Q.Kindly explain the greatness of emperuman as described in Arthapanchaka, paripadal thirattu, silappathikaram, hirnya vadha padalam of Kamba Ramayana

“Ananya cintayanto mam ye janah paryupasate Tesham nityabhiyuktanam yoga kshmam vahamya aham. Paritranaya sadhunam vinashaya ca dhushkritam dharma samsthapnarthaya sam bhavami yuge yuge”

“I take on myself to provide for and protect those who are ever devoted to me and adore me ever in thought, without a thought for any other, for protecting the good and destroying the wicked and to establish the ethical way of life. I assume birth form aeon to aeon”

As ascertained and assured by Him whenever Dharma declines and Adharma gets the upper hand, the lord has been taking different incarnations at different times and re establishing dharma.

These different avtaras also reflect the process of evolution. The first avtara Matsyavatara, Kurmavatara, Varaha avatara, Narasimha avatara, Vamana avatara, Rama, Parasurama, Balrama and Sri Krishna.

Sriman Narayana i.e. Vishnu the supreme Lord is said to be pervading ,omniscient, omnipotent and omnipresent. He is all powerful and at the same time all merciful. Usually he has five different aspects. They are Paratva (supreme) Vyuha (emanation) Vibhava (incarnation) Archa (icon) and Antasryami (indweller).

Paratva refers to Sri Vaikuntham where the Lord is present as Para Vasudeva with his inseparable consort Sri Mahalakshmi and Nitya suris like Ananta, Garuda, Visvaksena etc.

In the Vyuha, he manifests himself in four forms for the well being of mankind, thease are known as Vasudeva Sankarshana, Pradyumna and Aniruddha. Sri Krishna is Vasudeva his brother Balarama is Sankarshana and Pradyumna and Aniruddha are his son and grandson. These vyuhas are 24 in no. Iconographically all these are identical, except for the manner in which the four emblems/weapons i.e. Sankha Chakra gadha and Padma are arranged in the four hands.

Sl no	Name of vishnu	Upper right	Upper left	Lower left	Lower right.
1	Kesava	Shanka	Chakra	Gada	Padma
	Narayana	Padma	Gada	Chakra	Shanka
	Madhava	Chakra	Shanka	Padma	Gada
	Govinda	Gada	Padma	Shanka	Chakra
	Vishnu	Padma	Shanka	Chakra	Gada
	Madusudana	Shanka	Padma	Gada	Chakra
	Trivikrama	Gada	Chakra	Shanka	Padma
	Vamana	Chakra	Gada	Padma	Shanka
	Sridhara	Chakra	Padma	Shanka	Gada
	Hrishikesa	Chakra	Gada	Shanka	Padma
	Padmanabha	Padma	Shanka	Gada	Chakra
	Damodara	Shanka	Gada	Chakra	Gada
	Samkarshana	Shanka	Padma	Chakra	Gada
	Vasudeva	Chakra	Shanka	Gada	Padma
	Pradyumna	Shanka	Chakra	Gada	Padma
	Aniruddha	Gada	Shanka	Padma	Chakra
	Purushotama	Padma	Shanka	Gada	Chakra
	Adhokshaja	Gada	Shanka	Chakra	Padma
	Narasimha	Padma	Gada	Shanka	Chakra
	Achyuta	Padma	Chakra	Shanka	Gada
	Janardhana	Padma	Chakra	Shanka	Gada
	Upendra	Shanka	Gada	Chakra	Padma
	Hari	Shanka	Chakra	Padma	Gada
	Sri Krishna	Gada	Padma	Chakra	Shanka

Vishnu purana states ; to attain moksha in Krita yuga people took to meditation. In TretaYuga it was achieved through performing sacrificial rites and through rituals in dvapara Yuga. In Kali Yuga (present times) moksha can be attained even by the mere chanting of the name or names of God.

Emberuman as explained or expressed in Artha Panchaka.

The Tamil Prabhanda Artha Panchakam was composed by Swami Desikan. It is in the meter of Kocchaka KalippA. Artha Panchakam are five doctrines most important to comprehend by those who wish to gain moksham, This prabandam is dedicated to Lord Vardaraja of Kanchipuram by Swami Desikan.

The five truths / doctrines that a mumukshu (one who desires moksha) should know are;

1. The Svaroopam of Bhagavan ( 2 pasurams)

2. The Svaroopam of Jeevan ( 2pasurams)

3. The obstacles until now that prevents us from gaining Bhagvan (2 Pasurams)

4. The means practiced for gaining Moksham bhakti or Prapati (2 Pasurams)

5. The chief phalam of Bhagavatha anubhavam from one of the two upayams. (2 Pasurams)

Thus each of the 5 doctrines are explained in 2 pasurams each the 11^th pasuram is the phala Sruthi for this aadikala Patthu (stanzas 248 to 258 of Srimad Rahasya Thraya Saram)

1. The Svaroopam of Brahman.

In this Karma Bhumi Emperuman has as his sport the distribution of phalams to each Jeevathma according to its accumulated karma. Therefore this samsara mandalam is recognized as the nandhavanam where the lord engages in such sport.

There are no limits to the Lords auspicious gunas. He has both Svaroopa Niroopaha Viseshanams SNV and Niroopita svaroopa Viseshanams NSV. These distingvishing features sets him apart from others.

The Svaroopa Niroopa gunas are five in number.

1. Sathyathvam Invariant nature at all times (Aviyatha)

2. Juanathvam his Juana never diminishing (Sundara)

3. Ananthathvam his presence at all places at all times without restriction of any kind. (alavilla)

4. Aanandatvam Aananda swaroopa (aaravamudham)

5. Amalathvam Blemishless (amalan)

After comprehending the true nature of the Lords attributes with the above SNN the other attributes NSV reveal the glory of the lord as Souseelyam, Karunyam, Vatsalyam etc.

The Lord with the above gunas rules over the Leela and Nithya Vibhuthis Boolookam and Sri Vaikuntam.

The Lord of Atthigiri along with his consort perundevi thayar pervades all objects of his creation as the indweller and controls with his sankalpa their svaroopa, sthithi and pravruthi.

The Lord of Hasthigiri cuts the bonds of samsara for those who perform saranagathy at His sacred feet and grants them moksha.

2. The description of the Svaroopa of Jeevatma.

Jeevathma is thirumal. The Lord is the shining indweller of all Jeevathmas. This body made of Pancha Bhutas the indriyas, manas, prana, vayus, jeevana are distinctly different from Jeevathma it manifests again and again with the aham.

Lord Vardaraja with and through his sankalpa facilitates the jeevas to use the gifts given by him according to the phalams arising from its karmas for experiencing these. It again takes a new body in the ocean of samsara. The divya dampathi the indweller enjoys the karmaphala and have their leela rasam.

3. Types of Moksha virodhi

Jeevathma does not remember its inherent and inescapable link to the Sarvasvaram the Lord and therefore becomes a servant to another jivan. The jeevan does not recall its status as an eternal entity and engages in trivial pleasures because of not remembering the difference between it and the perishable sarira in which it is temporarily housed. The jeevan fails to gain Acharya Kataksham and therefore is full of agyanam. Our lord takes pity on such a jeevan and shows it the way to enter into satsanga and to receive acharya kataksham. Our Lord therefore awaits for the jeevan to qualify for moksha sukha and grants them freedom from rebirth.

4. The Upaya of Bhakthi and Prapathi.

The Lord of athigiri is visualized as the one worshiped by the Devas and as the delectable nectar for Perundevi tayar. The eight angas of Bhakti yoga are

1. Yamam (ahimsai, sathyam, non stealing,control of kamas et.)

2. Niyamam (parishudhi, satisfied with what one has performance of vrathams tapas Vedanta parichayams satvik tyagam etc.)

3. Aasanam (yogic posture)

4. Pranayanam (control of breath)

5. Prathyakaran (Control of Senses)

6. Dharanai (imprint of emperuman in ones mind)

7. Dhyanam Uninterupted meditation of the Lord.

8. Samadhi reaching the state of anubhava through dhyanam.

The Lord of thigiri is saluted as the one who is never separated from his peratti. He is recognized as the dark rainy season cloud that pours down the showers of karunai on those who perform prapathi unto him after the anustanam of purushakara prapati at the sacred feet of perundevi thayar first for gaining success in our prapti to the Lord.

5. Elaboration of Moksha swaroopa.

Perundevi thayar has roopam and kalyana gunas befitting her lord and stays together with him as bliss principle Lord Varadaraja bearing such illustrious glories through association with thayar commands the Jeevas that performed saranagathy at his sacred feet after liberating that jeevan which then transcends to its true svaroopa with the anugraham of the Lord and arrives at Sri Vaikunta to perform eternal kainkaryam to the Lord.

In the Phala shruthi sloka the Lord Vardaraja is saluted endearingly as anthamita arulashi athigiri thirunal who is the eternal divinity with his sacred consort and who rules over vaikunta as a unique chakravarthy of the Land of infinite bliss.

Silapadikaram is one of the oldest and most excellent poems in Tamil literature. It portrays the Tamil culture in all its aspects in a very clear language. The three main divisions of Tamil Literature Iyal, Isai and Natakam find the best expression of excellence in this epic. The just administration of Tamil kings, the high character and chastity of women and the respect in which they were held in society, the services rendered by the Tamil Kings for the encouragement of poets and tamil literature, the proficiency of the people in the knowledge and appreciation of good music and dramatic performances, the festivals, the habits, the type of food and the entertainments of the tamil people can be gleaned from the study of this work.

Ilango Adigal the author of the work is the younger brother of the Chera king Sengutthvan. The work comes under the category of a poem which narrates a continuous story. The excellence of its language has won it a place amoung the highest level of tamil literary endeavour excellent description of rivers (Kaveri and Vaigai) great cities Pukar and Madurai) forms of dance such as Kuravaikkuttu, wild forests, celebration of marriages gods like Vishnu etc are found here.

Here we are concerned not with the story line of silpaadikaram but the description of emberuman given so beautifully in it…..

The northern hills (vadavarai) called the meru as stirrer (mathu) and with Vasuki as rope and stirring the ocean is the description of getting the nectar. The hand that stirred the ocean and bound by Yasodas backyard rope turned as a flowery cart is a magic we as zapped (Murutkai)

The devas believed that he was the treasure in every way and worshiped him giving up every type of hunger. The mouth that ate the stolen butter from the pot and turned it into tulsi and left us zapped.

The devas worshipped the red lotus feet of yours Tirumal perumal. You walked the three worlds with two feet to end darkness. The feet also magically transformed into a letter carrier. You who are one who left the walking the three worlds incomplete in the vamana avataram continued it in rama avataram. The feet that leaped together with his brother to forrest and then in the end destroyed the old lanka. Oh1 of what use is the ears if they don’t hear the greatness of the sevakan (protector Vishnu) and also servant (Hanuman) What is the use of the ears (sevi) which cannot hear the greatness of Vishnu (Thirumaal)

The world (perulakam) and heaven (Vinnaviaik kaanum) looked balarama (periyavan) and Krishna (mayavan) Thiruvadium (feet) Kaiyum (hand) and Mouth (thiru vayum) seyya (worked) Oh what are those eyes which don’t see Krishna. What use are the eyes which don’t look at him stunned (kan-imaithu)

He crossed the person sagging breasts (madamthazhum nenjam) who came with a vengeance refers to the person who tried to breast feed and kill Krishna ended up encountering the 100 which lead to war in all four directions with a blow of conch. What use is of the tongue which doesn’t praise the person who was messenger as for

What use is the tongue which doesn’t chant his name.

Every thing and every one is for the service to God. When one goes even before the idol of God with a feeling of every thing is his maya and my only duty is to sing his praise the feeling one gets is so enjoyable even if for a few moments.

Emberuman description from Kamba Ramayana

In the Ramayana of kamban the world possesses an epic which can challenge comparison not merely with the “Illiad” and “Aeneid”” the Paradise Lost” and the Mahabaratha” but with its original itself The Ramayana Of Valmiki.The build and structure of the Ramayana of Kamban are superb. The plot in almost all its details is Valmiki’s but if Kamban takes the situation from Valmiki he has treated them absolutely in his own way. In the manner of developing the situation, in the gradation by which the climax of each situation is brought about, we feel the touch of a master artist. In the delenation of Character, Kamban stands on a level with the greatest poets in the world. The lines are drawn with a firm hand and the characters are painted with such accuracy and fullness that from any single sentence and sometimes even from a single phrase in a speech one can tell the person speaking.

The story of Narasimha avatar did not find a place in the Ramayana of Valmiki. However Kamban included it in his Tamil version of the epic. He skillfully narrates the story of slaying of Iranyan through Vibishanan. It was part of his advice to Ravana in an attempt to stop him from his foolish act of a fight with Rama. Iraniyan Vadhai padalam occurs in the Yudha Kandam of Kamba Ramayana, when Ravana summons his ministers for a supposed to be counseling.

Prahalada Charitam.

Hiranya Kashipu the father, hears about all the drama about his son Prahalada preaching to the student inmates of the Gurukulam, about Vishnu Bhakti and Vishnu being the Self of everybody. He decides to put an end to this treachery going on under his own roof. He brings Prahalada to his assembly hall and asks the million dollar question. Little one who is your source of strength. (Kaste Balam) Prahalads reply to this is to be embedded in golden letters.

NOT ONLY FOR ME, BUT, FOR YOU AS WELL AS FOR ALL THIS WORLD NAY, FOR ALL THE THREE WORLDS, LORD NARAYANA IS THE STRENGTH.

Kamban in Tamil has this description of the infinite absolute through the mouth of Prahalada.

His qualities are three (Satva, Rajas, & Tamas)

His actions are three (Creator, Protection & Dissolution)

His forms are three (Brahma Vishnu and Shiva)

His eyes are three ( The sun Moon and Fire)

His words are three (Bhu, BhuvaH and SuvaH)

All that have a beginning a middle and an end. Constitute a monumental proof of his existence. This is also the bottom line of all the vedas.

Hiranya Kashipu is at the height of his furry, with sword in hand, he moves about the hall and asks to know where the Lord of Prahalada is hiding. He is ready to settle the issue then and there. He challenges Prahalad:- If he is every where as you declare with pride, tell me do you see him here in this pillar? And he points out to one of the gigantic pillars in that hall. Prahalada with infinite confidence says YES, I SEE HIM. Not seeing what his son was seeing the king gives the pillar a fourceful kick as if he would break the pillar and see who is within.

Lo and behold. That was the time when the entire world and that assemblage in particular, heard a deafening explosive noise as if the world itself was exploding to pieces with a big bang. The fact of the matter was the Pillar split into two with that explosive noise which the three worlds heard and then and there the Lord appeared in the most unusual form. It was the appearance of half lion half man. The roar that the man lion raised at that time sent jitters into the bones of even Hiranya Kashipu. He did not expect anything of that sort to happen. Much less did he expect to see this unusual figure of the so called enemy of his. He immediately remembered his own boon. He had got from Brahma, that he would not be killed by man or animal, Now right before him there was neither a man nor an animal, but both in one form. God appeared at that time in that fashion for two reasons, one to prove true the words of his favourite devootee and two to prove to the world his immanence and penetration in everything. Also “Satyam VidhAtum nija bhRRitya – bhAshhitaM” The Lords avtara comes. He comes not with just a single purpose, but with that it may serve several causes. To vindicate Brahmas boon in all its entirety. The Narasimha form of the Lord which was stiking terror in everybody in the assembly except Prahalada jumped on Hiranya Kashipu and carried him aloft to the gate of the palace so that it was neither inside the house nor outside. All defences of Hiranya Kashipu was of no avail, before the fiery Narasimha Swamy, who put him on his lap so that it was neither on earth nor in the sky. It was evening time so that it was neither day or night. The nails of the Man lion pierced the chest of the Asura king, tore open the heart and put an end to his life. The end came therefore by neither the living nor the non living because the nails of a body can be classified as neither. The Gods and other divine beings had already assembled in the heavens to watch this scene which put an end to the longest period of humiliation for them and for the world. But the fury of Narasimha Avtara had not subsided, he killed all those who came to defend the king. Brahma and the other gods sang praises of the Lord. But no one dared to go near and pacify the lord. Prahalada prostrated before him. The Lord lifted him up and caressingly touched him on the head. How is it possible for me says Prahalada who have been born in a family of asuras to offer suitable prayers to the Lord? One may possess wealth, an aristocratic family, beauty, austerity, education sensory expertise, lustre, influence, physical strength, diligence, intelligence, and mystic yogic power, all these qualities qualifications will not satisfy the Lord. If Bhakti, dedication and devotion is not there.

The song of praise that poured forth from this little boy in this way is full of Vedanta content.

1. I do not wish for your benediction for a long life or the worldly opulence, mystic power and other material pleasures enjoyed by all living entities. I only request you to place me in touch with your pure devotee and let me serve him.

2. In this material world every living entity desires happiness which is exactly like a mirage in the desert. So where is this happiness? Where is this body which is merely a generator of various diseases. It is very difficult to calm down the blazing fire of lusty desires by poring drops of honey like happiness on it.

3. The entire cosmic creation is caused by you and the cosmic manifestation is an effort of your energy. This relationship between your lordship and the cosmos is like that of the seed and the tree.

4. Many saintly persons are only interested in their own deliverance. They are not interested in the well being of their contemporaries. I do not want to attain Moksha all by myself. I do not see any other resort for these deluded ones except yourself oh!Lord.

5. Only the brave soul overcomes what lust arises in the mind.

6. Silence austerities, learning, penance, vedic recitation, practice of one’s own dharma teachings, solitude, japa, and Samadhi are all means towards moksha, no doubt. But mostly they are just professional aids (Jivanopaya) for those who are yet to control their senses. And for those who are given to show them selves off they do not even serve as such.

7. All these created forms either gross like earth, water and fire or subtle like air and space, non of them are distict from the formless you. It is like seed and plant.

Those who are one with you see you through their yoga both externally and internally.

8. I offer my respectful obeisance to you the most deserving of those to whom we may pray without rendering the six kinds of devotional service, such as singing your praise, working for you, worshiping you with spiritual activities, dedicating the result of all actions, always remembering your lotus feet and hearing about your glories who can achieve that which is obtainable by the parama hamsaas.

9. If you want to grant me boons please grant me the non-sprouting of such desires in my heart as vanquish the functioning of the senses, mind, prana, body, dharma, courage, intelligence, shame, copulance, memory, truth.

Lord Narayana was so pleased with Prahalada that he granted him a long life of kingship of this world with all material honours and prosperity. A life full of spiritual activity and at the end union with the ABSOLUTE DIVINE.
Greatness of Emberuman in Yadavabyudhayam.

Bhoomidevi approached the devas to rid her of the adharma. The devas appealed to the lord thus:-

1. The lord is THRIVEDIMADHYA meaning shines on all the three vedas.

2. He is THRIDHAAMA three abodes Vaikunta, milky ocean and surya mandala.

3. He has five weapons PANCHAHETHAYAH shankha, chakra,gadha,sharanga and khadga.

4. He is BAAHYAANTHARA HAVIRBHEJA meaning takes external offerings as in the yajna and also internal in the form of the self which is offered in devotion. He is varadha – bestower of grace.

5. He is ANANYADHEENA MAHIMA unlimited, he is also DHAYADHEENA VIHARA overwhelmed with mercy.

6. He is DHAYAAMBHUDHI an ocean of mercy.

7. The glory of the Lord cannot be ascertained by the vedas too as he is the creator of the vedas too.

8. He is BRAHMAADHISTHAMBHA PARYANTHAM, from brahma to the smallest say blade of grass all is him as all is created by him.

9. He shines in the heart of the pure.

10. To those who are burdened with samsara devotion to him is like a cool welcome river.

11. He is the boat that helps those who are caught in the whirlpool of sin to cross over to the other side.

12. He is unparallel limitless and the cause of the universe.

13. Like the sun wakes up one from sleep so also the jivas too wake up from the ignorance.

And then the lord appeared to the devas and reassured them saying those who follow his command will never come to harm. He then took the Krishna avtara as promised.

EMBERUMAN AS PER THE DESCRIPTION IN PARIPADAL TIRATTU.

· “You are the righteousness that the sages so cherish.

· You are the love that your devotees want.

· You are the kindness that reform the straying people.

· You are the terror that makes your enemies tremble.

· You are the moon and sun upon the sky.

· You are the God Shiva nad his job destruction.

· You are the vedas the creator Brahma and his job creation.

· You are the clouds, the sky, the earth and the tall himalayas.

· Thus by being many, we cannot find any one who can equal you.

· You carry the disc made of gold in your right arm and rule over all the living beings.

· You are incomparable and only you can equal you.

· You wear a dress made of gold.

· You have a flag with the garuda emblem, a conch, the disc that destroys the enemies, a body with the colour of shapphire and a beautiful chest.

We with our family and relations bow at your feet. Bless us.’

The above called paripadal thirattu must be the earliest thamizh religious work known to history.

Paripadal is the 8^th in the Ethuththokai works. It is a collection of poems which are set to music and written about thirumaal, murugan and vaikaiaaRu.

Ethuththokai are eight anthologies that form part of early tamil literature known as sangamam literature written eighteen centuries ago. They consist of two thousand three hundred and seventy one poems varying from small stanzas of three lines in Ainkurunuru to stanzas of forty lines in purananuru.

There are four hundred and seventy poets known either by their proper names or by casual names called from their works. The authors of a 100 verses are unidentified. The poets belong to different parts of Tamil nadu and to different professions.

Of the eight anthologies five are on Akam, two on Puram and one on both. Six on them are on Akaval meter which is a kind of blank verse interspersed with alliterations and rhymes. The poems on Akam as well as Puram theme are written in this meter and its regulated and subtle music adds to the poetic beauty. This metre is a simple but wonderful instrument which causes no impediment to the freedom of expression of the poet. Kalittokai and Paripatal are not written in akaval meter but they are beautiful poems.

Lord Vishnu has been described from the earliest ages to now 20 centuries but even today can we do justice, and can we with our limited knowledge of him describe HIM.

Q. In the four Divya Prabhandas, Thiruppallandu, Thirumalai, Kanninusiruthambu and Amalanadhipiran how are the supreme faculties of emburuman broadly

Nalayira Divya prabhandhas are considered as a canonical text and source for spiritual authority for the Visistadvaita philosophy.

Tremendous effort is required to unravel the meanings hidden in the revelations of the eternal truth in the Upanishads by the vedic seers. Acaryas and preceptors have tried to interpret and simplify these revelations to be accessible to the common folk. But the alwars have scored as preceptors because their hymns in Tamil convey their direct experience of the Supreme being. Who is extrolled in the Vedas as the eternal truth. Each alwars personal experience of God shows that the Lord is accessiblethrough sincere and humble devotion.

Perialzwar sensitized us to the lords infinite mercy and compassion when he spontaneously sang Thirupallandu to the Lord, wishing Him longevity and protection against evil. He inculcated a unique bhava of loving care for him who is in truth the protector.

Andal taught the truth about the enduring relationship between every jivatma and the Lord that continues unbroken through many births. One can meditate on this bond of master and servant that exists between the Lord and us and finally reach Him.

Kulashekar alzwar taught by example the value of vairagya (ability to renounce worldly objects even when one is in the midst of it)

Thirumalzhisai alzwar affirmed the truth of the almighty and the need to remain focused on Him without distractions.

Thondaradipudi alzwar stressed the path of worshipping Gods devotees and taught lesson of humility without which it is impossible to realize god.

Thiruppanalzwars involvement in the Lords beauty in His archa form is inspirational.

Thirumangai alzwar instilled the practice of visiting the lord in the many temples as a means to realize Him.

Poigai alzwar demonstrated that the Lord is the essence of the Vedas.( also known as Sarayogi incarnation of Panchajanya)
Pudatt or Bhutayogi was Kumodaki.

Peyazhwar extrolled the power of uttering the Lords name and he revealed the truth of the Lords consort Goddess Lakshmi.or Bharantayogi was Nandaka.

Nammazhwar propogated the principle of surrender as the means and end of attaining liberation.

Madhurakavi alzwar taught the essence of Acharya bhakti.

Thiruppallandu consists of 12 verses. It occupies a unique position in the Srivaisnava literature. The Hymn is sung at the commencement of all important functions in temples and homes. In fact it is recited every day at least once. In just 12 verses it explains the true nature of the soul. In the first two verses of this hymn the alzwar seeks the well being of the Lord. In the next three verses he calls those who are keen to reach the Lord, those who are desirous of realizing their own self and those who are after material wealth. The next three verses contain the description of the invitees joining the alzwar in singing the Lords praise. In the following three verses the alzwar sings pallandu with them. The last verse carries the phalasruti.

The Lord is described as blue sapphire like colour, beautiful glittering extremely tender and simple. He fights with the wrestle with rugged shoulders and rock like body. Very unusual in sight. The beautiful feet of the Lord are reddish in colour, offering a contrast to the cloud like complexion of his body. Mahalakshmi’s beauty and radiance enhancing that of the lord, just as a jewel and its brilliance or the flower and its fragrance, so too the lord and his consort can never be separated.

Not being content with singing the pallandu by himself he beackons every one to join him in the mangala shasana. The sincere desire to join is the only qualification required.

The lord is Svatah pure by himself sasvatam sivam auspicious at all times.

Even though he resides in and out of animate and inanimate substances. He is not affected by their nature. His grace alone can grant liberation to the soul in this world.

The Thirumalai of sri tondaradippodi alzwar.

The Thirumalai is the sacred garland of 45 songs offered to Lord Ranganatha by Sri Tondaradippodi alzwar. He says he has no other desire except tasting the sweet names of the Lord. Oh! Lord Achutha possessing a huge emrald mountain like body rosy lips of precious corals hue and reddish lotus like eyes. Lord Ranganatha lying on the serpant like couch with his broad chest permanently forming a seat for goddess sri mountain like frame of emerald hue. Broad shoulders eyes resembling pure red lotuses rosy lips, coral like mouth, extraordinary glorious and long crowns, how could any one move away from seeing such a beautiful Lord. The sain poet who is ever at the service of offering Tulasi garlands has sung in praise of the Lord.

The Kanninunsiruttambu.

The Kanninunsiruttambu, composed by Madhurakavi Alzwar is a prabhandham of 11 verses and is included in the 1^st 1000 of the four thousand. In this work Madhurakavi gives full expression to his deep devotion towards his master nammalwar. While all other alwars have sung about the Supreme lord, Madhura kavi alzwar has sung only about his preceptor. With the grace of god sathakopan gave us thousand songs called Thiruvaimozlhi 1102 verses. Madhurakavi says it is equivalent to reciting the Vedas. He says nammalwar who is so full of concern for the suffering humanity has devouted all his thousand and odd songs to explain the method of surrender to god.

Madhurakavi is a great vedic scholar himself and has studied the Vedas under great scholars. He is much senior in age to satakopan, but hs has found that the Thiruvaimolzhi sung in simple Tamil by sathakopan is much more easier to follow. This realization has made Madhurakavi seek total refuge under Satakopan. One of the most important actions of a good preceptor is to correct the faults in his disciples and make them useful for service to the Lord. This is an arduous task calling for compassion patience and a genuine interest in their welfare, but such preceptors are rare. Satakakopan madurakavi says is one such. Madhurakavi has shown the way to the entire humanity that surrender to the preceptor and approaching God through him is the sweetest way to liberation.

The Amalanadipiran of Tirruppan alwar.

Amalanadipiran is a hymn of ten verses sung by Tiruppan alwar. Tiruppan alwar was musically inclined and from a very young age used to sing the praise of God. He was taken to the presence of the Lord on the shoulders of Lokasaranga Muni. It is said that when the alwar was bought before the idol of the Lord he was overwhelmed with exstasy and started feasting his eyes on the Lords feet and gradually moved his sight towards the Lords face.( This is how one should look at the lord when we visit holy places and temples) Looking at each limb of the lord and breaking into a melodious song in praise of that limb. Finally when he looks at the entire form of the Lord he cries out. Having experienced this nectar my eyes shall not see anything else. At that moment he was absorbed into the Lords idol and was seen no more.

The holy lotus feet of the Lord who is free from blemishes who is the primordial God, who has enabled me to serve his devotees, who is the Lord of the eternally free souls who resides on the venkata hills surrounded by fragrant groves who is immaculate ever pure and sacred who is the Lord of heaven and who is the benevolent Lord Rabganatha of Srirangam giri with long ramparts have entered my eyes by themselves.

We get to see the lords power to grant liberation. His creating protecting and destroying the universe. His compassion to elevate people without partiality, His independent nature. His lordship and administration of sri vaikunta and its inhabitants, His forginving nature. His affability. His worthiness to be worshipped. His concern for his devootees. The bliss one gets in his company and the ready ness with which he grants the power to every one to enjoy the bliss.

The supreme lord has the power to remove all the sins of a person, accumulated during several births and make him pure. The alwar wonders how he could become the recipient of so much grace from the Lord. Perhaps he has done some outstanding deeds to merit his attention. The words “kora matavam seydanan’ also mean the Lord himself has taken so much effort to enter my heart. He means that God made the muni bring tirupanaalwar to him to shower the grace of his darshan.

The Lord has entered the alwars heart fully driving away the other gods residing there. He says the Lords ability to eradicate all past sins. He pervades the world both inside and outside. He takes all effort to bring the devotees closer to him. The inseperability of goddess Sri from him. Service to him includes service to goddess sri as well.

The Lords conch and disc represent the pranava mantra and knowledge that dispels ignorance. They are for emancipation for the human souls.

The alwar says that he has lost his mind on seeing the wondrously bright eyes of the Lord which are brimming with compassion towards him.

The Lord is often compared to the rain clouds which are black in colour. For he showers compassion on his devotees, like the clouds which give cool rain. The colour of the supreme lord is also deep dark blue, which sometimes appears as black. This prabandha is unique in the way it exclusively relates the total devotion of the alwar to the supreme lord and how he enjoyed the god experience. May be there are no suitable words to explain the feelings of the alwar on seeing the Lord who had sent forth for him to come into the temple.

Q.Give a detailed account of how according to visistadvaita philosophy it is established that Sriman narayana alone is the paratattvam (supreme tattva

The beauty of visistadvaita lies in its conception of a Godhead of attributes or gunas, whose playground is the entire universe from whom all the animate and inanimate emanate and in whom all merge ultimately. This goes as a compromise between absolute monism of Adi sankara and the distinctive separation of deva and jiva of anandatirtha the famous madhavacharya.

Another important aspect is that if sankara advaita preaches salvation through discard of vices and worldly aspects and realization of the Godhead through introspection. The visistadvaita accepts the social obligation of Jiva as Dehin and teaches the way to be away from the phenomenal world but to live within it, by surrendering the fruits of action at the feet of that supreme bliss manifested in the form of SRIMAN NARAYANA.

The fundamental doctrines of the Visistadvaita philosophy as declared by all the Upanishads is …

1. Narayana the consort of Sri is our Lord, who has all beings and things as His body.

2. He gives Moksha or release from bondage.

3. He is the object of blissful enjoyment for those who have attained moksha.

Sri Nathamuni is regarded as the first acharya of the visistadvaita philosophy. As per the instructions of Nathamuni, Sri manakkal Nambi, his grand disciple imparted spiritual knowledge and instructions to sri Yamuna who then became an ascetic and set about preaching the philosophy of visistadvaita where ever he went.

Sri Yamuna has composed eight works. These works in essence explain that

1. Sriman Narayana is the supreme being.

2. He possesses a divine form and innumerable auspicious qualities.

3. The agamas should be regarded equal to the Vedas.

4. Sri the consort of Sriman Narayana is eternally associated with Him equally powerful and together with Her Lord protects the universe.

By the time Sri nathamuni came the pasurams of the Azhwars had all been forgotten and almost lost to the world. He had unearthed a couple of decads and had organized them. Sri Nathamuni set the Divya prabhandha to the devangani style of music. He emphasized that a recital of the pasurams was as important to a vaishnava mumukshu as a study of the Vedas.

Two disciples of Sri nathamuni sri Uyyakondar and Sri Manakkal nimbi carried on the tradition of their acarya when they were managing the affairs of the temple. They succeeded in bringing Sri Alavandar into their fold and made him the devotee of sri Ranganatha. Sri Alavandar was instrumental in bringing Sri Ramanuja from Kanchipuram to Sri Rangam. There are so many stories and instances connected with Sri Ramanujas life. He was the first to explain the philosophy and visistadvaita is the name given to the philosophy of Sri ramanuja. It means Visistasya advaita or oneness, uniqueness or non duality of the supreme Lord. Here the qualification is the body the sarira. The entire universe consisting of living beings (cit) and inanimate (acit) is the body which qualifies lord Vishnu. He is visista also advaita hence the name Visistadvaita meaning qualified non dualism.

The Vedas are a compendium of all information regarding nature, God, practices and percepts. But the peculiarity of the Vedas is that all information are not found in one place. As a result the interpretations of the vedic statements by different saints and scholars has not been uniform, leading to conflict and different meaning. The advaita school of thought as represented by Sri Sankara gives prominence to abheda srutis or oneness of the Jiva or Jivatman with paramatman.

The dvaita school as systematized by Sri Madhava, gives importance to Bheda sruthi or statements indicating that the jivatma and paramatman are totally different and can never be the same. Sri ramanuja sought to establish a common ground between these two extreme views by using ghataka sruti and to bring out cohesiveness of the various statements. Just as the body and the soul act as one and are in unison, though they are totally different. The body being the vehicle of the soul. Even so the soul (jiva) itself is the vehicle of paramatman who abides in the soul and pervades it within and without. Just as the body is subordinate to the Jiva (soul) the Jiva is subordinate to the supreme paramatman. All the three Jiva, sarira (body) and Isvara are thus inseperable. There are three pramanas (valid means of knowledge) accepted in the visistadvaita philosophy. They are Pratyaksa (perception) anumana (inference) and sabda (verbal testimony)

Pratyaksa or perceptual knowledge is got through the five senses of sight, hearing, smell taste and touch, besides the mind. Anumana or inference is the means of knowledge based on previous perceptions like fire is inferred to exist even without seeing it, when we see the smoke emanating from it. The third instrument of valid knowledge is sabda which means verbal testimony. Gained from trustworthy utterances. Sabda pramana comprises pf Srutis, smritis of Parasara, manu Yagnyavalkya, narada etc., ithihasas Ramayana, mahabaratha and Puranas Vishnu, varaha, bhagvata and the like. The divya prabhandham of the alwars, the agamas pancaratra and vaikhanasa teach the method of worshiping the Lord in iconic form (arcavatara) installed in temples and shrines.

A Vaisnava is one who believes that Lord Vishnu is the supreme Lord of the universe and that He the Iswara dwells within the Jiva (cit) and totally pervades matter (acit) and is the protector supporter and creator of the entire universe. Visistadvaita philosophy holds that bhakti yoga and prapathi or saranagati total surrender are the two methods of attaining salvation. i.e. liberation from the cycle of births and deaths. Bhakti yoga is developed through the twin disciplines of Karma yoga and jnana yoga. A person who wants to adopt Bhakti yoga to attain moksha should first of all do his duties without any attachment to the fruits thereof (karma yoga) develop real knowledge about the soul being different from the body.(janana yoga) and then immerse himself in unalloyed love and service to the supreme Brahman. Sri Ramanuja says Bhakti yoga involves training ones mind and intellect towards pure, continuous unalloyed love of god. Constant contemplation is the very essence of bhakti. Bhakti can be cultivated through seven steps called sadhana saptaka. Viveka, Vimoka, Abhyasa, Kriya, Kalyana, anavasada, and anuddharsa.

In comparison saranagati or prapathi or whole hearted surrender is by far easier and can be adopted by one and all without any distinction of caste creed or sex. It can be adopted at any time and at any place. Saranagathi is only a kind of mental attitude towards God. A wise man offers the soul to god by deciding that God alone is responsible of protecting him. One has to resolve to do acts favourable to god, avoidance of acts that are not to Gods liking. Firm unshaken faith that God alone will save and request the god for protection, thus the soul reaches god. We thus confer that the whole universe is the playground of the godhead. SRIMAN NARAYANA. And he controls shristi and stabalises sthithi and runs samsara. He is also the one who grants salvation. Every thing is his will. This whole thing is maya and so continuous cycle of creating maintaining and granting moksha takes place by the will of the God. The supreme Sriman narayana.

We hence have to do deeds to please him. We have to wait patiently for our time to come.

Give a detailed description of the stotras rendered by the devas as presented in the sarga of Yadavabyudya?

Yadhavaabhyudhaya is the story of Krishna Avathaara retold by Vedanta Desika with a beautiful poetic flavor steeped in Bhakthi.

Swamy Desika has written devotional hymns on all the archaavathaas – the deities of all the vaishnavite shrines but none of the forms of Lord Narayana seems to be more dear to him as His incarnation as Lord Krishna.

Yadhavaabhyudhaya is an epic which seems to be an elongated version of Gopala Vimsathi (another work in 20 verses by the same author.) Both these works start with the same verse, Both are rich in poetic skill and intellectual excellence.

Vasudeva was the refuge of the good as Lord Vishnu is for the world’ sea is for gems and sun is for light.

This implies that he was the sole resort of the good as the earth was burden with unrighteous kings for whose destruction the Lord descended in the form of Krishna. Even though born of a royal family Vasudeva was intent on attaining mukthi and was not interested in the worldly possessions and became content with whatever came to him of its own accord. Vasudeva got married to Devaki (the cousin sister of Kamsa) whom he loved very much, but Kamsa hearing the aerial declaration that the eighth son of Devaki will be his killer. Kamsa thus put them both in prison.

In the mean while the devas were approached by Bhoodevi who entreated them to relieve her of her burden of adharma perpetuated by the unrighteous kings, who oppressed her like giant mountains.then they all approached Lord Narayana along with Brahma and with Bhoodevi in front and started praying to Him.

The devas praised the Lord thus;

1. He is thrivedimadhya dheeptha, shines on the three Vedas because He is vedavedya, known through the Vedas.

2. He is Thridhaama, having three abodes namely Vaikunta, which is his Paramapadha Supreme abode, the milky ocean and the surya mandala, disc of the sun, He is described in the Upanishad as Suryamandala Madhya varthi.

3. He has five weapons Panchatrethayah, Shankha Chakra Gasdha sharanga and Khadga, the conch disc mace bow and sword respectively.

4. He is Baahyaanthara havirbhuja takes the external offerings in the uajna and also internal in the form of self which is offered in devotion and He as varadha bestows His grace.

5. His power is independent ananya adheena mahima and unlimited whereas that of other gods are in his control paraadheena vaibhava and hence limited. Devas beseech Him to protect them as he is dhayaa dheena vihara, overwhelmed with mercy as shown in the choice of the acts like his killing Ravana. The poetic skill in the work can be seen in the words used namely ananyaa dheena, svaadheena and dhayadheena.

6. The lord is the ocean of mercy dhayaambhudhi in which his gunas jnana, bala, aisvarya, shakthi, tejas and virya are the ratnas gems and the waves are His vyuhas and vibhavas. The six attributes, knowledge, might, sovereignty, power, glory and valiance are called bhagas and hence the name bhagvan. The vyuhas are His manifestations as vasudeva, Sankarshana, Pradhyumna and Anirudhdha and the Vibhavas are His incarnations. These are metaphorically described as the waves while the gunas are the precious gems which are said to be in the ocean.

7. The glory of the Lord cannot be ascertained from the Vedas even because they are His creation and they are compared to the travelers who even after travelling from morning till evening are unable to reach the destination, namely to describe Him.

8. He puts on different costumes and comes down as incarnations like an actor and he acts according to the role he assumes. This amuses the Wise who see him act like a subordinate a supplicant and obedient son to his own children and dependents. He is the one who apportions the result of Karmas to the individuals and it is all his leela which watches the seeds of karma so that it brings forth the sprouts of results, karmaphala Desika says that this is true with all beings. Brahmaadhisthamba paryantham, from the four faced brahma down to the blade of grass as every thing is His creation only.

9. He shines in the hearts of the pure in his full splendor and like the chintamani fulfills all their wishes. Chintamani is a precious gem which is supposed to grant all wishes of the possessor.

10. To those who have become fatigued by travelling in the desert of samsara the devotion of the Lord serves as a welcome river. Flowing with the nectar of His mercy in which they plunge and enjoy its coolness.

11. He is the boat that helps those who are caught in the whirlpool of sin to cross over to the other side.

12. He is unparalleled, limitless and the cause of the universe. Himself uncaused. He is denoted by Pranava the essence of Vedas and the raft of rescue from the sea of samsara. Those who seek refuge in Him alone, depend only on Him for their redemption and do not adopt any other means except devotion to Him. Like the chataka bird which lives only on rain drops. Not seeking any other source of water.

13. Like the sun that wakes up from sleep the Lord wakes up the jivas from sleep of ignorance. Hence the devas entreated him to dispel their calamity like the sun destroys the darkness because kamsa and others have risen like comets to create disturbances in the world.

Thus entreated by the devas Bhagwan appeared before them out of mercy. Desika here gives a beautiful description of the Lord.

The devas saw him reclined on the couch of Adisesha, like a rain bearing cloud, dark in hue on a white cloud of autumn. Adisesha is supposed to be white in colour and sitting on him the Lord presented a picture of a dark cloud on the top of a white cloud, which is a rare occurrence. This simile is an indication of the wonder the devas experienced on seeing the Lord before them.

The Lord was accompanied by Sridevi with lotus in her hand implying His aisvarya, the mastery over the universe. The epithet Lakshmipathi denotes the supreme power combined with mercy of the Lord. He was adorned with ornaments which were Sukumara, slender and not heavy sukhasparsa soft of touch on His body and not rough like sweet smelling flowers suganshibhih prasoonaih iva and well suited to his gunas, the infinitely auspicious qualities. His form is a garden of his gunas and the ornaments are like the flowers in the garden. Every part of the body vying with each other in beauty excelled that of his ornaments and stole the hearts of all beings. The ornaments were beautified by him. The weapons he was wielding namely the disc bow mace etc were proclaiming his natural qualities like valour, power, and so on and seemed to forecast the victory of the devas. With his form created by himself. He shone like a sapphire rising out of the sea of his own splendor.

Along with the Lord came Garuda, who is the embodiment of Vedas. Srutiroopa and covered with the fragrance of the feet of the Lord. Being his carrier signifying the impending war with the asuras. The Vedas call garuda “Suparno asi garutman triurththe sirah” garuda with powerful wings has veda as his head.

The Lord thus presented a picture of a sun who never sets, a moon who never wanes and an ocean of nectar which has no bounds to devas. He was shining in His glory which excelled the Sun, was source of joy in His cool mercy, which never diminishes and he was like everlasting nectar to the devas in showering his grace. By seeing him thus the eyes of the devas became fruitful and the Lord reassured themwith his abhayahasta showing His hand in a gesture of protection and by his smile that destroys evil by the mere sight of it.

Devas thus appeal to the lord.

The devas started to tell the Lord that rakshasas whowere extinguished previously by Him like moths by the fire, have come back to earth in the form of kshathriyas and the earth is suffering by their misdeeds and if the Lord does not intervene the earth will be submerged into the sea not being able to bear their weight.

They pray to him to direct His merciful glances towards them the glances of the Lord are prabhadha subhaga attractive. He just being awakened from his yoga nidra smera accompanied with his charming smile prasanna pleasing sheethala cooling with love and they are like the waves of the sea of his mercy drpakpdhanava dhoormibhih.

Imagining the Lord thus is enough to send a devotee to ecstasy. With these words the devas concluded their entreaty asking the Lord to forgive them for their impudence in informing Him the reason of their approaching him as though he did not know every thing, being the antharyami indweller of all.

Then Bhoodevi bowded down to Him who was vowed to protect His dependents along with the devas and informed Him of her plight. Desika describes her as being beautiful like the maya of the lord. The earth assuming the form of an exemplary damsel. Vanithaarath narupini. Of slender waist and large eyes thanumadhyaa visaalakshi, is compared to the enchanting maya of the Lord.

The whole universe constituted of the five elements is the product of prakrthi known as the maya of the lord.

The Lord replied to them in a voice that echoed the sound of His Panchajanya. He re assured them by saying that those who follow His command will never come to harm.

The Lord then promised that he will descend to earth as an incarnation to lessen the burden of the earth by destroying the evil kshathriyas and will establish dharma. He asked them to take birth as kings to partake the result of his deeds. So saying the Lord awaited the right time to enter the garba of devaki. To be born as Krishna. Thus the one in whom the entire world resided came to reside in devaki.