market conditions are profitable for
industrialists and businessmen. Major planets are well-placed for women. Students
maintain their progress, without any hindrances. Candr¢¾°amam dates: June:
from 10th late night, up to 13th forenoon. Parih¢ram: (1) Reading a few chapters
from “¹r¤mad Bh¢gavatam” will be the right Parih¢ram. (2) Reciting 108 or 1008
“¹r¤ R¢ma Namam” daily, both in the morning and evening.
I Sagittarius - Dhanus - GP Jupiter M¦lam; P¦r¢dam & Uthir¢dam (1st P¢da)

Favourable dates: June: 1-3; 7-10; 16-19; 24-27; 30.
Jupiter takes adequate care of your financial requirements. Auspicious functions will
help a pleasant atmosphere to prevail in the family. Health remains normal. Related
planets are favourable to success in your matrimonial efforts. Change of residence
is also indicated for many. Office-going professionals will experience a problem-free
atmosphere at the workspot. For businessmen, profit records a steady upward trend
despite the second wave of corona pandemic. A worry-free and pleasant month for
women. Students will achieve significant progress in studies. Candr¢¾°amam dates:
June from 13th forenoon up to 15th night. Parih¢ram: You are on the last lap of
7 ½ years Saturn. Lighting a Gingelly oil lamp for 24 Saturdays in the evening in
your pooja room will help. Reciting of “¹r¤ Raksho Bhuvana Lakshmi N¨si¼ha
Stotram” daily will also help. This Stotram was composed by ¹ani Bhagav¢n himself
on Lord ¹r¤ N¨si¼ha.
J Capricorn-Makaram-GP Saturn Uttir¢dam (2nd, 3rd, 4th P¢das) Tiruvonam and

Avittam (1st, 2nd P¢da) Favourable Dates: June: 1; 2; 6-10; 14,
18-20; 24-27; 30.
This is a month of mixed results. Although income is good, you will not be able to
save due to heavy expenses. A set back in health will need treatment and cause
expenses. Domestic atmosphere will be disturbed due to various family problems.
Minor misunderstandings among close relatives will affect the otherwise cordial
environment in the house. People in service must exercise restraint while dealing
with superior officers, as otherwise, they will find themselves in trouble! Business
turnover is affected for those in trade and industry, due to the present spurt in
corona pandemic. Women may be subjected to emotional stress. A normal month
for students. Candr¢¾°amam Dates: June: from 15th night up to 17th mid night.
Parih¢ram: Recitation of ¹r¤ Dhanwantari Stotram in the morning and ¹r¤ Vi¾ú
Sahasran¢mam in the evening are the best remedy, without equal.
K
Aquarius-Kumbham-GP Saturn Avittam (3rd, 4th P¢das), Sathayam and
Poorattadi: Favourable dates: June: 3-5; 10-16; 21-23; 28 & 29.
You are now in the initial phase of 7 ½ year Sani. However, you need not be
excessively worried on this score, because Kumbham is Saturn’s own ruling sign.
However, frequent travels and family responsibilities will drain your energy. Excessive
expenses will drain your savings. Marriage proposals will succeed. Health problems
will raise their head now and then, but will not be of a serious nature. Professionals
will have to face irritating situations while dealing with immediate superiors, calling
for a little more flexibility on your part. Despite the challenges imposed by corona’s
second wave, trade and industry will be able to maintain their turnover and profit.
Women should diplomatically avoid interference by women friends in their personal
and family matters. Students should avoid undesirable friends. Candr¢¾°amam
dates: June: From midnight of 17 up to 19th late night. Parih¢ram: Darshan of
Nava Tirupati in Tirunelveli district will be an appropriate Parih¢ram. Those who
are unable to do this should light an oil lamp at a nearby Vi¾ú temple on 24
Saturday evenings.
L Pisces - Meenam - GP Jupiter P¦ratt¢di (4th P¢da), Uttiratt¢di and Revati

Favourable dates: June: 1-3; 10-17; 23-25; 30
You are now at one of the luckiest times of your life. Income increases. Many will
go in for their own house. If you have a son or daughter awaiting marriage, “Varan”
will knock at your door. Health will be quite normal during the entire month and
domestic conditions peaceful and cordial. Depending on the respective birth horoscope,
many women will be blessed with a child. Professionals will get their long–awaited
promotion. Unemployed “Meena” R¢si people will get a decent job. A highly
progressive and successful month for women – both housewives and employed.
Mercury “Vidy¢ K¢raka” planet is positioned very favourably for students, who will
shine very well in their studies. Candr¢¾°amam dates: June: From 19th late night
up to 22nd morning. Parih¢ram: Recitation of “Day¢ ºatakam” and performing
“M¢nasika Pooja” for Lord ¹r¤nivasa every day, after morning bath is a “Parih¢ram”
with tremendous power.
The Ultimate Goal – Puru¾¢rtha K¢¾°ha

(continued from page 80)
6. The suzerainty of Bhagav¢n is not 10. ¡zhv¢r wants to belong to the

equal to the skill or devotion of poets
lineage of disciples and preceptors of
who offer nectarine bliss to the devotees,
by means of their hymns on Him. bh¢gavatas and also to the lineage of
their sons and grandsons.
7. There are two types of services to
Bhagav¢n that affect service to 11. Those who recite this
bh¢gavatas. One - in this world, it thiruv¢imozhi will be blessed by marrying
nurtures it and in Paramapadam it into families of ardent devotees and by
attenuates it. ¡zhv¢r does not want the belonging to clans of servants of servants
latter.
of bh¢gavatas.
8. It is enough if I interact with
bh¢gavatas who enjoy Bhagav¢n’s form Thus, it can be seen that Sv¢mi Deºika
clearly. Even if I cannot interact with emulated ¹r¤ Bh¢¾yak¢ra, who followed
them, looking at them is enough. ¹r¤ Namm¢zhv¢r’s instructions faithfully.
Otherwise, staying in the same place is
¡zhv¢rs and ¡c¢ryas have reiterated
enough, says ¡zhv¢r.
that the ultimate purpose of human life
9. Even if I cannot stay with all of
is unselfish service to the ardent devotees
them, staying with just one bh¢gavata or
being considered as his dependent is of ¹r¤man N¢r¢yaá. This is called
enough for me. Puru¾¢rtha K¢¾°ha.
Printed & Published by J.S. Vasan at 30, Venkatesa Agraharam, Mylapore, Chennai - 600 004 on
behalf of Jeer of Ahobila Mutt and printed at M/s. Versatile Prints & Packs,
3/9-A, Thangavel Vaithiyar Street, Triplicane, Chennai - 600 005. Editor: T.G. Ramamurthi
Volume : 9
Issue : 6 E-mail: srinarasimhapriya@gmail.com

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S R I N R I S I M H A P R I YA - J U N E 2 0 2 1 | 3

Sri Nrisimha Priya

H. H. 45th J¤yar of ¹r¤ Ahobila Ma°ham H.H. 46 th Jiyar of

Ahobile G¢ru²aºaila madhye The English edition of Sri

Nindra va´ keertiyum nee¶ punalum

Veãpendãu Vë¬ka°am p¢²inën vee²¢kki extremely enjoyable and considers

Considering the Lord’s standing

our bodily heat and that of Sa¼s¢ra. Yenaiva guru´¢ yasya

perform Agnihotram should perform at Saccaritra Sudh¢nidhi. The need for

IAL The Tirunak¾atram of

OR ¹r¤man N¢thamuni falls on Ani

DIT Anusham. It is this Acharya

¹ of Divya Prabandha are capable of

5. While enumerating the strategies 8. Though the Vedas have been

thousand granthas (unfortunately not wherever Vedas extol Emperum¢n’s

‘Divya Prabandham’ is therefore an condemned by ¹r¤ Deºika, who pointed

said of Sv¢mi Deºika’s Sreesooktis is

¹r¤ Ahobila Ma°ham, Mysore

June ¡ni Day Tithi Nak¾atram Remarks

News from Branches

Mithuna Sa¬krama´am (¡ni m¢sa piãappu) 15 th June 2021 Tuesday ¡ni

Madur¢ntakam Sanskrit College

News from ¹r¤ Sannidhi

24.4.21 On the occasion of Dv¢daºi,

26.4.21 ¹r¤ M¢lolan enjoyed the

22.5.21 Vasantotsavam is being

¹r¤va´ ¹a°hakopa ¹r¤ Par¢¬kuºa Yat¤ndra Mah¢deºikan

¹r¤ Ved¢nta Deºikotsava Vaibhav¢ni

Pura°°¢si Thiruvonam ¹LOKAM-21

The Pura°°¢si utsavam for Sv¢mi

Ma¬ga¶¢º¢sanam of was honored during this ascent by the

¡c¢ryoheeti matv¢ savidham upagat¢

composed by Him, presented them with

¡div¨k¾am: The Primordial Tree

Translation: Smt. Jayashree Ramanujam, Singapore

E scriptures that the compassionate

(puru¾¢rtha). Param¢tma, Jeev¢tma and Ekayana: This body should be made

Translators: Oppiliappan Koil Varadachari Sadagopan and

Obituary - P¢pp¢¬ku¶am ¹r¤ R¢ghavan

Answers to Sampradaya Quiz

is the highest end to be achieved.

Obituary - Përa¬giyur ¹r¤ P¢rthas¢rathy Sv¢mi

Subscribing to Sri Nrisimhapriya is at your fingertips now!

- SRI SRINIDHI K PARTHASARATHI

e are now enjoying the occupied by those whom He has created

W 34 th Verse of the Vi¾´u

Name 313: My divine energy or M¢y¢, consisting

Vadakalai Naidruva Kashyapam Punarpoosam Midhunam August 1994, 5'7", MS Computer

Ideal Wedding Gifts

¹r¤ Ahobilam ¹r¤ Ahobila Mutt, Bangalore

¹r¤ Ahobila Mutt, Hyderabad

¹r¤ Ahobila Mutt, Cudappah

¹r¤ Ahobila Mutt, Vaduvur

¹r¤ Lak¾m¤N¨si¼ha Sudarºana

Villivalam ¹r¤mad Azhagiyasi¬gar ¡r¢dhanam