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 Vidura was known as Neetijnya in english one who has knowledge of Neeti. Neeti word Derives from the word Naitikta in sanskrit, which in english is similar to Morality(proof). Since he was the wise consultant of Dhritrashtra and was the Wisest of Kuru Dynasty he was considered wisest consultant despite being born as Shudra.

The Dialogue between Vidura and Dhritrashtra is compiled to form the Vidura Niti. The Niti shastra of Vidura is considered even today as the best work of Niti/Morality knowledge,it is sort of ancient Moral Science Manual.

But Considering Yudhishthira he was Dharmajna one with knowledge of Dharma. He was staunch follower of Dharma,and attained Swarga for his pious deeds. So this means Dharma is above Niti. Since he followed Dharma more than neeti.

 

As the name itself describes, the word Bharata is derived from “Bha” dhatu in Sanskrit which means “Light”. Bharata means “the Land which Spreads the Light of Knowledge”. Bharata is abundant when it comes to knowledge and great teachers, be it ancient, medieval or modern times. Many great teachers have graced this miraculous land and left their thoughts, influence of wisdom and fame in the pages of history of Bharata. So is their greatness that even today Bharatiyas haven’t forgotten them. Here are few gracious examples who have created their own space in the hearts of every Bharatiyas.

Commemorative Coin of Chanakya released by Income Tax Department of India observing Sesquicentennial celebration

Vishnugupta (Chanakya or Kautilya) from Takshashila was a great Teacher, Philosopher, Economist, Jurist, and Prime Minister (Mahamatya) to two Maharajas of Maurya Empire, Chandragupta and his son Bindusara. He is the guiding star of Chandragupta in establishing Maurya Empire. He was once humiliated by Mahapadma Nanda then Maharaja of Nanda Empire due to which Chanakya outraged and owed to avenge this hideous act and liberate the citizens of Nanda Empire from their cruel rule.

Chanakya spotted Chandragupta an adopted son of a cowherd who was working as supervisor at Nanda’s horse stable while playing the game of royalty in a nearby village, and was impressed with his passing of legal judgements to his friends about imaginary disputes. He educated Chandragupta in all aspects of Shaastra (literature) and Shastra (weaponry). Chandragupta went on to become Chandragupta Maurya, the founder of Maurya Empire, thus fulfilling the dream of his guru by liberating the citizens of Nanda Empire from the evil clutches of Nava Nandas.

Also, Chanakya is renowned as the great Political Science (Rajaneethi) master and Economist (Arthashastragna), acclaimed as the author of Arthashastra – the discourse on statecraft, economic policy and military strategy. He is also popular by another name Kautilya, he may be called so describing his Kutila Neethi (Crafty Policy) towards opponent or enemy king and kingdom in securing his own king, kingdom and citizens.

Swami Samartha Ramadas with Chhatrapati Shivaji

Another lesser known but a legend guru, Swami Samartha Ramadas, the renowned guru of Chhatrapati Shivaji (Shivaji Bhosale I) the great Maratha warrior who found Maratha Empire. Swamiji’s and Shivaji’s relationship is adorable and unique. It was Swami Ramadas who made Shivaji invincible through his wisdom and guidance. When Shivaji was born, Swamiji had predicted by looking at his horoscope that either he would go on to become a magnificent personality and ruler of a great kingdom or a great saint as he was born to serve the motherland either the ways.

Swami Ramadas knew there was a life threat for Shivaji during his childhood, once thus happened, Shivaji was about to start eating his meal by then Swamiji appeared and hurriedly asked Shivaji not to eat. Shivaji stopped then and there heading to his guru’s words, and after testing the food it was revealed that poison was mixed in the food that Shivaji was about to consume.

Swamiji had told Shivaji that whenever there was any confusion or need of him, Shivaji would have to just remember him and he would appear in front of Shivaji and guide him as required. Shivaji was a great enthusiast and practitioner of Vairagya, detachment or renunciation from materialistic world, once decided to give his entire kingdom to Swamiji as Daana and enter the eternal world of Aadhyatma by the means of accepting Sannyasa. Shivaji be thinking on these aspects remembered Swamiji, Swamiji appeared and asked Shivaji, “What’s the matter?” Without speaking a word Shivaji wrote a Daana Patra in the name of Swamiji and dropped it in his Jolige (Jhula), kneeled in front of Swamiji and told that “I’m fed up with this Laukika Prapancha (materialistic world) and would like to attain salvation through Aadhyatma by accepting Sannyasa, so I have registered the entire kingdom in your name. Please grant me Sannyasa and show me the path to salvation.” Hearing this Swamiji laughed and told Shivaji that he is Kshatriya and his duty is to safeguard the motherland and its people, and asked him not to divert from his mission of life. Swamiji continuedly told Shivaji to run the kingdom as his representative and Shishya (disciple) and perform his duty. Thus, was the Guru-Shishya relationship.

There is a saying in Sanskrit, “Yatha Guru Thatha Shishya” which means “as the Teacher so as the Pupil”. Here in this case, Guru showed that he is not at all inclined towards materialistic happiness and duty comes first, so as the Shishya followed his gurus order

Da to the power of 3

 

DA, DA, DA--DAMA, DAYA AND DAANA (BRIHADAARANYAKA UPANISHAD)

DA, DA, DA—DAMA, DAYA AND DAANA

(BRIHADAARANYAKA UPANISHAD)

 

(DISCOURSE BY N. R. SRINIVASAN)

Mahanarayan Upanishad includes the following Mantra on Austerity (Tapasa) the repetition of which ensures the attainment of qualities  of Austerity enumerated in the mantra. It is also an eulogy of the categories asserted as Tapas;

 

Ritam tapah satyam tapah srutam tapah saantam tapah damastapah samastapah daanam tappah yajnam tapah bhur bhuvah suvah brahmaitadupaasvai-tattapah ||

 

Right is Austerity. Truth is Austerity. Understanding of scriptures is Austerity. Subduing one’s senses is Austerity. Restraint of the body through such means like fast is Austerity. Cultivation of a peaceful disposition is Austerity. Giving gifts without selfish motives is Austerity.  Worship is Austerity. The Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah. Meditate upon Him. This is austerity par excellence. Of these Brihadaranyaka Upanishad has chosen Dama (Restaint) and Dana   (Charity) as important adding Daya (kindness) to the list. Elsewhere  in another Mantra it also glorifies Dana as Austerity.

 

All the eight items separately emphasized here  as Tapas (Austerity) practically include  all that is required for  a complete moral and spiritual discipline.  To these may be added Daya  (kindness). The term Tapas is derived from the root “tap” literally meaning to give Heat and Light. Tapas is often praised in the scriptures as the highest and best means for securing what is hard of attainment in this world and in the next. All physical, mental, moral and intellectual perfection are traced tis one source, namely Tapas, mainly consisting of self-restraint and whole-hearted devotion to a single purpose. Tapas implies an activity of mind or  body which demands keen concentration of thought or an effort requiring unusual and continuous physical strain and heat.  

 

Brihadaranyaka Upanishad is one of the important among principal Upanishads. It is most significant on account of its size and contents. There are a number of prose passages in this Upanishad. Some important verses are also quoted in the middle. It is the concluding portion of the Satpata Brahmana of the Sukla Yajurveda and is a very lengthy treatise. This Upanishad contains one of the Mahavakyas “Aham Brahmasmi”—I am Brahman, which is the motto of Sringeri Sarada Math, a monastic center established by Jagadguru Sankaracharya and has the prayer finally chanted at the end of all religious ceremonies:
Asato maa sad gamaya
Tamaso maa jyotir gamaya
Mrityor maa amritam gamaya
“Lead me from evil to the good; darkness to light; and from death to immortality”
It incorporates in itself the central teachings of all principle Upanishads. The fifth chapter details a number of forms of meditation on Brahman.

It also includes an important message “da, da, da” to all in whatever state of mind they may be—Satvic (state of serenity); rajasic (state of activity); and taamasic (state of inertia). It emphasizes that every one should practice three C’s—Control of self (damam); Charity (daanam); and Compassion (dayaa).

In mantra 5-2-1, the Devas, first among the three groups of students approach Prajaapati:
“The three classes of Prajaapati’s sons lived as students with their father Prajaapati. They were devas (gods), men and asuras (demons). After completion of studies the gods said, please instruct us. He told them the syllable ‘da’ and asked ‘Have you understood?’ They said “yes”. Prajaapati said, yes, you have understood”.

The gods were the first to approach Brahma saying, “Please O Lord, give your instruction!” Brahma merely said “da” and asked, “Do you understand?” “Yes, said the gods—we gods are given to all forms of celestial pleasures. Da stands for dama which means self-control. We must control the mind and the senses and develop detachment in order to attain Self realization”. Brahma was very pleased with their reply and said, “very well, you have understood rightly”. In the state of serenity or satvic tendency, one must be vigilant and control one’s outgoing tendencies through the practice of enquiry, japa and meditation. Devas here represent those who are predominantly Satvik in nature.

In the next mantra, 5-2-2 ‘men’ group of students approach Prajaapati:
“Then the men said to Him, ‘please instruct us!” He told them the same syllable, “Da” and asked, “Have you understood?” They said, “We have understood. You tell us to give”. Prajaapati said, “You have understood”.

Then ‘men’ approached and requested, “O Lord, now please instruct us!” Brahma again replied, “Da” and asked if they had understood the implication of the term. “Yes” replied men. The second “Da” means “Daana” or charity. We men have the tendency towards indulgence, greed and attachment. We must learn to share what we have with others in order to purify our hearts and thereby attain self-realization”. “Rightly so” said Brahma. In the state of Activity or rajasic nature in us, we must share what we have with others and involve ourselves in the selfless service of humanity.

In the following mantra 5-2-3, Asuras approach Prajaapati;
“Then Asuras said to Him, “Please instruct us”. He told them the same syllable “da” and asked them, “Have you understood?” They said “We have. You tell us to have compassion by the repetition of the letter ‘da’ for the third time.” Prajaapati said: “Yes, you have understood”. In the state of inertia or Taamasic nature one must adopt compassion and non-violence and stay away from “gross” activities.

Therefore the simple mystic utterance of Brahma in the form of “da” was interpreted by gods (men predominantly Saatvic in nature) to mean “damana” or control of the senses and the mind; by men (predominantly of Rajasic nature) to mean “daana” or charity and by demons ( men with predominantly Taamasic in nature) to mean “dayaa”, mercy or compassion. Devas do not possess enough control over their senses; humans are possessive and, the asuras (demons) are cruel by nature as Puranas project. Hence the  difference.

The same instruction or advice yields different meanings in different states of evolution. When inertia overpowers the mind, one is a demon. When activity is predominated, one is a man. When purity, serenity and harmony prevail, one is divine. Truth is one, but is expressed and interpreted differently in different stages of one’s progress. Therefore, thoughtful person should never bring about conflict and dissension in the name of the religion and in the interpretation of scriptures. The wise seek to know Brahman through the study of the Vedas, sacrifices, charity and austerity.

 

TA-1

During his brief stay at Mahisara, Thirumazhisai-alwar’s thirumani, a mound of white mud that is used by Sri Vaishnavas to apply urdhva-pundram (a sacred mark indicating one’s subservience to the Lord) on different parts of the body, got exhausted. 

 Thirumazhisai-alwar was disturbed as all his efforts to procure thirumani went in vain (in those days, the Vaishnavas never did a thing without applying urdhva-pundrams). Thirumazhisai-alwar went to bed and Lord Srinivasa, of Tirumala, appeared in his dream and asked Thirumazhisai-alwar to dig at a particular place for thirumani. Thirumazhisai-alwar did as told by the Lord and found a lot of thirumani and became happy

After sometime, Thirumazhisai-alwar decided to move to Kanchipuram, which is considered as the most sacred place on this planet by all the three cults – Vaishnavas, Shaivas and Shakteyas. 

 The Vaishnavas adore Lord Varadaraja and other Deities in Kanchipuram while the Shaivas adore Ekambareshwara, and the Shakteyas worship Goddess Kamakshi with utmost devotion. Kanchipuram is also considered to be one of the seven places in which people attain liberation just by staying there and the other six places are Ayodhya, Mathura, Haridwar, Kashi, Avanti and Dvaraka.

After having the darshan of all the Deity forms of Lord Vishnu at Kanchi, Thirumazhisai-alwar selected Thiru-vekha, which is surrounded by Sri Varadaraja Swami Temple, Sri Deepaprakasha Temple, Sri Azhagia Singar Temple, Ashtabuja Perumal Temple, Pandavadootha Perumal Temple, Ulaganda Perumal Temple and seven other very important Vaishnava shrines, to stay and continue his devotional service. 

 Kanni-kannan, who was born to an old couple due to the blessings of Thirumazhisai-alwar, got to know about the presence of the alwar in Kanchipuram and came to him having renounced everything.

Kanni-kannan fell at the lotus feet of the alwar and started to serve him with his permission. Thirumazhisai-alwar used to go into a trance while contemplating on the glories of the Lord and would never come out of it for months. 

 According to some people, Thirumazhisai-alwar used to see and experience the unlimited glories and beauty of the Lord and see different pastimes of the Lord within his mind whenever he used to go into a trance.

Thirumazhisai-alwar used to occasionally drink some milk that was supplied by Kanni-kannan whenever he used to come out of his trance and that was his only means of sustenance. Thirumazhisai-alwar, thus, spent a very long time undisturbed at Thiru-vekha. 

 One old lady who was fed up of life decided to serve Thirumazhisai-alwar till her death and used to regularly clean his dwelling and decorate it with various drawings (Rangoli). After many years, Thirumazhisai-alwar woke up from his trance and was very pleased to see his surroundings clean. Thirumazhisai-alwar asked the old lady if she needed anything and, to that, the old lady replied, “This old body is making my life miserable. Could you make it young and beautiful?”

 

The saint mercifully glanced at the old lady and all of a sudden she was transformed into a beautiful young lady and looked like a celestial damsel. Pallava-raya, the king of the region that was then called Tonda-Nadu, happened to see her

and wedded her.

TA-2

 Thirumazhisai-alwar continued his loving contemplation on the Supreme Lord undisturbed for a very long time till an ethereal spirit called Sukti-hara paid a visit to the region.

Sukti-hara was passing on the aerial route on his tiger and the tiger all of a sudden stopped. All the efforts of Sukti-hara to get the tiger moving failed and Sukti-hara started to explore the reasons for stopping.

In the process of examining various possibilities, Sukti-hara looked down and noticed Thirumazhisai-alwar sitting in Padmasana pose below and a sort of divine radiance emanating from his person.

Sukti-hara realized that Thirumazhisai-alwar’s spiritual energy in the form of his divine radiance prevented Sukti-hara’s vehicle from passing over him. Sukti-hara descended to earth to offer his respects to the saint.  Like every other devotee, Sukti-hara wanted to offer something to the saint when he went to see him but he did not know what to offer.

Seeing Thirumazhisai-alwar wearing just a rag around his loins, Sukti-hara took out some special clothes that were shining like molten gold and offered it to the alwar. Thirumazhisai-alwar smilingly looked at the clothes and, in a flash created, some special garments through his yogic powers.

The garments created by the alwar were studded with nine precious stones and were woven with gold and silver threads. Being awestruck at the yogic powers of the alwar, Sukti-hara took out the necklace that was made of some very special rudraksha beads from his person and offered it to the alwar to appease him.

The alwar took out the garland of lotus and tulasi beads that he was wearing and asked Sukti-hara to examine it. Sukti-hara was startled to see the effulgence of sun, moon and the stars put together emanating from that garland. Sukti-hara offered his obeisance to the alwar and went his way after receiving the blessings of the alwar.

A certain magician and alchemist called Konkana-siddhan from Kerala got to know about the greatness of Thirumazhisai-alwar. By his nature Konkana-siddhan was very proud of his knowledge and abilities. Therefore he was impudent enough to think of testing the great yogi.

The puffed up Konkana-siddhan came to Thirumazhisai-alwar one fine day and displayed all his magical tricks and knowledge before him. As the alwar was indifferent to everything, Konkana-siddhan offered some chemical composition that could transform copper into gold and told the alwar that he can make three crore rupees worth of gold from that composition.

Thirumazhisai-alwar, who was indifferent to all the antics of Konkana-siddhan till then, took out some dirt that was sticking to his left thigh along with the sweat that was oozing out of his body and gave it to Konkana-siddhan and said, “Place it on anything and it will immediately become gold, you can make one crore rupees worth of gold from it.”

Konkana-siddhan initially thought it to be a joke and placed the dirt given by Thirumazhisai-alwar on some material object to see if the alwar’s words were true and the object became gold within a flash. Dumbstruck at the mystical power of the alwar, Konkana-siddhan fell at the feet of the alwar and repeatedly sought his forgiveness and left the place with his blessings.

Thirumazhisai-alwar thus humbled the proud Konkana-siddhan. As the frequent unsolicited visits started to disturb Thirumazhisai-alwar he decided to move away from the banks of Gajendra-tank in Thiruvallikeni and went towards Mahisara, the place of his birth.

magic of TA

 This is a biography of the GREAT AzhwAr by name "Thirumazhisai AzhwAr" (born at Thirumazhisai, to Bhargava rishi and his pathni kanakangi after an unusual of 12 months stay in the womb). Seeing the foetus that came out as just a lifeless lump of flesh with no arms, legs, etc., they were terribly depressed and with unwillingness left it at the "moongil" (bamboo) bush and proceeded on their spiritual journey. Our Lord Sriya: patih appeared with His consort and blessed the "flesh" with Their katAksham and it turned into an alive, Divya tEjas, cute little bundle of joy; a fully developed and lovely baby which was later picked up with both the arms affectionately by a tribe(Harijan) named "ThiruvALan". A really blessed couple Thiruvalan and pankaya chelvi, was very much overwhelmed by the grace of God for this Gift of swarna vigraham-like baby.

Again an unusual (this unusualness is found on many occasions in this AzhwAr's life) phenomenon of not drinking or eating any thing nor any expelling of any waste by this baby saddened them. They really longed to see the baby drink or eat something; It has been happening for quite some time and this unusualness news spread everywhere and attracted lots of people to see and be blessed with the darshan of this divine child, who is growing and developing like any other normal child without absolutely any intake. When a simple, devoted agriculturist old couple paid their visit, they brought some cow's milk with them and the old lady lovingly placed the baby on her lap and offered the milk saying "Oh our beloved thirumazhisaiyE, the one who came amidst us by the grace of Sriman Narayana, please take this milk and remove our worries, dear" and IT STARTED DRINKING,  (one can imagine the happiness mixed with "Anandha" tears that must have flowed in the hall!) And they were coming everyday to offer the milk to the baby; one such day the baby AzhwAr showed and signalled the left over milk to be drunk by the old couple; The moment they drank, they regained their youth; yet another marvel by the Divine AzhwAr, who was none other than chakrAyudha (the Discuss of maha vishnu). The "young" old couple, later were blessed with a male child called "Kanikkannan" who at a later stage became a close friend/aredent disciple of ThirumazhisaiAzhwAr..

The AzhwAr, actually had learnt tried all other religions/doctrines., namely., Buddhism, jainism, advaita and in fact became a staunch devotee of Siva (with a name siva vAkya. pEyAzhwAr argued with him, showed him evidences from vedas ans smrithis to claim sriman Narayana as the supreme deity, and finally initiated him into vaishnavic philosophy and named him bhaktisArar. AzhwAr later declares his struggles in his pAsuram:

sAkkiyam kaRROm samaN kaRROm, sankaranAr /
Akkiya Agama nool arinthOm bhaktiyAl /
senkatkariyaAnai sErnthOm yAm theethilamE /
yenkatkariyathOnRil 

After my futile efforts to know the supreme principle through jainism, buddhism, and saivic philosophy, I am blessed by sriman Narayana to take refuge at the Lotus feet of Sri Devi and have escaped all problems and misfortunes since then."

BhaktisArar visited various sthalams (temples) and came to Thiruve:ka (bhoodhathAzhwAr's birthplace) and was allured by the beauty of the Lord and the scenic beauties and decided to stay there for some time. Our Kanikkannan, too joined bhaktisArar and served him as an ardent disciple (sishyA) to AzhwAr. There was also an old lady (unmarried) who devotedly, whole heartedly served AzhwAr by cleaning, mopping, drawing "kOlams" etc.. AzwAr was greatly impressed by her indefatigable service and devotion towards azhwAr and appreciated her openly; The old lady was moved and regretted that she joined him at this age only and not when she was able so that she could have continued to serve for more years. Hearing that, azhwAr's kind heart melted and showered his graceful look (katAksham) on the lady, who was immediately transformed into an extremely beautiful young lady. (This AzhwAr's miracles are really great,  Later, during a "nagarvalam", the pallava king saw her in azhwAr's place and married her.

After some years, when the king actually noticed that his queen is not ageing and has got the same youthful look while he was getting old, he found out that it was AzhwAr's divine katAksham that did the magic. He asked Kanikkannan who was summoned to the court to make a request to AzhwAr on behalf of the king, Kanikkannan refused saying he and the AzhwAr will not yield and sing for a mortal. That enraged the king and he ordered to banish Kanikkannan from his kingdom. Kanikkannan said "this is not the only sthalam for me; The entire world is His" and walked off.

He went to azhwAr and narrated the incident which forced him to leave that placeand begged for his pardon for leaving him; AzhwAr felt very sad that his dearest friend/devoted disciple is leaving him. He did not feel like staying there without kanikannan. Hence, AzhwAr, too decided to push off from Thiruve:ka. AzhwAr went straight to the temple and prayed wholeheartedly with tears in his eyes and requested the Lord also to come along with them, as he can not think of living without the Lord.

Kanikkannan pOginRAn kAmaru poon kacchi /
maNivaNNA1 nee kidakka vEndA /
sennAppulavanum pOginrEn neeyum unRan /
painnAgappAi suruttikkoL /

" Kanikkannan is going out of kanchi Manivanna, I am also leaving with him. You don't have to lie down here any more; You also roll your "nAgam" (serpent bed) and follow me"  OUR LORD FOLLOWED THE AZHWAR WITH THE SNAKE ROLLED AND TUCKED UNDER HIS ARMS.

The king next day got the news that the temple is desolated and the entire city looks dark and lifeless, he understood his folly and rushed immediately to chase the trio. He caught them on the way and prostrated on the ground, repenting for what he had done; requested them to forgive him for his mistake and to come back to kanchi. AzhwAr and Kanikkannan, understanding the sincerity of his regret and repentance requested the Lord again to return and stay at kanchi. Needless to say, the Lord obeyed.

Kanikkannan pOkkozhindAn kAmaru poon kacchi /
maNivaNNA1 nee kidakka vEndum /
sennAppulavanum pOkkozhindEn neeyum unRan /
painnAgappAi viritthukkoL /

Once on his way to Tirukkudantai, he stopped for a while to take rest and he sat on the "ThiNNai" ( a sort of bench-pial) in front of a house in Perumpuliyur. A few brahmins were reciting vedas inside that house. On seeing the "harijan" (our AzhwAr), they stopped their recitation since, as per tradition and shAstrAs, Veda was not to be recited in the presence of a person belonging to the fourth caste and our AzhwAr immediately understood and was about to leave when the Brahmins started their recitation.

They forgot the next line and at what point they had left the recitation. The AzhwAr broke open a paddy seed that was lying there with his fingernail to indicate the exact context which had a reference to the paddy seed. The brahmins were simply flabbergasted and astonished and realized the greatness of the AzhwAr and asked for his pardon.

When the Archaka ( priest) of the local temple wanted to honour the AzhwAr, knowing fully well his bhakti and GnAna, some people objected and spoke ill of the AzhwAr. Tha AzhwAr felt hurt and prayed to the Lord to show himself to these people in his physical body to prove that the antaryAmi is the same Narayanan in all living beings, irrespective of the jAti, caste,c reed colour, sex etc.,

Akkarangal Akkarangal Enrum Aavadhu En Kolo /
Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /
Sakkaram Koll Kaiyane Sadankar Vai Adangida /
Ut Kidantha Vanname Puram Posindhu Kaattide /

Meaning:" What is the use of your having those resplendent hands if you cannot remove the idiosynchrosy of these ignorant folk and make me powerful in their midst? Lord, with the divine discus in your hand ! Teach these fools a lesson by showing yourself appearing in my very physical body" Again, The Lord obeyed the AzhwAr and showed himself off in the body of AzhwAr and the protestors were simply astonished and prostrated and begged for his pardon. (It only again goes to prove that no one is superior or inferior by birth; it is just bhakti and love for Him which will make us dearer to Him- No one chooses his kulam, parents, life; It is all His mercy)

On reaching Tirukkudantai ( Kumbakonam), he let the birchbark leaf containing his writings in the waters of river Kaveri. The leaf floated back to him holding his works viz.,'Tiruchanda Viruttam' ( a poem of beautiful verses) in which he sang the following beautiful verse:

NinRadhu Enthai Ooragathu Irundathu Enthai Paadagathu /
AnRu Vekkanaik Kidandhathu EnnilAtha MunnelAm /
AnRu NAn PiRandilEn PiRandhapin MaRandilEn /
NinRadhum Irundhadhum Kidandhathum En NenjuLe /

" Before I was born, He was standing in Ooragam, was sitting in Paadagam and was lying down in Tiruvekka.At that time I was not born with wisdom; When once I was born with this wisdom, I never forgot. Therefore, the Lord left all those places and has taken permanent abode in my heart". The idea is that the great Gnanis never considered themselves as born at all until they realized this ' Artha gnAnam'. And, once they realized this, they had no other avocation than being immersed in the thought of the Lord.This is how Mumukshup padi explains this sentiment.

The other work of the AzhwAr is 'Naanmugan Tiruvantadhi'- an Antadhi commencing with the words 'Naanmugan' - a reference to the four faced Brahma. The first stanza of the Antadhi categorically states

Naan Mugani Naraayanan Padaithaan- Naan Muganum /
Thaan Mugamaaai Sankaranaithaan Padaithaan /
Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai
Sinthaamal Konmin Neer Therndhu

"The four faced Brahma was born to Narayana and to this Brahma was born Sankara. I am declaring this truth in this Antadhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth"

The AzhwAr was so straightforwarded, outspoken, fearless and established the oneness and supremacy of Sriman Narayanan and sri vaishnavam. He became an exemplary Sri vaishnava AcharyA and it is told that he spent about 700 years meditating on Tiruvallikkeni perumAL Sri Venkata krishnan. 

 

smmv

 It is believed that this verse was rendered by Lord Sri Ranganatha Swamy himself in appreciation of the deep knowledge and contributions made to the bhakti Sahitya (devotional literature) by ManavaaLa MaamunigaL.

Sri sailEsha refers to his Guru or Acharya, Thiruvai Mozhi Pillai. He was a resident of Srisailam. Lord says that Manavala Mamuni is the possessor of Thiruvai Mozhi Pillai's grace. But, this can be interpreted as being equally true for Lord Srisaila Himself, ie., Ranganatha Swamy Himself. Manavala Mamuni obtained the grace of God Sri Ranganatha Swamy, who came in the form of a small child and accepted  Manavala Mamuni as his own teacher or Acharya and rendered this taniyan or verse praising his greatness that Manavala Mamuni himself is SrisailEsha dayapatran meaning that he has the grace of his teacher or Guru, Thiruvai Mozhi Pillai (and God's own grace). 

It is further said that Manavala muni has the qualities of wisdom and devotion ( dhibhaktyaadi gunaarnavam). 

Further, it is stated that he is the 'yatindra pravana' meaning that he has an unparallel attachment to the yatindrar ie., Sri Ramanuja Achariyar. MaNavaaLa is closely attached to Ramanujacharya. 

So, God in the form of a child says that He is bowing to such a great Ramyajamatru muni (Vande means bowing to). Ramyajamatru muni is another name of Manavala Mamuni. 

So, through this verse, God has established the greatness of Manavala Mamuni and instructed all people to render this verse at the starting of all worships to Him.

2) The second hymn offers credits and respects starting from God, who is considered as the foremost teacher or Acharya, and till your present teacher.

It is an established belief that God offered the first mantra to Badari Narayana and then in the Vishnu form to Goddess Lakshmi. 

And, in the chain of acharyas come many great teachers chronologically after God and up to our present Guru. 

So in the second sloka, we are offering respects to all our teachers starting with "Lakshminatha samaarambhaam" meaning starting with God who is Lakshmi Devi husband and in the middle of teachers come the names of "Naatha muni and Yaamuna muni" (madhyamam means in the middle order); And up to our present teachers ("asmad aacharya paryantaam" means up to our present teacher). 

"Vande guru paramparaam" means - I bow to all these teachers' lineage. So, we are bowing to all the lineage of gurus starting from God and with Naatha muni and Yaamuna muni in the middle order and up to until our present teacher.

3) Then comes our most respectable Ramanujacharya, who is the founder guru of the "Srivaishnavism" way of living that has been preached by him for our salvation; which we are following now. 

This third verse says that the great preacher, who always considered God's lotus feet only as his most lovable and dearest asset, and thereby rejected everything else as some useless grass, that great person is our teacher who is an ocean of kindness and is equal to God. We are bowing to the feet of that great Ramanujacharya.

4) In the fourth sloka or hymn, we are bowing to the dearest saint Nammalwar, who is the first saint of this Kaliyuga born in the first year of kali yuga and lived only for 32 years doing great service to God and all people. ( It is believed that out of the 12 great saints of Vaishnavism, 5 were born in Dwapara Yuga and the rest in kali yuga). 

Nammalwar is considered to be nearest to God in the Acharya parampara tree-line. Sriman Narayana is first, then Goddess Lakshmi, then again God in the form of Vishwaksena or Badari Narayan and then, the next place is given to Nammalwar.

The hymn says that we bow to the feet of Nammalwar, which smell with beautiful odours of the flower known as 'pogada puvvu'; which feet bestow us with the sweet love of mother and father, which help us in crossing these worldly sins and attachments just like a son leads us to heaven by performing rituals; and which feet provide us all the heavenly pleasures of happiness and even to our future generations also. 

We bow our head to such blessed feet of Nammalwar.

5) Now, in the last hymn, we are paying our respects to all the 12 alwars or saints (known as yogi-s in Sanskrit language) of vaishnava sampradayam chronologically- Bhutha yogi or pudatta alwar, Saro yogi or poygai alwar, Maha yogi or Peyalwar, (mahadahvaya refers to Maha yogi), Bhattanatha yogi or Periya alwar, Sri refers to Andal saintess, then Bhaktisara yogi or Thirumazhi Sayya alwar, Kulasekhara alwar, Yogivahan refers to Tiruppan alwar, Bhaktanghrirenu refers to Thondarappodi alwar, then Parakala muni or Thirumanghai alwar, Yatindra refers to Ramanujachariyar, mishran refers to Mishra Kavi or Madhura Kavi alwar and lastly Parankusha muni refers to Nammalwar. So we are bowing our heads to all these great saints daily ( pranatosmi nityam means I am bowing with respect daily).

It is considered in this hymn Nammalwar as the central body, and all others as the other parts and limbs of the body.

S/PS

 Samasrayana or Pancha Samskara (meaning Five Purifications) is a Pañcaratra rite practiced in all forms of Vaishnavism. Samasrayana means 'to approach with all sincerity and truthfulness to Acharya'. During this rite, the acharya initiates a person, irrespective of sex, caste, social status etc., as his or her sishya. It is a commitment from the disciple that he or she will live as per the wishes of the acharya. Thus, the person gets the link to the Vaishnava tradition.

Samasrayana consists of the guru bringing the initiate into the srivaishnava flock through five steps: (1) thapaha-embossing the impression of Vishnu's sudarshana discus on the right shoulder of the initiate and of Vishnu's panchajanya conch on the left shoulder of the initiate - using an ember-heated silver seal; (2)pundraha-introducing the twelve locations in the body where Vishnu resides and thus are to be marked with the Vaishnava tilak sign; (3)dasaha tatha namaha-adding the suffix dasan (servant - of Vishnu and Ramanuja) to the initiate's name; (4)mantraha- teaching the Vaishnava mantram; (5) aradhana-initiating the disciple in the proper form of the ritual worship of Vishnu.

Males undergo the samasrayana ritual soon after their upanayana (sacred thread) ceremony or after their wedding - this varies depending on which subsect of srivaishnavism one belongs to. Females typically undergo this soon after their wedding.

Samashrayanam and Pancha samskaram are two words that are generally used interchangeably. However, their meanings slightly vary. ‘Pancha samskaram’ is performed in order to acknowledge ‘samashrayanam’. In other words, samashrayanam is the act of a shishya, and pancha samskaram is the act of an Acharya.

Samashrayanam just means ‘seeking total refuge’ (samyak aashrayanam). This is also called by the names sharanagati and prapatti. This can be done by a seeker (not necessarily human) with a qualified person capable of bestowing their needs. A warrior lady (draupadi) performed prapatti in order to get her robes; a crow (kakasura) performed sharanagati in order to get life, and so on. But in the Sri Vaishnava tradition, we perform sharanagati only for moksham and nothing else. For this, we seek the lotus feet of a qualified preceptor. That is why it is called ‘samashrayanam’. The underlying principle behind samashrayanam is Bhagavad Ramanuja’s words in his gadyatrayam. Udaiyavar (Ramanujacharya) performs sharanagati directly at the feet of Lord Ranganatha and Sriranga nachiyar on an auspicious day of Panguni-uttiram (the birth day of Sriranga nachiyar), when both of them were seated together on a single throne. At that instant, he seeks liberation for all souls who are related to him (ramanuja sambandhis). So all who desire moksham essentially approach an Acharya who comes in the lineage of the 74 simhasanadhipatis authorized by Udaiyavar to establish a relationship with himself. That way, the soul is assured of a berth in Sri Vaikuntham at the end of this body.

When a disciple approaches an Acharya for moksham, the Acharya initiates the disciple into Sri Vaishnavism by performing the pancha samskaras.

The underlying principle behind doing panchasamskaram is the pancharatra deekshaa. As per the Pancharatra Agama, deekshaa (initiation) is given to a pupil by his preceptor in order to make him eligible for the worship of Lord Vishnu. This has been widely imbibed into the SriVaishnava tradidtion and it has been made a common practice to undergo panchasamskaram at sharanagati. This is a way of establishing that the soul is henceforth a true servant of Sriman Narayana. Many scriptures starting right from the Vedas until the nectarine verses of Azhwars and Acharyas have clearly shown the importance of these five purificatory rites (already explained by other respondents) in establishing one’s identity as the servant of Vishnu.

1. One must never give up his servitude to Sriman Narayana and His devotees - meaning, one must never even think of another devata for any reason. There should not be another desire than moksham itself. So there is no question of worshipping other gods/etc.
2. One must be totally devoted to three things: one’s own Acharyan, the mantras that the Acharyan preaches, and the object of that mantra (verily Sriman Narayana).
3. One must abstain from all ill thoughts and misdeeds towards all souls - especially towards other devotees of Vishnu.
4. One must constantly contemplate on the divine qualities/pastimes of the Lord and His devotees, and live exclusively to serve them alone. All other engagements in life must be aligned to this requirement.
5. One must control their food and recreational habits in order to control their mind in engaging it as described earlier.
6. One must learn the essential tenets of the Sri sampradayam from a learned scholar (own acharyan or another scholar) and imbibe those qualities in their daily life.
7. One must always adorn the external insignia of a Sri Vaishnava (urdhva pundram, etc) so that their very sight purifies the other souls. It also helps them refrain from unwanted addictions.

There are many more things. But these are the very basic qualities (most essential)