Sri Vedantha Desika Vidya: (Na Deivam Desikatparam)

SRI:
SRI VEDANTHA DESIKA VIDYA

(Na Deivam Desikatparam)
Sri Vedantha Desika Era.745- Vijaya-Aani
VOL.No.4
JULY 2013
No.7
Seerondru Thuppul Thiruvenkadamudaiyan

Paarondrachonna pazhamozhiyul - Orondru
Thane amaiyatho thaaraniyil vaazhvarkku
Vanera ppomalavum vazhvu.
-Pillai Lokachariyar
Editor : T.C.Shrinivaasan M.A.B.L
CONTENTS
Editor&Publisher:
T.C.Shrinivaasan. M.A.B.L.
1.Sri Bhagavatam
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Sri V.K.Ramanujachari
Sri Vedantha Desika Vidhya
2.Minor Rahasyas of Swami
Trust, 7/16,Second Main
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D.Ramaswamy Iyengar Swami
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Published by
July-2013
Sri Vedantha Desika Vidya
July-2013
R BHGAVATAM
By Diwan Bahadur
Vaikuntavasi Sri. U.Ve. V.K.Ramanujacharya Swamy
SECTION VI
DISSOLUTION
(Sk. XII, Ch. IV)
28. The eldest daughter of Manu, kti was marrried to Ruchi, a
son of Brahm. She had twins, Yaja, an avatra of Bhagavn, and
Dakshiy, anavatra of r. By a previous arrangement with Ruchi,
Manu took Yajna as his son, though he had two sons already. Dakshinya
remained with Ruchi. Yajna and Dakshiy were married, and had
twelve sons. They became the Devas named Tushitas in the first Manuantara. (Sk. IV, Ch. I, v. 2-8.)
We join our readers,
sishyas and admirers of Sri Ahobila Mutt,

and the whole Sri Vaishnava Community in mourning the passing away
of H.H. the 45th Jeer of Ahobila Mutt on 19.5.2013 at Srirangam.
Great Teacher of Sanadhana Values;
Strong Preacher of Desika Sampradaya;
Ardent admirer of Vedic learning;
Erudite student of Divya prabandhas;
Able administrator;
Enviable admirer of Archa form of worship;
Uncomparable adherer of systems;
Outspoken critic of fall in values;
Ever inspiring acharya;
Indeed it is a great loss to all, though it is but certain that one day it
has to occur and inevitable and when that day occurs, it becomes unbearable. His entire journey as a teacher, preacher, and Guru will be
remembered by all those who have had the occasion to listen to him,
follow him and adhere him....Editor
July-2013
29. The third daughter named Prasti was married to Daksha, one
of the nine prajpatis, and had sixteen daughters. Of them thirteen were
married to Dharma, one to Agni, one to Pitis to be the wife of all of them
and the last named Sati to Rudra. (Sk IV, Ch. I, y. 47-50.) Of the thirteen
daughters married to Dharma, one named Mrti had two sons, Nara
and Nryana, who were the avatras of Bhagavn. (Ibid., V. 52.) They
came down as Arjuna and r. Kishna in order to take down the burden,
under which the earth has been groaning.
30. To a great sacrice attended by many great rishis and also by
Brahm and Rudr, Daksha came in, and all of them rose up except
Brahma and Rudra. In the case of the former, who was his father, he
did not mind it. But he regarded the non-rising of Rudra as an affront,
seeing that he was his son-in law; and he abused him in vulgar language.
(Sk. IV, Oh. II, v. 4 to 8.) Rudra did not speak a word; but Nandi, one of
his chief attendants, spoke very angrily and cursed Daksh saying that
he should regard the body, which is other than the tm, as the tm,
and by this means he should forget the true nature of Bhagavn; that he
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should become greatly attached to women; and that he should have a

"goat's' head on his shoulders. (Ibid. v. 20-23.) He also cursed all those
present at the place for not raising a word of protest. Bhrigu, one of
those present, thought that this was an unjustifiable curse, and cursed
the followers of Rudra in his turn. This was a deserving punishment for
cursing innocent brahmanas, who had come to witness the sacrifice.
Rudra returned from the place in silence, and the rishis completed the
sacrifice and took a bath at the confluence of the Ganges and the
Jumna. (ibid v. 27, 33-35.)
31. Long after this Daksha performed the sacrifice known as
brihaspati-sava. He did not invite Rudra, nor provide for an offering to
be made to him along with the devas. Sati came to know of the sacrifice,
and wished to go to her father's house to witness the same. Rudra
dissuaded her, saying "Your father and his followers are my enemies.
He insulted me with unseemly words at a sacrifice, though I was innocent.
You should not therefore see him, though he is your father. If, disregarding
my advice you go, no good will come to you. In the case of respected
persons insult by relations will lead to their instantaneous death. (Sk. IV,
Ch. III, v. I and 3, 15, 24 and 25.) Sati's love for her father prevailed.
She went to her father's house, abandoning Rudra, who out of love had
given half of his body for her abode. Rudra's attendants seated her on
a bull and accompanied her with all due respect. (ibid Ch. IV, v. 3-5.)
Events proved that Rudra was right. Though she was received with
pleasure by her mother and sisters, her father did not welcome her,
nor did any one present at the sacrifice dare do so for fear of Daksha.
(Ibid., v. 7.) Sati was enraged at this neglect by her father, by his insult
offered to her husband and by the non-provision of an offering to him,
and said ""My husband loves Bhagavan intensely and sees Him in
every person. No one is therefore dear or hateful to him. He is without
ill-will towards any one, Who other than you will insult him ? wicked
persons. perceive only faults in others, and do not notice their good
qualities. But good men do not notice faults, but exaggerate any good
points that exist in them, even though in a small degree. You offered
insult to good men, and this is not surprising in wicked persons like
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you, who regard the corpse of a body as the tm. Though the insulted
persons do nothing in return, the dust of their feet will destroy any merit
which may be found in those evil-minded persons. Hence, I will abandon
this-body of mine, which has been obtained from you. When one by
inadvertence eats impure food, the only means of making himself pure
is to throw it out. (Ibid. v. 7. 9,11-13,18.) With these words she prepared
to die, She sat on the ground in silence with closed eyes. She reduced
the outgoing and incoming breaths to inactivity, and placed them in her
nbhi (the region of the naval). She raised the pra, known as udna
from that region, and gradually carried it to the heart, the chest and
the-neck, and finally placed it between the eye-brows. In this manner
she abandoned her body, which had been seated by the great Rudra
with love many times on his-lap. She did this, meditating on his holy feet
and thought of nothing else. The fire kindled by this yoga quickly burned
her body. The attendants of Rudra on seeing this, rushed forward to kill
Daksha. But Bhigu, who officiated as adhvaryu made an offering into
the dakshi-agni. Then the devas known as Ribhus, who had reached
the world of the moon by tapas, rose from the place and began to burn
with lighted torches the attendants of Rudra and they fled in all directions.
(ibid v. 24-27, 31-34.)
32. When the news of the death of Sati and the rout of her attendants
was carried to Rudra by Nrada, he became greatly enraged. (Sk. IV,
Ch. V, v. 1.) He sent a bhta named Virabhadra to destroy Daksha and
his sacrifice. (v. 5.)1 He tried to kill Daksha without success; While
meditating on Rudra, the thought came into his mind, that he should be
killed, as a goat is at a sacriice. He was then able to take off the head
from the body and he offered it into the Dakshin-Agni, one of the three
fires used at the sacrifice. (I bid., v. 22-24, 26.) While he was thus
engaged, Rudra's other attendants, who had followed Virbhadra, pulled
down the buildings on the sacrificial ground, broke the vessels in use,
quenched the fires, tore the ropes that marked the limits of the various
1 The event stated above took place during the reign of Prchna-barhis.
Vide para 73. Reference is made to him in these words in Sk. IV, Ch. V, v. 8.
""There are no thieves, while Prchna-barhis who punishes severely, lives.''
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places, and passed urine where the offerings should be made. The
rishis, who were on the spot, were coerced; the wife of Daksha and
other women were threatened; and the devas who were on the spot and
those that had fled, were seized. (Ibid., v. 14-16.) Three persons were
selected for special punishment. Bhigu, who cursed Nandi, Bhaga,
who indicated Nandi by his eyes and Pshan, who laughed when the
curse was pronounced. The moustache of the first, the eyes of the
second and the teeth of the third, were pulled out, others were pelted
with stones; and the sacrificial grounds were burnt. (ibid.,V.18-21.)
Virabhadra and others then returned home.
33. The devas then sought the help of Brahm. He said ""You have
done wrong in excluding Rudra from his share in the offerings. His
heart has been pierced with insulting words, and he has been left lonely
by the death of his wife. Ask for his pardon touching his feet, and he
will excuse your fault at once.''(Sk.IV,Ch.VI,V.1,2,4-6.) With these words,
Brahma went with the devas to the Kailsa hill, where Rudra lives1 (ibid.,
V.8.) He addressed him as follows: ""Men are deluded by the my of
Bhagavn, which cannot be transcended. They forget that they are
diferent from their bodies, and that they are controlled by Him. They
therefore see diferences in the world and do wrong. Good men out of
mercy excuse them, and do not return evil for evil. You are not touched
by the my of Bhagavn. You should therefore excuse Daksha and
those that helped him. Let the unfinished sacrifice be resumed. Let
Daksha live and Bhiga, Bagha and Pashan get back what had been
pulled out of them, and let all those, that received injuries by the pelting
of stones and other means become whole. (Ibid,v. 48-52.) Rudra agreed
and said "" I do not think of the wrong done by the foolish, nor say they
have done this or that. I have only punished those, that were deluded by
the my of Bhagavn. Let everything happen as you have requested.''
(Ch. VII, v. 2-4.) Then they all returned with Rudra to the sacrifice. (Ibid
v.7.) By Rudra 's grace all those that had been injured were made
1 The original in verses 9-39 describes the kailsa hill and Rudra, and
contains his praise by Brahm in Verses 42-47. These are omitted as serving no
purpose.
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whole; and the head of a goat that had been previously sacrificed, was
put on Daksha's neck, and he was brought back to life. Daksha then
prostrated before Rudra, and asked for forgiveness. The sacrifice was
resumed and duly completed. (ibid. v. 8, 9 and 12.) Bhagavn Narayana
came to receive His own offering. (Ibid.,v.18.) He said,
Myself, Bahm and Rudra are the highest causes of the world. I
enter into My prahiti with the three gunas, and create, sustain
and destroy, and receive the name appropriate to each action. As
creator, I am Bahm; as sustainer I am Vishnu; and as destroyer
I am Rudra. The foolish man regards Bahm, Rudra and other
beings as different from Me. No person regards his head or hands
or any other part of his body as belonging to another. Similarly
Bahm and Rudra are parts of My body, and should not be
regarded as different from Me. All of us are actuated by the same
thoughts. One that sees no diiference between them attains peace
of mind. (Ibid, v. 50-54.)
While on this subject it should be added that Sati was re-born as
the daughter of Himavn, and was reunited to Rudra. She is therefore
known as Parvati, being the daughter of the Parvata (hill) Himavan. (ibid
v. 58 and 59.)1
The matter stated in paras 23 to 33 was related by Maitreya to Vidura and
was embodied in the r Bhagavatam. The Vishnu pura omits mention of
Devahuti, Kardama and Kapila. The wives of the nine prajpatis are said to have
and been created and married to them by Bahma himself, while r Bhagavatam
states them to be the granddaughters of the first Manu.(Vishnu Purna Amsa 1
Chapter 7 v 7 and 8)
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Minor Rahasys of Svmi Deika

Tattva-Mtrika
(Dr. M K Srinivasan, Chennai)
(Continued from the previous issue)
9. Another Form of Bhagavn is called Incarnation (Vibhava)
which constitutes His appearance in His Lla-vibhti. For that
reason, it is also called avatra meaning descent i.e., Bhagavn
descends from His permanent position in r rvaikua to the
lower part of His domain which is the created universe. In these
Incarnations, He take the Form of different beings such as Fish,
Tortoise, besides the human form, and achieves His triple
purposes of protecting the good souls, punishing the bad elements
and establishing righteousness (Purams quoted and referred:
Tiruvymoi 5.1.10)
10. In addition to these direct Incarnations, Bhagavn also
infuses His potency in certain persons who have already appeared
on earth such as Paraurma, Vysa, Kapil and others. These are
called Ava-avatrs. However, these are for limited purposes
only. (Note: After completing the purpose for which He entered
the human beings, Bhagavn withdraws his creative energy from
them, as happened in the case of Paraurma, who met r Rma,
on the latters return from Mithila after marrying Stdevi.)
11.The fourth Form in which Bhagavn appears is called
"In-dweller', popularly known as "Antarymi' which term literally
means "controlling from within'. This Antarymi Form is found
in every living being in the universe, but can be "seen' only by the
perfected yogis. Svmi Namm~vr describes this Form as having
"rosy eyes because of the immanent happiness which Bhagavn
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feels in being near the souls of His subjects. This Form is very
subtle and, according to the Puruasukta, abides in the region of
the heart in a space which resembles a lotus bud (Purams quoted
and referred: Tiruvymo~i 8.8.1)
12a.The fifth Form is known as "consecrated image' or
Archvatara. A significant feature of this Form is that it is always
visible and can be directly experienced by all devotees all the
time. A recall of the earlier Forms of Bhagavn would be in
order before we proceed further. The first two Form viz. Para and
Vyha cannot be "perceived' by the embodied soul. Only the
chosen souls such as celestials or liberated souls can have access
to these Forms. In the third Incarnation Form, although Bhagavn
appears in this world, He can be seen only by those who were
present at that time, and not by later generations. Even the fourth
"Antaryami ' form, though inhabiting every being, can be perceived
by yogis only, and not by common folk. Thus, the Archvatara is
welcomed by all devotees, to give vent to their feelings of devotion.
There is another vital distinction between the first four Forms and
the present image Form. In the earlier Forms, Bhagavn appears
in a manner and time of His choice, whereas in the image Form,
His appearance depends on His devotees. Besides consecrating
His image at a time and place of their choice, the devotees also
choose a name for Him, which Bhagavn happily accepts.
12b.This Image Form falls into categories such as Self-manifest
as well as those consecrated by sages, celestials and ordinary
people. The Self-manifest images (svayam-vyakta) are found at
rrangam (where abides Lord Ragantha), Tirumala (Lord
rnivasa ), rmunam (Lord Bhvaraha), Vanammalai (Lord
Ttdrintha), Slagrma (Lord rdhara), Badarikrama (Lord
Badri Nryana), Naimiranyam (Lord Devaraja) and Pukaram
(Lord Nryana). Those consecrated by celestials known as divya
are found at Knchipuram (Lord Varadarja) and Guruvyr
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(Lord Krina). The Former appeared in a sacrifice conducted by

Brahma, and the latter was jointly installed by the Wind-god and
the celestial preceptor Bihaspati. The image of Lord rnivasa at
Oppiliappan Koil was consecrated by Sage Mrkandeya and is
called ara. The rest of the Images in various holy places were
consecrated by the common folk. However, these fall under two
categories i.e., temples whose glory was sung by A~vars and are
called divyadesas and others which are popular among devotees
and are known as abhimana-sthalas.
12.c.In this Image Form, there is a harmonious blending of
the two states of master and vassal (seshi and sesha). Universally,
Bhagavn is the Seshi while all the souls are his seshas; whereas
in the Image Form, the devotee becomes the seshi and Bhagavan,
the Sesha ! The Lord remains under the control of the priest and
the devotees, allows Himself to be decorated by them in the manner
they choose, and also accepts all types of food offerings made by
them, and at the times chosen by them. Thus He exhibits infinite
patience while remaining under the control of His devotees.
Further, He condones the deficiencies in their prayers and offerings.
Another indication of His voluntary subordination to His devotees,
which arises out of His supreme independence, is that He allows
Himself to be transferred from one devotee to another just as a
piece of property, as in cases of division of Slagramas in
households, on partition of a bequest. However, in order to
establish that this Image Form is no less divine and powerful than
the other four Forms, Bhagavn Krina has declared in the
Mahabhrata (Mausala-parva) that His Para Form in r Vaikuna
has voluntarily appeared as the Image Form in the created world
for the benefit of mankind. Hence those who worship the Image
Form are really worshipping the Transcendental Para Form.
(Purams quoted and referred: Mudal Tiruvantadi 44,
Tiruvymo~i 3.6.9)
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DAYA SATAKAM
OF
SWAMI SRI VEDANTA DESIKA
ENGLISH COMMENTARY
BY VAIKUNTAVASI.
SRI. D. RAMASWAMY IYENGAR
.7.
THIRD DECAD
(Slokas 21 to 30 are couched in the Oupachchandasika metre.
The first and third paadaas contain eleven aksharas while the second
and fourth contain twelve. The general topic of this decad is SubhaSubhaga-tanuhu, which is the gist of the third centurium of
Nammalwar's Tiruvaimozhi, according to Desika. The very second
sloka of this decad deals with the auspicious (Subha) and attractive
and beautiful (Subhaga) body (tanuhu) of the Lord. We shall enjoy
it in its place. )
Samaypanataistava pravhair Anukampe! kritasamplav dharitr|

arangatha sasyamlinyam Vriaailea kivalam dhinoti || (17)
Lord's Sympathy personified ! This (lady called) Earth
gladdens (the heart of) that Farmer, who has Tirumala as
His abode, by wearing as garlands rows and rows of crops
in the form of Saranaagatas, as a result of her being
drenched (irrigated) by timely and copious showers of yours.
To a farmer there is no sight more pleasing than that of his
fields covered as far as eyes can see by luxuriant and stoutstalked
crops. Lord Srinivasa is the Farmer here. Crops cannot grow at all,
much less can they grow in abundance, unless there is plentiful rain
at the proper periods in the course of the cultivation operations.
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Here Daya is the rain that pours in plenty (pravaaha) and at proper
times (samyopanataihi). Ordinary rains helps crops to grow. The
rain of Daya is productive of Saranaagataas or Prapannas-those
who surrender themselves up to the Lord completely. The purpose
of creation-bringing into being this earth with embodied souls on
it-is to give those souls a chance to redeem themselves. When,
realising their lack of gnana and bhakthi and their consequent
unfitness to pursue the prescribed path of Karmayoga,, Gnanayoga
and Bhaktiyoga, they or at least many of them resort to prapatti or
Saranaagati as a direct means for attaining moksha-there is a
plentiful crrop of prapannas and the Lord's heart rejoices at that
sight. The process of Prapatti, which is described in greater detail
in the later slokas of this Stotra and postulated with almost scientific
accuracy as a potent means for the attainment of Moksha, depends
on the flow of Daya or mercy from the Lord. And so it is pointed
out that in this sloka that Daya-pravaaha is really responsible for
this bumper crop of prapannas.
Not only should rain be plentiful but it must be seasonal and
timely. A heavy downpour calculated to wash away the seeds and
seedlings or to immerse the ripe crops is a deluge and prevent them
from being harvested can hardly be called helpful rain. So rain has
to be Samopayanata, making itself available at the proper times.
That, Daya is here pointed out to be-rendering timely help.
Samaya also means a system or school of thought, a Darsana.
Desika has very deftly employed the term here to suggest Sri
Vaishnava Samya-or to refer to it by another name, Ramanuja
Darsana. For it is only in this system Daya is relied on as the sole
refuge of helpless beings, and Saranagati is laid down as a potent
force for securing salvation straight. In no other system of thought
is prapatti regarded as Saakshan-mokshopaaya (direct and immediate
means of salvation). One can certainly look up to Sri Desika who
was the first to propound this system of prapatti as a well-developed
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and scientifically verfied means for moksha-to show to us the several

details of this system which was adopted by the Alwars and
demonstrated to the world through his own anushtaana or
observance by that greatest Acharya of all times, Ramanuja. This
sloka should therefore be understood as conveying to us the
suggestion that Dayaapravaaha (or the flow of Daya) is productive
of the geatest good only in this Samaya of Vaishnavism.
There is a peculiar aptness in the reference to the Lord's abode
as Vrisha-Saila here. A cultivator who has a large extent of land can
have a look at the whole of it only by standing on a raised place.
Tirumala, being a hill, serves the purpose of being a good station
from which to view the entire world below. A watchman over
fields has to stand on a raised platform to see that the growing
crops are not grazed by straying cattle.
Reading the 20th and 21st slokas together a very beautiful
sentiment can been seen to be very naively dealt with by this peerless
poet-philosopher. It was said in the 20th sloka that one who gets
blessed by the Kattaksha of Sreenivasa at the time of one's birth
enjoys the benefits of a bumper harvest without toiling for it. By
referring to the selfsame Lord Srinivasa as a Krisheevala (farmer or
cultivator) in this sloka, Desika shows that the needed cultivation
is done by the Lord. There can be no crop without cultivation. In
the pursuit of all other upayas (or means) for moksha, the aspirant
is the cultivator of toiler. In prapatti, the Lord is the chief cultivator.
That is why He is known as Siddhopaaya. Prapatti done by a
mumukshu (aspirant) is only a sadhyopaaya. Human effort and
divine grace are respectively Sadhyopaaya and Siddhopaaya. Here is
a dwandhva ( a duality) which has alwys to go together to yield
good results. Divine grace is always there, but for us to obtain its
benefits we have to deserve them by doing some thing, however
small. It may be a mere vyaaja or pretext-it cannot be more-but if
it is not there, the mercy of the Lord does not stay, even like rain
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which runs away from a raised and hard surface. A clever man always
digs a tank and keeps it ready so that when the rain comes, the
water will stay in it and be available for his needs. His digging the
tank does not create rain; but it helps to retain the rain when it
comes. This avinaabhaava (inseparableness) between Siddhopaya
and Sadhyopaaya is one of the very fine points expatiated upon by
Desika in several places in his numerous works. All the nice points
of Desika's system find beautiful poetical expression in the Daya
Sataka.
(contd)
SRI BHASHYAM SIMPLIFIED

BY SRI ANBIL RAMASWAMY
Copies can be had from: New.25, Second East Part St,
Prithvipakkam, Chennai-600 053
Sri Bashyam, the sheet anchor of Sri Ramanuja's philosophy
has been sidelined by certain Vaishnava scholars themselves
due to the intricacies of the science of logic and the language
of the text namely Sanskrit, and as it required a streneous
study for which even an average good natured aspirant is not
prepared. For decades, the study of Sri Bashya has been
replaced by several religious and pious activities. But serious
interests are being shown in by well educated students of
modern education to study Sri Bhashyam, though the
medium of the work namely Sanskrit is a handicap. The
present book will definitely be a good beginner for such
seekers, as it condenses the Three Acharyas works apart from
the various commentators of Sri Bashya in a clear, and simple
style. The language is almost personal, one to one, so that a
reader will get a feeling as if he is under the feet of some
Guru learning the text by direct teaching. It is a very useful
exposition apart from the fact that we get very rarely
commentaries on philosophical doctrines of Sri Ramanuja,
in English. ..........
Editor
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ADMINISTRATION OF JUSTICE
IN ANCIENT INDIA
SRI. D.RAMASWAMY IYENGAR.
(RETD. REGISTRAR. HIGH COURT OF KARNATAKA)
Law and justice as understood and administered by our ancients

in India was only a branch of Dharma. The Law of ancient India is
incorporated in the Smrities. The Smrities have been described as
Institutes which enounce (enunciate)Rules of Dharma as
traditionally followed by those learned in the Vedas and what is
approved by the conscience of the virtuous who are free from hatred
or affection. The Manusmrithi says
vidwadbhi: sevita: sadbhi: niityamadvesharaghibhi:
hrudayenaamyanujnaato yo darma: tam nimbhoghata:
(Manu II-1)
As is well recognised the Samskrit expression dharma is so
wide of import and includes within the ambit of its obligations
religious, moral, social and legal. The smrities in fact contain a
comprehensive summary of a lawful mans duties, The emphasis is
on Duties and obligations rather than on Rights.
The Law of ancient India was rooted in the Vedas, enunciated
in the Smrities and enlarged and explained by the recognised
commentaries and Digests and as supplemented by approved usage,
The smrities closely follow the Vedas which embody everything
that comes within the purview of Dharma. Kalidasa in a famous
simile, while describing the worship of the sacred cow of Vasistha
by queen Sudakshina, says: shruterivaartham smrutirnvagacchat.
Law and Custom

The Law promulgated in the Smrities having its roots in the
Vedas, maintains ancient traditions and seeks to preserve intact time
15
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honoured customs and institutions. Manu says 2 the traditional

Law is itself grounded on immemorial custom.
caturnaam api varnaanaam aachaaraschaiva ssashvata:
(Manu I-107)
The traditional Law approved of the acceptance of usages
followed from time to time. The Mahabharatha says~
Aacharasambhavo darma: darme veda: pratishtitaa:
Dharma originates in good practices and the Vedas are
established in Dharma.
Vana Parva XXVii-150
The great author of Aapasthamha Sutras saysAyaata: saamayaacaarikaan dharmaan vyaakhyaasyaama:
We shall now propound the Dharma which are sanctioned
by tradition and current usage.
-Apasthamba Sutra
The commentator Haradatta explaining this Sutra says:
saamayaacaarika: paurusheyee vyavsthaa
meaning current practices and conventions of the people.
According to Manu the four direct sources of Dharma are (1)
The Vedas, (2) The Smriti, (3) approved usage and (4) what is
agreeable to good conscience.
veda: smruti: sadaacaara: svasya ca priyamaatmana: &
etat caturvidham praahu: saakshaat darmasya lakshanam &&
Manu 11-12
The King was as much subject to the Law as any other person,
and his duty was only to uphold the law. The Shatapatha Brahmana
saystadetat kshatrasya kshatram yat dharma:
tasmaat dharmaat paraat naasti &
XIV 4-2-26
The King who was entrusted with administration of justice

had not only to enforce the sacred law of the Vedic and Smriti
texts, but also to give effect to customary laws of the subjects which
included customs of countries (or provinces), districts, castes and
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families; so also of traders, guilds, herdsmen, money-lenders and

artisans.
pramaanaani ca kurveet teshaam darmyaa yathoditaan & vii-203
jaatijaanapadaan dharmaan shreni dharmaanscha dharmavit &
sameekshya kuladharmaanscha svadharmam pratipaadayet && viii-41
Dharmasastras
It is seen that the principal Sruties are fundamentally Dharma
sastras, laying down precepts of Dharma of which legal obligations
also form a part. We find that the authors of the Smrities have
been very careful in stressing a clear distinction between matters
sacramental on the one hand, and rules of legal rights and obligations.
For instance, in the case of the pious obligation of a son to pay his
fathers debts which is an obligation of a legal character, it was made
clear that the obligation arose only when the debt was not for an
immoral or illegal purpose. In fact some authors of smrities like
Yajnavalkya divided their work into three sections viz, Aachara,
Vyavahara and Prayaschitta of which only the middle section relates
to Law proper and the first and the last to religious observances
and expiation. In fact some Smrities like those of Narada have
compiled rules only of Vyavahara.
There is a notion or theory that the precepts laid down by the
Smrities both legal as well as religious are in the nature of a direct
or indirect command by a person or group of persons holding
supreme power over persons in a state of subjection to them.
Nothing seems to be farther from the truth than this view. The
Smrities were not promulgated by a State or absolute monarch or
imposed by a body of persons wielding supreme authority, The
Smrities lay down Rules and precepts of dharma and law derived
from the four sources referred to above, and the law laid down in
them was not the will of any supreme head of State or an allpowerful group constituting themselves as Law-makers.
In fact the view that the Law as laid down in the Vedas and
Smrities was purely of popular origin and was law only by acceptSri Vedantha Desika Vidya
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of the people (jus receptum) is found in the great commentaries of

Vijnaneswara and Medhathithi and also in the Mahabharatha and
Kautilyas Arthasastra. Brihaspathi has laid down: Immemorial
usage legalises any practice, and a decision must not be made solely
by having recourse to the letter of written codes. (Brihaspathi~II26-28)
Concepts of Jurisprudence
The Smriti texts show that the authors were great jurists and
that their texts dealing with legal principles were based on concepts
of jurisprudence of the highest order.
In the Mitakshara commentary of`Vijnaneswara there is
a remarkable discussion on the juridical concept of ownership
(Mita kshara-Ch-II). Legal disabilities arising on legal principles
have been recognised in the Smrities; for example, there is
exemption from the operation of limitation in the case of
minors, trust properties and properties belonging to the State
(King).The Law of prescriptions has been been recognised by
the Smritikaras who said Law should help those who are vigilant
in asserting their right and not those who slept over them.
Yajnavalkya laid down a period of 20 years for recovery of
land by a lawful owner, and 10 years for the recovery of a chattel
in wrongful possession of a stranger. Brihaspathi lays down the
principles of prescriptive right by Advaerse possession saying
In the case of continuous and uninterrupted possession of land
for the prescriptive period, there would, even against the rightful
original owner, be created possessory title in favour of the person
in actual possession. (Brihaspathi IX 6, 7).
The famous commentator of Yajnavalkya, viz., Jeemutha
vahana lays down: A fact cannot be altered by hundred texts.
vacanashaatenaapi vastunaanyathaa karanaashakte :
This is the well known doctrine of Factum Valet i.e,, an act
done and completed, though in contravention of a hundred directive
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texts, will stand and the act will be deemed to be legal and binding.
Indeed this maxim has been recognised and applied by courts of
the present day in questions relating to the validity of marriages
and adoption. In the case of Rules apparently not reconcilable with
each other, the smriti writers adopted liberal and logical rules of
construction and interpretation and rejected such meanings as
would lead to uneertainity, confusion or disputes.
When the language of a text was clear and unequivocal which
admitted of only one logical meaning, it was accepted as best
declaring the intention of the Law-giver and accepted as decisive.
When however the meaning was not well-evident, the sense should
be gathered by applying the principle of meaning by necessary
implication. The application of the principle is known a
Lakshanartha, by these interpreters of Rules. Though the cardinal
rule of interpretation was to apply the rule of literal construction,
words of flexible sense and ambiguous meanings would be
construed in the sense which is less correct in grammar was more in
consonance with the intention of the Law-giver. The intention was
to be gathered by application of the principles of syntax
(Samabhivyaharo valyan) or with reference to the context
(Prakarana Ubhayakanksha Prakaram) or the importance to be
given to sequence. (Sandigdeshu Vakya seshath)
Critical Interpretations
In spite of all this, difficulties did arise from time to time
ininterpretation of texts and there are instances where commentators
have stretched points and given strained interpretations in trying
to get the true import of texts while they had to yield somewhat to
convenience and clarity. This gave rise to numerous commentaries
and digests (Nibandhas) which were written after the period of
Smritits. But their intention and claim was that they were doing
their best to give critical interpretations of the texts but not to
make new Law or introduce innovations.
Vijnaneswara in his great commentary Mitakshara while dealing
with texts on inheritance, says In this section the texts are mostly
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narrations of well-recognized passages (Mitakshara II-l 18-119).

A well-known author on Hindu Law writes: In course of time the
commentators appear to have acted with ever-increasing force to
give an impulse to the systematic building of the Law. The
commentators amplified narrow provisions of Law, rounded off
their angles and added a mass of relevant matter materially
contributing to the process of self-development of the Law. The
Law was basically and essentially traditional Law and rooted in
custom. With the result the process of development and assimilation
continued and the Law had to be gathered not merely from the
ancient texts nor solely from the commentaries but mainly from
the latter and always having regard to rules of conduct and practices
reflected in approved usage.
Manusmiriti
Danda: shaasti prajaa: sarvaa: danda evaabhirakshati &
Manusmriti or the Institutes of Manu takes the Hrst place

among the Smrities, which is a fact acknowledged by the authors
of the other Smrities. Among the twelve chapters of the
Manusmrithi, the eighth chapter which deals with Vyavahara
contains rules on eighteen subjects of Law which include civil and
criminal law (see Manu VIII 47). The eighteen heads are:
l.Recovery of debts
2.Deposit and pledges
3.Sale without ownership
4.Partnerships
5.Law relating to gifts and their resumption
6.Non-payment of wages on hire
7.Law relating to agreement
8.Recession of sale and purchase
9.Master and servant
l0.Disputes regarding boundaries
l l. Assault
12.Defamation
20
13.Theft
14.Robbery and violence
15. Adultery
16.Duties of man and wife
17.Partition and inheritance
18.Gambling and betting
These heads of division have been generally accepted and
followed hy the later Smritikaras. In dealing with the duties of the
king (State) Manu lays stress on the importance of Danda i.e.,
punishment for offences, both penal and deterrent. He says Danda
alone governs all protected beings, alone protects them, watches
over them while they sleep; the wise declare Danda as the Law.
July-2013
danda: supteshu jaagarti dandam dharmam vidurbhudhaa:&&

Manu VII-l8
There have been many commentaries on Manusmrithi which
have been of great assistance over centuries in the administration of
the Law as propounded by Manu. In this short article it is not
possible to refer to the commentaries.
Yajnyavalkya Smriti
The next most important Smriti is that of Yajnyavalkya which
is based on Manusmrithi but the matters as treated in the smriti
have received greater synthesis and elaboration. For example Yajnya
valkya deals with the question of legal status of sudras, womens
right to inheritance and property and criminal Law more clearly
and elaborately than Manu. He deals with the Law of mortgages
and hypothecation. He deals with the Law of partnership for trading
purposes, for instance, he says if any member of a company does
any act forbidden by the general body or without their permission,
or negligently, he shall indemnify the other for the same.
Mithyaavadana parimaanam shulkasthaanaadapaasaran &
daapyastvashtagunaM yascha svyaajatrayavikrayee && Yaj II-262
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In the Manusmriti, rules of procedure have not received

adequate treatment and importance. Yajnyavalkya deals quite
elaborately with rules of procedure and evidence to be followed in
Civil disputes. He has laid down clear rules of pleadings insisting
that a party set forth all material facts in his statement of claim or
defence. Yajnyavalkya does not confine himself to the eighteen heads
of Manu referred to above in defining what are matters that are
justiciable, He says that a cause for a judicial proceeding arises if
any persons right is infringed or any wrong is done to him in
contravention of the Smrities or customary Law.
Smrutyachara vyapaatena maarganaa@@dhyashita: parai: &
Aavedayati chedragne vyavahaarapadam hi tat &&
Yaj II-262
Cause of action as known in our present-day law is represented

by the expression vyavaharapadam which so clearly and in one word
brings out the meaning of Cause of action. The authority of
Yajnyavalkya has been greatly enhanced by the great commentary
Mitakshara of V ijnaneswara but the Smriti itself has been always
recognised as high authority among the principal legal codes of
ancient India.
Narada Smriti
The Smriti known as Naradiya Dharmasasthra or Narada
Smriti has several outstanding features including rules relating to
pleadings, evidence and procedure. He deals with the question of
burden of proof, Law of estoppel and even provides for a document
in the nature of a decree recording the success or failure of each
party in a dispute. It is in this smriti that is first propounded the
principle that king made law(i.e., legislation) could override any
rule of Law laid down in the smrities. Another smriti of importance
is that of Brihaspathi which is however now available only in part.
He has dealt with procedure, particularly rules relating to pleadings
and trial. He discourages ex parte disposals and makes provision
for compelling appearance of defendents before the court.
On the interesting question whether in ancient India King
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made law had higher authority than the Dharmasasthras, Kautilyas

Arthasastram throws considerable light. He observes that the four
legs on which Law stands are: (l) Dharma or Sacred Law, (2)
Vyavahara, (3) Charita or History and (4) Rajashasana, or edicts of
Kings (Legislation). But a careful study indicates that the edicts of
the monarchs were always designed to operate so as not to disturb
the fundamental concepts and Rules of Law embodied in the
Smrithies.
Further elaboration on this vast subject is not possible in this
short article. In conclusion I can do no better than quote the
following passage in a recent edition of Mullas great treatise on
Hindu Law which in other words is the Law of ancient India:
The salutary rule that in course of time had come to be accepted
and emphasized by the Smritikaras themselves was that cases were
also to be decided agreeably to such usages and customs as were
approved by the conscience of the virtuous and followed by the
people. This from its very nature contributed to the growth of
Hindu Law by introducing innovations and modifications in what
was in theory attributed to divine precepts otherwise unalterable
owing to their emanation from the Deity.
(Courtesy: Public Affairs. VOLXXI No.8)
SRI VEDANTHA DESIKA VIDYA

(A journal of Sri Vaishnavas)
Rs.250 p.a.
Payable by Local Cheque/DD/MO infavour of
Sri Vedantha Desika Vidhya Trust,
7/16, II Main Road, AVM Avenue,
Virugampakkam Chennai-600 092.
Email id: hayagreeva_tcs@yahoo.com
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r Vednta Deika's
atada
Vaikunavsi r U.V. R. Kava Iyengr Swmy.
The thirteenth vada refutes the objections raised by nirvisesha
advaitins to the reality of difference. They object as follows:Difference is neither essence (svarupa) nor characteristic (dharma)
of entities. It is not essence because in that case there can be no
illusion of silver in shell, as the substratum, which is the essence
on which the illusion operates, is apprehended, and on that
apprehension which is of the essence no illusion can arise at all,
for all illusions are superimpositions on the substratum, which is
the essence. Substratum being the essence and that being
apprehended the essence is ipso facto apprehended, so that no
apprehension of any illusory super-imposition thereon can at all
take place.
The very apprehension of the essence-the shell, would operate
to prevent any superimposition of illusion-silver, thereon. Illusory
superimpositions take place only if and when the entity is not
experienced in its essence. If there is no real substratum no illusion
is possible. When therefore the essence (difference) is experienced
no illusion is at all possible. There is however the experience of
"shell-silver' illusion which cannot take place if difference is
essence. So difference is not essence (svarupa ). Not is it
characteristic (dharma).
In the former all entities would be identical, as characteristics
are not different from entities and would result in a negation of the
entities themselves and in there being no entity at all of which
difference can be predicted as its characteristic. In the latter the
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same equation-whether difference is essence or characteristic

would arise and in the former it has already been refuted.What
remains is therefore the question whether it is characteristic
(dharma)? If so, it would result in an endless regression of the
difference of characteristic in relation to difference and to one
another. There is no third alternative and hence the possible views
of mutual non-becoming distinctness etc., stand excluded and
negated. The upshot of the objections is that there is no such things
as difference and hence its unpredicability.
This topic is dealt with in all its aspects by Vedanta Deika in
Tattvamuktakalpa (374 and 375), Sarvrdhasidhi (ibid),
Tattvatka (maha siddhnta) and in this vada. They are all
complementary and have to be understood synoptically for an
adequate understanding of the topic. The substance thereof may
be summarised as follows:Nirvisea Advaitins start their objection with an argumentum
cornutum framed in terms of vikalpa or dilemma as set out above:
""Is difference essence (svarupa) of a thing for the inherence of
property (dharma) in it or is it property (dharma) whch inheres in
the essence as its property'' is the said vikalpa. Vedanta Deika
raises a preliminaryobjection to its competency and propriety. The
formulation of their objection to the realityof difference in terms
of the alternatives (vikalpa)-either svarupa (essence) or dharma
(property) is itself an implied affirmation of the reality of difference
which is fatal to the objection to its reality that is sought to be
demonstrated thereby.
The objection is contradictory of the vikalpa (alternative) which
assumes the reality of the difference between svarupa and dharma,
and the vikalpa (alternative) is contradictory of the objection which
seeks to negate its reality. If the difference between essence
(svarupa) and property (dharma) is not real the vikalpa (alternative)
would be incompetent; if it is real the objection to reality would
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be inconsistent. In other words the objection is to the propriety of

the dilemma as its very formulation assumes the reality of the
difference between dharmi and dharma. There can be no dilemma
except on the basis of the reality of the difference between the
horns. If the difference between the horns is real the objection to
the reality of difference would be bad for repugnancy. If the
difference between them is unreal there would be no dilemma at
all to formulates. For there must be two really different horns for
the construction of a dilemma.
Vedanta Deika has pointed out in Tattvatika that acceptance
of the reality of difference would effect self survival while its denial
would result in self destruction. It may be explained thus:- Is there
real difference between Nirvisea advaita system (the opponent's
system) and other systems e.g., the system of Madyamikas'
nihilism? If there is real difference the objection to the reality of
difference would fail and the system would survive. If not the
system itself would suffer extinction, if it ever had any existence,
in its non-difference from nihilism.
Vedanta Deika's second objection is on the ground that the
disjunction is neither exclusive nor exhaustive and that it has been
framed in disregard of absolute, in contradistinction to relative,
alternative. That is to say the dilemma takes in only relative or
limited difference-difference in relation to an entity in terms either
of its essence or of its property. It does not take in "svatantra bheda'
(difference in itself)-non-relative and absolute difference. The
dilemma constructed by the opponent has sole reference to the
difference between the essence of an entity (dharmi) e.g., a pot,
and the property (dharma) of that entity. It does not take in the
difference between one entity in its entirety, e.g., pot, on the one
hand, and of another or others in its-or their entirety on the other
e.g., non-pot such as cot, tot, mat and awhole host of non-pot
entities, whose difference from pot and from one another is at
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once characteristical and essential. Hence its impropriety and

futility.
Thirdly, Vedanta Deika constructs a counter dilemma
(pratibandi) and demonstrates that the objector is hoist with his
own pertard.
The counter dilemma is as follows: Is non-difference, whose
reality the objector affirms, svarupa (essence) or dharma
(property)? In either case the objection urged by Nirvisea
advaitins against the reality of difference would apply with equal
if not greater force, to their own thesis and recoil on their own
head resulting in the destruction of the very thesis of non-difference
which they want to affirm.
In his refutation of the opponent's objection Vedanta Deika
has in many places demonstrated its error by an escaping between
the horns, and by a taking of the dilemma by the horns. In the
construction of vikalpa Vedanta Deika is fully alive to the
vulnerability of disjunctions on the ground of non-exclusion and
in his constructin not only of dilemmas but even of polyemas takes
the precaution, whenever necessary of providing for a residual
horn (anyh kcid va) to ensure exclusion and prevent escape.
His treatment of the topic as much in demolishing the
opponent's thesis as in establishing his own may well be said to
be a feast for logicians to whatever school they may belong. The
dialectic dexterity of Vedanta Deika is warding off the danger of
being hoisted with his own petard, and in catching his opponents
giving no chance to them either of escape or rebut in constructing
his vikalpas and framing his syllogisms may justly be said to be
unequalled.
The fulness and richness of Vedanta Deika's arguments has
to be appreciated in the original. The present summary is indicative
of but a few thereof.
(contd)
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naalum naaduvan adiyen jnalattey Thiruvaimozhi 8.3.3
Swami Sri Vedanta Desika

(An easy study to Understand)
Smt. Praveena Anand, Chennai.
XVII
Swami Desikar considers Shri Nammalvars Thiruvai Mozhi
as Dramida Upanishad.
In the introduction to the works on Dramidopanisatsara;
and Dramidopanishat Tatparya Ratnavali our Swami states that
the Alwars are Seers and their works are Upanishads. Since the
Alvars works spells out the Bhagavad Gunas, Swami says they are
Upanishads.
Our Lord is delightfully beautiful and ever young. Our Alwars
and Acharyaas, on seeing the Soundarya and Sowkumarya of
our Lord, have felt that our Lord could be cast upon with some
evil. Please note that such a thought is not with the thinking that
our Lord is prone to such things. It is the divine love and bhakthi
of our Alvars and Acharyaas that sees our Lord as everything and
sometimes like their child. Hence, when they see the beauty of our
Lord they instantly feel the need to protect like a mother would
like to do for her son. Such fear made the Alvars & Acharyaas
(who have been granted omniscience by God himself ) utter
mangala sasana pasurams. The Tamil words Vazhi, Vazhi,
(Potri,Potri), Pallandu, Pallandu, signify Mangala-sasana. Out of
this affection, our Alwars and Acharyaas recite Mangalasasanam.
Swami Desikan in his Tatparya Chandrika elaborates like this:
The Lord is deemed as saying: Whatever the Vedanta may hold, it
is My settled conviction that the man of wisdom is my very self
Just a glimpse of Nammalvars anubhavam: Aalu-malaar aazhiyum
changum chumappar tham Vaalum villum kondu pin chelvar
matrillai Thaalum tholum kaikalai-yarat tozhak kanen Naalum
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Our Alvar grieves at the loneliness of our Lord. Alvars divine

love to our Lord makes him feel that there is none to do
mangalasasana in both Nitya and Leela Vibhutis. Our Lord, inspite
of being the King of Kings, has not even appointed one servant to
take care of his demands. He is upset that Our Lord, whose Divine
body is Lovelier than the loveliest of flowers has to carry the
Panchayudhas, all the time, for protecting his Devotees! Alvar feels
that our Lord should give this burden to be carried by someone!
Our Alvars Love to our Lord is so great that Lord, carrying the
(ornamental) Ayudhams looks like carrying a mountain itself.
Shri Lakshmana carried all the weapons when Lord incarnated
as Shri Rama in this world. But then our Lord is denied of such
service in Sri Vaikuntam. Being the head of the fearing tribe,
(anju(m)-kudi), the Alvar melts at the loneliness of the supreme
Being. Swami Desikas sishya parampara acharyas, Shri Periya
Parakaalaswami, Shri Rangaramanuja and Shri Saaksaatsvaami wrote
erudite commentries on Thiruvai Mozhi. Swami Desika prostrates
to the Vedam Tamil seyda marran!
XVIII
Shri Nammalvar gave us splendid paasurams to follow and
cherish. In my opinion besides giving us his works Shri Nammalvar
gave us Nathamunigal. When we speak of Nammalvar, Shri
Madhurakavi Alvars Kanninun-Siruthambu needs special mention.
As all of us know, Shri Madhurakavi Alvar established Bhaagavata
bhakti through his verses.
Swami Desika states that Shri Madhurakavi Alvars verses
portray the ten virtues of Nammalvar, as similar to the qualities of
our Lord - in the context of protecting and liberating the Jiva.
Shri Nammalvar pleased with Nathamunigals bhakthi and
perseverance blessed him with the Divya Prabandam. Besides
blessing Nathamunigal with the Prabandam, Shri Nammalvar
initiated the Rahasya thraya. But for Nathamunigal, we Jivas could
have well missed the Prabandams.
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Shri Nathamuni wrote two works - Nyaya tattva and the

Yogarahasya. There are some similarities between Shri Nathamuni
and Shri Sudharsana Alvar, the protector of Srivaishnava bakthas.
1. Shri Nathamuni retrieved the complete Divyaprabandham
for us. And hence he is the first Acharya (in a limited sense-ed) of
every Sri Vaishnava. Swami Desikan emphatically states that
without Natha we would become Anatha! Well, we become
Vaishnavas, only when we get initiated into Sri Vaishnavism by
Pancha Samskaram, by placing Sri Sudarsana and Panchajanya on
our shoulders.
2. Shri Nathamuni worked relentlessly to receive Divya
prabandham from Nammalvar. Shri Sudharsana Alvar pursued
Dhurvasar until Ambarisha requested to pardon. Both these efforts
are to save the Jiva / Bhaktaa.
3. Shri Nathamuni recited Kanninun-siruttambu for our
welfare. While reciting sodasaayudhastotra will ensure our benefit
and protection, says Swami Desika.
4. Nadhamunigal saw the beaming Nammalvar after reciting
Kanninun Siruthambu 12,000 times. This act is referred as the
vision of seeing million Suns at the same time. Shri Sudharsana is
always referred as Koti Soorya Samapraba! Swami Desikan in his
Subhasita Nivi states Bearing the mark of Shri Sudarsana helps the
Jiva to choose the right path by helping the Jiva to ignore nonrighteous teachings / messages that may come across. Swami Desika
has sung in praise of Lord Sudharsana in two hymns Sudarsanashtakam and Sodasaayudhastotram.
Swami Desika details the protective nature of Shri Sudharshana
in his Sodasaayaudhastotra. In this work, Swami explains various
weapons Shri Sudharshana carries in his 16 hands. Swami goes on
to highlight the immense power of Shri Sudharshana in the
Sudharsana shtaka. Shri Sudharshana protects all devotees of Sriya
Pathi. It is to the glory and mercy of our Swami, we should note
that Swami has hidden the Sudharshana Mantra in the Seventh
Sloka. The 9th Sloka - Phalasruti says thus: Even if our mind chariot
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runs riot over an uneven terrain. The Lord Sudarsana will protect
us, if weearnestly recite this hymn.
IXX
Our Lord Vishnu has many names, as we all know. In the
Vishnu Sahasranamam, our lord is referred by the weapons he
possess. Of which, Chakri and Rathangapaanih stands for Shri
Sudharshana and described as foremost.
Shri Sudharsana is referred in Divya Prabandham, significantly.
...adaloli thikazhtharu thikiriyan thadakkai arankaththam maa!
palli yezhuntharu laaye.
(Thiruppalliyezucchi)
...kaiyi nnaarsuri sankana laazhiyar, neelvaraipol meyyanaar
thulapa viraiyaar kamazhneel mudiyem...
(Amalanaathipiraan)
aazhi yezachchangum villu mezha,thichai vaazhi yezaththantum
vaalu mezha,antam...
(Thiruvaay mozhi)
...aazhi pol minni valamburi pol nindru adhirndhu thaazhaadhe
saarnga mudhaiththa sara mazhai pol...
(Thiruppavai ).
The Greatness of Shri Sudharsana is such, as enjoyed and shared
by our Alvars. Periyalvar too has mentioned the greatness of Shri
Sudharsana in many places. For instance:
...vadivaarsoathivalaththuraiyum sudaraazhiyumpallaandu
(Thiruppallaandu)
senniyongu thanthiruvengadamudaiyaay! ulaku thannai
vaazhaninranambee! Dhaamodharaa! Sreedhiraa! ennaiyum
ennudaimaiyaiyum unsakkarapporiyorrikkondu ninnarule
purindhirundhen inien thirukkurippe? (Periyalwar Thirumozhi).
Now,let us look into what Swami Desika has written, on
Perialvar:
XX
We saw what Swami Desika has written, on Perialvar. In the
same Athikaarasangiragam, Swami Desika mentions about Shri
Nathamuni thus:
kaaLam valampuriyanna narkaathaladiyavarkkuth
thaalam vazhankith thamizhmarai innisai thantha vallal
31
July-2013
moolunthavaneri mootiya naathamunikazhale

naalunthozhuthozhuvom namakkaarnikarnaanilaththe.
Swami Desikan sings the glory of Shri Nathamunigal and in
the above mentioned pasuram, Swami says: Shri Nathamunigal
blessed us with the Tamizh Marai - the naalaayira divya prabandam
- set to various raaga thaalam. Swami further states that Shri
Nathamunigals lotus feet is our only refuge. Swami is proud and
thunders that since we have the divya Prabandam given by Shri
Nathamunigal there is none equal to us. ...namakku aar nigar indha
naanilatthe. Our hearts will melt when we recite ...namakku aar
nigar indha naanilatthe. Shri Nathamuni thiruvadigale saranam.
Now, that equates to Periyazhwars ...ninnullenaai perra nanmai
indha vulagil yaar peruvaar?
Shri Nathamunigal was a great scholar and a pro in yoga sastras.
He used to perform kaimkarya to Mannanar - the presiding deity
of Shri Nathamunigals birth place. One fine day, Shri Nathamuni
heard a group of Shri Vaishnava pilgrims reciting the paasuram
Aaraa Amudhe.... This verse ended with stating that these ten
pasurams of Nammalvar - out of the thousand-are much sweeter
than the melody of the flute. This phrase caught the imagination
of Shri Nathamunigal.
Shri Nathamunigal spent considerable time and put in
tremendous efforts to learn the divine pasurams. With total
devotion, Shri Nathamunigal recited the eleven pasurams of Shri
Madhurakavi Alvars - Kanninun Siruthambu - a whopping 12,000
times.
On completing 12,000 times of recitation, Shri Nathamunigal
was blessed with the vision of a life time and what a sight it was! It
was like Koti soorya pragasam. Shri Nammalvar was pleased with
Shri Nathamunigals devotion and gave him all the Divya Prabhanda
pasurams. Shri Nathamunigal made the best use of the treasure
that was given. Shri Nathamunigal tuned Deva Ganas on the
pasurams and taught them to his disciples.
32
July-2013

Sri Vedantha Desika Vidya: (Na Deivam Desikatparam)

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Sri Vedantha Desika Vidya: (Na Deivam Desikatparam)

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SRI VEDANTHA DESIKA VIDYA

Seerondru Thuppul Thiruvenkadamudaiyan

Editor : T.C.Shrinivaasan M.A.B.L

Sri Vedantha Desika Vidya

We join our readers,

sishyas and admirers of Sri Ahobila Mutt,

should become greatly attached to women; and that he should have a

Individual reminder letters are sent to subscribers due for

Minor Rahasys of Svmi Deika

(Lord Krina). The Former appeared in a sacrifice conducted by

Samaypanataistava pravhair Anukampe! kritasamplav dharitr|

and scientifically verfied means for moksha-to show to us the several

SRI BHASHYAM SIMPLIFIED

Law and justice as understood and administered by our ancients

Law and Custom

honoured customs and institutions. Manu says 2 the traditional

The King who was entrusted with administration of justice

families; so also of traders, guilds, herdsmen, money-lenders and

of the people (jus receptum) is found in the great commentaries of

Sri Vedantha Desika Vidya

narrations of well-recognized passages (Mitakshara II-l 18-119).

Danda: shaasti prajaa: sarvaa: danda evaabhirakshati &

Manusmriti or the Institutes of Manu takes the Hrst place

danda: supteshu jaagarti dandam dharmam vidurbhudhaa:&&

In the Manusmriti, rules of procedure have not received

Cause of action as known in our present-day law is represented

made law had higher authority than the Dharmasasthras, Kautilyas

SRI VEDANTHA DESIKA VIDYA

same equation-whether difference is essence or characteristic

be inconsistent. In other words the objection is to the propriety of

once characteristical and essential. Hence its impropriety and

naalum naaduvan adiyen jnalattey Thiruvaimozhi 8.3.3

Swami Sri Vedanta Desika

Our Alvar grieves at the loneliness of our Lord. Alvars divine

Shri Nathamuni wrote two works - Nyaya tattva and the

moolunthavaneri mootiya naathamunikazhale

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