Who is a Srivaishnava?

Translation of an article by Sri PB Annangaracharyar Swami

In the divine work Sri Vacana Bhushanam by Swami Pillai Lokacharyar, there are many
wonderful sutras. Amongst which is a beautiful one that goes "kuRRam seythavaragaL pakkal
poRaiyum, krupaiyum, sirippum, ugappum, upakAra- Smruthiyum nadakka vENum".

As Manavala Mamunigal says in his work Upadesa Ratthinamalai "Ar vacanabUdaNaththin

AzhporuL ellAm aRivAr? Ar athusol nEril anuttipAr?", there is not one in this world that can
match their acts to this good word. However, even if we are not able to follow it, it would be
good to at least understand it. Its meaning is as follows: If someone were to commit a sin or a
crime against us, we should be patient with them; we should give them our grace; we should
smile at them; we should appreciate them; and, we should be thankful to them.

1. We should neither pay them back with a wrong act nor detest them in our mind for their
act. This is being patient with them.
2. When a person commits a crime against a devotee (bhAgavata apachAram), it is
guaranteed that the Lord will punish them. Therefore, we should remain very concerned
about them that even if we are patient the Lord is bound to punish them. This is giving
them grace.
3. What does it mean when someone commits a wrong against us? It is abusing us by stating
that we have many poor qualities or that we have committed wrongful thingss. We should
think about what bad things are likely to hapen to us due to this abuse. There are two
kinds of bad things: one that happens in this world and one that happens in the other
world. It is very clear that they cannot create a bad thing for us in the other world. But
they can make a bad thing happen to us in this world. For example, they can prevent
someone from giving us some wealth. Were that to happen, we should take delight that
we lost something that was not worth keeping and not feel bad. Being that the case, we
should feel that these people are silly thinking that we will be worried by the bad things
created by their abuse, and smile at them.
4. When someone does a bad thing to us, they can insult our body but not our soul. This
body is actually an enemy to us. Therefore we should be pleased with them for insulting
our enemy. Also, as these worldy things are not needed for us, we should appreciate them
for preventing us from obtaining these things.
5. We should always be aware of our wrongdoings, but we are not. Beign that the situation,
we should thank them greatly for their help in reminding us of them.

If even one of these five qualities were to happen within us, it is equivalent to winning the three
worlds.

Were that to happen, there is no higher qualification to being a Srivaishnava.

 Ramanuja's Ten Words
Sri:
Srimathe Ramanujaya Nama:

Ramanuja's divine ten words told to Mudhaliyandan

Mudhaliyandan fell at the feet of Ramanuja and asked him the following "Please explain the
difference between us (who wear the sacred thread, recite the Vedas and have the status of
acharyas) and bhAgavatas such as Pillai Uranga Villi Dasar (who are always sishyas, who don't
wear the sacred thread and who don't recite the Vedas). Ramanuja replied "I have been meaning
to explain this to you and now you have asked me about it yourself". He then collected these ten
words from all the Vedas, Itihasas and Puranas and which lay hidden in the divine works of the
Azhvars and gave them to Mudhaliyandan.

1. The difference between us and them.

Being acharyas, we have to go everywhere in this world to save all beings. Not having
this duty, they stay detached from others in this world and remain close to Sriman
Narayana ("nAttArOdu iyalvozhindhu nAraNanai naNNinamE" - Thiruvaymozhi 10-6-
2).

2. The difference between other divine places and Srirangam (Koil), Thirumalai (Malai) and
Kanchipuram (Perumal Koil).

Instead of staying in one of the primary divyadesams and living without fear, we keep
going from one divine place to another, like a person who holds on to a float with one
hand while swimming with the other hand. Whereas, they stay in a primary divyadesam
such as Srirangam, Thirumalai and Kanchi and live without a burden, like a person who
is in the top section of a boat.

3. The difference between other Azhvars and Periyazhvar.

We are like the other azhvars who sometimes sing verses pushing Him away, being angry
with Him, etc and who sometimes sing mangalAshAsanam for Him ("kalakkangalum
thERRamumAy" - Thiruvaymozhi 6-3-2). They are like Periyazhvar singing only His
mangalAshAsanams ("kalakkamillA naRRavamunivar" - Thiruvaymozhi 8-3-10).

4. The difference between the ocean and the beach.

We get caught in this samsaric ocean and tossed by its relentless rain and great wind, we
suffer in its joys and sorrows. They are like a ship anchored to a bay in the beach and
holding on to the Lord are steady ("thaLardhal athanarugum sArAr" - Irandam
Thiruvanthathi 45, "tharu thuyaram thadAyEl" - Perumal Thirumozhi 5-1).
5. The difference between a small atom and the loftiest mountain.

We hold on to our birth class, gOtram and sUtram and are stuck within it. They have only
the knowledge of the relationship between the soul and the Lord and consider its practice
as their class, gOtram and sUtram.

6. The difference between sugarcane and sugar.

We break our teeth by biting on the Vedas which is like sugarcane. They enjoy the Dvaya
mantra which is like sugar and is the essence of the Vedas.

7. The difference between land and the sky.

We are afraid and confused like those in this world (lIlA vibhUti) ("mannuL ennaip
peRRAl" - Thiruvaymozhi 7-1-6, "aruviththinRida anji ninnadainthEn" - Periya
Thirumozhi 7-7-1, "pala nI kAttip paduppAyO" - Thiruvaymozhi 6-9-9, "thirumAlE ini
seyvathonRaRiyEn" - Periya Thirumozhi 7-7-9). They are without fear and steady like
those in His divine abode (nitya vibhUti) ("ingE thirinthRkizhukkuRRen" -
Thiruvaymozhi 8-10-4, "vAnuyarinbameythilen" - Thiruvaymozhi 8-1-9, "nambuvAr
pathi vaikuntham kAnmin" - Kanninun 11, "seyththalai ezhu nARRuppOl avan seyvana
seythukoL" - Periyazhvar Thirumozhi 3-7-9).

8. The difference between night and day.

We remain confused in the darkness that is the Vedas. They use the light which is His
thousand divine names ("pErAyiramOdhina" - Periya Thirumozhi 1-5-10), walk steady
with His guidance ("mAdhavan than thuNaiyA nadandhu" - Periya Thirumozhi 3-7-4) in
the path shown by Him in Bhagavad Gita (Carama Shloka) ("mAyan anRu aivar dheivath
thErinil seppiya gIthaiyin semmaip poruL" - Ramanuja Nootrandadhi 68).

9. The difference between an ordinary thing and a jewel.

We keep reciting the Gayatri mantra during the sandhyA times ("manthiraththai
manthiraththAl maRAvAthenRum vAzhuthiyEl vAzhalAm mada nenjamE" -
ThirunedunthANdagam 4). Instead of that ("anthiyAlAm payan angen" - Mudhal
Thiruvandadhi 33), they think ony about the jewel amongst the mantras which is the
Dvaya mantra.

10. The difference between an ordinary woman and a virtuous woman.

We are attached to the vaidika rituals and worship the Lord through the devatas such as
Agni and Indra. Therefore, we appear to be like a woman who is not faihtful to her
husband. They are attached only to Him and do not care about anyone else. Therefore,
they are like pativratas.
Ramanuja then said that this can be seen with Perumal (Sri Rama who was attached more to
Guha, the vAnaras and Vibeeshana than to the Rishis), Namperumal (who was attached more to
Thiruppanazhvar than to Loka Saranga Muni), Appan (Srinivasa who was attached more to
Kurumbaruththa Nambi than to the king Thondaiman) and Periya Nambigal (who performed last
rites for Maraneri Nambi). He then told Mudhaliyandan that if all Srivaishnavas follow these
meanings everyday, they would not sin against bhAgavatas who do not wear the sacred thread
and therefore would attain the Lord's divine feet.

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Bhattar's Ten Words

Sri:
Srimathe Ramanujaya Nama:

Bhattar's divine ten words told to Nanjeeyar

The ten words that Bhattar told Nanjeeyar tell the ways for a prapanna to avoid dangers and live
without fear.

Just as a ship in the ocean could get damaged or destroyed by uncontrollable wind, by hidden
rocks or mountains, by a giant wave, by contact with gigantic sea creatures, etc, so too known
and unknown offences committed against His devotees can hurt the prapatti perfromed by a
prapanna. Those who listen to these ten words and follow them can live without fear of such
obstacles.

1. Even by giving up one's body, wealth and life, do one service to the acharya such that he
always remembers it in his divine heart.
2. Do one service to the Lord which all His devotees will praise, which will please His
divine heart and which even one's own heart will appreciate.
3. Do the same as above in the matter of His devotees. Always behave such that
Srivaishnavas praise one as a person with good qualities and as a person who performs
good service to the Lord and His devotees.
4. If a person seeks the ephemeral things of this world and for gaining them prays in private
(thinking no one will know of it) to other devatas and associates with those who pray to
these devatas, then the Lord who is witness to all thoughts and acions will laugh at that
person. Therefore, avoid doing that.
5. Just as a rat goes after a object with a bad smell and gets trapped, so too a person who
desires base things will get trapped by the associated food, place and bed, lose his good
knowledge, gather base knowledge andd will lose his association with Srivaishnavas.
Even if great danger were to happen to one's life, one should remain steady and not do
the things described above. The examples for this are Periya Nambi and Kooratthazhvan.
 6. Do not focus on the ordinary sastras and instead focus on the special sastra which is
bhagavat vishayam. Even in matters of performing rituals, do the same. One has to be
steady in this and not have any doubts. There is no need to question this as "This is
possible only for a few such as Bharata and Thirukkannamangai Andan". Even a wild
horse can be tamed over time. For thos who have a young and steady heart, this is not
difficult. Is it not said that a woman started by lifting a small stone, then a rock and so on,
till she lifted a whole mountain?
7. Live in divyadeshams such as Srirangam, Thirumalai and Kanchipuram. While living
there, make the Srivaishnavas who live there remember us, by giving them materials and
performing services to them.
8. Do not place great attachment on children, friends, spouse, place, materials and body.
Instead, be detached from them such that it is clear that this person has been presented to
the Lord by an acharya.
9. Seeing the ephemeral nature of this samsara, give up on the things said above completely
and become focused on performing services only to the Lord and His devotees.
10. Pray to that Lord who is eternal, who is sweet and who is all relationships to one, to
shower His grace so that one's mind is always focused on Him alone.

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Embar's Ten Words

Bhattar asked his acharya Embar once "What are the characteristics of a Srivaishnava?"

In reply, Embar gave ten characteristics which are asserted in all Vedas.

The history of these ten words is: Lord Sriman Narayana is the ocean. Nammazhvar is the dark
cloud that extracts the divine nectar which is His mercy, from this ocean. It then pours this on the
mountain which is Nathamunigal. This rain then runs down the rivers on the mountain which are
the pUrvAchAryas. It then gathers in the lake which is Ramanuja. From this lake it comes out
through the outlets which are our acharyas and pours into the fields which is this samsara. This is
the essence of a shloka by Embar.

These ten words state that if a chetana looks to Him alone then he can be free from worries
("eththinAl idarkkadal kidaththi" - Thirucchandha Viruttham 115) and that at the end of this life
he will attain the Lord's divine feet.

The sishya should be most grateful to the acharya who gives him these divine words. He should
then think about them till they become entrenched in his mind. If he misses even one amongst
the ten, he would consider that his conformity to all of them is gone. Those who are steady in
these will reach His abode.

1. A prapanna looks only for the Lord's grace.

a. "kANa vArAy enRu kaNNum vAyum thuvarnthadiyEn" - Thiruvaymozhi 8-5-2

b. "kangulum pagalum kaN thuyilaRiyAL" - Thiruvaymozhi 7-2-1
c. "pakkam nOkki ninRalandhEn pAviyEn kANginRilEn" - Thiruvaymozhi 4-7-10
d. "prapannashsAtako yadvat"

2. Getting even that grace only by His wish.

a. "unnAlallAl yAvarAlum onRum kuRai vENdEn" - Thiruvaymozhi 5-8-3

b. "unakkup paNi seydhirukkum thavamudaiyEn" - Periyazhvar Thirumozhi 5-3-3
c. "yAnE nee ennudaimaiyum neeyE" - Thiruvaymozhi 2-9-9
d. "enathAruyir avan kaiyadhE" - Thiruvaymozhi 9-5-3 e. "iniyun thiruvaruLAlanRik
kApparidhAl" - Thiruviruththam 62
f. "sEmam senkOnaruLE" - Thiruviruththam 27
g. "seyththalai ezhunAtrup pOl avan seyvana seydhu koLLa" - Periyazhvar Thirumozhi
3-7-9

3. Those who seek this goal will not worship any other dEvata.

a. "maRandhum puRam thozhA mAndhar" - Nanmugan Thiruvandhadhi 68

b. "thAzhcchi matrengum thavirndhu ninthALiNaikkIzh vAzhcchi" - Thiruvaymozhi 3-2-
4
c. "koorArAzhi veNsangEndhik kodiyEn pAl vArAy" - Thiruvaymozhi 6-9-1
d. "kaNdArigazhvanavE kAdhalan thAn seythidinum koNdAnaiyallAl aRiyAk
kulamagaL pOl" - Perumal Thirumozhi 5-2

A virtuous wife is one who, even if her husband does not live with her, will not look at
another man.

4. Giving up association with those who worship other dEvatas, even if it requires great
effort.

a. "eNNAdhE iruppArai iRaippozhudhum eNNOm" - Periya Thirumozhi 2-6-1

b. "eNNAdha mAnidaththai eNNAdha pOthellAm iniyavARE" - Periya Thirumozhi 11-
6-7
c. "sadaith dhEvar tham thuvakkaip pArAthozhivathE"
d. "paranthAmaththaip patruvadhE"
e. "prAkrutAnnam tyajEt"
f. "tasya prakruti lakshaNam"
g. "dvishadannama na bhOktavyam dvishantam naiva bhOjayEt | pANdavAn dvishasE
rAjan! mama prANA hi pANdavA: ||" - Mahabharatam Uttara Kandam 91-27
 Such association is like mixing lime with sandal.
The example for this disassociation is: while water is not directly affected by fire, it can
get heated by the same fire when it is placed in a vessel.

5. Living in divyadeshams.

a. "nallArgaL vAzhum naLirarangam" - Nacchiyar Thirumozhi 11-5

b. "atrapatrar sutrivAzhum andhaneer arangam" - Thirucchandha Viruththam 52
c. "vEngadaththai pathiyAga vAzhveergAL" - Nacchiyar Thirumozhi 8-9
d. "emperumAn ponmalaimEl EdhEnumAvEnE" - Perumal Thirumozhi 4-10

Pillai Thirunaraiyur Araiyar asked Bhattar "Please give me a word in which I can take
refuge". Bhattar replied "If one were to go often to divyadeshams, even if only with a
false desire, it would still gain that person liberation at the time of his death".

6. Having only the desire for gaining the liberation through His grace (and not having to do
anything for it).

a. "therudiyAgil nenjE vaNangu thiNNamaRi" - Thiruvaymozhi 2-7-10

b. "sakrudeva prapannAya" - Ramayanam Yuddha Kandam 18-33
c. "sakrut krutOnjali:" - Stotra Ratnam 28

7. Giving up improper conduct.

Sins against the Lord, against His devotees and against both without reason are done for
the purpose of material gains and other desires. These should be given up even if it
requires the greatest of efforts.

8. Melting one's heart with the verses of Azhvars.

a. "miNdar pAyndhuNNum sOtrai vilakki nAykkidumin neerE" - Thirumaalai 14

b. "bUmi bArangaLuNNum sOtrinai vAngip pullaiththiNiminE" - Periyazhvar
Thirumozhi 4-4-5
c. "eNNakkaNda viralgaLAl iRaippozhudhum eNNagilAdhu pOy uNNakkaNda tham
ooththai vAykkuk kavaLamundhukinRArkaL" - Periyazhvar Thirumozhi 4-4-3
d. "uNNA nAL pasiyAvathonRillai OvAdhE namOnAraNAvenRu eNNA nALum
irukkesuc sAmavEdha nAN malarkoNduna pAdham naNNA nAL avai thaththuRumAgil
anRenakkavai pattini nAL" - Periyazhvar Thirumozhi 5-1-6
e. "thariththirunthEnAgavE thArAkaNappOr viriththuraiththa vennAgaththunnaith
theriththezhudhi vAsiththum kEttum vaNangi vazhipattum pUsiththum pOkkinEn
pOdhu" - Nanmugan Thiruvandhadhi 63
f. "nagaramaruL purindhu nAnmugaRkup pU mEl pagara maRai payantha paNban
peyarinaiyE punthiyAR sinthiyAthOthi uruveNNum anthiyAlAm payanangen" - Mudhal
Thiruvandhadhi 33

9. Being with those whose hearts are melting with the verses of Azhvars.
 a. "vAzhAtpattu ninreeruLLeerEl" - ThiruppallaNdu 3
b. "thOndeer elleerum vAreer" - Thiruvaymozhi 5-2-2
c. "ellArum pOndhArO" - Thiruppavai 15
d. "aNiyarangan mutraththadiyArgaL thangaL inbamigu perunkuzhuvu kaNdu" - Perumal
Thirumozhi 1-10
e. "avan adiyAr nanimAk kalavi inbamE nALum vAykka" - Thiruvaymozhi 8-10-7
f. "avanadiyAr" - Thiruvaymozhi 8-10-3
g. "thiruvudai mannar" - Thiruvaymozhi 4-4-8
h. "vERAga EththiyiruppArai vellumE matravaraic sAththiyiruppAr thavam" -
Nanmugan Thiruvandhadhi 18
i. "adiyArgal kuzhAngaLai udan kooduvadhu enRukolO" - Thiruvaymozhi 2-3-10
j. "andhamil pErinbaththu adiyarOdu irundhamai" - Thiruvaymozhi 10-9-11
k. "pErALan pErOdhum periyOrai orukAlum pirigilEnE" - Periya Thirumozhi 7-4-4

10. Forgetting what has been done thus far for the acharya, and crying for the service that has
been missed.

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Kanthadaiyandan's Ten Words

Sri:
Srimathe Ramanujaya Nama:

Kanthadaiyandan's divine ten words

When being imprisoned in Ravana's garden, Sita Piratti showed the situation of a Srivaishnava
who is trapped in this samsara.

How is that?

1. She got separated from the Lord's divine feet when She used harsh words against
Lakshmana. Similarly, for a chetana, sins committed against a bhAgavata would remove
His divine feet.
2. Her presence near Ravana is similar to the chetana's association with his body.
3. Her dwelling together with the rAkshasis who tortured Her, is similar to the chetana's
living together with his spouse and children.
4. Her seeing Marica is similar to the chetana being attracted by things of this world. Her
seeing Ravana is like the chetana being trapped by his senses.
5. Her seeing Hanuman is like the chetana seeing his acharya.
 6. Hanuman told Her the divine qualities of the Lord. Similarly, the Azhvars tell the divine
qualities of the Lord to the chetana.
7. Hanuman told Her the history of the ring given to him by Lord Rama. Similarly, the
acharya gives the Guru Parampara to the chetana.
8. Hanuman gave Her the Lord's ring. Similarly, the acharya gives the Thirumantra to the
chetana.
9. Sri Vibeeshana's girls became Her close associates. Similarly, Srivaishnavas are the close
associates to the chetana.
10. The Lord destroyed Her enemies such as Ravana and took Her to Himself. Similarly, He
will destroy the enemies of the chetana such as association with the things of this world
and take him to His divine abode.

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Sri P.B. Annangaracharyar Swami's Ten Words on

Acharyas as Clouds
Sri:
Srimathe Ramanujaya Nama:

Sri P.B. Annangaracharyar Swami's Ten Words on Acharyas as Clouds

1. Clouds gather the water from the salty ocean and shower it as sweet water. Similarly,
acharyas gather the divine meanings from the ocean like Vedas, which are dificult to
understand and enjoy by everyone, and using the strength of their words give them out to
be greatly enjoyed by everyone.
2. Clouds shower the rain where it is needed for the benefit of this world ("uyiraLippAn
mAgangaL ellAm thirindhu" - Thiruviruththam 32). Similarly, acharyas go to all
divyadesams and to all other places ("eNdisaiyum pOrththakara nAngudaiyAn pErOdhip
pEthaigAL thIrththakararAmin thirindhu" - Irandam Thiruvandadhi 14, "srirangam
karishailam anjanagirim ... shAlagrAma girim nishEvya ramatE rAmAnujOyam muni:")
and pour the special divine meanings that are required for the upliftment of souls.
3. Clouds pour the rain water and fill even the lowly ditches. Similarly, acharyas discourse
on great subjects and up-lift even the lowliest of beings.
4. Clouds do not always shower the water. They only do so in certain seasons. Similarly,
acharyas look for the opportune time to perform their upadeshas.
5. If the clouds do not pour the water in the appropriate times, this world will face several
drawbacks. Similarly, if the acharyas do not perform their upadeshas at the right times,
this world (the souls) will face dangers such as imagining their body to be their soul,
thinking they are independent, servitude to the wrong entities, self-depenedence, etc.
 6. No matter how much it pours the water, the clouds are neither satisfied nor look for
anything in return. Similarly, no matter how much they discourse, acharyas, who do not
look for anything in return, remain unsatisfied.
7. Some times the clouds will shower a little and stop. At other times, it will pour a great
amount. Similarly, some times acharyas will speak just a few words (mantrOpadesham)
in their disciples ears. At other times, they will speak extensively (during kAlakshEpam),
on the divine meanings of the smrtis, itihAsas, purANas and ubhaya vEdAntas.
8. Clouds rain in a street and the water runs away and goes waste. But they also rain on
shells, which then becomes pearls and prcious stones. Similarly, acharyas some times
teach to certain people and it does not bear any fruit. However, at other times, they teach
great people and they come out as great works such as Sri Vacana Bhushanam and
Upadesa Ratthinamalai for the benefit of all.
9. The rain from clouds becomes useful to all beings when it reaches rivers, lakes and wells.
If it runs elsewhere, it becomes unusable. Similarly, when acharyas teach divine
meanings to worthy recipients, they become part of the guru parampara and enjoyable to
all. If they are given to others, like water poured on a hot iron piece, it goes waste.
10. Grains, the Sataka birds, etc have no other refuge and look forward to the clouds
("eththanaiyum vAn maRandha kAlaththum painkUzhgaL maiththezhundha mAmugilE
pArththirukkum" - Perumal Thirumozhi 5.7). When the rain falls on them it becomes
useful. When the same clouds rain on a posionous plant, it becomes destructive
("nIrkAlaththu erukkilampazhavilaipOl vIzhvEnai" - Nacchiyar Thirumozhi 8.8).
Similarly, acharya sri sUktis are expected by srivaishnavas (who have no other refuge)
and are used by them for a great purpose. When they reach others, they are wrongly
understood and become misused ("sARuvAga madha nIRuseydhu samaNac cedikkanal
koLuththiyE sAkkiyakkadalai vaRRuviththu migu sAngiyakkiri muREiththida" - Arthi
Prabandham).

Special Significance of Kaishika Ekadasi

By Sri U.Ve. Mahavidhwan Elayavilli Srinivasa Bhuvarahachariar Swami
M.A (Retd) Prof of Sanskrit, Alwar Thirunagari

Srimate Ramanujaya Namah

Srimate Baladhanvi Mahagurave Namaha
Srimad Varvara Munaye Namah

In our Sri Vaishnava Sampradaya every Ekadasi (the 11th day of bright & black fortnight) has a
special name. Accordingly during the Krittika month, the Ekadasi during the bright fortnight is
called Kaishika Ekadasi (today some use the term Koushika Ekadasi, which is wrong; Sage
Vishwamitra has nothing to do with this Ekadasi). Kaishika is a raga in music. How is this raga
related with this Ekadasi will become clear in the course of this article.
Sri Varaha Puranam has this episode in its body. Once upon a time the earth got submerged in
water. Lord Sriman Narayana assumed the garb of a wild boar and without hesitation entered the
muddy water and brought out the earth from the deluge. Sri Bhoomi Piratti, who is the presiding
deity, was very much upset by this tragic event. She was consoled and comforted by Lord Sriman
Narayana, keeping Her on His lap. At that time she was very much worried about Her children
on the earth. Their sufferings gave Her great sorrow and She very much desired to know a means
(Upaya) for their deliverance from the worldly bondage. The Lord narrated the episode that took
place in the village Thirukkurungudi near Thirunelveli in South India and assured Her that the
soul means of salvation is singing His glory (Gana Rupa Upayam).

The story is as follows: Once there lived a man at Thirukkurungudi. He was fondly called
“Nampaduvan” (We do not know his Original name). He was born in a Chandala family who
were known for their merciless nature and activities. But quite contrary to his family behavior he
was very pious and deeply devoted to Lord Sriman Narayana. He used to fast during every
Ekadasi day. Getting up very early in the morning on the next day he used to go to the vicinity of
the temple with his veena in his hands and remaining at a distance from the temple as per the
prescription of the shastras he used to sing songs in praise of the Lord going around the temple.

Once during the month of Krittika on a bright fortnight Dwadasi i.e the 12th day, he went to the
temple early in the morning as usual. On the way he was met by a Brahma Rakshasa who was
very hungry and who therefore expressed his desire to eat him up. Nampaduvan was very happy
to offer his body for the food of Brahma Rakshasa. That was because his suffering in this world
would come to an end and he would reach the abode of the Lord. But he prayed to the Brahma
Rakshasa to spare some time so that he may go to the temple and sing the songs and return. But
the Rakshasa was not ready to grant his request, as he would never return having made this false
excuse. But Nampaduvan made 18 oaths to the effect that he would certainly return.

1. If I do not return as per my promise let me get the sin of a man who is a liar.
2. Let me get the sin of a person who commits adultery, if I don’t return.
3. While eating in the company of a person if a man differentiates in menu (i.e. serving
inferior or less quantity of food to the guest), he gets a great sin (Papam). Let me get that
sin, if I don’t return.
4. If a man donates a piece of an earth to a Brahmin and takes it back after some time he
will certainly accrue sin. Let me get that sin, if I don’t return.
5. If a man enjoys the company of a woman during her youthful age and subsequently
rejects her when she becomes old he is sure to get sin. Let me get that sin, if I don’t
return.
6. Having performed ablution rite (Tharpanam) on Amavasya day and then recourse (sexual
relationship) to his wife the same day, he will entertain great sin. Let me get that sin, if I
don’t return.
7. Having dined delicious dishes in the house of a host and then if a person showers heaps
of abuse on his host, he is sure to meet with great sin. Let me get that sin, if I don’t return.
 8. A man makes a solemn promise that he would give away his young daughter in marriage
to a youth but later on breaks his promise, which would entertain sin. Let me get that sin,
if I don’t return.
9. A man is prohibited from eating without taking bath on Shashti (the sixth day of both
fortnight), Ashtami (the eighth day), Chaturdashi (the fourteenth day) and Amavasya (the
fifteenth day of bright fortnight). Let me get that sin, if I don’t return.
10. A man promises to donate something to another man but he doesn’t keep up his promise.
Let me get the sin of breach of promise if I fail to come back.
11. If a person tries to allure the wife of a friend who has helped him in manifold ways, he is
sure of reaching hell. I will get that sin, if I fail to return.
12. If a person, afflicted by lust, enjoys the company of his revered teacher’s wife who is
responsible for his salvation; and so also the company of the wife of a king who endows
all worldly pleasure to him - he will be the worst sinner. I will suffer that sin by not
keeping up my promise.
13. A man marries two girls without being impartial to both of them. If he evinces greater
pleasure in the company of one rejecting the other, he is sure to accrue very great sin. Let
me get that sin, if I don’t keep up my promise.
14. If a man divorces his wife who is very chaste and has no one to care for her, he will
become a sinner. Let me be equated to him for not returning.
15. If a man causes obstruction to the cattle that are afflicted very much by thirst to drink
water, he will get a sin. Let me also get that sin by breaking your faith in me.
16. Killing a Brahmin, addiction to liquor, stealing gold, breaking a vow are all considered to
be heinous crimes. Severe punishments are prescribed for a sinner, who commits all these
crimes. Let me suffer all these punishments in case I fail to get back to you.
17. If some people worship only other deities and not Sri Vasudeva who is easily accessible
to His votaries and is Omnipresent, they will get a great sin. Let me get that sin, if I do
not return.
18. Sriman Narayana is the supreme deity. He is the inner soul for all created beings, both
sentient and insentient. He is worshipped by all karmas (i.e. by all holy rites prescribed
by the Shastras). He is to be meditated by all who are desirous of liberation. He alone has
the ability to grant salvation. He is to be reached by all the liberated souls. Having
understood the supreme qualities of the Lord, if a man equates Him to all other angels
who are bound by karma, He will be born in this world again and again. Let me get that
sin, by breach of this promise.

Note: All these promises did not convince or satisfy the Brahma Rakshasa, but the 18th one
totally convinced him about the certainty of Nampaduvan’s return. We therefore have to
understand that the last sin is the greatest sin of all sins. Hence it is to be meticulously avoided.
The Brahma Rakshas became pleased by all these promises and saluted Nampaduvan and bade
him farewell so that he may fulfill his vow and come back to him.

Accordingly Nampaduvan went to the neighborhood of the temple and sang the songs as usual.

Afterwards the day dawned. Having completed the vow pertaining to Ekadasi (i.e. spending
sleepless night) Nampaduvan surrendered to the Lord. With great speed, he returned to the
Rakshas as his heart was filled up with pleasure owing to his desertion of his body, which was
inimical to his attaining salvation.

On his way a person met him. That man questioned him “Hello, where are you going with such
speed?” Nampaduvan replied him in a sweet manner – “I am going to Brahma Rakshas. If I don’t
find him there, where I met him before and departed having made several promises, I will go in
search of him and offer my body as food for him.”

That man desired to test his mind on hearing his steadfast resolve. He said "There stands a
Rakshasa by birth. He is not righteous minded like Vibeeshana, but a worst criminal. You cannot
escape from his cruel clutches, as he is a cannibal. Don’t go to that strong devil."

Though exhorted by that man, Nampaduvan refused to listen to him and was very adamant in
keeping up his promise. That stranger, who obstructed him and advised him, was none other than
Sri Varaha (the Lord Himself). Nampaduvan found Brahma Rakshas at the same place and
offered his body as a carcass (meat) for him, but the Rakshas, remembering his previous birth did
not accept it. He narrated his previous life history. He was a Brahmin by name Somasarma in his
former birth. While performing a sacrifice, he committed all sorts of blunder, as he was
niggardly. Moreover a fatal disease in the course of performing sacrifice afflicted him. The result
was his birth as Brahma Rakshasa.

Having given a detailed account of his previous life the Rakshasa knelt before Nampaduvan to
grant him the merit of all these songs that he sang in praise of the Lord for a long time but the
songster refused sternly. Finally being moved by pity he granted him the merit (Punya) of one
song, which he sang that day morning which was in the raga named “Kaishika”. The Brahma
Rakshas was relieved of his bond. Later he was born in a family of Vaishnava and at the end of
the birth he reached Vaikunta.

This is the story narrated by Sri Varaha Perumal to Sri Bhoomi Devi. The whole episode as
found in “Sri Varaha Puranam”, is taken up by Sri Parasara Bhattar for an elaborate commentary
in Tamil. Every year the whole episode with all Sanskrit shlokas and commentary of Sri Bhattar
is read out in all the Vishnu temples especially at Thirukkurungudi where the event actually took
place. This is enacted on the stage even today. Those who take part in the festival or who hear the
episode will be rid of their sins. Hence I gave this story in an abridged version.

What do we understand from this episode? Somasarma though a Brahmin became a Rakshasa,
but Nampaduvan though a Chandala was able to expiate him of all his sins. Hence caste is not a
criterion for us to salute a person. His deep devotion to the Lord, knowledge of the Lord and a
total renunciation of all worldly pleasures are very important criteria. The caste is physical. It
does not belong to the soul. Hence Nampaduvan was elevated to the highest order. In case of
such holy men of that high order, consideration of the caste is an offence. They are equal to
Nithyasooris. Hence our Acharyas equate Nampaduvan with Vishwamitra, Sri Vishnuchitta and
ThondarAdiPodi Azhwar, all of whom sang divine songs in order to wake up the Lord
(Thiruppalliyezhuchchi). The Lord (Sri Varaha) also showered on him love and affection and
called him Nampaduvan (My Singer).

Let us therefore be very careful in not committing Bhaagavata Apachara. This is what we learn
from Kaishika Puranam.

Periyvachchan Pillai's Sri Suktis and Vedanta Desikan

Translated from an article by
Sri Prativadi Bhayankaram Annagaracharyar Swami

In the Srivaishnava sampradhayam, there are many works created by our ancestors of both
kalais. Let us not worry about the works of acharyas such as Manavala Mamunikal whose time
was after that of Swami Desikan. There are not many who know the closeness of the acharyas
such as Periyavacchan Pillai and Pillai Lokacharyar who were present at the same time or just
prior to Desikan's time.

That Periyavacchan Pillai is ahead of Desikan's time is shown very clearly by Desikan himself in
one of his sri suktis.

Periyavacchan Pillai's vyakhyanams had become well known by Desikan's time. In his Rahasya
Traya Saram, in PrabhavavyavastAtikara, Desikan says the following: "kulam tharum engiRa
pAttukku vyAkhyAnam paNNina abhiyuktharum 'janmaththAl vruththaththAl kuRainthAn
oruththanukku bhagavath sambandham uNdAnAl avanai ivai udaiyAn oruththan thAza
ninaikkak kUsa vENdumpadiyAyiRRu bhagavath prabhAvam irukkumpadi. AnAl ivargaLOdu
peN koduththuk koLLugiRathillaiyE ennil athu jAthi nibandhanam, slAkhai guNa nibandhanam'
enRu nirkarshiththArkaL." In this, Desikan has quoted the words from Periyavachchan Pillai's
vyakhyanam. It is the determination of all vyAkhyAtas up till Srimad Injimettu Azhagiya Singar,
that Desikan is talking about Periyavachchan Pillai in this statement with the use of the word
'abhiyukthar'. It is therefore clear that Periyavachchan Pillai's time is ahead of that of Desikan.

Stotra Bashyam:

If one reads Desikan's Stotra Bashyam along with Periyavachchan Pillai's vyakhyanam, it will be
easily understood how much Desikan has followed the path of Periyavachchan Pillai's words.

This can be in the first shloka "namochintyAdbhuda:" itself. Desikan uses nearly 80% of
Periyavachchan Pillai's Sanskrit pramANas. This is not a false claim. Both works are easily
available and anyone can examine them both and see for themselves. Not only the pramANas,
but Desikan also takes the delightful inner meanings shown in Periyavachchan Pillai's
vyakhyanams.
A hundred examples can be shown for these and a few are taken up here.

In the first shloka, in the phrase "njAna vairAgya rAshayE", the common meaning that most
would think of is that Nathamunigal is a collection of such qualities as njAna and vairAgya. This
is not incorrect. Desikan too determined this meaning first. Periyavachchan Pillai considered the
bahuvrIhi samAsa here and taking the meaning of rAsi as a samUha, applied it to both njAna and
vairAgya and said that he posseses collections of njAna and vairAgya. Considering that njAna
and vairAgya are single, he then questioned himself whether they can be refered to as
collections. He answered that by saying that because the divine nature/qualities of the Lord are
many, the knowledge about them is also many. And because there are many things that have to be
given up, vairAgyam is also many. Desikan has translated this exact meaning into his bashyam.

Further in this shloka, comes the phrase "agAdha bhagavad bhakti sindhavE". Here,
Periyavachchan Pillai, instead of taking the meaning that Nathamunigal is an ocean for the
quality of bhakti, takes the meaning that bhakti is an ocean (as per the divya sUktis "kAdhal
kadal puraiya viLaiviththa", "kAdhal kadalin migap perithAl", etc) and states that he possesses
the ocean that is bhakti. Desikan took this meaning and wrote "bhaktim vA sindhudvEna
rUpayitvA bahuvrIhi:".

In the phrase "na ninditam karma tadasti lOkE", Desikan first gave the ordinary meaning
'worldly' for the word lokE. However, seeing that Periyavachchan Pillai had used the meaning
'Sastra' for it in his vyakhyanam, Desikan too stated the same in his bashyam.

For the phrase "vasI vadAnyO guNavAn", Desikan explains the twelve divine qualities
following the vyakhyanam of Periyavachchan Pillai.

For the shloka "achintyadivyAtbudEdhya ...", Desikan has translated Periyavacchan Pillai's
avatharikai and added to it.

For the phrase "bhaktajanaika jIvitam", Periyavachchan Pillai provides two meanings: 1. that He
provides all sustenance for His devotees and 2. He has His devotees as His sustenance. Desikan
too says the same in his bashyam.

Next, let's look at the word "samartham". Here too Desikan follows Periyavachchan Pillai's
vyakhyanam. Here, it is said that the Lord is capable and qualified. However, lowly as we are,
we too are celebrated as being capable. Therefore, the capacity of the Lord cannot be something
simple. So, Periyavachchan Pillai looked to see what special meaning can be understood here.
And knowing Alavandar's divine heart, he said "aLavudaiyarAna nithya sUrigaL anubavikkum
thannai, nithya samsArigaL anubavikkum idaththil 'ARRa nalla vagai kAttum ammAnai"
enkiRapadiyE Sathmikka SAthimikka anubavippikkum SAmarththyaththai udaiya". Truly, this is
the great capacity of the Lord. Desikan practically translated this as "AsritAnAm sAtmya
bOghap pradAnE". The term sAtmya is a rarely used one. This is specially used in the divya
granthas of our acharyas. This is used by Periyavachchan Pillai in his avatharikai for
Thiruvaymozhi 1.9 ("ivaiyum avaiyum uvaiyum") as the Lord giving His anubhavam to Azhvar
("SAthmikka SAthmikka koduththaruLinAr"). Desikan takes that and states the same in his
Dramidopanishad Tatparya Ratnavali as "vipumanubhujE sAtmya yOgapradAnAt". It is in the
same meaning that he has used this word in Stotra Bashyam as well.

Sachcharitra Rakshai:

In Saccharitra Rakshai, in the second adhikara which discusses Urdhva Pundram, Desikan
explains the meaning of the Thiruvaymozhi pasuram 4-5-6 "kariya mEni misai veLiya nIRu
siRithEyidum, periyakOla thandangkaNNan" by saying "chakshushi tattAraNam tatra vihitamiti
anjana paratvamAhur AchAryA:". Here, it is unshakeably clear that Desikan is refering only to
Periyavachchan Pillai by the word "AcharyA:". Why? Thirukkurugai Piran Pillan's vyakhyanam
for this pasuram is as follows: "nIlamEga nipadhivya rUpOchitha dhivyAngkaragaththAlE
anulipthanAy, adhivisAlamAy adhiramaNIyamAy iruppathoru thAmaraith thadAgam pOlE
iruntha thirukkaNgaLai udaiyanAy". From this, the meaning for 'veLiya nIRu' can be taken as
dhivyAngkarAgam and the whole first line 'kariya mEni misai veLiya nIRu siRithEyidum' can
be taken as refering to the Lord. Periyavacchan Pillai's vyakhyanam here is much different from
that of Pillan. The meaning of 'veLiya nIRu' is taken to be anjana chUrNam (veLiyam is
anjanam). The first line is therefore not taken as refering to the Lord, but as refering to the Lord's
eyes ('thadangkaN'). The meaning then of the pasuram is that the Lord who has the divine dark
eyes which has anjana chUrNam. This meaning is seen only in Periyavacchan Pillai's
vyakhyanam and is different from Pillan's vyakhyanam. In Pillan's vyakhyanam, for the word
'nIRu', neither anjana paratvam is shown nor chakshushi tAraNam is shown. Therefore, the word
"AchArya Ahu:" that Desikan uses cannot be said to refer to Pillan and has to be taken to be
refering to Nampillai's vyakhyana parampara and therefore Periyavachchan Pillai.

Tatparya Ratnavali:

That Desikan gathered knowledge of Ubhaya Vedantas from his acharyas is clear. When no
vyakhyanams had been written for Thiruvaymozhi, pUrvAcharyas learned its meanings with the
help of the original text and by listening to its meanings from their acharyas. After Pillan's
Arayirappadi, they would have used it to learn the meanings. Nanjiyar's Onbathinayirappadi is
also short. Once Periyavachchan Pillai wrote his detailed and delightful Irupaththunalayirappadi,
they started using it for understanding its meanings. Even though, Nampillai's Idu
Muppaththariyrappadi was written down then, since it was hidden for a while before being
brought out, in that middle period, everyone including Desikan would have used Periyavachchan
Pillai's work as the kAlakshepa grantham for Thiruvaymozhi. This has been proven with many
examples.

Arayirappadi avatharikai vyakhyanam for pasurams such as Thiruvaymozhi 1-8 "Odum

puLLERi", 1-10 "porumA nILpadai", 2-8 "aNaivatharavaNai mEl", etc are quite different from
the Irupaththunalayirappadi avatharikai vyakhyanam for the same. Desikan has followed
Irupaththunalayirappadi vyakhyanam in his Dramidopanishad Tatparya Ratnavali and
Dramidopanishad Saram.

Thiruvaymozhi 10-1 is "thALa thAmarai" pasuram in which Azhvar's anubahavam of

Thirumogur Lord takes place. In his avatharikai for this pasuram, Pillan states this much only:
"Thirukkannapuraththil emperumAnai anubaviththu ippOthu thirumOgUril emperumAnai
anubavikkiRAr". In the following pasurams too, he presents only the simple meanings. Other
acharyas show a special meaning here: Azhvar has determined his passage to parampadam
previously in the pasuram "saraNamAgum" in Thiruvaymozhi "mAlai naNNi". Having
determined his archirAdi mArga gathi, Azhvar is now said to be seeking Thirumogur Kalamegap
Perumal to help him in that path ("vazhith thuNai"). Manavala Mamunigal in his Thiruvaymozhi
Nurranthathi states "thAL adainthOr thangkatkuth thAnE vazhith thuNaiyAm, kALamEgaththai
gathiyAkki". Acharya Hrudayam too states "mArkkabandhu chaithyam mOhanaththE
maduvidum". Periyavachchan Pillai presents this meaning in his vyakhyanam "kALamEgap
perumALai vazhith thuNaiyAga paRRugiRAr". Pillan's vyakhyanam does not say anything like
this, other than saying that Azhvar worships Thirumogur Appan. Now let us look at Desikan's
Dramidopanishad Tatparya Ratnavali and Saram. In Ratnavalai, in shloka 104 "taithyAnAm
ithyAdi", he says "srAntihAritvamukhyai rAgArais satgatis syAt". All those who wrote
vyakhyanam for "satgatis syAt" state here that "kALamEgap perumALE vazhith thuNai". In
Dramidopanishad Saram also, Desikan says "satpadavyAm sahAyam srIsam prAha" as the
meaning of this pasuram.

This does not mean that we are saying that Desikan did not like Arayirappadi. Because it is a
smaller work, Desikan used it a little and because Periyavachchan Pillai's work was more
detailed and had more interesting interpretations, he used it as his kAlakshepa grantham.

Bhagavad Gita:

There are a couple of rare and very important matter in Bhagavd Gita. One time a pundit came to
Nampillai and asked "Why is there no reference to archAvatar in Gita?". Nampillai replied "In
the fourth adhyaya, where it says 'ye yatAmAm prapadyante tAn tadaiva bhajAmyaham', it
includes archAvatar". This is recorded in Varththamalai. It is shown in Idu and
Irupaththunalayirappadi that Nampillai determined that Thiruvaymozhi pasuram 8-1-4
"umaruganthugantha uruvam nin uruvamAgi" as refering to archAvatAram and that he used this
Gita shloka as the pramANam for it. This determination is done by Nampillai only and it is not
present in Ramanuja's Gita Bashyam. This is also shown by Desikan in his Tatparya Chandrikai
in the 'ye yatA mAm' shloka as "atra krushNAvatAra vrutthAntena saha archAvatAra
vrutthAntOpi sangruhIta:".

There is an even more important point. One time Nampillai was doing an upanyasam and was
refering to the Nachchiyar Thirumozhi pasuram "thammai ugappAraith thAm ugappar". He then
took the "ca"kAram in the Gita shloka "priyo hi njAninotyarttham aham sa ca mama priya:" and
stated "njAni en pakkalil seyyum prIthiyai upAthiyAkki avan pakkalil nAn prIthi paNNuvathu
perithO?". Seeing this, Desikan stated at the end of his Tatparya Chandrikai "sa ca mam priya:
itpatra nirathisayaprIthim kurvatopi mahotArasya IshvarasyApi tatprIthyupAdhikaprIthikaraNAt
athruptis suchiteti kesitAchAryA:". The veneration shown using the word 'kesitAchAryA:'
instead of 'kesitAhu:' should be understood here.

The focus of what has been said thus far is not to try to bring down the greatness of Desikan. It
was done only to show the respect that Desikan had toward the srIsUktis of Periyavachchan
Pillai.
There are many who state that Desikan and other acharyas (Thennacharyas) have great
differences of opinion in the sampradhaya meanings. If they give up their personal stands and
opinions and study the srIsUktis of all acharyas, the oneness of their thoughts will become very
clear.

If they wish so, they don't even have to accept that Desikan followed the srI sUktis of
Periyavachchan Pillai and Pillai Lokacharyar. Let it be that these acharyas followed Desikan in
their works. It is only important for us to accept that they all spoke with one voice ("pEsiRRE
pEsum Eka kaNdarkaL") and one thought.

Sri Ramanuja Siddhantham and Thiruvenkadamudaiyan

Translation of an article by Sri. TA Krishnamacharya Swami. The article by sri TAK Swami was
based on an upanyasam made by Sri Karappankadu Venkatacharya Swami in the 1940s in the
Nammazhvar Sannidhi at Thiruppathi.

As Visishtadvaitam has been mentioned in the Vedas, it is considered as being timeless. At

different times it has become hidden and has been brought forth by Azhvars and Acharyas.
Swami Nammazhvar and Swami Ramanujar are considered as the leaders among Azhvars and
Acharyas and both have brought this sampradhayam to the front and made it shine for the world.

Amongst the 108 divyadesams that Azhvars sang about, Koil (Srirangam), Thirumalai and
Perumal Koil (Thirukkacci Varadaraja Perumal Koil) are considered as the prime three.
Srirangam was sung by all Azhvars, while Thirumalai was sung by all Azhvars but
Thondaradippodi Azhvar. This could be one reason to consider Koil as the first and Thirumalai
as second among the divyadesams.

However, looking at it in a certain way it can be taken that Thirumalai should be considered as
the first. Thiruppanazhvar enjoyed Sri Ranganathar from feet to head and sang the glorious
"amalanadi piran" pasuram. At the end of these pasurams he said that his eyes having seen
Arangan will not see anything else. However, even he sang about Thiruvenkadavan in his first
and third pasurams of amalanadi piran. When the vyakyanam for these pasurams are read, it is
understood that the Lord when descending from Sri Vaikuntam stood first at Thirumalai and then
rested at Srirangam. Since He stopped at Thirumalai first, it can be considered as first even ahead
of Srirangam. Also, since Thiruvenkadavan and Sriranga nathan are one and the same (based on
the amalanadi piran pasurams), we can consider that Sri Thondaradippodi Azhvar also sang
about Thiruvenkadamudaiyan. After all, all the Azhvars speak in one voice and speak the same
words. Therefore, Thirumalai can be considered as the primary divyadesam.

In bringing the light on the Srivaishnava siddhantham, Swami Nammazhvar and Swami
Emperumanar both were deeply attached to Thirumalai.

The first part of the Dvaya mantram explains the Saranagati thathvam. That is, attaching one's
self to the Lord's lotus feet through His consort Sri. The second part of Dvayam requests the fruit
of eternal kainkaryam following the surrender. These two thathvams of Saranagati and
Kainkaryam were both presented to Thiruvenkadamudaiyan by Sri Nammazhvar through the
"agalakillen" and "ozhivil kalam" pasurams. Sri Ramanujar also began Sri Bhashyam by praying
that he attain Bhakti to Lord Srinivasa, who is the para brahmam. Emperumanar also presented
the great Vedartha Sangraham to Lord Srinivasa. Thus, as Sri Nammazhvar and Sri Ramanujar
were greatly attached to Thirumalai, it can be thought of as the first divyadesam.

It must be understood that Srirangam is not being put down through these words (nahi ninda
nyayam).

It is said that the only refuge for the soul is that which is presented by an acharya. As acharyas,
we need to know what Sriman Narayana, Sri Nammazhvar and Sri Ramanujar have told and
followed.

Sriman Narayana has pointed to Bhakti as the path to Moksha in many places but He has also
emphasized Sarangati as the main path for mumukshus ("mumukshurvai SarNam aham
prapadhye"). Sri Nammazhvar also has advised Bhakti margam in several pasurams but he
performed Saranagati through the "agalakillen" pasuram. Sri Ramanujar also emphasized Bhakti
in several places in Sri Bhashyam but performed Sarangati through the Gadya Trayam. Thus, as
acharyas all of them have pointed to prapatti as the primary method even ahead of Bhakti, and
that the prapatti would lead to the fruit of eternal kainkaryam.

Let us look further at Azhvar's prapatti. Sri Lakshmana swore that he would do everything for Sri
Rama ("aham sarvam karishyAmi") and obtained the fruit of kainkaryam through Sita pirAtti. Sri
Nammazhvar also wished to do kainkaryam to Lord Srinivasa and through pirAtti's
purushakAram surrendered to Thiruvenkadamudaiyan. However, Nammazhvar's Saranagati is to
be considered greater than even that of Sri Lakshmana. Even though Ilaya Perumal said he would
do everything that Sri Rama commanded, he did not accept Sri Rama's command to stay back in
Ayodhya. Sri Nammazhvar's word was that he should do every kind of service and without break
to the Lord. As there are no false words in Azhvar's works, it is clear that he performed that kind
of service to the Lord. Thus Azhvar's saranagati is considered higher.

Let us look at the agalakillen pasuram further. Here Sri Nammazhvar expressing his inability to
do anything surrenders to Thiruvenkadamudaiyan, who is the repository of all kalyANa guNas,
through pirAtti. By reahing the Lord through Her in the very first line, Azhvar makes sure that he
will get what he is seeking. It is said that there are four requirements for the attainment of
moksham. They are the body, the soul, the Lord and His consort. Sri Varaha Perumal when
advising Bhooma Devi indicates that the body is a requirement ("susvasthe shariire sati"). The
nama: term in the Thirumantram shows that the soul (that has understood its incapacity to save
itself and surrendered to the Lord) is a requirement. In the Carama sloka, the Lord has shown
that He is a requirement. And the Dvaya mantram shows that without pirAtti's sambandham He
will not complete this work. Since it is clear that the purpose of Sarangati is incomplete without
pirAtti, Nammazhvar approaches Her in the very first line of the pasuram.

That pirAtti sambandham is needed for Sarangati to work is clear when looking at Kakasuran
and Ravanan. Due to the fear of a curse, Ravana did not even touch Sri Sita, whereas Kakasura
did an unthinkable sin against Her. Ravana during the war lost everything and stood incapable of
doing anything in front of Sri Rama. Kakasura ran the three worlds to escape Sri Rama's astra
and failing fell at His feet without even being able to move. Since Saranagati is falling at His
lotus feet expressing our inability to do any thing, both of them should have been saved. Yet
while Kakasura's greater sin was forgiven, Ravana was killed. The reason being that in the case
of Kakasura, Sri Sita was with Sri Rama but not so in the case of Ravana. In addition, after
Ravana was killed, Sri Hanuman requested Sri Sita that She permit him to kill all the rakshasis
that were guarding and torturing Her. Sri Sita however told Hanuman that everyone sins in this
world and that he should let them go. It is clear that if She can convince Sri Hanuman, who was
born in the vAnara race that does not easily give up any thing, She can convince the Lord who
would listen to Her to forgive our sins.

During the avatara times, She might be separated from Him for some time. But, She never leaves
Her Lord at Thirumalai and as such Nammazhvar surrenders to Him there. By Her presence, the
kalyANa guNas that come to the fore are Vatsalyam, Svamitvam, Sauseelyam and Saulabhyam.
Nammazhvar further talks about these guNas in the pasuram as "nigaril pugazhAy", "ulagam
moonRudaiyAy", "ennai ALvAne", and "thiruvEnkadaththAne". In the final line of the pasuram
he performs complete surrender to Him.

Thus Nammazhvar shows the upAya and upEya meanings that are Saranagati and Kainkaryam
through his pasurams "agalakillen" and "ozhivil kalam". This Ramanuja siddantham, that
kainkaryam is the moksham and that it is obtained through His grace, is seen in surrendering to
Thiruvenkadamudaiyan and in performing service to Him.