Sri Gōdhā (Sri Āndāļ) (ஸ்ரீ ஆண்டாள்)

The story of Ā ndā ļ is relatively well known. She was like mother Sī thā born of Mother Earth. She appeared as a child in the Tulasi garden of Sri Peri Ā zhwā r on p> rmf (Pū ram-

Nakshatram) day in theஆ ட ி (Ā di) month. த ி ர ு வ ா ட ி ப ் ப ூ ர ம ் (Thiru Ā di Pū ram) is a very

well known day to many. She was raised by Sri Peri Ā zhwā r with special love and care. Her devotion to the Lord grew enormously. She ultimately became the epitome of Bhakti for the Lord, giving her total self to Him. Her wishes to become the bride of the Lord eventually materialized with Lord Sri Ranganā thā Himself instructing the authorities of the temple to bring her fully decorated as a bride to His sanctum. Finally Sri Gō dhā merged completely with the Lord in the sanctum in Srirangam. Sri Gō dhā 's ந ா ச ் ச ி ய ா ர ்

த ி ர ு ெ ம ா ழ ி (Nā chiyā r Thirumozhi) and த ி ர ு ப ் ப ா ை வ (Thiruppā vai) are very famous among the Divya Prabandha Pā surams.

In Thiruppā vai Sri Andal assures us of the Lord's grace (" ந ா ர ா ய ண ே ன ந ம க ் ே க ப ை ற த ர ு வ ா ன ் " ) and shows us all how to surrender to the Lord.

" ஏ ற ் ை ற க ் க ு ம ் ஏ ே ழ ழ ் ப ி ற வ ி க ் க ு ம ் உ ந ் த ன ் ே ன ா ட ு உ ற ் ே ற ா ே ம ய ா ே வ ா ம ் உ ன க ் ே க ந ா ம ா ட ் ெ ச ய ் ே வ ா ம ் ம ற ் ை ற ந ம ் க ா ம ங ் க ள ் ம ா ற ் ற ு "

(" O'Lord Gō vindā! Please change all our other desires so that we will be of Thee and serve Thee alone for ever even if we were to be born seven and seven times over". )

Sri Kula Shйkara Ā zhwā r (ஸ ் ர ீ க ு ல ே ச க ர ஆ ழ ் வ ா ர ் ):

This Ā zhwā r was a Chera king born on the ப ு ன ர ் ப ூ ச ம ் (Punarvasu Nakshatram) day in month of ம ா ச ி (Mā si). He was the amsa (incarnation) of Kaustuba or the Gem of the Lord. He was a great Sri Rā ma Bhakta. His Pā surams form the ெ ப ர ு ம ா ள ் த ி ர ு ெ ம ா ழ ி (Perumā ļ Thirumozhi). Even in his Pā surams on the Lord of த ி ர ு க ் க ண ் ண ப ு ர ம ் (Thirukkannapuram), his bhakti towards Lord Sri Rā ma is evident as his Pā surams on this shrine starts with " ம ன ் ன ு ப ு க ழ ் ே க ா ச ை ல த ன ் ம ண ி வ ய ி ற ு வ ா ய ் த ் த வ ே ன " referring the Lord as the precious son of the famous Kausalyā . In த ி ல ் ை ல ந க ர ்

(Thillainagar- Chidambaram), the Ā zhwā r visualizes Sri Rā ma to be reclining as Sri Gō vinda Rā ja Perumā ļ along with Mā ruthi who is considered an amsa (incarnation) of

Lord Siva. In the last ten verses of ெ ப ர ு ம ா ள ் த ி ர ு ெ ம ா ழ ி (Perumā ļ Thirumozhi), the

Ā zhwā r describes the entire Srimad Rā mā yanam beautifully. In his verses on Lord Srinivasa of Thiruvйnkatam, he craves to be born in the Thiruvйnkata hills just to have

constant joy of being with the Lord of Thiruvйnkatam. He says that he would be happy to be born as an insentient entity like a door step at the entrance of the Lord's sanctum. ("

ப ட ி ய ா ய ் க ் க ி ட ந ் த ு உ ன ் ப வ ள வ ா ய ் க ் க ா ண ் ே ப ே ன " ) To honor the desire of the

Ā zhwā r, in Thiruppathi, the door step at the inner sanctum of the Lord is called " க ு ல ே ச க ர ப ் ப ட ி " (" Kulashē kara" door step" ).

Sri Thondaradippodi Ā zhwā r (ஸ ் ர ீ ெ த ா ண ் ட ர ட ி ப ் ெ ப ா ட ி ஆ ழ ் வ ா ர ் ):

He was born in த ி ர ு ம ண ் ட ங ் க ு ட ி (Thirumandangudi), as the amsa (incarnation) of the Lord's ornament Vaijayanthi, on the auspicious ே க ட ் ை ட (Khē ttai Nakshtram) day in the month of ம ா ர ் க ழ ி (Mā rghazhi). He was called Vipra Nā rā yanā . His story is most human

and depicts how he is transformed into a great bhakta of Lord Sri Ranganā thā by the intercession of the Lord freeing him from the grips of human frailties. He renamed

himself as " ெ த ா ண ் ட ர ட ி ப ் ெ ப ா ட ி " which means, " dust at the feet of the devotees of the

Lord". All his life, he served Lord Sri Ranganā thā making flower garlands and

maintaining a nandavanam (flower garden) on the banks of Kā veri. Both his works are on Lord Sri Ranganā thā. One is த ி ர ு ப ் ப ள ் ள ி ெ ய ழ ு ச ் ச ி (Thiruppalliyezhucchi) which is to wake the Lord like in Suprabhā tam and the other is a beautiful sweet garland of 45 verses called த ி ர ு ம ா ை ல (Thirumā lai) all on Sri Ranganā thā. To read, listen or to recite

these verses will move one to tears and enrich the love of the Lord. The often quoted and famous verse which most may be familiar with is

ப ச ் ை ச ம ா ம ை ல ே ப ா ல ் ே ம ன ி * ப வ ள வ ா ய ் க ் க ம ல ச ் ெ ச ங ் க ண ் அ ச ் ச ு த ா அ ம ர ர ் ஏ ே ற! * ஆ ய ர ் த ம ் ெ க ா ழ ு ந ் ே த! எ ன ் ன ு ம ் இ ச ் ச ு ை வ த வ ி ர ய ா ன ் ே ப ா ய ் * இ ந ் த ி ர ே ல ா க ம ா ள ு ம ் அ ச ் ச ு ை வ ெ ப ற ி ன ு ம ் ே வ ண ் ே ட ன ் * அ ர ங ் க ம ா ந க ர ு ள ் ள ா ே ன

O Lord of holy Srirangam! I prefer the delight of uttering your holy name, calling you – " O Achutā, with the form resembling the great green mountain, with lotus eyes and coral like lips; Lord of the eternal attendants and the gem of the cowherds. " to any pleasures of the world of Indra even if it were conferred upon me.

Sri Thiruppā nĀ zhwā r (ஸ ் ர ீ த ி ர ு ப ் ப ா ண ா ழ ் வ ா ர ் ):

Sri Thiruppā nĀ zhwā r was born in உ ை ற ய ூ ர ் (Uraiyur), a village near Srirangam as the amsa (incarnation) of Srivatsa mark on the chest of the Lord onே ர ா க ி ண ி (Rohini Nakshatram) in the month ofக ா ர ் த ் த ி ை க (Kā rthigai). He took birth among theப ா ண ர ் f

(Pā na) community considered to be of low class, who were not allowed to mingle with

the so called high class people of the town. The Ā zhwā r however, from his very early childhood spent all his waking moments in singing the glory of the Lord Sri Ranganā thā with his lute in his hands, standing near the banks of the Kā veri river. One day while

singing, he was deeply immersed in divine thoughts and was totally oblivious of the external world. At that time, the high priest Lō ka Sā ranga Muni from the temple of Sri Ranganā thā came to fetch water from the river Kā veri for the Lord's thirumanjanam. Finding the Ā zhwā r to be in his path and not moving away despite his calls, the high priest of the temple threw a pebble at the Ā zhwā r. Although the Ā zhwā r was awakened in this rude manner, he apologised to the priest and moved away from the area. However, when the priest returned to the sanctum, he felt that the Lord appeared as though he was bleeding from his forehead. That night, the Lord appeared in his dream and told him of how he mistreated His most favourite devotee near the Kā veri river. He further commanded the high priest to bring the Ā zhwā r to His sanctum with full temple honours the very next day. Thus at the behest of the Lord, Ā zhwā r was brought to the sanctum of Lord Sri Ranganā thā with all the temple honours and literally carried on the shoulders by Lō ka Sā ranga Muni. This led the Ā zhwā r to divine ecstasy which bloomed in the form of

the அ ம ல ன ா த ி ப ி ர ா ன ் (Amalanā dipirā n). The Ā zhwā r himself completely merged with Lord Sri Ranganā thā along with his mortal coils.

In the ten verses of Amalanā dipirā n the Ā zhwā r describes the divine bliss arising from seeing the Lord from His holy feet to the crown. Thiruppā nĀ zhwā r gets overwhelmed and immersed in the beauty of the Lord reclining on the serpent in Srirangam, Who at the time of deluge protects all life forms from extinction by swallowing the seven worlds as a child lying on the banyan leaf.

" ஆ ல ம ா ம ர த ் த ி ன ி ை ல ே ம ல ் ஒ ர ு ப ா ல க ன ா ய ் ஞ ா ல ே ம ழ ு ம ு ண ் ட ா ன ் அ ர ங ் க த ் த ர வ ை ண ய ா ன ் "

Furthermore, the Ā zhwā r did not want to see anything else with the eyes that had seen his sweet Lord.

" எ ன ் ன ம ு த ை ன க ் க ண ் ட க ண ் க ள ்

ம ற ் ெ ற ா ன ் ற ி ை ன க ் க ா ண ா ே வ "

The work is short but has great philosophic import. It inspired three ā chā ryā s to write commentaries on.

Sri Thirumangai Ā zhwā r (ஸ ் ர ீ த ி ர ு ம ங ் ை க ஆ ழ ் வ ா ர ் ):

Sri Thirumangai Ā zhwā r was the youngest and the last of the Ā zhwā rs. He was born on

க ா ர ் த ் த ி ை க (Kritthikai Nakshatram) in the month of க ா ர ் த ் த ி ை க (Kā rthikai), in Thirukkurayalur inத ி ர ு வ ா ல ி ந ா ட ு (Thiruvā linā du). He was considered the amsa

(incarnation) of the divine bow Sā rngam of the Lord. He became a chieftain of the Chō zha king even when he was young. He was known by a variety of names including Parakā lan, Kaliyan, Mangaiyarkō ne, His call to spiritual journey and superior bhakticame when he married the divine and most beautiful க ு ம ு த வ ல ் ல ி ந ா ச ் ச ி ய ா ர ்

(க ள ் வ ே ன ன ் ஆ ே ன ன ்

(Kumudavalli Nā chiyā r). She set two conditions for him before she would marry him. One was for him to embrace Sri Vaishnavism by taking proper instruction from an ā chā ryā and the second was to serve 1008 bhā gavatā s (devotees) with a grand meal daily for one year. His ardent desire to keep his promise to his wife made him spend beyond his means. He had difficulties meeting the required collections of taxes for the Chō zha king. The latter made him a captive by force. He was vexed and upset with the Lord for not showing him the way. Due to Lord's love of the Ā zhwā r, He revealed the location of a hidden treasure in Kā nchipuram in his dreams, with which the Ā zhwā r could compensate the King and continue feeding the bhā gavat ā s. The Ā zhwā r followed the lead and retrieved the treasure which made him meet his obligations for a while. Eventually however the funds ran out. He then with a few of his friends, decided to rob the rich to keep up the feeding of the bhā gavatā s. . The Lord's direct grace came to the Ā zhwā r during one of those occasions when he waited to waylay some rich couple travelling through the woods in the night. The Lord Himself along with Sri Mahā Lakshmi came in the form of a newlywed rich couple. The Ā zhwā r got the bridegroom to bundle up all the jewels and part with them by mere show of his sword. But the bundle was too heavy for the Ā zhwā r to carry. The Ā zhwā r felt that the bridegroom had put some kind of a “mantric ” spell on him. He forced Him to reveal the “mantra”. Following this, the Lord imparted the Ashta akshara (the eight-syllabled) mantra to the Ā zhwā r. This immediately transformed the Ā zhwā r completely. The Ā zhwā r refers to this in the

5^th verse of the first decad in ெ ப rய த ி ர ு ெ ம ா ழ ி (Periya Thirumozhi) and mentions how effortlessly he obtained the grace of the Lord

............... ச ி க ் ெ க ன. த ் த ி ர ு வ ர ு ள ் ெ ப ற ் ே ற ன ் ). The Lord revealed Himself to the Ā zhwā r

and commanded him to visit all His த ி வ ் ய ே த ச ம ் (divya dē shas or holy shrines). Sri

Thirumangai Ā zhwā r in fact visited many divya dē shas; some, difficult to reach even today, such as Naimishā ranyam, Bhadrinā th and Ahō bilam. Thus the Ā zhwā r utters his

benediction (ம ங ் க ள ா Saஸ ந ம ் ) on these shrines. Thus all the divya dē shas sung by the various Ā zhwā rs, came to take on a special meaning for the discerning devotees.

Sri Thirumangai Ā zhwā r was a very talented poet and he had a large share of verses in the Nā lā yiram, with a variety of intricate poetry. One such work is

த ி ர ு ெ வ ழ ு க ் க ூ ற ் ற ி ர ு க ் ை க (Thiruvezhuk Kū trirukkai). The other five works are ெ ப rய த ி ர ு ெ ம ா ழ ி (Periya Thirumozhi) with 1084 verses, த ி ர ு க ் க ு ற ு ந ் த ா ண ் ட க ம ் (Thirukkurun Thā ndakam) த ி ர ு ெ ந ட ு ந ் த ா ண ் ட க ் க ம ் (Thiru Nedun Thā ndakam), ச ி ற ி ய

த ி ர ு ம ட ல ் (Siriya Thirumadal) and ெ ப rய த ி ர ு ம ட ல ் (Periya Thirumadal). த ி ர ு ஞ ா ன ஸ ம ் ப ந ் த ர ் (Thirujnana Sambandhar), the Saivite Nā yanā r saint was a contemporary of

the Ā zhwā r and the Ā zhwā r’s poetic skills were challenged by him when he visited Sirghā zhi. TheĀ zhwā r sang ten verses on Sirghā zhi Sri Rā mar (Periya Thirumozhi 3 - 4)and won the admiration of Sambandhar who presented him with his trident acknowledging the Ā zhwā r to be a ந ா ல ு க வ ி ப ் ெ ப ர ு ம ா ள ் (Nā lu-kavipperumā ļ ). This is

the reason why Thirumangai Ā zhwā r in the temples has a trident (ே வ ல ் ) in his hands.

The first ten Pā surams of Periya Thirumozhi beginning with " வ ா ட ி ே ன ன ் வ ா ட ி வ ர ு ந ் த ி ே ன ன ் ம ன த ் த ா ல ் " are very beautiful. In these verses, the Ā zhwā r feels elated

about his own blessing of receiving Sriman Nā rā yana mantra. He points out all its benefits, how it will remove all our woes and bring us “bliss divine” even in this world. He entreats all to chant the Nā rā yana Namam.

த ு ஞ ் ச ு ே ப ா த ை ழ ம ி ன ் த ு ய ர ் வ rல ் ந ி ை ன ம ி ன ்

த ு ய rlர ் ெ ச ா ல ் ல ி ல ு ம ் ந ன ் ற ா ம ்

ந ஞ ் ச ு த ா ன ் க ண ் ட ீ ர ் ந ம ் ம ு ை ட வ ி ை ன க ் க ு

ந ா ர ா ய ண ா ெ வ ன ் ன ு ம ் ந ா ம ம ்.

" Call Lord Nā rā yanā 's name at the time when life begins to fade. Think of Lord Nā rā yanā 's name when in distress, it is good to say even when there is none. Lo and behold! It is medicine for all our ills".

Sri Rā mā nujā (ஸ ் ர ீ இ ர ா ம ா ந ு ஜ ர ் ):

Sri Rā mā nujā was born in ஸ ் ர ீ ெ ப ர ு ம ் ப ூ த ூ ர ் (Sri Perumpū dū r) near Chennai on

த ி ர ு வ ா த ி ை ர (Thiruvā dirai Nakshatram) in the month of ச ி த ் த ி ை ர (Chitthirai) to a

Vйdic Brā hmana by name Ā suri Kйshava and his wife Kā ntimati by the blessings of the Lord Sri Pā rthas ā rathi of Thiruvallikйni in answer to their sincere devotional prayers. Sri Rā mā nujā lived a long life of 120 years between 1017 to 1137 A. D, according to traditional accounts. Although he took early Vйdic teachings under the guidance of one Yā davaprakā sa, he had his differences with the latter's philosophy. The teacher felt threatened by the deep intellect of the astute student and plotted to kill him during a pilgrimage to the North. Sri Rā mā nujā was alerted to this when they were half way up the journey. He managed to escape undetected. On the way back while he was lost in the woods in the dark night he was aided by a hunter couple who showed him the way and personally escorted him back to Kā nchipuram. The next dawn he found himself in the outskirts of Kā nchipuram near Sri Varadarā ja's temple and the strange couple that helped him through the dark night were no longer to be seen. When his teacher returned from his pilgrimage, he was surprised to find Sri Rā mā nujā again attending his classes.

After a while, Sri Rā mā nujā sought the advice of one Thirukkacchi Nambi also known as Kā nchi Pū rna, whom Sri Rā mā nujā admired and respected for his deep devotion to the Lord.. On the latter's advise, Sri Rā mā nujā began doing service to Sri Varadarā ja by drawing water from the well and bringing it up for the Lord's Thirumanjanam. Yā munā chā rya, also known as Sri Ā ļ avandā r of Srirangam, the grandson of Sri Nā thamuni (the editor of the Prabhandham) came to hear about the intellect and deep devotion of Sri Rā mā nujā and sought Sri Rā mā nujā out to take on the leadership role of the Sri Vaishnavā s after him in Srirangam. However, Sri Ā ļ avandā r passed away before this would materialize.

The spiritual earning of Sri Rā mā nujā was growing more intensely at this time and he was paying less attention to wordly matters. He wanted Kā nchi Pū rna to become his spiritual ā chā rya. Kā nchi Pū rna declined to accede to his request in all his humility saying that he was born of a lower class unlike Sri Rā mā nujā . Sri Rā mā nujā was however above all petty differences based on caste and for him what counted was devotion to the Lord. But through Thirukkacchi Nambi who had direct abilities to communicate with Lord Sri Varadarā ja because of his bhakti, he learnt that the Lord wanted him to be initiated by Sri Periya Nambi also known as Mahā Pū rna, another disciple of Sri Yā munā chā rya.

While Sri Rā mā nujā was on his way to meet Sri Periya Nambi, the latter was also on his way from Srirangam to meet Sri Rā mā nujā to try and convince him to take on the leadership of his devotees there. They both met at Madhurā ntakam where Sri Rā mā nujā got initiated into the Sri Vaishnavā 's fold by Sri Periya Nambi. He came to learn all about the Ā zhwā rs’ works through Sri Periya Nambi. However this period was abruptly ended since the wife of Sri Rā mā nujā who had high caste mentality, verbally abused Sri Periya Nambi's wife on a petty matter. She also blamed Sri Rā mā nujā for her lot in life, whereby having wedded to him she had lost all “her high caste dignity and customs”. Sri Rā mā nujā felt distressed having caused insult to his Ā chā rya and his wife, who both left Kā nchipuram quite abruptly. He resolved to leave the life of a householder. When hiswife had returned to her parents' home, he took to Sannyā sa with Lord Varadarā ja as Ā chā rya through Kā nchi Pū rna. The Lord gave him the name Yatirā ja.

For a while Sri Rā mā nuj ā set up a small monastery in Kā nchipuram and lived there teaching Vйdanta. It was at this time strangely enough that his old teacher Yā dava, disenchanted and regretting his own old ways, became a disciple of Sri Rā mā nujā. Subsequently, at the earnest request of the devotees in Srirangam, Sri Rā mā nujā returned to Srirangam. After learning many Sri Vaishnava texts, he sought to learn the true import

of the ர ஹ ஸ ் ய த ் ர ய (Rahasyatraya or three secrets) from Sri Thirukkō tiyū r Nambi who

was the exponent at the time and who was also a former disciple of Yā munā chā rya. Apparently Sri Rā mā nujā had to visit him eighteen times before the latter would instruct him about the true import of the three " mantras". Despite the fact that his ā chā rya had placed an injunction against him from revealing the secret meaning to others, the very first act of the broad minded Rā mā nujā, was to get on top of the temple tower there and announce to everyone about the mantras and their secret meaning. When reprimanded by his ā chā rya, Rā mā nujā told him that he would be more than happy to suffer all the consequences of his action since all others would derive benefit and reach the Lord.

Sri Rā mā nujā became particularly inspired by Sri NammĀ zhwā r's Thiruvā imozhi. The philosophic truths expressed by the Ā zhwā rs in their Pā surams became the basis of the philosophy of Visishtā dvaita (qualified non-dualism) advanced by Sri Rā mā nuj ā. His Bhā shya (commentary) of the Vйdanta Sutras of Sage Vyā sa came to be known asஸ ் ர ீ

ப ா 4 ஷ ் ய ம ் f (Sri_Bhā shya). Sri Rā mā nujā popularized the poetic verses of the Ā zhwā rs

amongst his followers.. He himself was very fond of Thiruppā vai and was called Thiruppā vai jeer. He encouraged his disciples to write commentaries on Thiruvā imozhi.

He also instituted the recitation of Divya Prabandham in the temples during regular daily worship as well as during Utsava times. In addition special, Adhyayana Utsavams were held on yearly basis for recitation of the Prabandhams and the Vйdas giving both an equal status. Thus in Sri Vaishnava tradition, all teachers came to take the divine works (Divya Sū kties) of the Ā zhwā rs as pramā nam (means of valid knowledge) like the Vйdas and the Upanishads.

When Sri Rā mā nujā came to settle in Srirangam, Periya Kō il Nambi was in charge of Srirangam temple. Eventually he handed over the temple to Sri Rā mā nujā 's hands andbecame an ardent devotee of Sri Rā mā nujā himself. He was given a special name by Sri Rā mā nujā and was called Amudanā r because of the sweet way in which he used to recite the Prabandham. He wrote a hundred and eight verses in praise of Sri Rā mā nujā and the

Ā zhwā rs. This is called இ ர ா ம ா ந ு ச ந ூ ற ் ற ந ் த ா த ி (Rā mā nuja Nū trandā dhi). These

verses have also been made as part of the Divya Prabandham bringing the total verses to four thousand by the Ā chā ryā s that came after Sri Rā mā nujā.

To honour Sri Rā mā nujā, the benedictory verse on the Ā zhwā rs usually chanted before recitation of the Prabandham includes Sri Rā mā nujā (Yatī ndra) along with all the Ā zhwā rs.

ப ூ த ம ் ஸ ர Sfச ம ஹ த ா ஹ ் வ ய - ப ட ் ட ந ா த

ஸ ் ர ீ ப க ் த ி ஸ ா ர – க ு ல ESக ர - ே ய ா க ி வ ா ஹ ா ந ் ப க ் த ா ங ் க ் rே ர ண ு - ப ர க ா ல - ய த ீ ந ் த ் ர - ம ி fSfர ா ந ் ஸ ் ர ீ ம த ் ப ர ா ங ் க ு Sம ு ந ி ம ் ப ி ர ண ே த ா ஸ ் ம ி ந ி த ் ய ம ்

" I bow daily to the holy feet of Bhū ta (Bhudat Ā zhwā r), Saras (Poikai Pirā n),

Mahadā hvaya (Pey Ā zhwā r), Bhattanā da (Peri Ā zhwā r), Sri Bhaktisā ra (Thirumazhisai Pirā n), Kulashйkara (Kulashйkara Ā zhwā r), one who rode on the shoulders of Muni (Thiruppā nĀ zhwā r ), Bhaktā ngrirйnu (Thondaradippodi Ā zhwā r), Parakā la (Thirumangai Ā zhwā r), Yatī ndra (Sri Rā mā nujā ) and Srimad Parankusa Muni (Madhurakavi Ā zhwā r

and Sri NammĀ zhwā r)".

Sri Rā mā nujā is known and respected for his philosophical work even among the Western scholars. Karl Potter who is the chief editor of the massive Encyclopedia of Indian Philosophies project writes as follows about Sri Rā mā nujā and the Visishtā dvaitaphilosophy.

Rā mā nuj ā, we have seen, elevates God to the supreme position in his ontology and elevates bhakti to the supreme position among the paths. In the last analysis, it is God's grace alone that can obtain freedom for us. Then what is the function of philosophy? Apparently Rā mā nujā takes philosophy to be not the resolver of doubts, but rather the path of knowledge itself. This implies that doubts are to be encouraged, as they lead one to embark upon the path of knowledge. .... Visistā dvaita grows

into a fervently devotional religion, and in Srivaisnavism of the present day, an exceedingly influential sect in parts of the South, Rā mā nujā 's personality and organization of ritual comes to be seen as more important than his philosophical writings. With its emphasis on bhakti and prapatti, this development of Rā mā nujā 's tradition can be said to represent one of the main arteries through which philosophy reached down to the masses, and it may be that Visistā dvaita is today the most powerful philosophy in India in terms of numbers of adherents, whether they know themselves by that label or not. Visishtā dvaita is not, however, the philosophy which the West associates with India, nor is it the avowed position of the large proportion of nineteenth-and twentieth-century professional philosophers in Indian universities. (Potter, Karl, 1963: Presuppositions of India’s Philosophies. Englewood Cliffs N. J.: Prentice Hall, pp. 252–253)".

The Philosophic message of the Divya Prabandham of the Ā zhwā rs:

Sri Vйnkatanā tha (Swā mi Dйsikan), the great ā chā ryā and a renowned scholar of the 13^th

century A. D, in Sri Guruparampara Sā ram states that the garlands of verses in Tamil by

the Ā zhwā rs make us understand the difficult and often hidden meanings of the Vйdā s

and the Upanishads.

" -------

ெ ச ய ் ய த ம ி ழ ் ம ா ை ல க ள ் ந ா ம ் ெ த ள ி ய ே வ ா த ி த ் ெ த ள ி ய ா த ம ை ற ந ி ல ங ் க ள ் ெ த ள ி க ி ன ் ே ற ா ே ம ".

The philosophic hymns of the Ā zhwā rs (ந ா ல ா ய ி ர த ி வ ் ய ப ி ர ப ந ் த ம ் Nā lā yira Divya

Prabandham) brought the Truth in a crystal clear fashion for even the common man tounderstand in his own vernacular.

Their works convey the " Sarī ra-Sarī ṛ ī -Bhava" (Srர Srrப ா 4 வ ) implying that the

physical world is the body of the Lord and the Lord represents the life and soul of the physical world.

True knowledge consists in understanding this. This will lead to an awakened understanding of the relationship between the Jī va or the individual self and the Paramā tmā which is that of a servant and his beloved Master.

Unlike the Sruti (Vйdā s and the Upanishads) which emphasize the ப ர த ் வ ம ் (" Transcendental and the unreachable aspect" ), the Ā zhwā rs emphasize the ெ ஸ ௗ sல ் ய (Saushī lya) “the gracious condescension” and ெ ஸ ௗ ல ப ் ய (Saulabhya)

" easy accessibility" of the Lord. That is the reason for their ever-loving hymns on the archa avatā ra mū rthies in various holy shrines of the Lord.

The Ā zhwā rs are unanimous in pointing out that the Lord is not only the goal (ப ் ர ா ப ் ய ம ் ) but also the true means (ப ் ர ா ப க ம ் ). The true meaning of the final teaching of Lord Krishna in Bhagavat Gī tā comes across so clearly in their verses:

ஸ ர ் வ த ⁴ ர ் ம ா ன ் ப rத ் ய ஜ ் ய ம ா ே ம க ம ்

Sர ண ம ் வ ் ர ஜ

“Discarding all other means take me as the sole refuge”.

Surely the sages and the saints like the Ā zhwā rs who are immersed in divine love and experience and who reside forever under the feet of the Lord are our true guides to the Lord. Devotion to the devotees of the Lord is described to be one of the faultless ways by Sri Thirumazhisai Pirā n.

ப ழ ு த ா க ா ெ த ா ன ் ற ற ி ந ் ே த ன ் ப ா ற ் க ட ல ா ன ் ப ா த ம ் வ ழ ு வ ா வ ை க ந ி ை ன ந ் த ு ை வ க ல ் ெ த ா ழ ு வ ா ை ர க ண ் ட ி ை ற ஞ ் ச ி வ ா ழ ் வ ா ர ் க ல ந ் த வ ி ை ன ெ க ட ு த ் த ு வ ி ண ் த ி ற ந ் த ு வ ீ ற ் ற ி ர ு ப ் ப ா ர ் ம ி க ் க ு.

89. Nā nmukan Thiruvandā dhi

The Lord's Pā dukā ப ா த ு ை க refers to the sandals of the Lord (what resides under the

Lord's holy feet). In the Sri Vaishnava tradition, the Sat ā ri which is kept at the Lord's holy feet, bearing the symbols of the Lord's sandals on top of a crown represents, Sri NammĀ zhwā r himself. Sri NammĀ zhwā r was considered the foremost among the Ā zhwā rs. One of the other names of Sri NammĀ zhwā r was Satā ri.

ஆ ழ ் வ ா ர ் க ள ் ஆ ச ா ர ் ய ர ் க ள ் த ி ர ு வ ட ி க ே ள Sர ண ம ்

I surrender at the holy feet of the Ā zhwā rs and the Ā chā ryā s.

Adiyen,

N. Ranganathan,

32 Cobblestone Drive,

Toronto, Canada, M2J2X7

March 17-2013.

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