SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Santamigu Tamizh Maṛaiyōn, Vēdāntaguru
(Concluding episode of Dramiḍopaniṣat Prabhāva Sarvasvam)
Svami Desikan makes it clear that the study of Aruliccheyal is fundamental to the understanding of Sanskrit Vedas. Aruliccheyal is not merely an option, only for those who do not study the Vedas. Those who wish to study the Vedas cannot grasp its meaning without studying Aruliccheyal.
It is undeniable that Swami Desikan is one of the best scholars of the Sanskrit language, to which his own works stand as monuments of testimony. However, he did not think that his allegiance to an illustrious system of Vedanta metaphysicians and his own prodigious knowledge of Sanskrit gifted him a bypass to studying Aruliccheyal.
He makes this clear at the outset of Adhikara Sangraham:
“ceyya tamizhmālaikaḷ nām teḷiya ōdittheḷiyāda maṛainilaṇgaḷ teḷiginḍṛōmē!”
In this hymn, Swami Desikan not only calls Sanskrit Veda as “teḷiyāda maṛainilaṇgaḷ” or ‘scriptures with unclear sections’. In contrast, Aruliccheyal has to be learned clearly (tamizhmālaikaḷ teḷiya ōdi). This is not merely a recommendation for others but Swami Desikan’s own discipline (nām teḷiya ōdi).
He emphasizes this opinion in the fourth verse of Dramidopanishat Tatparya Ratnavali:
“yat tat kṛtyaṃ śṛtīnāṃ munigaṇavihitais-setihāsaiḥ purāṅaiḥ tatrāsau satvasīmnaḥ śaṭhamathanamunes-saṃhitā sārvabhaumī”
The explanation of the Vedas make easy is made by Itihasas and Puranas which are the works of sages. These are generally recognized (within the texts themselves) to be affected in some sections by rajas and tamas. In contrast, the works of Swami Nammazhvar are at the limits of satva like their poet (satvasīmnaḥ) and are perfect (sārvabhaumī) in explaining the Vedas. Therefore, this Satakopa Samhita is the best.
While explaining the fourth hymn of Stotra Ratnam of Swami Alavandar, “mātā pitā”, Swami Desikan writes the following words:
“atha parāśara-prabandhādapi vedānta-rahasya-vaiśadyātiśayahetubhūtaiḥ sadyaḥ paramātmani cittarañjakatamaiḥ sarvopajīvyaiḥ madhurakaviprabhṛti sampradāya-paramparayā nāthamuner-apy-upakartāraṃ kālaviprakarṣe~pi paramapuruṣasaṇkalpāt kadācit prāturbhūya sākṣadapi sarvopaniṣatsāropadeṣṭaraṃ parāṇkuśamuniṃ “mātāpitābhrātetyādy-upaniṣat-prasiddha-bhagavat-svabhāva-dṛṣṭyā praṇamati – māteti |”
Here, Swami Desikan makes it clear that the secrets of Vedanta are explained clearly by Swami Nammazhwar, even better than the works of sages like Sage Parasara. Also, the hymns of Swami Nammazhwar are useful to all, and extremely enjoyable to devotees of the Lord. So, Swami Nammazhwar is the best teacher of Upanishads. So, Azhwar is worshipped as all – as mother, father, etc. – as equally as the Lord Himself.
In Yatiraja Saptati, Swami Desikan says in a hymn:
“yasya sārasvataṃ sroto vakulāmodavāsitaṃ śṛtināṃ viśrayāmāsaṃ śaṭhāriṃ tam-upāsmahe”.
The Vedas gave up, becoming only spent and wasted, in explaining the concepts. This despair of the Vedas has been removed only by Swami Nammazhwar, the saint garlanded with Vakula flowers, through his works.
In Paduka Sahasram, Swami Desikan makes several references to Azhwar and Aruliccheyal. Only a few will be considered to illustrate the point. In the 29th hymn, Swami Desikan says that Tamizh which originated from Agastya Muni attained superiority even to Sanskrit Vedas through the Aruliccheyal of Azhwar. In the 22nd hymn, Swami Desikan makes it clear that there is no other way to become subject to the grace of the Lord than studying the works of Azhwar or bearing the station of Lord’s feet which goes by the name SriSatakopam.
In Amrtasvadini prabhandam, Swami Desikan says that Swami Nammazhwar is the highest preceptor who saves devotees and leads them to liberation (28th hymn).
Lastly, Swami Desikan calls himself a Dravida Vedanta Vidvan. He calls himself, “santamigu tamizh maṛaiyōn tūppul tōnḍṛum vēdāntaguru”. Even his praise says, “sentamizh-t-tūppul tiruvēṇkaḍavan vāzhiyē”.
Thus it is established that our acharyas considered Azhwars and Aruliccheyal in the highest light. Only a drop of the ocean of faith held by our Acharyas in Azhwars has been highlighted in this series of twenty eight episodes. The entire impact cannot be understood by a few quotations but only by carefully studying all the works. It is hoped that this series would have supplied the motivation to study the works of Azhwars ornate richly by the commentaries of Swami Thirukkurugai Piran Pillan, Swami Nanjeeyar, Swami Nampillai, Swami Periyavacchan Pillai, Swami Vadakku Thiruveethi Pillai, Swami Vadikesari Azhagiya Manavala Jeeyar, Swami Azhagiya Manavala Perumal Nayanar, Swami Vedanta Desika and Swami Manavala Mamunigal. It is also hoped that one develops love and devotion to Azhwars and their works, and to the commentaries of Acharyas. We are incalculably indebted to Sri U Ve Kanchi Mahavidvan Prativadi Bhayankaram Annangaracharyar Swami for producing this work of pure genius to show us how even the Sanskrit works and Vedic interpretations of our Acharyas are fully guided by Azhwars.
Glory To Azhvars! Glory To Aruliccheyal!
Glory to Acharyas, whose words are always pure!
Glory to their literature, which is the light of the world!
And, Glory To the Vedas, too!
Through the fog of pleasure, and through the darkness of pain, may the light of Aruliccheyal always shine brightly in our minds. Swami Ramanuja! Grant us this one wish.
adiyen ranganatha ramanuja dasan
archived in https://srivaishnavagranthams.wordpress.com/
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org
Azhwan remembers “maraṇgaḷum iraṇgum vagai maṅivaṅṅā enḍru kūvumāl”. The songs of divine love that arose from Azhwar are capable of melting even stone. What to say of ordinary humans! They are capable of redeeming all kinds of people.
Visistadvaitins point out that there are not two, but three sets of passages in the Upanishads:
It is well known that Swami is pañcācārya-padāśrita, one who has five preceptors. The cause for this is that Swami did not obtain the opportunity to learn directly under the lotus feet of Swami Alavandar. Therefore, he had to resort to the arrangement made by Swami Yamunacharya to learn the principles of Sri Vaishnavism from his five disciples. Though the education of Swami Ramanuja was similar to Lord Krishna learning under Sandipani Rishi, the mode of education took place indirectly through the five disciples of Swami Yamanucharya since Swami Yamunucharya had cast aside his earthly form before Swami Ramanuja, Swami Ramanuja could reach Sri Rangam with the interest of becoming his disciple.
Surely, the savior of all is the Lord. However, from the perspective of the devotee, it is not the Lord in His entirety that is desired. As to an infant, the mother is loved, but it is her breasts that are most desirable as they provide the milk for his/her sustenance, to a devotee, it is the lotus feet of the Lord that are most desirable – being the locus of surrender and service.
The Supreme Lord, whose will is unfailing, will never return an enlightened soul, having obtained him/her after great delay, as he/she is very lovable to Him. It is like asking Krishna to return butter!
Swami Ramanuja also finishes Sri Bhashya in a flourish. He cites the hymn of Gita “vāsudevassarvam-iti sa mahātmā sudurlabhaḥ” invoking the lament of love spoken by Lord Krishna who seeks the elusive enlightened soul. No sooner had the Lord left through the northern door than Swami Nammazhvar entered through the southern entrance to say “uṇnuñchoru parugunīr thinnum veṭṛilaiyum ellām kaṇṇan” – Krishna is my all. The words of love that were shed from the lotus lips of Krishna took form of Azhwar. Keeping this in mind, Swami Ramanuja closes his commentary with these words of Krishna.
To understand the different meaning, let us investigate meanings of words in Sanskrit. The word “vrāta” is synonymous to “samūha” and “pariṣat”. It stands for group or community or class. Consider the word “brāhmaṇa-samūha”. Clearly the word refers to an aggregate or assembly of Brahmanas. The compound word is resolved by “ṣaṣṭhī-tatpuruṣa-samāsa”. Consider another word “rāja-pariṣat”. Though “samūha” and “pariṣat” are synonymous, the meaning of this compound word is radically different. It does not denote an assembly of kings. It denotes the royal court presided by the king and attended by ministers and subjects. Though this word is also resolved by “ṣaṣṭhī-tatpuruṣa-samāsa”, the spirit of the meaning favoured by the word is different from that favoured by “brāhmaṇa-samūha”.
These words of Swami Ramanuja directly translate the word of Azhwar – mathinalam. “mati” is synonymous with “śemuṣī” according to Amarakosa. Nalam is Bhakti. Azhwar says that the Lord graced him knowledge which took the shape of Bhakti or Bhakti which is made of knowledge of the Lord. In this manner, Swami Ramanuja closely follow the example set by Azhwar. While Swami Ramanuja is the torch bearer of enlightenment to the world, it is no doubt that Azhwar is the torch bearer of enlightenment to the master himself. 
The hymn delivered by the great preceptor Swami Ramanuja is an evergreen elixir for all devotees. The hymn cultivates devotion in the hearts of devotees – the very hymn being a petition to the Lord to nurture enlightenment that takes the form of devotion. The hymn is inspired by the works of Azhwars and also praises Azhwars.
To the question if the liberating potency is not part of the aforementioned auspicious attributes, our preceptors reply that though it is indeed part of His auspcious attributes, it is very special and pertinent to the souls. Therefore, it is experienced separately again.
It is a sight to behold when those versed in Aruliccheyal stream out in front of the Lord sanctifying the ambience with sounds of devotion.
The position of Azhwars and Aruliccheyal, and their suitability to temple worship has been progressively cultivated by our Acharyas. Swami Azhagiya Manavala Perumal Nayanar establishes these principles in Acharya Hrdayam. Accounts of Swami Vedanta Desika also suggest that the acharya defended the practice of chanting hymns in temples and processions. The number of explanations offered by our acharyas to the hymns of Azhwars reveals their deep reflection of the hymns and their import. It would not be an exaggeration to state that the system of Srivaishnavism-Visistadvaita is merely the fragrance of Aruliccheyal emanating from the Acharyas who breathed and lived its message.
This is a blind accusation. None of the nine works of Swami Ramanuja direct address his disciples. (Such instructions have been noted by his disciples and their notes are available to this date.) The only work where we might expect to find some instruction is the Nithya Grantham – which is supposed to be the last work of Svami Ramanuja. In this work, Swami Ramanuja explains the procedure of worship.
SrIvaishNava granthams 