Sri:

Sri Ramanuja at Sri Perumbudur

Sri Vaishnava Guru Parampara

(Exalted Oran-Vazhi Lineage of Teachers)
Vedics Foundation: http://www.vedics.net

SUGGESTED DONATION: $Y.YY

Achaarya Lineage
1
Sridhara
(SrimanNarayana)
2
Sri (Maha Lakshmi)
3
Vishvaksena
4
Sattakopaya
5
Nathamuni
6
Pundarikaksha
7
RamaMisra
8
Yamunacharya
9
MahaPurna
10
Sri Ramanuja
9
Embar
8
ParasaraBhattar
7
NanJeeyar
6
Nampillai
5
VadakkuThiruvidhiPillai
4
PillaiLokacharya
3
ThiruvaiymozhiPillai
2
Manavala Mamuni
1
Sridhara
(SrimanNarayana)

Sri:
Srimathe Ramanujaya Namaha:
Srimath Varavara Munaye Namaha:

VEDICS PUBLICATION
Vedics Foundation (http://www.vedics.net)

Table of Contents

Our Acharyas
Picture: Necklace of our Acharya Lineage
Sri Visvaksena
Sriman Nathamuni
Sri Uyyakondar
Sri Manakkal Nambi
Sri Parasara Bhattar
Sri Nanjeeyar
Sri Nampillai
Sri Vadakku Thiruveedi pillai
Sri Pillai Lokacharya

4
9
10
11
13
14
15
18
21
25
26

Swami Manavala Mamunikal at Sikkil Kidaaram

Our acharyas
The srIvaishNava AchArya guruparampara is our greatest gift. Meditating upon the salutations to our AchAryAs
remind us of their greatness, as well as the qualities that they had, and indirectly this reminds us of the kind of
qualities that one needs to aspire to have.
The following are the salutations to the lineage of teachers right from the Lord srIman nArAyaNa himself all the
way to srI maNavALa mAmunigaL. The Lord Himself considers srI maNavALa mAmunigaL to be his AchArya
(evidenced by the salutation, that was composed by ranganAthA himself). Hence, the lineage completes a full
circle with the Lord at the top of the list, and the circle completed by the relationship between the Lord and
srI maNavALa mAmunigaL.
The lineage is as follows:
1. srIman nArAyaNa (Lord ranganAtha)
2. srI ranganAyakith thAyAr
3. srI viSvaksEna
4. srI nammAzhvAr (srI saTakOpa)
5. srIman nAdha muni
6. srI puNdarIkAkshar (srI uyyakkoNdAr)
7. srI rAma miShra (srI maNakkAl nambi)
8. srIman yAmuna muni (srI AlavandhAr)
9. srI mahApUrNa (srI periya nambi)
10. srI rAmAnuja (emperumAnAr)
11. srI embAr (srI gOvinda bhattar)
12. srI parAsara bhattar (11a. srI kUrattAzhvAn)
13. srI nanjIyar
14. srI nampiLLai
15. srI vadakku-th-thiruveedhip piLLai
16. srI piLLai lOkAchAriAr (15b. srI periyavAchchAn piLLai)
17. srI thiruvAymozhip piLLai
18. srI maNavALa mAmunigaL
19. back to Lord ranganAtha
Note: srI. kUrattAzhvAn and srI periyavAchchAn piLLai are in the literal sense, not part of the guruparampara
lineage. However, many elders have included their salutations too in the lineage, given their stature and
prominence. Given the goal of reciting/meditating upon the guruparampara, the more AchAryAs that we can
meditate upon, the better for us. Hence, the two salutations are included.
Every day, our AchAryAs advise us to medidate upon our guruparampara. In many cases, ones direct
guruparmpara does not go through the lineage as mentioned above, and usually branches after rAmAnuja.
Especially for descendants and/or shisyAs of the 74 simhAsanAdhipathis established by rAmAnuja, the
guruparampara will start with the current AchAryan, his AchAryan, his AchAryan and so on till it reaches
rAmAnuja, and after that, it is common for everyone. For example, for descendants and/or followers of one of
the branches of the thirumalai anandAnpiLLai AchArya purusha family (that are descendants of ananthAzhvAn),
the AchArya parampara goes through srI thirumalai anandAnpiLLai krisNhamAchAriAr (current AchArya), his
AchAryA and so on, till srI anantAzhvAn, then srI aruLAlap perumAL emperumAnAr, and then rAmAnuja, then
periya nambi, AlavandhAr and so on till perumAL.

In such cases, elders suggest the following

1. do the meditation of the guruparampara in the ascending and descending order
2. for the descending order, meditate/recite in the order as given below - i.e. perumAL through
emperumAnAr through maNavALa mAmunigaL
3. for the ascending order, meditate upon ones immediate AchAryA, His AchArya, and so on till
emperumAnAr, and then follow the common path (i.e. periya nambi, AlavAndhAr etc.. through perumAL)

We hope that you find the following useful in remembering our great AchAryAs. If you find any mistakes in the
transliteration, please inform us so that we can correct the mistake.

z>a6U+8
z>epU&aTn@8z>a6}yNzy
=(OnN=T=Nv+&OnNslk6UOn&=6U8

!rgfknatrf
!sftnap4r]mf Etj@ !rgfEk3Symf ~SfrEy |
cinftam]imiEvatf3p4anftmf utfsgfEk3 `nnft Ep4aki3n@ ||
srI ranganAthar
srI sthanABharaNam thEja: srIrangESayam AsrayE |
chinthAmaNimivOdhBhAntham uthsangE anantha BhOgina: ||
z>a6Uy=%(]=ay=]a=)
UN8z>a6UyEy y+&=v&N&nn8
}=}nuyv }y=UMUn=N+N@6n

!rgfknayki (epriy piradfF)
nm@ !rgfk3naykfAy ytf3pf4Yrvipf4rm Ep4tt@ |
:ESSitvfy Avxmfy nimfEnanfntmit3mf jk3tf ||
srIranga nAyaki (periya pirAtti)
nama: srIranga nAyakyai yadhBrUviBrama Bethatha: |
ISESithavya vaiShamya nimnOnnathamidham jagath ||

=v|vEkU8
z>aW(=O+aNk=N=O+ay=vnN=vOyey=vev=(+=(OUyU=+%aN
y[=Uvly=U}NW=N+y vkUOyNOy=vNFenN=k=zyN

viSfvkfEsnrf
!rgfk cnftirmsminftirya vihrftfTmf vinfysfy visfv
citcinfnynatikarmf |
2

Eya nirfvhtfy nismgfKli MtfrAyv Esnanfymnfy

viMkasftm cicfriyam ||
vishvaksEna
srIranga chandiramasa mindirayaa viharththum vinyasya visva
chidhacinnayanAdhikAram |
yO nirvahathya nisa manguli mudrayaiva sEnAnyamanya
vimukhAsthama sisriyAma ||
UMNva
Nn=]nyvny8nUy=v&=nekvNy+v=UyNUN+OvyUN
eyU8%]nv%=&aNNz>Nnn+=Cy6N]TN=NN0U
nmfmazfvarf
mata pita y<vtysf tnya vip>4tisf srfvmf yEt3v niyEmn
mt3nfvyanamf |
~tf3ysfy n@ KlpEtrf vKqapi4rammf !mtf tt3gfriy<k3qmf
pfr]mami YMrftf4na ||
nammAzhvAr
mAthA pithA yuvathayas thanayaa viBhUthis sarvam yadhEva niyamEna
madhanvayAnAm |
aadhyasya na: kulapathE: vakuLABhirAmam srImath thadhanGri yugaLam praNamAmi
mUrDhnaa ||
z>NOU+N=U8
UN=(Oly.nE=fwDUv a5ya}y
U+yNUy61&6v.E=n=kO1v

!mnf nat3Mnikqf
nEmaScinftfyatf3p<4takflixfd jfwanAvrakf3y raSEy |
nat3ay MnEySk3at4 p4k3vtf3p4kfti sinft4Ev ||
srIman nAdhamuni
namO achinthyAdh BhuthAklishta gnyAna vairAgya rASayE |
nAdhAya munayE agADha Bhagavadh Bhakti sinDhavE ||
z>sxyE%R)a( z>]R)a>%J8)
UN8]%@UnyUpz>]+]%@
Oyenkv&ayeNn%Upy1>Nn

3

! u yfykfeka]fdarf
nm@ pgfkj Entfray nat2 !pat3pgfkEj |
nfysffytf srfvp4rayasfmtf Klnat2ay tI4mEt ||
srI uyya-k-koNdAr
nama: pankaja nEthrAya nATha: srI pAdha pankajE |
nyasyath sarva BarAyAsmath kulanAThAya DhImathE ||
z>aN=Nz(z>NTE%U=$)
ylUnyNUNlN+k%]n]T=UfHyT
y8H>nvUe=pny va?yUN=NnaNNNyklvN

! m]kfkalf nmfpi4
`ytfnEta yaMnmatfmt3asmf `qrfkfk ptfrarfp] nixfkfrEy] |
y@ kfrIt vanasfti2t eyqvrajfymf nmami tmf rammEmy stfvmf ||

srI maNak-k-Al nambi

ayathnathO yAmunamAthmadhAsam aLarkka pathrArpaNa
niShkrayENa |
ya: krItha vAnAsThitha yauvarAjyam namAmi tham
rAmamamEya sathvam ||
z>yNUN=U(z>v+a)
y+]+&a0yU=v0ven}g%Ng8
vennN]ynyNUyUN=Nn

! ~qvnft3arf
ytf3pt3amfEp4aRhtf4yan vitf4vsftaESx klfmx@ |
vsfTtaMpyaEtahmf yaMEnymf nmami tmf ||
srI AlavandhAr
yadh padhAm BoruhaDhyAna viDhvasthASESha kalmaSha: |
vasthuthAm upayAthOham yAmunEyam namAmi tham ||
z>N]T(z>]=ayU=$)
%N]=n%yT6TN
n=Ugvy
]T%NyknnN]TyNnUN8

4

! epriy nmfpi3
kmlapti klfya] K3]amfRt niExvya |
p>rf]kamay sttmf p>rf]ay mhEt nm@ ||
srI periya nambi
kamalApathi kalyANa GuNAmrutha niShEvayA |
pUrNa kAmAya sathatham pUrNAya mahathE nama: ||
z>aNU@
y=UlyN'yn]+N$@y5NaENuyNnen=+na=Tn
TyNU
eN+6a8&6vney+y %=kO18aNU@ey(aT }aT]]

! ramaNjrf
Eyanitfymf `cfy<tpt3amf p<3jy<kf3mRkfm
vfyaEmahtsf tti3tra]i tfR]ay EmEn |
`sfmtf K3Erarf p4k3vEtasfy t3Ayk sinfEt4a@
ramaNjsfy cre]a Sr]mf pfrptf3Ey ||
srI rAmAnujA
yO nithyam achyutha padhAm bujayugmarukma
vyAmOhathas thadhitharANi thruNAya mEnE |
asmad gurOr BhagavthOsya dhayaika sinDhO:
rAmAnujasya charaNau SaraNam prapadhyE ||
z>4$a(z>6=vO+@>ya)
aNU@]+'(y6=vO+U]yU>
n+ylneva]k@>yON+=v|aNep>

! eymfp3arf
ramaNj pt3cfcaya Ek3avinft3ahfvanpayinI |
tt3aytft sfvYRpa sa jIyanfmtf3viSfrmsftlI ||
srI embAr (srI gOvinda jIyar)
rAmAnuja padachchAyA gOvindAhvAna pAyinI |
thadhAyaththa svarUpA sA jIyAn madh viSramasthalI ||
z>%alnvU
z>vlk=(=NzQyUNsE=nN1>N=
y+Eneny>%RmyO=nN6knnN

! Prtftazfva[f
!vtfs cihf[ misfErpf4Eya nm ukfti mtI4mhi |
yT3kftysftfryIk]fEd2 yanfti mgfk3q sHtfrtamf ||
5

srI kUraththAzhvAn
srI vatsa chinha miSrEBhyO nama ukthi maDhImahi |
yadhukthayas thrayIkaNTE yAnthi maNgaLa sUthrathAm ||
z>]aka&a
z>]aka&y8z>a6}]
ba=n8
z>vlkYkn8z>NU|aykNen&yk

! praSr p4dfdrf
! praSr p4df2d2arfy@ !rgfEk3S p<Erahit@ |
!vtfsagfksJt@ !manf SfEryEs EmsfT p>4yEs ||

srI parAsara bhaTTar

srI parAsara bhaTTArya: srIrangESa purOhitha: |
srI vatsAnkasutha: srImAn srEyasE mEsthu BhUyasE ||
z>U@>ya
UNv+Onv+yy@6ON6nv
yeyv6N
nka]=an&vUny

! nwfjIyrf
nEma Evt3anft Evtf3yay jk3nf mgfk3q EhtEv |
ysfy vak3mfRtasarp>ritmf p<4vntfrymf ||
srI nanjIyar
namO vEdAntha vEdyAya jagan maNgaLa hEthavE |
yasya vAgamruthA sAra pUritham Bhuvanthrayam ||
z>UM=] 
v+Onv+yN
nv=aa}8v+pkaN
n]aN5yN
+yvgOnN]]%aRy]TN%=v =a+kN

! nmfpiqf^q
Evt3nft Evtf3yamfRt variraES@
Evt3arftft saramfRt p>rmkf3rfymf |
~t3ay vrfxnftmhmf pfrptf3Ey
kaR]fyp>rf]mf kli^vrit3asmf ||
srI nampiLLai
6

vEdAnta vEdyAmrtha vAri rASE:

vEdArtha sArAmrutha pUramgryam |
AdAya varshanthamaham prapadhyE
kAruNya pUrNam kali vairi dAsam ||
v)E%l=nav>=+\=] 
z>%
fT]+]+#@UN=N=}akk+
yl]k+]&vUkv=k=/a&ONN

vdkfKtftiRvItipf piqf^q
! kfRxf] pat3pat3apf3Ej nmami Sirsa st3a |
ytf pfrsat3pfrp4aEvn srfv sitf3ti4rp>4nf mm ||
vadak-k-kuth thiruvIdhip piLLai
srI krshNa pAda pAdAbjE namAmi SirasA sadA |
yath pradAdapraBhAvEna sarva sidDhiraBhUn mama ||
z>]=ayv'(U=] 
z>Nl%
fTkNyUNyNUkUv
yl%wJ %yTNk&8z>1aek+
! epriyvacfca[f piqf^q
!mtf kfRxf]smahfvay nEma yaM[ sHnEv |
ytf kdaAXk lXfya]amf sJlp4@ !t4rsf st3a ||
srI periyavAchchAn piLLai
srImath krshNasamAhvAya namO yAmuna sUnavE |
yath katAkshaika lakshyANAm sulaBha: srIdharas sadhA ||
z>=] %(ya
%(y6
av%
fT]+eykUv
kka&=FkO+fw@>v@>vnvUN8

! piqf^q Elakacariyarf
Elakacarfy K3rEv kfRxf]pat3sfy sJnEv |
smfsar Ep4aki2snft3xfd jIvjIvatEv nm@ ||
srI piLLai lOkAchAriAr
lOkAchArya guravE krshNapAdasya sUnavE |
samsAra BhOKi sandhaShta jIvajIvAthavE nama: ||


7

z>=navyN=\=] 
UN8z>} Upy%On>U6a@ONU
]k+#+]aN]\y% %a}=U

! tiRvayfemazipfpiqf^q
nm@ !Aslnat2ay KnftI nk3r j[fmEn |
pfrsat3lpf3t3 prmpfrapfy Akgfkrfy SaliEn ||
srI thiruvAymozhip piLLai
nama: srISaila nAThAya kunthI nagara janmanE |
prasAdhalabdha parama prApya kainkarya SalinE ||
z>NTvNN=U
z>} }+y]nN1>&Ely=+6TTvN
yn>+]vTvO+aMy@NnaNN=UN

! m]vaq maM[ikqf
!ASElS t3yapatfrmf tI4p4kftfyati3 K3]arf]vmf |
ytInftf3pffrv]mf vnfEt3 rmfy jamatrmf M[imf ||
srI maNavALa mAmunigaL
srIsailEsa dayApAtram DheeBhakthyaadhi guNaarNavam |
yatIndrap pravaNam vandhE ramya jAmAtaram munim ||
Sri Ramanuja is the main jewel in our Acharya Lineage. All Sri Vaishnavas, by having a connection to Sri Ramanuja, are
linked to God as their first Acharya. The lineage is represented as a necklace of precious gems. It starts with Ramanuja
as the central jewel of the pendant among teachers and connects to first Acharya, who is the Lord Himself.
Uniqueness in all the Acharyas messages is they all speak with one voice, all their works will support one another and
are true to the Vedas samskrit vEda and the tamizh vEda. Swami maNavALa mAmunikaL is chronogically the last of
the set of AchAryAs known as poorvAchAryAs the primary AchAryAs, or the earlier AchAryAs. The Achaarya
parapmara is completed by Lord himself when He symbolically took srI maNavALa mAmunikaL as HIS own Acharya.
Thus, The AchArya Parampara starts and ends with the LORD himself. The fist page shows the depiction of the above
lineage in a nice garland.

Achaarya Lineage
1
Sridhara
(SrimanNarayana)
2
Sri (Maha Lakshmi)
3
Vishvaksena
4
Sattakopaya
5
Nathamuni
6
Pundarikaksha
7
RamaMisra
8
Yamunacharya
9
MahaPurna
10
Sri Ramanuja
9
Embar
8
ParasaraBhattar
7
NanJeeyar
6
Nampillai
5
VadakkuThiruvidhiPillai
4
PillaiLokacharya
3
ThiruvaiymozhiPillai
2
Manavala Mamuni
1
Sridhara
(SrimanNarayana)

SRI VISVAKSENA

Sri VisvaksEna, in the divyadEsam of thiru-alli-k-kENi

Salutation (thaniyan):
tulAkathEthi nagarE poorvAshAdA samudhbhavam
padmApadhAmbhujAsaktham sEnAdhipamaham bhajE
Srirangachandiramasa mindhirayA viharthum
vinyasya vishva chitha chinnayanAdhikAram !
yO nirvahathya nisamanguli muthrayaiva
senAnyamanyavimukAsthama sisriyAma !!
srI visvaksEna (in tamizh, sEnai mudhanmaiyAr) is the commander in chief of the Lords army. He is considered
as the sishya of Sri mahAlakshmi (by virtue of his place in the Acharya lineage), and the acharya of srI SatakOpa
(nammAzhvAr). Our Lord, Sriman nArAyaNa, the king who rules over all the sentient and insentient beings is
considered to be under the control of the dhandam (stick in the hand) of visvaksEna (like a President/Prime
minister, who is under the control of his ministers, and the chief of staff of the army). This doesnt mean that the
Lord is ruled over by visvaksEna. The Lord has handed over the responsibility of running the day to day activities
of the universe to visvaksEna, and thereby has confidence in him to take all decisions. Our teachers explain this
concept in a very beautiful style (in tamizh, rasam). TheLord and His consorts (srI dEvi, bhU dEvi, nILa dEvi)
are present in the private courtyard that they normally spend time in. Suddenly, without any notice, visvaksEna
(who is a old person), enters the courtyard. The consorts of the Lord are taken aback, and they hide themselves
under the cot. Our teachers point this out and say that even the Lord and His consorts give abundant respect to
His elderly person (visvaksEna) who takes care of all the issues in His kingdom (which is this universe).
Among all the nithyasUris (ever-liberated souls), srI visvaksEna is the first. In every major temple, there is a
sanctum sanctorum for visvaksEna, and an idol of visvaksEna. Before the Lord goes out (in ceremonial
procession), visvaksEna goes ahead of time in the same route that the Lord will take, and inspects the route to
make sure that they are safe and fit for the Lord to take. He is the prime representative of the Lord in all
10

occasions. He is found with 4 hands {caturbhuja form 4 hands containing the shanka, charka, dhanda and the
fourth hand showing the sign of wisdom (jnAna mudra) }.
Our teachers teach us that it is srI visvaksEna who taught the deep esoteric concepts (rahasyArtha) of our religion
to srI nammAzhvAr.
srI visvaksEnAs appearance day is in the tamizh month of aippasi (thula, in sanskrit), the star of pooraadam
(uttara aashaada)
The slOka that we all recite before chanting vishNu sahasranAmam
yasyath viradha vakrAthyA: pArishadyA: parassadham !
vignam nignanthi sadhatham vishvaksenam thamAsrayE !!
is in fact a prayer to srI visvaksEna to remove all the obstacles that hinder our path of thinking about the Lord.
Prior to most rituals (family rituals like entering a new house, or rituals in the temple like the holy bathing of the
Lord), a ritual worship (ArAdhana) is done to srI visvaksEna so that all obstacles to the performance of the main
ritual are removed.
Sriman NATHAMUNI

Nathamuni ( Courtesy Srimatham.com)

Salutation:
Vyomna: Parasthath savitham samethya
Lakshmya nyogath kurukathiraja:
SamanthraRajathvayaMaha yasmai
Nathaya thasmai munaye Namosthu
namO achintya adhbutha akliShta jnAna vairAgya rASayE
nAdAya munayE agaadha bhagavad bhakti sindhavE

11

The following are excerpts from two common slOkAs that we recite everyday:
lakshmI nAdha samArambhAm nAtha yAmuna madhyamAm (With the consort of Lakshmi in the beginning,
and srI nAthamuni and yAmuna muni in the middle
nAthO pajzam pravrutham bahupir upAsaitham yAmunEya
prapanndhai:
Thratham samyak yathinrairitham akila thama: karsananum num
The above two slOkAs state that srIman nAthamuni occupies a central role in the spread of the srIvaishNava
sampradAya. Even though the srIvaishNava religion has existed from time immemorial, it has become prevalent
among many people only after srIman nAthamuni this is said by svAmi vEdAnta dEsika nAthOpajzam
praviruththam, and srI maNavALa mAmunikaL aruL peRRa nAthamuni mudhalaam nam dEsikarai allaal
pEdhai manamE uNdO pEsu {oh confused mind! Is there a lineage of AcharyAs other than the one which starts
from srIman nAdhamuni?}
srIman nAthamuni was born in veera nArAyaNa puram (present day kAttu mannAr kOvil, near chidambaram in
tamilnadu) to srI Isvara muni, who was the priest at the local temple for the Lord. srI Isvara muni named his son
as srI ranganAtha. At the proper age, young ranganAtha was initiated into learning the vEdAs, and proved to be
an accomplished learner. He helped his father Isvara muni in performing service at the local temple.
One day, both the father and son took leave of the presiding deity of the temple (srI mannAr), and left for a
pilgrimage of holy places north of veera nArAyaNa puram. They went to places like srI mathura, vrindAvan, the
yamuna river bank, srI gOvardhana giri, srImad dvAraka, ayOdhyA, sALagrama and badrinath. They lived on the
banks of yamuna, doing service to the Lord of the yamuna river bank yamuna-i-th-thuraivan. One day, srI
mannAr (the presiding deity at their homeplace) appeared in their dream and asked them to come back to Him.
So, they took leave of the Lord of the yamuna banks, and after pilgrimage of places ahObilam, ghatikAchalam,
kAchipuram and srIrangam, returned to their hometown. At their hometown, they performed service at the Lords
temple by lighting lamps, making garlands and singing sweet songs about the pastimes of the Lord.
One day, as srI ranganAtha was attending to his services, a group of srIvaishNavAs from the western land
(mElukOte) came to worship the Lord, and sang 10 songs. The first song started with the word ArA amudhE
Oh! My limitless nectar!. These 10 songs were incredibly beautiful and thoughtful, and the last song had the
phrase Or AyiraththuL ip-paththum these 10 songs among the 1000. Moved by the songs, and curious about
them, srI ranganAtha (srI nAthamuni) asked the srIvaishNavAs if they knew the 1000 songs, and who composed
them. He wanted to learn all the 1000 songs from them. The srIvaishNavAs replied Unfortunately, we do not
know any more than these 10 songs. We also do not know of anyone who knows all the 1000. These songs have
been given to us by our forefathers, and we keep reciting them, and they left for the next holy place.
After this incident, srI nAthamuni was always immersed in thought about these songs. Suddenly, one day, he
realized that there was a word kurukoor sadagOpan in the last song, and maybe if he goes to the place kurukoor,
he might get more answers. He took leave from the deity of the temple, and reached thiru-k-kurukoor (present day
AzhvAr thirunagari, near thiru-nel-vEli, in south tamizhnAdu), and paid his respects to the Lord at the temple
there polindhi ninRa pirAn The Lord who gives out radiance. A person by the name of srI parAnkusa dAsa
happened to be there. srI nAthamuni asked him about the songs that he had heard. srI parAnkusa dAsa, who was
born in the lineage of a great devotee of nammAzhvAr, the foremost of all devotees of the Lord, replied These
songs are part of thiru-vAy-mozhi. Thiru-vAi-mozhi and other holy compositions were lost a long time ago.
There is noone who knows them. But, we know the 11 poems of a work called kaNNi-nun-ciRuth-thAmbu.
Elders say that if someone learns these 11 poems, and recites them 12,000 times with great devotion and
meditation, that person may get the grace of nammAzhvAr. On hearing this, srI nAthamuni became ecstatic, and
with tear filled eyes requested srI parAnkusa dAsa to teach it to him. srI nAthamuni, after learning went the shade
12

of a tamarind tree (the same tree, under which srI nammAzhvAr lived when he was on this earth), and recited the
songs 12,000 times with deep devotion. When he completed reciting them, a voice echoed from the heavens
What do you desire?. srI nAthamuni immediately realized that it was the voice of srI nammAzhvAr, and said
svAmi! Please give us back thiru-vAy-mozhi and other holy compositions with great veneration. svAmi
nammAzhvAr took great delight at this request, and through divine powers taught srI nAthamuni not only the
holy compositions (divya prabhandham), but also esoteric concepts (rahasyArthAs), the ashtAnga yOga techniques
and its meanings.
srI nAthamuni resided in thiru-k-kurukoor for a while, and then left for veera nArAyaNapuram. There, he taught
the holy compositions to key disciples, and set them to music and dance. This great tradition of singing the holy
compositions with dance and music continues to this day at major temples. It is very accurate to say that without
srIman nAthamuni, we will NOT have the great wealth of knowledge we have. Can one even imagine a situation
where we do not have these holy compositions?
srI nAthamuni had 11 prominent disciples. They were srI uyya-k-koNdAr, thiru-k-kurugai kAvalappan, srI
piLLai karuNakara dAsar, nambi karuNAkara dAsar, Eru thiru udaiyAr, thiru-k-kaNNamangai ANdAn,
vAnamAmalai deivanAyaka ANdAn, uruputtUrAr Achchan, sokaththu AzhvAn, keezhai agaththu AzhvAn and
mElai agaththu AzhvAn.
He also blessed us with the following works nyAya tattva sAram, yOga rahasyam and Purusha nirNayam.
Unfortunately all the above works are non-existent today.
Sri UYYAKONDAR
Salutation:
NamasyAm Aravindhaksham Nathabhave Vyavasthitham
Sudhdhasththvamayam SowreravathAramivaparam
Namah: pankaja nEthraya Natha SripAda PankajE
Nyastha SarvaparAyAsmath kulanaadhaaya DhimathE
Life history:
Very little is known about the life history of srI uyya-k-koNdAr, also called srI puNdarIkAksha. What is known is
as follows.
srI uyya-k-koNdAr was anointed as the leader of all devotees by srIman nAthamuni. After srIman nAthamuni left
for the abode of the Lord, srI uyya-k-koNdAr continued to reach the great concepts (the esoteric meanings, the
thiruvAymozhi etc.) to his disciples who included srI rAma miSra (srI maNakkAl nambi). It is known that he
anointed srI maNakkAl nambi as the next preceptor. Also, srI uyya-k-koNdAr predicted that a son would be born
to srI Isvara Bhattar (another disciple who also happens to be the son of srI nAthamuni), and that this son should
be named after the Lord of the banks of the river yamuna - yamunai-th-thuraivan.
srI uyya-k-koNdArs place of birth is thiru-veLLarai, a place near srIrangam. He was born on the day of the star
kriththika, in the month chaitra. The other names by which he is referred to are padmakAksha, rajIvAksha and
aravindAksha. His prominent disciples were srI maNakkAl nambi, thiru-alli-k-kEni pAn perumAl araiyar, chEtlUr
sendAlankAradAsar, kOmadam thiruvinnakappan and ulagaperumAL nangai.

13

Sri MANAKKAL NAMBI

Salutation:
Anujjitha ZhaMayogama punya Janapadhakam
Asprushtamatha ragam tham Ramam dhurya mupAsmahe
Bhagavad bhakthi dhukThapthi krthaKadAvaKA hanam
Nimuktha Thapathrithayam SriRamam Saranpa saraye
ayathnathO yAmunam Athma dAsam, aLarka patrArpaNa
nishkrayEna
ya:kreethavaan aasthitha yowvarAjyam, namAmi tham rAmam amEya
saththvam
Life History:
svAmi maNakkAl nambi was one of the prominent disciples of srI uyya-k-koNdAr. For 12 years, just as
lakshmaNa was serving rAma, srI maNakkAl nambi served srI uyya-k-koNdAr. Especially after srI uyya-kkondArs wife passed away, srI maNakkAl nambi took care of all the household activities at his house. This
included taking care of the two little daughters of srI uyya-k-koNdAr. One day, srI maNakkAl nambi was
escorting the two little girls from their playground to the house. There was a fairly large puddle of water that the
girls could not cross without getting their feet muddy. They were hesitating to cross the puddle. On seeing this, srI
maNakkAl nambi lay down, with outstretched hands across the puddle and asked the two small girls to walk on his
back so that they wil not get dirty. When they reached home, srI uyya-k-koNdAr first saw the two children. srI
maNakkAl nambi was inside the house, doing some chores. srI uyya-k-kondAr asked the girls how they managed
to get home without getting their feet muddy as there was so much water left from the rain in the past two days all
over the place. The children told him what had transpired. srI uyya-k-koNdAr immediately summonded srI
maNakkAl nambi and gently chided him for doing this. He also was so pleased with srI maNakkAl nambi that he
taught the esoteric meaning of one of the most important slOkAs in our religion (the dvaya mantra) to him again.
After srI uyya-k-kondAr passed away, srI maNakkAl nambi took over the leadership of the devotees, and taught
all the esoteric meanings and the holy compositions to his disciples. As predicted by srI uyya-k-koNdAr (and srI
nAthamuni), a son was born to srI Isvara muni in the month of aadi in the star of uththarAdam. SrI maNakkAl
nambi named the baby as yamunai-th-thuraivar (later came to be known as yAmunAcharya).
srI yamunai-th-thuraivan was educated in the proper sAstrAs and the various branches of spiritual knowledge
(vEdAs), and got married at the proper time. Later, he was given half the kingdom (of the place where he was
residing), and was given the name ALavandhAr the one who came to rule. This incident in his life history will
be elaborated upon in the section on srI ALavandAr. He started to rule the kingdom, and generally took little
interest in spiritual activities.
srI maNakkAl nambi learned about this, and became sad. srI nAthamuni, and srI uyya-k-koNdAr had passed on to
srI maNakkAl nambi the great wealth that is the srIvaishNava religion, and srI yamunai-th-thuraivan, though he
was the grandson of srI nAthamuni, was not bothered about this great wealth at all. srI maNakkAl nambi went to
the palace to meet the young king, and was not allowed to go near the king. Undeterred, he inquired the kitchen
cooks as to what the most favourite dish of the king was. They mentioned that the king liked a green called
thUduvaLai (a local green with medicinal properties). srI maNakkAl nambi started to bring this green every day,
and the cooks cooked them for the king. This happened for a few months, and suddenly srI maNakkAl nambi
stopped giving the greens. After four days of food without his favourite green, the king yamunai-th-thuraivan
asked the cooks what the matter was. The cooks said that an elderly scholar brought them without fail for the past
14

few months, and suddenly stopped bringing them. The king told that the next time the elderly person comes, he
wanted to see him, and ordered the cooks to bring the elderly person to him if he comes. After a few days, srI
maNakkAl nambi brought the green again. This time, the cook took them to the king. The king asked Why were
you bringing this for a few months? Is there anything you need from me?. srI maNakkAl nambi replied I do
not need an wealth from you. I know about the wealth that was handed over by your forefathers. I know where it
is hidden, and would like to give it back to you. Yamunai-th-thuraivan was surprised to hear this, and asked srI
maNakkAl nambi about the wealth. srI maNakkAl nambi replied that he had to teach it to yamunai-th-thuraivan
over some time. He stayed in the palace, and taught the 18 chapters of srI bhagavad gIta to yamunai-th-thuraivan
along with its meanings. After this, he felt that yamunai-th-thuraivan was ready to receive the crown jewel of all the
wealth. He took the young king ot SriRangam, and showed him the beautiful Lord who resides there. On seeing
the Lord, yamunai-th-thuraivan was moved to tears, and he cried I have wasted so many years. He stayed back
in srIrangam, and learnt the wealth (all that was taught by srIman nAthamuni to his disciples which was passed
along to srI uyya-k-koNdAr and srI maNakkAl nambi) from srI maNakkAl nambi.
When he was ready to leave this earth for the abode of the Lord, srI maNakkAl nambi told yAmunai-th-thuraivan
(who had, by now taken the path of ascetics, and was widely known as srI ALavandAr) You, who is related to
SriNathamuni should follow His teachings, propagate it and do not forsake SriRangam. After this instruction, he
left for the abode of the Lord srIvaikuNTa.
Sri PARASARA BHATTAR
Salutation:
srI parAsara bhattArya: srI rangEsa purOhitha: |
srIvatsAnka suta srImAn srEyasE mEsthu bhUyasE ||
Life history:
svAmi parAsara Bhattar was one of the twins born to kUrattAzhvAn and AndAL.. Although it is known that he
was born in the month of vrishaba, and in the star of anurAdha (anushAm, in tamizh), the year of his birth is
not accurately known due to conflicting information from various sources. One such year of birth is 1062 A.D.
According some other interpretations, it is between 1073 A.D and 1078 A.D. There are various versions on the
duration of his lifespan ranging from 30 years to 90 years.
Parashara, one of the twins- the other one being SrirAma Pillai also known as vEdavyAsa Bhattar- was named by
Swami Ramanuja himself in honor of the great sage who wrote Vishnu PuraNa. That the birth of the twins is
attributed to the divine grace of Lord Sriranganatha is seen in the following story. KUrattAzhvAn, foremost
among the disciples of Swami Ramanuja, though was very wealthy, came to Srirangam renouncing all his wealth in
his native place called Kuram. He and his wife AndAl carried on in their daily life by consuming the food they
received in alms after offering the same to the Lord. On one particular

15

Sri Parasara Bhattar

rainy day, AzhvAn could not go out to collect alms (as was the practice of renounced people in those days a
practice called uncha vritti, where a person collected just enough grains to eat for the day from people who were
willing to give), and had to go to bed without food. AndAl heard the temple bell ringing announcing the nightly
offering of food (naivEdyam) to Lord Sriranganatha and thought to herself - Lord! You are enjoying your food
when your ardent devotee is kept hungry. Is it right on your part? . In no time, the priest of the temple knocked
on their door with all the temple paraphernalia and prasadam (food that is offered to the Lord, to be eaten by
devotees). AzhvAn took just a little bit and gave two morsels to AndAl and sent the rest back. Twins were born to
them that year reminding one of the births of Sri Rama and his brothers after their mothers consumed the
payasam in the putrakAmEshti yagna conducted by Dasaratha. Because of this, Parashara Bhattar is said to be the
son of Sriranganatha Himself. It is said that when he was just a baby, he was taken to the temple and put in a
cradle there which was rocked by none other than Sriranganayaki Herself. Bhattar himself has mentioned this in
Srirangarajastava (shlOka 17) as SrirangarAja kamalApada lAlitatvam.
When Swami Ramanuja came to the twins naming ceremony, Sri Embar brought the babies to show him, reciting
dvaya mantra in the their ears to ward off evil. Ramanuja asked of Embar, There is the fragrance of dvaya
mantra near these babies, did you do this? Embar replied Yes. I have been uttering dvaya in their ears for their
safety. Then Ramanuja said You be their AchArya!. Accordingly, Embar a.k.a Govinda Bhattar became their
AchArya subsequently.
Parashara had the unique privilege of a highly prodigious mind from childhood .When he was just 5 years old, he
asked his father why NammAlvAr used mutually contradictory adjectives siru (small) and mA (big) as in siru
mA manishar (literally, small big human being) for which AzhvAn replied that it meant that some, though small
in build, could be big in knowledge.
Parashara got initiated into the Vedas and divya prabhandham after his upanayanam at the age of eight. He was so
fortunate to have been nurtured directly by stalwarts of Srivaishnavism namely Swami Ramanuja himself,
KUrattAzhvAn and Embar. He was married to a girl named Akkacci from MahapurnAs family with the help of
Ramanujas intervention. Subsequently, he got a son by name Naduvil Tiruvidhi Pillai.
16

Swami Ramanuja inspired Bhattar to write the highly scholarly commentary bhagavad guna darpaNa (the
mirror that shows the divine qualities of the Lord) on Sri Vishnusahasranama. In guruparamparAprabhAva (the
authoritative, documented history of the life of our teachers), the following vivid description is given of how
Parashara won over an advaita vEdAntin in TirunArAyanapuram to bring him to the Srivaishnava fold. There
was a very learned and well known vedAntin in TirunArAyanapuram whose fame Bhattar also came to know and
got the strong desire to bring him to the vishitAdvaita school of thought. Towards this end, he took Swami
Ramanujas permission and arrived at TirunArAyanapuram. The vEdAntin had also heard of Bhattar and his
intellectual accomplishments. When he arrived, the local people told him that it would be impossible to see him
without defeating his associates in intellectual discussions and advised that he go attend the daily feast conducted
by the vEdAntin. Bhattar then went to the feast next day and stood next to the vEdAntin and when asked whether
he was Bhatta and what he wanted, he answered in the affirmative and said that he had come seeking intellectual
debate with the vEdAntin. The vEdAntin agreed to have a debate. Bhattar defeated him after nine continuous
days of intense debate. On the tenth day, Bhattar condemned advaita giving a discourse on TirunedundAndaham.
The vEdAntin was completely taken away by this and became Bhattars desciple immediately. Subsequently the
vEdAntin gave up worldy possessions and took up sanyasa and went to see Bhattar in Srirangam. Then Bhattar
welcomed him by saying nam (our) Jeeyar has come! and since then the name namjeeyar or Nanjiyar came to
be known.
For some time Bhattar had to leave Srirangam and live in Tirikkottiyur as a protest against a chieftain when he
encroached the house of Pillai Pillai AzhvAn in order to build the outer wall of the temple and retuned to
Srirangam only after the chieftains death.
Bhattar is credited with several original interesting elucidations and interpretations of parts of the divya
prabhandhams, which are popularly known as Bhattars nirvAhams.
Bhattar wrote twelve works ten in Samskrita and two in Tamil in addition to a number of individual verses in
Samskrita. The Samskrita works are : AshtaslOki , KriyAdIpa, Bagavadgunadarpana, SrIguNaratnakOsha,
Sriranganatha stOtra, Srirangarjastava, TatvaratnAkara, Tatvatraya, Adhyatmakhandadvaya vivarana and
LakshmIkalyana nAtaka. The Tamil works are KaisikapurANa and commentary on a particular stanza of
Tirumangai Alvars TirunedundAndakam called Maivannanarungunji.
Brief description of some of the works follows:
AshtAshlOki: As the very name indicates, this work is in eight verses. Marked by brevity and clarity, this explains
the essence of three important secrets of the Srivaishnava religion namely the ashtAkshara, the dvaya and the
charamaslOka. The first four verses are devoted to explanation of the ashtAkshara and the next two expound
dvaya and the last two, charamaslOka.
Bagavadgunadarpana: This is the masterly commentary on Visnusahasranama which forms part of the
AnusAsanaparva of the Mahabharata. In this, Bhattar explains the tattva, hita and purusartha according to the
visitadvaita school and brings out the glory of the Supreme Lord as saguna Bramha. He also discusses the sarIraatma-bhava between the universe and the Lord, the state of release, the supremacy of the Lord and his inseparable
relation with Sri Mahalakshmi.
SriguNaratnakOsha: This hymn is addressed to Sri comprising 61 stanzas. Drawing profusely from the episode
of Sita in the rAmAyana , Bhattar justifies the motherhood of Lakshmi engaging her Lord in a lively and lovely
conversation, pacifying the anger of her Lord . The concept of purushkAra between the Lord and the Jiva owes
much to the picture of Lakshmi as described by Bhattar in this work.
Sriranganatha stOtra: This is a beautiful lyric in six verses. Known for its candid and clear style this brings out
the pangs experienced by an ardent devotee when separated from the chosen deity. It is said that Bhattar
17

composed this stOtra when he had to go away from Srirangam due to the displeasure he incurred of the Chola
chieftain.
Srirangarajastava: This is the longest and the most important stOtra composed by Bhattar. It contains 232 verses
and is divided into two sections called Purvasataka and Uttarasataka. The first section deals with glory of
Ranganatha including description of the temple, the environs, the Kaveri, and the gardens surrounding the temple.
The uttarasataka deals with the supremacy of the Lord, claims of other schools of thought regarding purport of
upanisadic texts, the nature of mOksa and the like.
Commentary on Maivannanarunkunji: This is a highly elaborate commentary on a particular stanza of
Tirumangai Alvars Tirunedundandkam. Bhattar offers a variety of interpretations for this verse in the general
context of the entire section which contains 30 stanzas. The interpretations he offers are from different viewpoints taking each decade as a unit closely connected with one another. These standpoints are those of tirumantra,
dvaya and the charamashlOka.
Sri NANJEEYAR
Salutation:
namo vedAnta vedyAya jagatmangaLa hetave
yasya vAkamruta sArapUritam bhuvanatrayam
Sri Nanjeeyar was the disciple of Sri Parasara Bhattar, the son of Sri kUrattAzhvAn and the acharya of Sri
Nampillai. He was the first acharya to write commentaries for both Thiruvaymozhi as well as prabandhams of
other Azhvars. His commentaries are the earliest ones that have a style of explaining each word and phrase that
the AzhvArs use in the pAsurams, and then quoting other teachers in detailing the meanings.
Life history:
It is believed that Nanjeeyar lived from 1113 CE to 1208 CE (95 years). He was born in the city of
Thirunarayanapuram, near Mysore in Karnataka. He grew up in the town of Kankorai. He was the direct disciple
of Parasara Bhattar and it was to him that Bhattar handed over the stewardship of the religion. One of Nanjeeyars
greatest contributions was the identification (and anointment) of srI nampiLLai as the next leader of the
sampradAyam.

18

Sri Nanjeeyar
Nanjeeyars original name was Madhavacharyar. Since he had outstanding knowledge of the Vedantas, he was
generally referred to as vEdAnti. He was renowned as an acharya in the Advaitic tradition initially. Swami
Ramanuja, before leaving this world called Bhattar and told him about Vedanti and asked that Bhattar correct him
and being him into the Srivaishnava fold. This shows the greatness of Nanjeeyar. Ramanuja had already done a
similar act with the advaitin Yajnamurti, and gave him the name Arulala Perumal Emperumanar. However, due to
old age Ramanuja was unable to do the same with Madhavacharyar and therefore gave the task to Bhattar.
As Vedanti, Nanjeeyar lived with great fame in Thirunarayanapuram. Once a Brahmin from Srirangam met him
and told him about Bhattars greatness. From that time on, Vedanti was eager to meet Bhattar. When the brahmin
met Bhattar and told him the incident, Bhattar aked him what he told Vedanti. The Brahmin replied that he told
Vedanti that Bhattar knew all sastras. Bhattar then told the Brahmin that he should have told Vedanti that Bhattar
also knew Thirunedunthandagam. The next time the Brahmin met Vedanti he repeated that to him. Vedanti was
then wondering about this work that he had not come across before.
Bhattar then later traveled to Thirunarayanapuram to challenge Vedanti. He went there in a palanquin, surrounded
by his disciples, in a procession. Upon seeing that the local people told Bhattar that he would not be able to meet
Vedanti if he went like that. They advised him that Madhavacharyar was in the habit of feeding brahmins each day
and if he went as one of those brahmins, he will able to meet him quickly. Therefore, Bhattar dressed as a poor
brahmin and went to his place. There Bhattar met Madhavacharyar who asked him why he was waiting there.
Bhattar replied that he was waiting for some alms. Madhavacharyar asked him why he was not eating with the
other brahmins then. Bhattar replied that he did not come there for food but that he wanted the alm of
philosophical debate. Madhavacharyar instantly recognized that it was Bhattar who was thus challenging him.
He accepted the challenge and a debate raged for nine days between them. On the tenth day, Vedanti agreed that
he had lost and that the interpretation of the Vedas according to Visistadvaitham was the true philosophy. He
surrendered at the divine feet of Bhattar who then performed pancha samskaram to him and returned to
Srirangam.
19

Madhavacharyar then continued to live in Thirunarayanapuram with his two wives and all his wealth. Once, a few
brahmins came to his house and his wives sent them away without food. Upon returning to his house and hearing
the news, Madhavacharyar grew greatly dejected with his wives in their failure to feed the poor. He therefore
divided his wealth into three portions, gave two of the portions to his wives and took one portion to give to
Bhattar for service to the Lord. He then renounced this world and took sanyashrama dharma and left for
Srirangam to meet Bhattar.
On the way, he was met by Sri Anandahzvan, a disciple of Ramanuja. Anandazhvan told him that if he continued
to live as usual by eating when hungry, taking a bath when sweating and surrendered at Bhattars feet, that he
would not be rejected from paramapadham. There was no need to become a sanyasi. Anandazhvan then blessed
him saying that having done it he should now be born in Thirumantra and grow in Dvaya and recite nothing but
Dvaya.
When Vedanti reached Srirangam he fell at the feet of Bhattar. Bhattar then picked him up calling him nam
jeeyar (Our Jeeyar) and embraced him. From that day forward, Vedanti came to be known as Nanjeeyar. This
event must have occurred around 1137 or 1138 CE.
Nanjeeyar then continued to live with Bhattar in Srirangam and became a close disciple to him. There are
countless stories in Guru Parampara Prabhavam, Vyakhyanams, Varttha Mala, etc which recount events of
interaction between Bhattar and Nanjeeyar. These events bring out the best in the Srivaishnava Sampradhayam.
Nanjeeyar would ask very many questions to Bhattar and Bhattar would answer them with amazing dexterity. So
much so, it became known in the sampradhayam that there was no one to ask questions like Nanjeeyar and that
there was no one to answer them like Bhattar. These stories also show the immense devotion that Nanjeeyar had
for his acharya, Bhattar.
After Bhattar attained paramapadham, Nanjeeyar took over the leadership of the sampradhayam in Srirangam. At
this time he selected Nambur Varadacharyar, a disciple of his, to write down his works in silk sheets. He then gave
his works in palm leaves to Varadacharyar who then left for his home town of Nambur to write them down.
Varadacharyar lost the palm leaves as he tried to swim across the Cauvery river. As he was mouring the great loss,
the Lord appeared hin his dream and told him to write them again from his memory.
When Varadacharyar returned the silk sheets to Nanjeeyar, Nanjeeyar was amazed to see that the sheets contained
his words but also additional references that he had made in discourses but had not put down in writing. When he
questioned Varadacharyar about the same, Varadacharyar fell at his feet and told him what had happened.
Nanjeeyar then picked him up and embraced him and called him nam piLLai (Our Son). From that day on,
Nambur Varadacharyar was known as nampiLLai. NampiLLai would go on to inherit the sampradhaya leadership
from Nanjeeyar and become the next great acharya of the tradition.
When Nanjeeyar was old and not well, a person called Petri came to see him and asked him what he wished for.
Nanjeeyar replied that he would like to hear Arayar recite the Periya Thirumozhi pasuram thUviriyamalaruzhakki
and also see the front and behind beauty of Namperumal as He comes in a procession. This was arranged for and
Varamtharum Perumal Arayar recited the pasuram. It is said that when Arayar recited the fourth pasuram of the
pathigam, Nanjeeyar spoke a few words about its meanings and attained paramapadham. Guru Parampara also
records that Nanjeeyar saw Namperumal in a procession as per his wish and then speaking a few words of good
advice to his disciples including Nampillai, he reached His abode.
Works:
Nanjeeyar was the first acharya after Thirukkurugaippiran Pillan, to write vyakhyanam in maNi pravALam (a
mixture of Tamil and Saskrit) for Azhvars prabandhams. It is interesting to note that while Pillan wrote his work
under the order of Ramanuja, Nanjeeyar did his work under the order of Parasara Bhattar. In Upadesa
20

Ratthinamalai, Manavala Mamunigal mentions that Nanjeeyar wrote several vyakhyanams - nanjeeyar seytha
viyAkkiyaigaL nAliraNdukku.
His works are:
Thiruvaymozhi OnbathinAyirappadi Vyakhyanam
Thiruppavai IrAyirappadi Vyakhyanam
Kanninun Sirutthambu Vyakhyanam
Thiruppallandu Vyakhyanam
Vyakhyanams for the Thiruvanthathis
Saranagati Gadya Vyakhyanam
Of these works, only OnbathinAyirappadi Vyakhyanam and Kanninun Sirutthambu Vyakhyanam are
available now.
theNdiraisoozh thiruvarangam sezhikkavanthOn vAzhiyE
seemAthavanennum selvanAr vAzhiyE
paNdaRaimaRaith thamizhpporuLaip pagaravanthOn vAzhiyE
panguniyil uththiranAL pAruthiththAn vAzhiyE
ondodiyAL kalavithanai ozhiththittAn vAzhiyE
onbathin AyirapporuLai Othumavan vAzhiyEeaNdisaiyum
eNdisaiyum seerbattar iNaiyadiyOn vAzhiyE
ezhilperugum nanjeeyar inidhu oozhi vAzhiyE
SRI NAMPILLAI
Salutation:
vedantavedyAmrutavArirAshe: vedArtthasArAmruta
pUramakruyam |
AdAyavarshantamaham prapadye kAruNya pUrNam
kalivairi dAsam ||
Sri Nampillai was the disciple of Sri Nanjeeyar and the acharya of Sri Periyavaccan Pillai. His vyakhyanam eedu
36000ppadi, popularly known as just eedu is considered the greatest vyakhyanam written for Swami
Nammazhvars Thiruvaymozhi. It was this vyakhyanam that Swami Manavala Mamunigal presented as a series of
discourses in a period of one year in Srirangam at the end of which Azhagiya Manavalan Himself delivered the
Srishailesha Dayapatram thaniyan.

21

Life History:

Sri Nampillai (Courtesy: Srivaishnavan.com)

Nampillai was born in the city of Nambur. His original name was Varadarajar. He was born in the star Kartthigai
in the month Kartthigai the same as Thirumangai Azhvar. Since he was born as the amsam of Thirumangai
Azhvar, he was also known as thiru-k-kalikanRi dAsar.
He then moved to Srirangam and was one of the many disciples of Nanjeeyar, who was the direct disciple of Sri
Parasara Bhattar and to whom Bhattar had handed over the sampradhayam before attaining paramapadham.
Through Bhattars grace, Nanjeeyar had written a vyakhyanam called 9000ppadi for Nammazhvars
Thiruvaymozhi. He then decided to have this work written down in silk sheets and was looking for someone who
could do a good job of it. He asked his disciples who that person could be and they pointed to Nambur
Varadarajar. Nanjeeyar called Varadarajar and asked him to write something down which he did. Nanjeeyar
appreciated his writing but was wondering how he could let one not initiated into the sampradhayam write
Bhagavad Vishayam. Varadarajar then fell at Jeeyars divine feet and requested him to initiate him into the
sampradhayam. Jeeyar felt kindness in his divine heart and performed pancha samskaram for Varadarajar and
taught him the 9000ppadi in full. Then he handed over the 9000ppadi manuscript to him and told him to rewrite
them in silk sheets. Varadrajar then took the manuscripts and obtained permission from Nanjeeyar to go back to
his home town and rewrite them.
On the way back to his home town, he had to cross the Cauvery river and at one place he had to swim across it.
So, he put the manuscript in a towel and wrapped it around his head and started to swim. At that time, a wave
came and took away the towel and manuscript. Varadarajar got to the other side and became greatly distressed that
he had lost the manuscript. However, he managed to rewrite the whole script again from memory, as Nanjeeyar
had taught him the whole work, and being one of great scholarship added additional references and meanings here
and there in the work that added to its greatness. He then took the work back to Jeeyar who upon reading it was
amazed to see these beautiful additions to it. When he asked about it to Varadarajar, he fell at Jeeyars feet and told
22

him the whole story. At which time Nanjeeyar picked him up and embracing him called him nam piLLai (Our
son) and gave him the name thiruk-kalikanRi dAsar.
From that day onward, Nambur Varadarajar came to be known as nampiLLai.
Nampillai then never left Nanjeeyars divine company and continued to perform all kinds of service to him. When
Nanjeeyar completed one hundred Thiruvaymozhi Upanyasams, Nampillai performed sadAbishekam ceremony
for him.
Nampillai continued to learn more and more from Nanjeeyar and his fame began to spread. During this time,
disciples such as Periyavaccan Pillai, Vadakku Thiruveethi Pillai, Pinbazhagiya Perumal Jeeyar, Eeyunni Madhava
Perumal gathered at Nampillais feet. Seeing this Nanjeeyar was very pleased.
Seeing Nampillais fame and the great number of disciples he had, Kanthadai Thozhappar, the grandson of
Mudhaliyandan, felt great jealousy and one day severely reprimanded him in front of Namperumal. Nampillai
feeling great sadness left for his home. When Thozhappar returned to his home, his wife who had heard about the
student was greatly distressed and did not perform any of her duties. Seeign this, Thozhappar asked her why she
was ignoring him and her duties something she had never done before. She replied that he had insulted
Nampillai who is verily the reincarnation of Nammazhvar; and having done that, he is not even regretting the act.
So, she wanted no further association with him who had committed a great bhAgavata apacharam. At which time,
Thozhappar recognized his great error and asked her how he could rectify it. She replied that he should seek
Nampillais pardon. He agreed and asked her to go along with him as he was ashamed to go alone. She agreed and
they both came out to go to Nampillais home.
In the meantime, Nampillai who had gone home from the temple sent all his disciples to their homes, did not take
any food all day and in the evening covering himself with a blanket went alone to Thozhappars home and stayed
there in his front gate.
When Thozhappar and his wife came out they were amazed to see Nampillai in front of their home. Thozhappar
then enquired if Nampillai had come there to commit a folly for what happened at the temple. Nampillai fell at his
feet and replied that he was there to seek his redemption for having caused such grief in the heart of the grandson
of Mudhaliyandan that he had to say these things in the temple. Upon which Thozhappar picked up Nampillai and
embrazing him said that he had thought that Nampillai was the acharya to only a few disciples till that day and that
he has now realized that he is the acharya to the whole world. From that day forward, Nampillai came to be
known as Lokacharyar.
Naduvil Thiruveethi Pillai Bhattar, a grandson of Kuratthazhvan, had initially succumbed to jealousy but later had
seeked Nampillais divine feet and taken him as his acharya. Having listened to Nampillais discourses on
Thiruvaymozhi, he wrote them down in an extensive work of 125000 padis. Upon finding that, Nampillai said that
he should not have written such and extensive work without asking for his acharyas permission and destroyed the
manuscript.
Nampillai then asked his disciple Periyavaccan Pillai to write a vyakhyanam for Thiruvaymozhi and thus was born
24000ppadi.
Later Vadakku Thiruveethi Pillai wrote down Nampillais discourses on Thiruvaymozhi as a manuscript and
showed it to Nampillai. Nampillai saw that it was neither short nor long and was written beautifully in 36000
padis. He appreciated Vadakku Thiruveethi Pillais effort but told him that he should not have done it without his
permission. Therefore, he took the manuscript and hid them in his home. Later Eeyunni Madhava Perumal prayed
to Namperumal for a long time and asked for the manuscript. Namperumal then asked Nampillai to give the
manuscript to Madhava Perumal and Nampillai accepting the divine order did the same.

23

Nampillai continued spreading the sampradhayam for many years. After which, laying his head in Naduvil
Thiruveethi Pillai Bhattars lap and his feet in Pinbazhagiya Perumal Jeeyars lap, he focused his mind on
Nanjeeyars feet and attained His divine abode.
Works:
Eedu 36000ppadi Vyakhyanam for Thiruvaymozhi
thEmaruvum sengamalath thiruththALgaL vAzhiyE
thiruvaraiyil pattAdai sErmarungum vAzhiyE
thAmamaNi vadamArvum purinUlum vAzhiyE
thAmaraikkai yiNaiyazhagum thadampuyamum vAzhiyE
pAmaruvun thamizhvEdham payilpavaLam vAzhiyE
pAdiyaththin poruLthannaip pagarnAvum vAzhiyE
nAmanuthal mathimugamum thirumudiyum vAzhiyE
nampiLLai vadivazhakum nAdORum vAzhiyE
kAthaludan nanjeeyar kazhalthozhuvOn vAzhiyE
kArththigaik kArththigai uthiththa kalikanRi vAzhiyE
pOthamuda nAzhvAr soRporuLuraippOn vAzhiyE
pUthUrAn pAdiyaththaip pugazhumavan vAzhiyE
mAthakavAl evvuyirkkum vAzhvaLiththAn vAzhiyE
mathiLarangar Olakkam vaLarththittAn vAzhiyE
nAthamuni ALavandhAr nalampugazhvOn vAzhiyE
nampiLLai thiruvadigaL nAdORum vAzhiyE

24

sri VADAKKU THIRUVEEDHI PILLAI

Sri Vadakku Thiruveedhi Pillai occupies an important place in our Acharya Sampradhya. Though he has not
rendered any original work, he was the best exponent of Nampillais commentary to Thiruvaimozhi;
Birth place:
Year of birth:
on PERIYA
There is another
as pramaadhi)
Family:

Srirangam ,Vadakku thiruveedhiyil Thirumaligai.

sarvajit year, aani month, Krishashtami, svAthi star (1168 A.D). (This information is based
THIRUMUDI ADAIVU, attached to 6000 ppadi Guruparampara prabhavam.
version mentioning the year
Vadamal, Mudumbai, Sreevatsa Ghotram Yajus saka,Apasthambha Sutram.

Name:

Dravidavedhartha Desikar, Sri Krishnapather.

Sons:

Pillai Lokachariar and Azhakia manavala perumal Nayanar

Thiruvaradhanam: Azhakiamanavala perumal Nayanar.

Acharya:
Nampillai..
Disciples:
Works:
Life span:

Pillai Lokacharyar, Azhzkiya manavala perumal nayanar, Koorakulothama dasar.

EEDU 36000 to THIRUVAIMOZHI as narrated by Nampillai.
97 years.

He is one of the favorite disciples of Nampillai. He maintained celibacy, though married. One fine day, when
Acharya Nampillai was taking rest,. his disciple Ammi , mother of Vadakkuthiruveedhi pillai, complained to
Nampillai that her son is not conducting a married life; rather is afraid of approaching his wife, complaining that
he was encountering her as a serpent when she was with her in privacy. She requested Nampillai to bless her son
with a ward to the family. Nampillai consoled her and advised her to bring her daughter in law after she has
finished a monthly periods. As directed the daughter was brought in the presence of Nampillai and blessed her.
Nampillai also advised Vadakku Thiruveedhi pillai to spend the night with his wife and also advised him that he
will be doing a righteous duty as a grahasatha. VTVPillai complied with the advice of his Acharya.
In due course, his wife became pregnant and a son was born in the family. He is the famous Pillai Lokacharya.
Nampillai rendered KALASHEBHAM during the day and he had directed Peria vachan pillai to record them.
VTVPillai also recorded them without permission. One day he invited his Acharya Nampillai for dinner.
Nampillai consented and visited his house. He was to do Thiruvaradhanam there..But, he saw the bundle of palm
leaves containing his discourses. He enquired about it. VTV Pillai informed that he has rendered his work without
any addition or alteration. Nampillai was not satisfied. He said that you do not have my permission to do so and it
is not correct for a disciple to behave in this fashion. VTVpillai apologized and begged his pardon. He represented
that he has done so only to remember the discourses. Thereupon, Nampillai directed him to do the
Thiruvardhanam and he began to study the record. The reading was continued even after dinner.The scrutiny of
the record was assisted by Periavachan pillai and Sriyazhvanapillai The recording was very fine and it was admired
by all. They exclaimed that it was like a decorated elephant marching.
Still , as it was done without permission, it was taken over by Nampillai. Later it was handed over to EEynni
Madhavar (Sriyazhvanapillai) by Nampillai. From him it came in to usage in due course. (Though
Madhavachariyar got the EEDU, it was handed over to his son Padmanabhan and from him to NaloorPillai. From
him it was taught to Thiruvaimozhi Pillai.Upto this position, the preaching was in a restricted manner. When it was
25

taught to Manavala Mamunigal, it began to spread widely.

Manavalamamunikal rendered Kalashebam for one year in the presence of Lord Renganatha and Periapiratti. It
was the desire of the Lord to hear EEDU Kalashebam from Manavalamamunkal. Thus he became the Acharya for
the Lord and was honored with the THANIAN SREESAILESA DAYAPATRAM. This happened in the year
1371.A.D.
There was another incident in the life of VTV Pillai. He was fortunate to have his recordings spared to be spread
for future. But, one Naduvil Thiruveedhi Bhatter in the famliy of Koorathazhvan, also did the recordings of
Nampillai without his permission. When it was presented to Nampillai, he was reprimanded for his behaviour. It is
not proper for the disciple to record or write without the prior permission of his master. Further more, Nampillai
observed that it was lengthy one. Such practices will set bad example in the relationship of master and disciple. He
drenched it in water and allowed it to be eaten by white ants.
The contemporaries of VTVPillai are
Ramanujarya, son of Nampillai
Kandhadai Thozhappar
Naduvil Thiruveedhi Bhattar
Periya vachan pillai
Eeyunni Madhavar
Pinbhazhzkiya perumal Jeeyar Vanmamalai dasar
Salutation for Sri Vadakku-th-thiruveedhi-p-piLLai:
Sree Krishna paada paadaabhjE namaami sirasaa sadhaa |
Yatprasaada prabhaavEna sarva sidhdhirabhoon mama ||
Sri PILLAI LOKACHARYA
Salutation
LokAchArya guravE krushNapAdaSya SUnavE I
SamSArabhOgiSandashta jIvajIvAtavE nama: II
His Life
Sri Manavala Mamunigal (MM) composed a work called Upadesarattinamalai to commemorate the lives and works
of Azhwars and Acharyas. In this great composition he has singled out one acharyan , in honor of whom, he
devoted several pasurams. This acharyan so revered by Sri MM is Sri Pillai Lokacharya (also known as Ulagariyan).
Sri PL was born in 1205 AD on the occasion of Aippasi, Thiruvonam. Those were days when Sri Vaishnavam
flourished under the able leadership of the august Sri Nampillai. His disciples included several luminaries;
prompting the oft quoted Nampillai ghosthiyO, Namperumal ghostiyO. The most prominent amongst these
disciples were Sri Vadakku Thiruveethip Pillai (VTP) and Sri Periya Vaachaan Pillai (PVP), who authored the two
most authoritative commentaries on Sri Nammazhwars Thiruvaymozhi, viz. muppattiarayirapadi (36,000) or Edu
and the irupattinalayirapadi (24,000) vyakhyanams respectively. Sri VTP was blessed with two sons. The eldest of
the two was Sri PL and the second was Sri Azhagiya Manavala Perumal (AMP) Nayanar. Sri VTP named his eldest
son after his acharya Sri Nampillai who was also known as Lokacharya or Ulagariyan. To gain the quintessence of
26

Emberumanars darsanam very clearly one need to look no further than the works of Sri PVP, VTP, PL and AMP
Nayanar.

Sri Pillai Lokacharyar

Both brothers grew up and lived in Srirangam. They learned from their father as well as from other contemporary
acharyas like Sri Nampillai. It is said that when they were young they overheard their father expressing some
regrets about gruhastasrama. This incident left an indelible impression on the young minds and as a consequence
they remained brahmacharis throughout their lives and rendered magnificent kainkaryams to Namperumal and
bhagavathas.
Sri PL would be considered a social revolutionary in that he was the first acharyan who wrote independent works
in the vernacular language that expounded the Vedanta and on account of his views on caste. In the latter instance
he was a blazing visionary and pioneer, the likes of which finds no rival in the past or present, saving his younger
brother. He very staunchly held that ALL that mattered was a bhagavathas devotion to Perumal and that any
consideration of the caste of a bhagavatha constituted a GRAVE apacharam!!! (Sin)

27

Sri PL was a practical acharya who practiced what he preached. Included amongst his disciples was a Harijan by
the name of Vilancolaipillai. This mahatma had several Brahmin bhagavatas as disciples. To fully grasp the
immensity of Sri PLs views and actions, they must be evaluated in the timeframe in which they occurred, ie,
almost 800 years ago. Understandably then, several baghavathas in Srirangam took exception to Sri PLs position.
These objections reached a level of criticality that in turn necessitated Sri AMP Nayanars having to formally
vindicate his brother. However, Sri PL never soft peddled these issues!!! He composed several works in which he
very directly and explicitly covers these issues. Notable amongst the many works that were composed for the
benefit of future generations by this supremely benevolent acharyan are eighteen in Manipravala style, that are
called Ashtadasa Rahasyangal, and that leave no aspect of Visistadvaita uncovered.
Srirangam was sacked in 1327 by Mohemedan invaders led by Malik Kafur. In what is certainly a clear expression
of Gods will hath no why, some parama bhagavathas like Sri PL, Sri Sudarsana suri and Swami Vedanta
Desikan had to suffer extreme hardships. What follows is a description of some the details of the raid and are
heart wrenching. In that catastrophe, several (12,000 according to one account) Sri Vaishnavas lost their lives. The
leading acharyas like Sri PL and Swami Desikan (Sri Sudarsana suri was very aged) provided outstanding courage,
conviction and leadership. With no thoughts about their own lives or well being, they planned on a course of
action the fruits of which we enjoy today.
Sri PL, out of concern for harm to Periya Perumals and Namperumals thirumeni, had a brick wall built before
Periya Perumals archa vigraham, thereby deceiving the invaders. He physically carried Namperumal and fled
Sriranagam, not out of concern for himself but out of extreme concern for Namperumal! The mental image of the
advanced Sri PL fleeing Srirangam, courting countless hardships to avert any harm to Namperumal brings tears to
ones eyes. Finally, upon reaching the village of Jyothiskudi (near Madhurai) and in the secure knowledge that
Namperumal was atleast momentarily out of harms way, Sri PL ascended home to Paramapadam. The very aged
Sri Sudarsana suri did not survive the attack.
Swami Desikan undertook to protect Sri Sudarsana suris sons and the manuscript of Sutraprakasika (Sri Suris
commentary on Sri Bhasyam). Thus armed Swami Desikan escaped to Satyamangalam in Karnataka after a very
tortuous journey.
His Works
Sri PL was an extremely compassionate acharyan who undertook to write several treatises for the benefit of
posterity. Most of the acharyas prior to Sri PL only commented on the works of their predecessors. However, Sri
PL wrote independent treatises like Tattva Trayam for instance,that expouds Vedanta in the vernacular. Sri PL
foresaw that in generations to come people, under the influence of Kali, would abandon traditional studies in the
Sanskrit language. Thus, magnificent works like the Sri Bhasyam would be beyond the ken of most mortals. To
remedy the situation, Sri PL composed eighteen works that are collectively referred to as Ashtadasa Rahasyangals
in Manipravalam. These include:
Srivachanabhusanam (SVB)
This work is considered as Sri PLs magnum opus. As the name implies this work is intended to be an ornament of
sayings from purvacharyas. This great work consists of 465 aphorisms that are organized into four prakaranas or
chapters. Six key concepts are covered that include:
Purusakaravaibhava (Greatness of Intercessor)
Sadhanasya Guarava (Greatness of Means)
Adhikari Kritya (Duties of Prapanna)
Satgurupasevana (Dependence on the Eminent Guru)
Ahetuki Haridaya (Spontaneous Grace of the Supreme Lord)
Guror Upayata (The Role of the Preceptor)
Sri MM devotes six stanzas in Upadesarattinamalai to SVB.
28

Tattvatrayam
This work deals with the three fundamental real entities (tatvas) of the Visistadvaita system of Vedanta. These
entities include cit (soul), acit (matter) and Isvara (the Lord). This work is considered to be a mini Sri Bhasyam.
Mumukshuppadi
The rahasyas that a mumukshu or aspirant for liberation needs to comprehend are covered in this work. The
rahasyas are three (rahasyatrayam) in number and include : a. Tirumantaram (also known as Mulamantaram or
Astaksara), b. Dwayam (or Mantra Ratnam), and c. Charamaslokam (Bhagavad Gita, Chapter 18, verse 66). These
mantras contain knowledge about the souls essential nature (svarupa), the means (upaya) and the goal
(purusartha). In the introduction to Mumukshuppadi, it is said that amongst the works of Sri Pl that deal with the
three rahasyas, the Yadrcchikappadi was too short, the Parantappadi was too long, and the Sriyapatippadi though it
had neither of the two faults, was full of Sanskrit quotes (making its comprehension difficult for the lay person).
Therefore with a desire to compose one more work which would avoid these problems, Sri PL wrote the
Mumukshuppadi after all others.
Arthpanchakam
This work deals with the five prerequisites for the attainment of any goal or artha. These include:
The realization of oneself (svasvarupa).
The understanding of the essential form of the Supreme (parasvarupa).
The understanding of the essential form of the goals (purusharthasvarupa).
The understanding of the essential form of the means (upayasvarupa).
The understanding of the essential nature of the obstructions (virodhisvarupa).
Archiradi
This work which consists of four prakarnas or chapters, deals with journey of a muktatma from earth to Sri
Vaikuntam. Details of the where the soul stops along the way and its reception in Sri Vaikuntam etc. are provided.
Prameyasekaram
This work discusses how the Lords grace is the basis for all good things in this world as well as in the next world.
Prapannaparitranam
The necessary qualifications for one who surrenders himself/herself to the Lord are covered in this work.
Sarasangraham
In this work the author gives a consise definition of the Dwaya mantram and explains how the entire
Tiruvaymozhi of Sri Nammazhwar is an exposition of this mantram. Sri PL relates every word of the Dwayam to
the ten chapters of the Tiruvaymozhi and quotes profusely from the latter to document the relavent correlation.

Samsarasamrajyam
This work deals with how people who become completely immersed in worldly pleasures and turn away from the
path of God, return to the Lord with the guidance of an Acharyan.
Navaratnamalai
This work deals with the nine points that a person who surrenders must understand properly: themselves as a
whole, their body, their relatives, other people, gods other than Sriman Narayana, Srivaishnavas, Acharyas, Piratti,
and the Lord.
Navavidhasambandham
29

This work deals with the nine kinds of relationships that a person has with Sriman Narayana as shown in the
Tirumantram. These include:
The relationship between father and son.
The relationship between the protector and protected.
The relationship between master and servant.
The relationship between husband and wife.
The relationship between the person who understands and the object that is understood.
The relationship between the owner and his property.
The relationship of body and soul.
The relationship of the thing that is dependent and the things on which it depends.
The relationship between the person who enjoys and the thing enjoyed.
Sri PL says that the understanding of the relationships is essential for salvation. These nine kinds of relationships
are interlinked.
Yadrccikapadi
This work is a brief summary of the rahasyatrayam, but the order of the rahsyas has been changed (in comparison
to Mummukshupati) to Tirumantram, Charamaslokam and Dwayam.
Parantapadi
Paranta means widespread or spreading out. This work deals exhaustively with the rahasyatrayam.
Sriyapatippadi
This is yet another work on the rahasyatrayam. This work contains too many Sanskrit terms for the ordinary
vernacular reader.
Tattvasekharam
This work deals with the tattva trayam. It also presents refutation of the arguments of rival schools in order to
establish the Visistadvaita definition of the tattva trayam.
Tanidwayam
This work deals with the Dwaya mantran.
Tanicharamam
This work deals with the Charama slokam.
Tanipranavam
This work deals with the OM in the Tirumantram.
Azhvar Emberumanar Jeeyar Thiruvadigale Saranam

30

SERVE OUR TEMPLES ( ANCIENT

VAISHNAVA SHRINES - DIVYA DESAMS)

Maintaining an ancient temple is better than building a hundred

new ones. That is the reason why Yashoda who brought up Sri
Krishna, attained greater eminence compared to Devaki who gave birth to Him. When the temple is a
Divyadesam, the service is all the more significant. Serve our Temples is an initiative to help our
temples by restoring basic services, food, shelter, education, financial independence
Dream a little. Do a little
"What we can do, we must" - As He allows us to use His resources for Him via devotees like us.
Back home in India, there are so many temples deprived of their basic needs and services, primarily due
to lack of funds. With galloping prices, temple assets stripped, no government support, the temples have
never found it as difficult to sustain as they have now. Most of the temples are deprived of basic
necessities for the unhindered performance of minimum daily prayers.
1. One priest to offer prayers and keep the premises clean and open for devotees (Rs: 2500 per month)
2. Food (Prasadam), Oil, Flowers (Rs 2500 per month)
With just $100 per month (Rs 5000 per month) we have a divine opportunity to preserve a temple. It is
the solemn duty to preserve the temple not only for current day devotees to have a divine Darshan but
also for our future generations.
From the U.S, far away from India, yet you can still make a difference. Allow His Grace to flow, and
spend His money for His causes.
Vedics Foundation volunteers to serve as a bridge between those willing devotees who have resources
and the temples in need. Vedics has already reached out to a few temples.
Please visit www.vedics.net/projects for helping an ancient temple. For further details, send mail to:
vedics@yahoogroups.com
Details : www.vedics.net/activities/
Many of our purvacaharyas books are on the verge of being
lost forever. Many more vyakhyana books as preserved in
1700s are already extinct. We have to preserve the existing
books, especially books on Mulam (sources) and their explanations (vyakhyanams).
HELP PUBLISH THE TREASURES PURVACHARYAS WORKS AND MEANINGS

Mulam preservation: The 4000 Dhivya prabhandam. Every year we see changes being introduced into
the 4000 sacred verses. We have to print the originals as preserved in 1800s. This needs to be
distributed as is in the original form and also be translated in to other languages. Once the originals are
preserved, their vyakhyanams should be preserved. Periya Vacchan Pillai has given us the
vyakhyanams for the 4000. Our Acharya lineage has expounded on this and given us vyakhyanmas in
varying depth. All this needs to be made available to the public. Vedic_Books has started work in this
progress. Please join this service.
We have started this work with initial focus on Sri PB Annangarachar Swami. Swami preserved
hundreds of ancient works and tried to print as many of them in 1930s. Most of his books are not
available anymore. The originals that he preserved for future generations are about to be lost forever.
We need your time and your charitable contributions towards this effort.
Vedic_Books has started services in this area.
To join this service please e-mail vedic_books@yahoogroups.com
31

This booklet is intended to be a useful guide; by no means should this be considered as the only source to learn
from. Please take the time to learn directly from your respective Acharya.
To receive a copy of this book: Please visit: www.vedics.net
Join our volunteers to participate, serve and learn from any of the following services.
Contact us via e-mail at vedics@yahoogroups.com
Vedic Anushtanams & Utsavams.: Document and publish information.
Tele-Upanyasams: Scholars from India teach us over the phone.
Santhai: Divyaprabandham, StotraPatam Live over the phone and via Santhai CDs.
Multimedia: Sampradayic CDs, DVDs, Audio and Video.
Divyadesa Kainkaryam: Help Maintain ancient temples.
Vedics-Magazine: Magazine in English for all devotees.
Vedic-Books: Preserve and distribute sampradayic books, translate works into English and publish e-books.
Vedics-Classes: Learn the meanings and understand the sampradayic works.
[For beginners, intermediate and advanced students.]

Latest updates and more information visit: www.vedics.net

SriVaishnava discussions and satsangham, ramanuja@yahoogroups.com

32

Sri:

Basic Tenets of VEDICS: www.vedics.net

FALL IN LOVE WITH GOD
Pray with sincerity, humility and gratitude for at least 15 minutes a day.
RESTRICT FOOD CONSUMPTION
Eat anything only after offering it to God.
MEDITATION
Meditate on the LORD, at least thrice a day, a minimum of 3 minutes each time.
Chant Sri Vishnu Sahasranamam (the 1000 Holy Names of Lord Vishnu) once a day.
RESPECT FOR ALL THAT IS HIS
Strive to lead a life in which you will never hurt a fellow living being for any reason.
MONEY
Earn to live, educate, support and serve and not for the sake of pursuing materialistic desires.
CHARITY
Donate however little it may be to noble causes. Feeding the needy is the highest form of charity.
CONTENTMENT
Be happy and content that you are His property.
Thank your preceptors at least once a day for blessing you with this awareness.
ABSOLUTE FAITH
Place complete trust in the supreme LORD. Do not go against His way.
SELF CONTROL
Strive to live a life free from selfish desires and anger.
Always adorn a peaceful smile; it will work on others and on you too
Always keep dwayam in your heart.
Join devotee e-mail list: ramanuja@yahoogroups.com
33