SriBhashyam Alwarji's from Ramanuja.org.

Preliminary

Vedas

·         Class 1: The 18 Branches of Knowledge (vidyâsthâna)

·         Class 2: Basics of Vedic Interpretation (mîmâmsâ)

·         Class 3: Historical Context of Sribhashyam

·         Class 4: Introduction to Upanishads

·         Class 5: Sri Ramanuja’s Resolution of Apparent Contradictions

Logic and Knowledge (nyâya)

·         Class 6: Objects and Their Attributes

·         Class 7: Basics of the Theory of Knowledge

·         Class 8: Perception, Inference, and Verbal Testimony

·         Class 9a: Conclusion on Theory of Knowledge.

Sribhashya Mangala Slokam and Introduction

·         Class 9b: Brahma Sutras: Authorship and Organization

·         Class 10: Mangala Slokam - “akhila-bhuvana…”

·         Class 11: Mangala Slokam - What is “Visistadvaita”?

·         Class 12: Mangala Slokam - “pārāśarya-vacas-sudhām…”

·         Class 13: The Heritage of Bodhâyana Maharshi

Sutra 1.1.1: The Desire to Know (jijñâsâdhikaraṇam)

·         Class 14: The Desire to Know Brahman, the Source and Subtratum

·         Class 15: Further explanation on the relationship of Karma and Brahma-vicâra

·         Class 16: Prerequisites to the Inquiry into Brahman

The Smaller Objection (laghu pūrvapaksha)

Objection: Action (karma) and its investigation are not necessary and is indeed opposed to liberating knowledge

·         Class 17: Prerequisites to the Inquiry according to Nirviśesha Advaita (laghu pūrvapaksha)

·         Class 18: Path to Moksha according to Nirviśesha Advaita (laghu pūrvapaksha)

·         Class 19: Q&A on laghu pūrvapaksha

The Smaller Conclusion (laghu siddhânta)

Response: Proper Action and Investigation of its Nature is certainly a prerequisite; Knowledge of the form of Meditation is the Means to Liberation and not Knowledge of Identity

·         Class 20: laghu siddhânta

·         Class 21: Meditation & Its Cultivation (laghu siddhânta)

·         Class 22: The Sevenfold Discipline (laghu siddhânta)

·         Class 23: Karma-Yoga vs Karma (laghu siddhânta)

The Great Objection (mahâ-pūrvapaksha)

·         Class 24: Advaita Vedanta Fundamentals

·         Class 25: The Illusory Universe (Advaita Fundamentals)

·         Class 26: What is Constant alone is Real (Advaita Fundamentals)

·         Class 27: Reality = Pure Undifferentiated Knowledge (Advaita Fundamentals)

The Great Conclusion (mahâ-siddhânta)
Class 28: An Attributeless Substance cannot exist
Class 29: The “I” is not an illusion; Perception reveals a Substance with Attributes
Class 30: Q&A on mahâ-siddhânta
Examination of the Objection in Light of the Veda (śruti)
Class 31: Initial examination of “tat tvam asi”
Class 32: Examination of Advaita theory in light of various śruti texts
Class 33: “tat tvam asi” in depth: the interpretation of acharyas Sankara and Ramanuja
Class 34: sāmānādhikaraṇya (coordinate predication); Introduction to the Philosophies of Identity and Difference
Class 35: 4 Schools of Vedanta Philosophy
Class 36: Brahman: the Abode of Knowledge and Bliss
Class 37: Brahman as Shown in the Srut
Examination of the Objection in Light of Supporting Texts (smṛti)
Class 38: Smriti Ghatta
Class 39: Vishnu Purana on the nature of Brahman: pratyastamitabhedam…
Class 40: The Auspicious Object of Meditation
Class 41: Sruti and Smriti
Class 42: Grammar and Interpretation of Shastra
Critical Examination of the Advaita Theory of Avidya
Class 43: Theory of Avidya
Class 44: āśrayānupapatti: What is the Locus of Avidya?
Class 45: How does Avidya Obscure Brahman? (tirodhānānupapatti)
Class 46: What is the Nature of Avidya? Is it real or unreal? (svarūpānupapatti)
Class 47: The Fallacy of Avidya’s “Indescribability” (anirvacanīyānupapatti)
Class 48 & 49: Is there any valid authority for Avidya? (pramāṇānupapatti)
Class 48 (part 1)
Class 49 (part 2): The Advaita concept of Avidya as a positive entity (bhāva-rūpa)
Class 50 (part 3): Theories of Error (khyâtivâdâḥ)
Class 51 (part 4): Theories of Error, continued.
Class 52 Pramana, Nivruti and Gyathra anupapati.
Class 53
Class 54
Class 55 Sankya karikay and Nyaya sutra.Upasambharam. conclusion.
Class 56
The Adhikarana Proper
Class 57: Should one Inquire into Brahman at all?

• Class 58
• Class 59
• Class 60
• Class 61
• Class 62

Sutra 1.1.2: From which All Originates… (janmadhikaranam)

• Class 63

Upakara Sanghraham

How Emperuman is helping the Jeevas according to Upakara Sangrahams. Quote the necessary examples from Bagavad Gita chapters 4,7,9 and 16.
Verses from chapter 4.(7,8 and 38)
1. Yada Yada hi darmasya glanirbhavti bharata
     abhyutthanam adharmasya tadatmanam srjamy aham.

Dharma is verily the karma that is conducive to man's growth and progress: what impedes them is adharma. At every time adharma prevails and prevents man's evolution, the cosmic intelligence embodies itself as a matter of course.

2. Paritranaya sadhunam vinasayaca duskrtam
     dharma samsthapan arthaya sambhavami yuge yuge.

For the protection of the good, for the destruction of the wicked and for the establishment of Dharma. I am born age after age.

3. Na hi janena sadrsam pavitram iha vidyate
    tat svayam yoga samsiddhah kalenatmani vindati.

Verily there is no purifier in this world like knowledge. He that is perfected in yoga realises it in his own heart in due time.

Verses from chapter 7.(29)

4. Jara marana moksaya mam asritya ya tantiye.
te brahma tadviduh krtsnam adhyatmam karma cakhilam.

Those who take refuge in Me and strive for deliverance from decay and death, they realise infull that Brahman, the individual self and all karma.

 Verses from chapter 9 (17, 22, &26)

5. Pitaham asya jagato mata dhata pitamahah
   vedyam pavitram omkara rk samayajur eva ca. 

I am the father of this world, the mother, the dispenser and the grand father. I am the knowable, the purifier the syllable Om and also the Rik the saman and the yajus.

6. Ananyas cintayanto mam ye janah paryupasate
   tesam nityabhyuktanam yoga ksemam vahamyaham.

To those men who worship me alone, thinking of no other, who are ever devout, I provide gain and security.

7. Patram puspam phalam toyam yome bhaktya prayacchati
tad aham bhakty upahrtam asnami prayatta tmanah

Who ever offers me with devotion  a leaf, a flower, a fruit, or water. I accept that, the pious offering of the pure in heart.

Verses from chapter 16 (1,2,23 & 24)

8. Abhayam sattva samsuddhir jnana yoga vyavasthitih
  danam damasca yajnasca svadhyayastapa arjavam.

Fearless purity of heart, steadfastness in knowledge and yoga alms giving, control of the senses, yajra study of the scriptures, austerity and straightforwardness.

9. Ahimsa satyam akrodhas tyagah santir apaisvnam
  daya bhutesu aloluptvam mardavam hrir acapalam.

Non injury truth, absence of anger, renunciation serenity, abscence of valumny, compassion to beings un covetousness, gentleness modesty, absence of fickleness.

10. Yah sastra vidhim utsrjya vartate kama karatah
   na sa siddhim avapnoti na sukham na param gatim.
11. tasmac chastram pramanam te karya karya vyavasthitam
   jnatva sastra vidhanoktam karmakartum iharhasi.\

He who casting aside the ordinances of the scriptures acts on the impluse of desire, attain not perfection, nor happiness nor the supreme Goal.
Therefore let the scriptures be your authority. in deciding what ought to be done. having known what is said in the ordinance of the scriptures you should act.

Upakaara Sangraha.
Swami Desika in his Upakaara Sangraha a rahasya grantha has illustrated in concise form the various favours and blessings that the Lord has conferred on the souls living in this world.
On an analitical view of any work we can find that there has always been a direction and means the right one at such to enable a honest dedicated and willing soul to reach the ultimate goal of ones life on earth.
The almighty the universal father has endowed us with intelligence and ability to discriminate between good and evil. He wants us to take the path of right action. He has provided us with the scriptures to guide us and has ensured an unbroken chain of acharyas to explain the subtle truths hidden within the scriptures. The truths concealed within the sastras are revealed only to those who study it under acharyas. The grace of the acharya reaches them to the lotus feet of the Lord.
Most of us in this world ponder over the fundamental question of what causes the cycle of births and death. The doctrine of karma provides a prompt explanation that rebirth is due to the effects of previous good and bad karmas. But this theory does not explain the reason behind the incarnations of the Almighty. He is beyond the reach of Karma.
lord Krishna revealed the purpose of his holy incarnations in the 4th chapter of the bhagvad gita.
Verse Paritranaya saadhu naam.....
The Lord declares "To protect the righteous devotees to destroy the evil ones and to establish dharma, I incarnate in every Yuga"
In chapter seven of the Bhagavad Gita the Lord says: They who, having taken refuge in Me, strive for deliverance from old age and death know Brahma, the whole Adhyatma, and the entire field of Karma, as well as my integral being, comprising Adhibhuta, adhidaiva and adhiyajna and those ahathave possessed of a steadfast mind. Know thus even at the hour of death they too know me alone.
In chapter nine the Lord says "I am the sustainer and the ruler of this universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM, and the three vedas rk, yajur and sama.
The devotees however, who loving no one else constantly think of me, and worship me in a disinterested spirit, to those ever united in thought with me, I bring full security and personally attend to their needs.
He also says whoever offers me with love a leaf, a flower, a fruit or even water I appear in person before that selfless devotee of sinless mind, and delightfully partake of that article offered by him with love.
He says fix your mind on me, be devoted to me, worship me and make abeisence to me, thus linking yourself with me and entirely depending on me, you shall come to me.
In chapter sixteen of the Bhagavad Gita the lord says "Absolute fearlessness, perfect purity of mind constant fixity in the yoga of meditation for the sake of self realisation, and even so charity in its sattvika form, control of the senses, worship of god and other deities as well as of ones elders including the performance of Agnihotra and other sacred duties. study and teaching of the vedas and other sacred books as well as chanting of God's names and praises, suffering hardships for the discharge of one's sacred obligations, and straightness of mind and body and senses. Non violence in thought, word and deed, truthfulness and geniallity in speach, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip, compassion towards all creatures, absence of attachment to the object of senses, mildness a sence of shame in transgressing against the scriptures or usage of and abstaining from frivoilous pursuit, bearing enimity to none, and absence of self esteem, these are the marks of him who is born with the divine gifts.
Discarding the injunction of the scriptures he who acts in an arbitrary way according to his own sweet will, such a person neither attains perfection nor the supreme goal nor even happiness. therefore the scriptures alone is your guide in determining what should be done and what should not be done. Knowing this you ought to perform only such action as is ordained by the scriptures. In the end the Lord says whoever studies this sacred dialogue of ours in the form of the Gita by him too shall i be worshiped with yagna of knowledge. such is my conviction.
the man who listens to the holy Gita with reverence, being free from malice, he too liberated from sin shall reach the propitious worlds of the pious and righeous. thus is shown "THE YOGA OF LIBERATION THROUGH THE PATH OF KNOWLEDGE AND SELF SURRENDER".

Upakara Sangraham is a maniparvala granth of Swami Vedanta Desikar which is based on the 1st verse of Thiruviruttham.
Here Desikar describes the five kinds of upakarmas done by emperuman to the chetanas.
1. Upakarmas from time immemorial.
2. The upakarmas extended upto the time of observances of one of the mokshopayam.
3. The upakarma from the post prapatti period to the time of exit from the physical body.
4. The upakarmas done during the time of travel via the archiradhimargam.
5. The ever lasting upakarma extended at parama padam.
These extensive and extaordinary upakarmas extended by the Lord are housed in the following three Adhikarams.
1. Poorvopakara parampara adhikaram describes the four basic favours done by emperuman
a. creating ajnnatha sukrtam i.e. unknown good deeds.
b. Siksharoopa, favours by correcting the jivas through punishment.
c. Creating involvement in appropriate services.
d. other favours numbering 27 through kindness.(given at the end.)

2.The second adhikaram is called Sadanadhikaram this describes five favours of the Lord to enable the jiva to adopt a means either Bhakti or Prapatti during his lifetime and the favours to the prapanna jiva when he leaves the body.

3. The third adhikaram Niryanadhikaram, describes the favours done by the Lord after the prapanna jiva leaves the materialistic body. In this Swamy desikan also gives a word by word meaning of the first verse of Namazhvars Thiruviritum and the six messages given in the verse and its most important significance.

Lastly Swamy Desikan expresses his gratitude for the favours done to him by the Lord, in presenting this work through him. He also shows the reason for naming the alwars work
Thiruvirrutta.

Emperuman extends to us 27 Upakarmas until we choose the Mokshopayam of Bhakti or Prapatti Yagam. All these come under the first chapter or adhikaranam of the Upakara sangraham namely Poorvopakara parampara. the 27 are briefly listed though each of these can take up a few volumes of narration.
1.IvajnAta shkrutAdi - kalukku prasana - nAy janmAntara sahaSrEshuyA buddhir bhAvitApurA ityAdhikalin - padyE viparita vAsanA - dArDhya ttAiE upadEsha nair artthakyam piRav Atapadi yam tu karmaNiyasmin sa: nyayavkta prathamam prabhu ityAdikaLin padiyE, Viseshittu nammai sukruta vAsan ApraoAha hEtu vAna SAttvika srushtiyilE kuuttinatuvum.
In the post recovery stage the Lord confers His first favour by including the jiva in the births of virtuous quality (satvika births) tis is the central message of this first Para. We have to understand how this is achieved. That is one must be born to parents of Satvika Virtuous nature. This is not in our hands, this upakara is done by the Lord.

2. AdiyilE vedangalai pravarHippittatuvum The lord has manifested the vedas adiyilE at the root itself, that is at the start of creation.

3. IvaRRukku parilrngaLAna Saastrangalai sva muRattAlum, rishimukangaLAlum UNdAkkinatuvum.
The Lord also granted several auxillaries to the vedas. He brought out these scriptures directly himself and also through rishis, sages. The VedAs which are of the nature of vidi, arthavAda and mantra, have six limbs namely Chandas, Kalpa, Siksha, Nirukta, Jyohssa and VyAkarana.

4. Pravartaka paramparai, Yai srushtittavum. Pravartaka means setting on foot, founding, advancing, promoting, furthering, producing, causing, propelling, urging, inducing, instigating..
Paramparai means an uninterupted series succession lineage etc.

5. SAttvika viruddha vyAmOhan Artha mAka ninmAtthya malar puraiyum tiruuruvam manam vaikkamAHAta pala samaya madhi koduttAy enkirapadiyE Dadh AriNA poorvam VishNuna rakshitA trayee enKiRapadiyE VEdarakshai paNNinaluvum"
According to Swami Desikan it is the Lord who was responsible for the appearance of perverted scriptures. But the Lord had to do it to protect the virtuous JivAs.

6. AzhuvArkalaiyum AcAryarkaLaiyum koNdu, vEdatattvArttam prakaa Sanam pa NNinatuvum"
Illuminating the essential truths of Vedic scriptures through azhvars and acharyas is another favour done by the Lord.
AzhvArs and AchAryas are two sets of personalities who made their contributions in highlighting the most essential truths embedded in Vedas and other connected scriptures.

7. ippadip prauvuttamAna Saatirattil pratipAditmAna dharmattinudaiya samyak Sth Apanartha mAka SambaVAmi yugE yugE enkiRapdiyE avatariAatvum.
In order to well establish the dharma as directed and declared by the scriptures which have been thus brought out the Lord took birth or incarnations. This is another favour conferred by Him. The Lord has stated this in the Bhagvad Gita.

8.Vadivazhak Alum SeelattAlum vasheekarikkum tuvum.
The Lord draws the jivas by His auspicious characters and conduct. The Lord is opposed to all that which is faulty and objectionable.

9. UpadEsha - anuShtAnankaLAIE dharma pravarthanam paNNumathuvum.
The Lord gives discourses on the righetous conduct and conducted himself accordingly in many of his incarnations. In some, He gave instructions on the righteous conduct and in some others He showed it by practicing himself that is through AnushtAnam.

10. ippadi pravarttippikki Ravalavil ananta pApa santatar Ana nammai Saastra - VaSyalai illAta SthAvara tiryak jAtikalilum manuShyaril mlEcch Adivargattilum piRappiyAtE KAlakaramattAle, puNya Seelar kulangkalilE ennudai nannencam izhai nalla Akkai. ennumpadi Atma - nivEdana VipAkanuNamAna SAttvika - karaNa - kaLEbara SanghAtat tOEE sanghat TippiHatuvum ippadi pravartip pikkiRavakavil.
The Lord promoted the dharmic conduct through instructions and himself practicing them in His incarnations. Swamy desikan points to the compassion the Lord has for ignorant people too and that he does not abandon them but they too have to qualify ultimately.

11. cArVAka bauddha Arhata VaisEshika - sAnkhya paSupatAdi bahuvidabAhya kudrushTi  Matang kalak KalangkAtapdi PaNNinatuvum.
The Lord by his compassion ensures that the person whohas taken the first step towards him does not get distracted from other faiths. Swamy Desikan has named the relevant religions specifically.

12. adVEsha - Abhimukhya ngalait tantantatuvum.
to live without enmity and be favourable towards others. For the Lord all beings are equal.- He does otshow any discrimination among the jivas Generally. He does not have likes and dislikes. At the same time it does not mean that He treats his ardent devotees like that. He shows greater affectio for those devotees who cannot remain without thinking of Him even for a moment with no illwill or hatred towards others.

13. aviSrAntaman Alambham alaskarakar AgrAhyam tad Ebhiratamartyartam mahatApuNyapuNyEna AcArya plAvilAtasya Evam AdhikalAna SAttvika sambhAshaNallai uNdAkkinatuvum.
The jiva after refinement by giving up negative qualities like anger, hatred, etc. and acquiring a friendly attitude towards all others further proceeds by involving himself in dialogues on virtuous topics. This is yet another favour conferred by the Lord says Swami Desikan.

14. tad drushti ocar Aah sarvE mucyantE sarva kilbishai ennumpadiy Ana SadAch Arya KatAK ShattRku Lakshyam Akkinathuvum.
Only a virtuous teacher is capable of revealing the truth for crossing samsara because of his qualifications. He should not only be knowledgeable but compassionate enough to give us the required guidance. TheLord helped us to connect with  such an Acharya and establish a firm place within the area of that acharya's glance.

15. birama quruvAkivanthu ennumpadi AchArya moorthiy An thAn nammudaiya doshangKGlaik KaNdu nammai UpEkshiyAtEnAm dukkha sAgara durita . paramparai KalilEnovupaduki Rapadiyaik KaNdu krupayA nihSpruhOVadEt enki RapadiyE aRivill Atha namakku aruli arjunan vizhayaththil SArathiyAi ninRa thannaip POiE namakkum ne Riyellhm edutthuraikka inaikkum padipa NNinathuvum.
Normally any teacher or guru sits on a raised platform and his disciples sitting in front of him politely listen to his instructions, but the Lord is unique in this respect also. He proves himself as a very different one. He teaches becoming the chariot driver, rather any form or role to help the qualified. How humble his nature. We learn here a whole no of inferences can be drawn from the favours he has done only a mind can fanthom them.

16. nammaiyum SiShyastEham SAdhimAmtuRm prapannam ennumpadi paNNinathuvum.
Once we find an achArya with all the qualifications as described by swami Desikan. He helps us adhere to the Sad Acharya.

17. IShvaroham nanamEyam hi kasyacit ennum durvAsanaiyai door lkanittthu tadviddhi praNipht Ena paripraSn Ena sEvaryA enkiRa uchith OpacArathithile oruppadu tthin athuvum.
before our submission to the Sad Acharya we were not only ignorant but also bubling with wrong notions because of the low level of Sattvika quality. This made us think too much of ourselves similar to demons.

18. UpadEsa KAlatthil nAm anavahitar AkAthapadi hrShikESa nAna tAn CikkEna manasai niRuthilevi tAzhppitthathuvum.
During the discourses by the acharya we the disciples should not remain in attentative. While sitting before the Acharya and listening to his discourses our attention sometimes gets distracted due to uncotrollable senses. In the process we may mis some very important points. Here also the lord steps in to see that the attention is not diminished or distracted.

19.Thirumanthiram muthalAva ceeriya Sabdangkalaic cevippaduththi chinthAmal KoLLumpadi paNNinathu.
The perfect attention in the discourses is possible only by controlling our sense organs, particularly jnAn endriyas (Organs of Knowledge) and our minds and eye focused on what is being taught in such rahasyas like Ashtakshara, Thirumantras etc.

20. IVaRRilE pothintha paratattva - paramahita parama purusha arthangkalAkiRa mahAnidhikaL aith thi Ranthu KAttinathuvum.
These three mantras contain the greatest truths. within these truths relate to the high realities, the highest good means, and the highest goal of life to be attained. The revealing of these truths which are large treasures is also done by the Lord. another favour conferred by the Lord out of compassion.

PARAMA PURUSHARTAM ; - The highest goal.
PARAMA HITA :- highly beneficial means.
PARAMA PURUSHA.

21. Ippadi sAnugraha nAna SadAchAryaAIE upadish TangkalAna Sadarthangkalil upadish TE pyavi svstah ennum avasthai VARAthapadi paNNinathuvum.
The Lord does another favour by preventing the disciple who has obtained the valuable instructions from the compassionate achArya from falling into a situation of non belief in the messages given by his AchArya.

22. sEvatAteertha - tapasAm bhAratAt yasya nirNayah na janyatE nAstikatA tasya meemAmsaKanapi enkiRapadiyE oruvrAlum nAastikyam pukuravidavo NNAthapadi AstikO
dharma ScelaSca ityAtikalil conna Sishya lakha Na poortiyai uNdAkkinathuvum.
Thus the characteristic of an ideal disciple will be complete only when he stands firm in his faith in the knowledge given by his acharya. He should be firm not only in his faith in the knowledge given by his acharya but also in executing the dharmic rites as described in the scriptures and ordained by his acharya.

23.anRunAn piRanthilEn piRanthapin ma RanthilEn in Raka nAnuy EyAka iniccirithu nin RAKa nin arul en pAlathE enKi RapadiyE VivEka vyavasAyavishEsha nQkalaip piRappitthathuvum.
Here he says there is full understanding that there is an everlasting bond between the Jiva and the Lord due to His grace.

24. patyuh prajAnAmai Svairyam oonERu Selvatthu ithyAthikaL inpadiyE parama purush ArtthatthilE prayOjan Anthara - niraPEksham Aka prathishtitham Ana Sangatthai janippitthathuvum.
To make clear what sort of relationship the jiva lons for, the depth of the longing. Swami Desikan quotes twoverses 1.from sanskrit and another from Divya Prabandham, expressing the longing to relate with God. Here everlasting relationship due to kainkarya is emphasized. The Alwars have shown us the way, to out pour their hearts, their only one feeling to be united to God. They lived their lives with only one purpose one goal one thought and that godliness can be experienced for a fraction of a moment. when we hear or read their works. Chapters, books and volumes can be written of their one verse.

25.tuNiyEn ini ninnarul allathu enakku ninnilangku pAdamanRi maRRor PaRRilEn unnAlallAly Avar Alum onRum kuRai VENdEn ithyAthikalin padiyE  parama hithatthil samsaya viparyaye Sara NyAntara prasanga maRRa thuNivainilai niRutthinathuvum.
This audacity of the jiva is such that there is neither a doubt nor a change or nor a talk of another refuge. The jivas determination is steadfast can this be achieved without the lords favour?

26.Vallaparisu varuvipparEl enkiRapadiyEm ayatnam Aka AchAryamukhatth AlEyAthal pAram Arthika - bhagavat - caraNAravinda Sara NAgatihyath AvasthitA aviratA astumE enkiRa svavy ApArat thAlEyAthal VaSeekaraNa viSeshatthilE nammai udyuktas Akkinathuvum.
Even those who are not of the three higher castes and are prohibited from the study of the Vedic Scriptures and to perform rites prescribed in the vedas is opened to all castes. However one should have special qualifications to adopt prapatti which is also known as nyAsa VidyA. The fore most requirement is that he should not resort to any other means in the quest for the desired goal.

27. ellaiyAka apavarga upAyatthilE paryavasippikkiRa suKruta ViSEShatthai viLaitthathuvum anukampai yinudaiya avasara upakArangKal.
Among the various means of attaining salvation prapatti is the highest. To enable the jiva to adopt this means is a special favour done by the Lord.
With this a total of 27 favours have been conferred on the SAttvika jivas. All these are intermediate favours done by the Lord, who is compassion incarnate.
At the end of the chillarai Rahasyam of the Upakara Sangraham. Swami Desikar expands on the deep meaning embeded in the 1st paasuram of Swamy NammaAzhwar's Tiruviruttam in the context of the limitless upakaras extended by emperuman to the Bhaddha Jeevas and how he lifts up those suffering Jeevas out of the fearsome ocean of samsara to his supreme abode of Parama Padham, after they undertake one of the two mokshopayams identified by Him in the sruthis, smrithis and Saastras. This is the greatest of Upakara done for us by the Emperuman.

Rahasya Padavi, Rahasya Navaneetham and Rahsya Sandesham.

Rahasya Padavi, Sri Rahasya Navaneetam and Sri Rahasya Sandesam?

A. The author of the three Rahasyas is Sri Vedanta Desika. He is one of the important Preceptors of Sri Vaishnavism. He has authored more than 120 works. His works can be broadly classified into five major groups. 1. Sahitya Granthas 2. Vedanta granthas 3. Stotras.4.Rahasya granthas 5. Tamil Prabandams.

The Rahasya granthas are in maniparvala style (Sanskrit and tamil fused together in a simple but fine rhythum) These are classified into three groups as Amrutharanjani Rahasyam, Amrutha swadhini rahasya and tani rahasyas.

The above three rahasya namely rahasya padavi, rahasya navanneta and rahasya Sandesam fall into amrutha ranjani group. Which have 17 rahasyas in it. Falling under sampradaya parisuddhi:-

Rahasya Padavi consists of three rahasya mantras. 1. Astaksara, @. Dwaya mantra and 3. Charma sloka.

Rahasya Navneetam:- A brief explanation of the three rahasya mantra, a quotation from Brahma sutras of Badrayana and Srimad Valmiki Ramayana, are the features delt with in this rahasya.

Rahasya Sandesa:- Here we find a brief description of the tirumantra of astaksara and an analysis of pranava, Nama sabdha and Narayana.i.e. Chit Achit and the Lord.

Thus the three are interlinked to form a beautiful garland.

The Single act of the performance of Prapathi is to be preceded by the four thoughts:-

1. The giving up of the thought that I am the doer.

2. The giving up of the thought of mine.

3. The giving up of the fruit of action.

4. The giving up of the thought that what one does is the means of the attainment of the fruit.

So the three secrets have three parts each connected to each other and again the three are interlinked.

The three Secrets:

1. The first and the most important is called Ashtaksara and this consists of 8 syllables and is the form of three words. The first word is a single syllable OM the second word is NAMAHA the third word is NARAYANAYA. So the astaksara is OM NAMO NARAYANAYA. This means salutations to NARAYANA but they have a deeper meaning to it.

2. The second secret is called DVYA. This is in two parts the first part is “ Sriman Narayana charanau saranam prapadye.” This means I seek refuge at the feet of sriman Narayana. The second part is “Srimate Narayanaya Namaha.” This means salutations to sriman Narayanaya. This too has a deeper meaning.

3. The third secret is Charma sloka which occurs in the last chapter of Bhagvad gita. The sloka says Having already given up dharmas as a means to attain moksa, surrender yourself fully to me. I will free you from all the sins, do not grieve.”

“OM Sarva Dharman Parityajya Mamekam sharanam vraja. I

OM Aham Tvam Sarva Papebhyo Om Moksa Isyami Masucha.”

This too has a deeper meaning.

1A. Astaksara OM NAMO NARAYANAYA

The Om has three letters A U and M.

A means Narayana or Vishnu. A is the beginning of all letters similarly Vishnu is the origin of all beings, hence A denotes Vishnu. The letter A is the shortened form of the verb “AVA” which means to protect. Since Vishnu is the protector of all the worlds the letter a menas Vishnu who is the protector. The letter U means Lakshmi it also means only. The letter M means the Soul or Jivatma. Secondly the letter M is derived from the verb which means to know it also means limit or measure.

Namo or Namaha has two meanings if it is taken as one word it means salutations or worshipping. The second meaning is got by splitting namaha. Na and Maha which then means not mine.

By adding jivatma to the context it explains

1. I am not mine. I am subservient to the Lord. I belong to the Lord.

2. Nothing is mine everything belongs to the Lord.

3. I am not independent. I am depending on the Lord.

4. Mastership is not mine, I am not master of myself including myself. Narayana is master of everybody.

Ra means to perish so ra denotes achetana which is perishable.

Nara means that which does not perish hence nara means chetana or Jivatma. Nara means the Lord also. So Nara means those belonging to Nara the Lord. If you take the meaning of ayana as upaya or means for attaining salvation then the word Narayana (NARA – AYANA) will mean that he the Lord VISHNU is the upaya or the means of attaining salvation for all jivatmas. Or if you take ayana to mean fruit. One that is to be obtained. It will mean He is the fruit or the end to be attained by all Jivatmas.

By the various combinations 10 meanings are possible.

1. Salutations and Pranams to Narayana.

2. I surrender myself to the lord as my existence is only for the pleasure of the lord. I surrender the protection of myself to the lord. I surrender the fruit of Purushartha to the Lord.

3. I am the servant only to the lord and lakshmi. I am not subservient to anybody else. I am not subservient to myself also. I do not have any independence. I am completely depended on the lord.

4. I Surrender myself to the lord even this surrender is by the grace of the lord. The lord alone is the protector. There is nobody else that can protect me. I cannot protect myself.

5. I will do service only to the Lord and Lakshmi. I will not do anything for my pleasure. What ever I do is for the pleasure of the Lord.

6. I will do service to the Lord and Lakshmi at all times. I will also do service to Bhagvatas.

7. I do not belong to myself I do not have anything as mine. Nothing is mine I belong to the Lord. Every thing that I have also belongs to the lord.

8. I am not able to do any upaya. The lord alone is upaya. He should bless me with salvation and permit me to do service to the lord.

9. My protection is the responsibility of the lord. The lord will free me from all sins the lord will bless me with eternal service to him.

10. I belong only to the lord I do prapati to him I will do eternal service to him.

When one reaches realization one simply believes in the above. He then does not need to explain or derive that everything is gods maya and he has to do deeds only to please god. SESHA SESHI bhava taken also proves the above. The lord is the only one capable of giving so we automatically approach him.

The Dvaya Mantra.

The word Sri has six meanings.

She is attained by chetanas.

She attains Narayana and pleads on behalf of chetanas.

She hears the prayers of chetanas.

She makes Narayana hear the prayers of chetanas

She destroys the karmas of chetanas which stand in the way of attaining salvation.

She makes ripe the qualities of chetanas so that they desire only moksha and nothing else.

One way is addressing Him as Sriman Narayana and then saying I seek refuge in the feet of sriman Narayana.

The feet are the most important of the lords form. We only fall at the feet of the lord for obtaining salvation.

The first part means seeking refuge at the Divine feet of Sriman Narayana. So it indicates upaya or means of attaining salvation. The second part denotes the fruit to be achieved namely service to the lord.

The second part of the dvaya reads Srimate Narayanaya Namaha.. Salutations to sriman Narayana.

The deeper meaning reads.

May I be for the service of sriman narayana. I am not for myself. Nothing is mine. Every thing belongs to the lord. I am the servant of the Lord. I do not do anything for myself. The lord only gets things done through me. What ever I do is for the pleasure of the lord only. The first part thus indicates upaya and the second upeya the means and the fruit to be attained.

The Charma Sloka.

The Charmasloka by itself is not a secret. It becomes a secret because of the hidden meaning of the various words in the sloka which are highly important. They have to be understood properly. Under a proper acharya. Hence it is called or reffered to as secret.

Different people belonging to different philosophies have given various interpretations depending on the different contexts. Ramanuja himself gives two alternative meanings for the sloka. The first meaning given by Ramanuja A person who takes up the karma yoga or jnana yoga bhakti yoga should perform it with immense affection to god. At the same time he should give up the thought that he is actually doing the karma yoga. He should give up the fact that the fruit actually also belongs to him. He should give up the fact that he is the doer and that he is also reeping the benefit of the fruit. He must consider and understand that every thing is being done by god only and that it is for the pleasure of the lord.. The second meaning given by ramanuja is suppose while doing the bhakti yoga a person has committed several sins or papa. These act as hindrance in the proper performance of the bhakti yoga. So these things have to be properly attoned for before continuing the bhakti yoga. For the attonment of sins the shastras have laid down several prayaschittas a few examples like krichra, Chandrayana and kusumendrahoma etc. These expiation ceremonies take a long time and are difficult to perform. Krishna says give up the various prayaschitta ceremonies that are prescribed in the shastras. Seek refuge in me I will stand in the place of various expiation ceremonies so that the hindrances to the bhakti yoga are got rid off. So also says Ramanujacharya.

The meaning derived by treating the sloka as a secret is how the greatness of prapati is explained.

Dharman here means various kinds of vidyas mentioned in the Upanishads. Like sad vidyadoharavidya etc. Because of incompetence and because of the inability to do the same a person in the present world has already given up doing the vidyas, which come under bhakti yoga. Hence bhakti yoga has already been given up.

So having already given up the bhakti yoga due to sheer inability you seek refuge in god and do prapati.

Sri Vedanta desika says you have already given up bhakti yoga knowing that you are unable to do it. So do prapati to attain salvation. It is clear that prapati does not require any other accessories other than the five prerequisites. So give up the idea that the other dharmas namely rites and duties are required to be performed as accessories to prapati. It is well realized in the present day that bhakti yoga cannot be performed, as laid down in the shastras. So our efforts should not be wasted in something which is not possible. Even the desire to do bhakti yoga should be abandoned.

Prapati is complete by itself and does not require bhakti yoga.

The vedas and shastras cannot prescribe things that should be done and then ask us to give them up. The shastras prescribe the duties that various classes of people have to do. The various type of yagas a person has to perform and so on. It is not correct to say that after prescribing these at length the vedas and shastras ask us to give up every thing. If the idea is to give up all the karmas and duties then there was no need to prescribe them in detail earlier.

The gita says this is tamasatyaga. If a person gives up doing compulsory karmas like sandyavandana, due to wrong notion it is tamasatyaga. So these compulsory karmas should not be given up on any account.

It is also true that these duties are not required for prapati. But these duties have been prescribed by the vedas and shastras so these duties have to be performed till the end of life by everybody including one who has done prapati.

Paratathvam and Sowlabhyam of Enperuman.

Paratathvam and Sowlabhyam
Quoting from Agamas, Naanmuga Thiruvandathi, Thiruviruttam, Siriya Thirumadal, all works composed  by the alwars who have enjoyed the greatness of Emperuman, the Paratathvam and Sowlabhyam of Sarveshwara is explained in Saazhal form. Saazhal Pasurams are like two parties teasing each other as to who is greater. Your side or my side. While one side takes the Paratathvam supremacy of the Lord as their favourite, the other side enjoys his Sowlabhyam. "In order not to get scared of his paratathavam, sowlabhyam needs are to be thought of : in order not to belittle his greatness, paratathvam needs to be contemplated.
In Vaibhava avatharams one side extolls the greatness of Rama and Krishna, while the other side mocks at such celebration by questioning the greatness of the Lord in a playful way.

Sow: Side one: Look at the way he walked on those hard stones and lived in the forest with the most beautiful deer eyed sita.

Par: ide two: Know well clearly that the lotus feet are the flowers that adorn the Nitya sooris.

Sow: Side one: Oh! friend look at the way he grew as a small cowherd boy in Nandagopa's kulam in Ayarpadi, the one who appeared removing the shackles of his father, Vasudeva and grew at ayarpaadi.

Par: Side two: He, the one who grew at ayarpadi is the father of Chatumukha Brahma. The Birthless Lord took somany births for us can we have any grievance.

Sow: Side one: Look at the stomach that has eaten the curd kept in Ayarpadi. he stooped so low to steal the curd and ate.

Par: side two: Most wonderful thing. the stomach that you are talking about is the same stomach that had swallowed the seven worlds and still had lots and lots of space. He saved us during pralaya is there any grievance for us.

Sow: Side one: Look at him he got tied down by a small rope. that too by an illiterate dark haired cowherd woman.

Par: side two: He is incomprehensible and inaccessible for those who think they can see him with their own efforts.

Sow: Side one: Look at him walking such a small dwarf walking in the yagasaalai of Bali and begged him for three measures of earth.

Par: Side two: He is Vibhu.-- one who has manifested everywhere. He cannot be seen or understood by anyone in His fullest entirety.

The Agamas
The agamas are theological treaties and practical manuals of divine worship. Though the agamas do not derive their authority from the Vedas they are not antigonistic to them. they are all vedic in spirit and character and are regarded as authoritative. The agamas are divided into three sections. The Vaishnava, the Saiva and the Sakta. The Vaishnava agamas are of four kinds, the Vaikanasa, Pancharatra, Prathishthasara and vijananalalitha. the Lord Vishnu is the supreme Lord in the Pancharatra agama. they believe that the agamas were revealed by Lord Vishnu himself. Every thing from a blade of grass to Brahma is Lord Krishna himself. The commonest and the greatest is Lord Vishnu. How easy at the same time marvelously incomprehensible.


Naanmugan Thiruvandaadhi.
Andhaadhi means hymns composed in a particular style where the last word of one hymn becomes the begining word of the next hymn. Naanmugan Thiruvandhaadhi is the fourth in the series of Eyarpaa  having 96 poems. It was sung by Thirumalisai alwar. He in this prabhandham, beautifully narates the extra ordinary qualities of the Supreme Lord Sriman Narayana and establishes the Paratatva Nimayam
In several verses of the Nanmukha Thiruvanthadi we see thirumalisai alwar's absolute freedom and closeness with the Lord, and they seem to indicate that the Lord actually followed the alwar at his call.
In verse seven he says " O Lord Narayana, you may grace me today, or tomorrow, or some other time later, but your grace is definitely coming, I cannot be without you nor can you be without me.

In verse 51 he says "Who is my companion but the Lord, who is his own, without a peer or superior? O Kaya hued Lord, nobody knows you as I do. Can the whole sky be a price for my mind?

Again In verse 86 he says "See O Heart! The supreme Lord exists. Always he exists. In the heart of devotees he exists. The Lord appears before devotees like me on his own, Know it."
Speaking of the Venkatam hill, Thirumalisai alwar says Everywhere
to be continuedon the hill amid cool mountain springs, the Lord appears before his devotees who sit in the forest meditating on his feet. the Venkatam lord is a permanent fund for Gods and men alike..  is this not his sowlaabhya quality. Again the Lord is also the maya that keeps us deluded.

In another verse Thirumalisai Alwar says "pursuing through my countless births, the lord has caught up with me now, The lotus lord of cloud like hue, has come to stay within my heart. He revealed his glory form, so now my soul indeed is blest. The karmic bonds are cut away, the soul has found its joyous home."

Though the Alwar has always pleaded for the lord's grace, here we find the lord has all along been the hound of heaven, in pursuit of the Alwar.  CAN THIS BE EXPLAINED? its so magical. one wants to be in the place of the alwar, oh! what? Oh! how would it feel !!!!!

(The correction has verses 82, 85,88,89 and 96)

Thiruviruttam.

Thiruviruttam is a poem of a hundred and four lined stanzas. This constitutes the essence of the Rig Veda. Thiru means Sri. Viruttam literally means an event. "The event of falling in love with the supreme being" is narrated poetically, bridal mysticism is symbolized in a fluent way.

To save us from false knowledge.
From evil ways and the dirt of the body
To save us from coming again and again,
to all these,
And to give us life
Thou Lord of the Immortals
comest down here,
Taking birth in many a womb,
And accepting many a form,
harken, Lord to by submission true.

O my poor heart, you went alone,
After the fiery bird that he rides
He who wears the cool tulasi
and the flaming discus,
Will you come back to me?
or will you stand there gazing in wonder
At Lakshmi and the Goddess of the earth.
And the lovely haired maid of the cowherds
a triple glory, clinging shadow like to him?

(correction says stanza 30 and 31Kannan Vaikunthanodu must look up)

Winter comes, the dark rain clouds gather in the sky, or is it winter?

Massed and blown by the wind,
Flinging the good rain,
Are they fierce dark bulls
Battling it out in the sky?
Or, has winter come to torment me,
Winter, dark, bearing His loveliness
Seemingly cool, flowery
But cruel probing my wounds,
The agony of being away from Him?

Tell me clouds,
How did you acquire the Yogic, powers
To look my Lord?
Is it through the penance you have
done through his grace,
wandering far and wide, your hearts in pain
Bearing your heavy bountiful burden of rain
to save all life here?
How comes it?
That these water lilies are dark blue like my Lord
Is it because they forshook the forest and the earth
And took to the water
Standing there, legs unflinching in penance?
The passion grows and whereever she turns
she sees the witchery of her lovers eyes.

Like lotus pools, wide stretching
on the broad brow of a dark hill,
Whereever I turn
His eyes weave beauty.
The eyes of my Lord dark and lovely
Lord of the good of the heavens
And of the world girt by the swelling waters,
Oh, but they are lotuses, she cries, His eyes,
His hands, His feet all are lotuses, lotuses.
Then a sudden mis giving assails her,
Could she so ill equipped, speak in mere
Words of His beauty?
Who can conceive of it.
The lovely dark of my Lord?
Is it within the reach
Even of those whose thought
crosses the sky and beyond.
To the world eternal?
No it is not possible, she concludes, with a touch
of elation over her lovers infinitude and a sense
of sadness at her own inadequacy:
Who can speak to them,
His colour, beauty, His name, His form?
They would talk however,
As though they know,
Those men who pursue jnana and dharma,
But however far they go,
Whereever they reach
In the blaze of light that He is,
May be they learn a little,
But how could they ever attain to it,
My Lord's Greatness?
The implication is that knowledge and righteousness
will fall short of realisation, and that only love can reach him.

She loves, of course, but the lover has not come,
and the pain of being alone grows.
The west darkens, the cresent moon shows itself
and the night wind stirs,
It is night,
With the cresent moon,
That milk mouthed child,
clinging to her waist,
The west is lamenting
Her loss of the sun.
here is the cool wind stirring
Searching seeking to steal from us
What he has given us,
the yearning for his tulasi.

Yes, but the wind is no longer cool,
says the woman in love,
it is the cruel wind and it burns,
It is invisible we know not its form,
nor can we trace its footsteps.
It goes about whispering scandals
and tormenting me ceaselessly.

The night darkens and lengthens
into an age as though, bent
on destroying her,
The young moon rises
has it come to save her
to break the unshrinking darkness
encircling night?
let it, but it burns too.

The loud unceasing lament of the bird Anvil,
from the grove and the voice of the restless sea
stealing into the land through a hundred creeks
torture her throughout the night.
Does the sea call to me to give up my poor bangles of conch shell.
She wonders in pain, unable to get back the amrita that it yielded
when the Lord churned it?
when morning comes and the sun rises over the hill,
it seams as though her lover is before her
and she rejoices that all evil and suffering are at an end.
But that is for a moment,
the sense of being away from him breaks in, and she cries out
When When will I reach Him
and adds heavily.
O Lord of the discus
that destroyed the asuras.

Thus in a number of stanzas in the poem, Nammalvar speaks of his passion for God, the love lorn woman in the poem is Nammalvar himself.
There are a few other characters in this drama of love that the poem presents. namallavar does not mention them specifically, but the context and the words given to them reveal their identity. If we call the chief character the woman in love, as nayaki or talaivi as is generally done. the other characters are nayaki's maid and friend, her mother, and her foster mother, the lover himself and his friend and a kattuvichi, a woman whose advice is sought on the supposition that the nayaki is possessed. the function of the nayaki's friend is to sympathise with and console her and also to comment on her forlorn condition.
Towards the end one cannot help feeling that the simple original symbolism of bridal mysticism the soul in love with God and longing to be united with Him, has become complicated if not confused, by the introduction of the other characters, the situation devised for them, and the words given to them. But here Nammalvar discards the symbolism and says,
to be born to die,
Age after age, age afer age,
to die and to be born,
those who can see
And laugh at this futility
surely they will long to end it
By turning in love to him the origin,
round whom the immortals gather to worship,
How can there be any sleep for them.

He also gives up the symbol of the lover and calls God Father and Mother.

entering the body
being wedged it it, being unwedged
thus the soul struggles endlessly
so betimes some how I will turn
to Him who is my Mother and My Father
And the Lord of Liberation.

But the mixing up of symbols and what is symbolised, the extension of symbols beyond the limits of logic. the coming in of other symbols and direct utterances are all characters that mark mystical poetry and Thiruviruttam illustrates them. Bewilderment is intution, thus Thiruviruttam is the poetry of intution.

Siriya Thirumadal

Siriya thirumadal is a special style of poem where our Alwar assumes the role of the Nayaki, madly in love with the Perumal. thirumangai alwar portrayed himself as Parakaala Nayaki, a female performing Madal Oordal as an expression of intense and insatiable love for the Lord. He threatens the Lord that if he will not present His darshan to him, he will do madal erudhal. he openly confesses his love for the Lord.
Here the nayaki sends her heart as a messenger to perumal. As the heart continues to stay with perumal and not come back all the consequences are imagined and sung.
Though Thirumangai alwar makes references to many temples in the madal this madal Oordhal is meant for Thirunarayoor Naachiyaar koil. since thiruNaraiyoor is the kshetram where thirumangai alwar got his panch samskaram done by the Lord himself.
To show his gratitude for emperuman he dedicated the madals to the Lord there.
there is an interesting story about these thiru madals. Thirumangai alwar built temple walls (Madhil) for Srirangam. Pleased by such service, Lord Ranganatha presented Alwar with the honour of teertham, Parivattam and Sri satakopam, and asked him alwar wo'nt you present the thirumadal prabhandam for me also. i.e. in Tamil "Thirumadal prabhandangal namakku arulicheyyal aagaatho".
Alwar wonderfully replied with "Mathil inge, madal ange" i.e. walls i have built for Srirangam, madal I have sung for Thiru Naraiyoor.
Thus endless discussions and examples of gods parathavam and Sowlabya can be given, if we understand just a few our lives can be worth.

Araiyar Sevai preperation for performance.

The performance of Araiyar Sevai requires immense concentration and inner control, perfect co-ordination of feeling music and bodily movement is required and a total switching off of the rational mind to allow the creative mood to come into effect. the Araiyar tradition prescribes fasting for a day and evacuation of the bowels with castor oil before a scheduled temple performance. The performer must observe a vow of silence and contemplate on the devotion of Lakshmana who would carry out Rama's command in spirit and of Bharatha who would carry out Rama's command in letter, to be true to the letter and spirit of the Alwar;s works. There is no room for personal or capracious interpretation of the Alwar by the performer. He must empty himself  and allow the Alwar to occupy his being Aspat of the yoga or total process. The artist must practice cheerfulness of mind through contemplation of Vishnu. Firmness of mind through devotion to his Guru. Alertness of memory through Japa, Tapa, dhyana and Pranayama. contemplation of Hyagriva and disiterestedness in the fruits of his labour through contemplation of Gita Krishna.He must control his diet to maintain lightness of body and freedom from all bodily demands during performance. Actually the physical preperation starts of months in advance. mentally he undergoes a rigorous discipline ( One araiyar from Srivilliputtur who is in the eight decad of his service who started performing when he was 13 is very entusiastic and unwilling to give up performing since 1943  The learning process that spanned 18 long years included singing the paasuram in a special tune with the relevant raga, practising abhinaya and presenting the Vyakyanam every morning at 4 and again in the evening at 9. The entire process involved not just acquiring knowledge of the 4,000 divine songs of the Azhwars but also the monumental task of capturing the meaning of each of these Paasurams and then reaching out the essence of these verses to the audience. The Vyakyanam for the Thiru Pallandu verses alone runs into 70 pages.

Araiyar Srinivasachariyar has fond memories of his Arangetram in 1943 “I really felt honoured to be led by a music band with ‘melam and thaalam’ and the temple elephant with an umbrella over me and a sacred chamaram (to fan me) around the streets of Srivilliputhur and then into the Andal Sannidhi, Vadabadrasayee Sannidhi and the Peri Azhwar Sannidhi. I was presented with the ‘Kreedam, Parivattam and Peetambaram.’ That was a divine moment.”

In the same year, he presented his first ever Araiyar Sevai in front of Tirukurungudi Nambi, his Kula Deivam, performing the abhinaya for Thirumangai Azhwar’s Periya Thirumozhi verse ‘Akkum Puliyum’ and Nammazhwar’s Tiruvoimozhi paasuram ‘Enganeyo’. Since then, for decades, he has been presenting these two verses at the Thirukurungudi Divya Desam on Kaisika Ekadasi.

His selfless service and devotion assume greater significance as many Araiyars even within these three Divya Desams where Araiyar Sevai is being performed have looked for financially ‘greener’ pastures (corporate world). He has had the unique honour of being invited to present Araiyar Sevai in over 30 Divya Desams in the State, including Sarangapani Koil, Nachiyar Koil, Thiruchcherai, Azhagar Koil and Thiru Nagai. He particularly remembers his first such presentation at the Sri Parthasarathy Swami temple in Triplicane, exactly fifty years ago in 1963, in front of a big audience.

Cherishing those special moments, Araiyar Srinivasachariyar says, ‘It was a privilege to travel to these to renowned Divya Desams and present Araiyar Sevai for long hours. Devotees used to gather in thousands and would watch in pin drop silence the presentation that would sometimes go late into the night.”

All through this 70-year service he has been presenting Araiyar Sevai at Srivilliputhur on all festive occasions such as Aadi Pooram, Panguni Uthiram and the 20-day Adhyayana Utsavam.

Through his story telling, Araiyar Srinivasachariyar transports listeners to a different world peopled by gods, goddesses and demons. Andal grows into a beautiful young girl, Lord Vishnu demolishes the evil forces - Kamsa and Hiranya - Lord Naryana retrieves the nectar and hands it back to the Devas and Lord Rama’s triumphs over Ravana as he sings the verses of Azhwars with appropriate abhinaya.

In the Himalayas

The most memorable experience of his life was his trip in 1978 to the Himalayas, where he presented Araiyar Sevai in front of Lord Badri Narayanan at the Badrinath Divya Desam. His eyes light up as he recounts that trip. “I was sitting outside my house in Srivilliputhur when an astrologer passed that way. I told him I wanted to go North. He suggested that I leave for my trip that same day. I left immediately for Madras and from there I went to Hyderabad and met Sriman Narayana Jeer. From Secunderabad, I went to Badrinath and stayed in the Himalayas for nine days.”

Tears well in his eyes as he continues: “It was God’s grace that I was able to present Araiyar Sevai at 3. 30 a.m. in front of the Lord. Almost everyone was shivering as it was extremely cold. But I was out there presenting Araiyar Sevai. My entire thought centred on Badri Narayana Perumal and I was oblivious of the temperature that must have been several degrees below zero.” Moved by his dedication, Sriman Narayana Jeer honoured him with the title ‘Bhagavad Vishaya Vidwan’.

His two other favourite presentations which he savours are Thirumangai Azhwar’s ‘Thooviriya Malar Uzhakki’ Periya Thirumozhi verse praising the Lord of Thiruvali Divya Desam presented in Deva Mukhari Ragam and the Thiru Nedunthaandagam verses – both during the Pagal Pathu Utsavam in Margazhi.