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SrI hayagrIvan likhita kaimkarya goshTi wishes to express their sincere gratitude to Nelvoy MAdabUshi U.Ve SrI SowmyanArAyaNAcchAr swami, for kindly permitting us to release this book in the eBook series at www.srihayagrivan.org

This book was previously released as a printed publication by Chetlur Sri SrivatsAnkachariar swamy, at Mylapore SriDesikan sannidhi on 5th Dec. on Anusham Star, the monthly Tirunakshatram of Sri KozhiyAlam Swamy. The function was a grand success.

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Foreword It is adiyEn’s privilege and bhAgyam to reflect upon the divine content of the scholarly tippaNi of U.Ve Nelvoy Naidhruva Maadabhooshi SrI SoumyanArAyaNAcchAr Swamy on NigamAnta Mahaa Desikan’s MunivAhana bhOgam. adiyEn is honored to accede to the request of Swamy to write a foreword to his superbly crafted mono-graph based on his deep scholarship acquired from sampradAyic KaalakshEpams under the sacred feet of great VaishNavite AchAryaas .

adiyEn understands that the samarpaNam of this tippaNi is a part of the Thirunakshatram celebrations of the revered VaadhUla gOtra, satkula Janita Sri GhOshti-puram Swamy ( 1878-1943 CE) on His avatAra dinam of Kaartikai RohiNi . Sri GhOshtipuram Swamy was a pillar of support along with another great scholar, PuttankOttam Swamy for InjimEdu Srimath Azhagiya Singar - Sri RanganAtha Yatheendra Mahaa Desikan . It has been said that the sakala MangaLa guNams had poorthy in GhOshtipuram Swamy. The sampradAya pravachanams of GhOshtipuram Swamy were uniquely rich with his scholarship in ubhaya VedAntham and covered all intricate aspects of SaastrArthams . In between his sancharams for attendance in Vidvath sadas and pravachanams, he stayed most of his life at GhOshtipuram; during his final years, he stayed at the Dvayam ViLaintha Thiruppathi , MadhurAnthakam. Villivalam Sri NarAyaNAcchAr Swamy, the poorvAsrama elder brother of Prakrutham Periya Azhagiyasingar, PudukOttai Sri SrinivAsa rAghavAcchAr

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Swamy and Dr. SMS Chary are three of GhOshtipuram Swamy’s prominent sishyAs. GhOshtipuram Swamy’s sampradAya pravachanams, upadEsams and panchakAla prakriyAs continued until his last breath. He performed dEha nyAsam in the middle of VaishNava ghOshti at Karumpatti village sixty seven years ago. ThottAlam VidhvAn Sri VeNugOpAlAcchAr has observed that Sri VaikunThanAthan performed Parama Pada youvarAjya PattAbhishEkam for GhOshtipuram Swamy right in the middle of the assembled BhAgavatha gOshti . Swamy’s vamsam continues through one of his two sons and three daughters . His second daughter is Srimathy Lakshmi married in to Nelvoy naidhruva MaaDabhUshi vamsam. Srimathy Lakshmi’s bharthA is Sri Nelvoy NarasimhAc-chAr Swamy, a renowned PancarAtra Agama vidwAn. Their son is our Nelvoy SoumyanArAyaNAcchAr Swamy carrying the name of his illustrious maternal grandfather. It is his tippaNi on MunivAhana bhOgam that we enjoy now.

Nelvoy Swamy has chosen aptly the title for his tippaNi on MunivAhana BhOgam as “BhOga SvAdu TarangiNi“. The bhOgam of the MunivAhanar /ThiruppANar is Lord RanganAtha resting resplendently under the PraNavAkAra VimAnam. The bhOgam of experiencing the sarvAnga soundaryam and the ananta kalyANa guNams of Lord RanganAtha led to the bhOga janita Anandam for ThiruppANar, which is svAdhu ( delectable) indeed . The subhAshitam “ kaavyAni svAdhu jaanAti PaNDita:” places ThiruppANar in the front of the gOshti of great connoisseurs enjoying the atilAvaNya soundaryam and the adbhuta guNa prakarshams of the Lord of Srirangam.

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This SvAdhu bhOgam immersed ThiruppANar as it were in a river ( TarangiNi) with gentle waves and blessed Him with the bliss equivalent to one dipping in a cool river during the torrid summer (greeshmE seetaLa TaDAka snAnamiva ).

ThiruppANAzhwAr’s divya prabandham on Lord Ranga-nAtha is revered as “ AmalanAdipirAn “. Periya-vAcchAn Pillai and the second son of Vadakku Thiruveedhi PiLLai, Azhagiya MaNavALa PerumAL nAyanAr have written exquisite commentaries on this prabandham and have established that it is a Veda Saara VivaraNa Prabandham. Swamy Desikan recognized the essence of the profound adhyAtma sastrAr-thams housed in the ten paasurams of AmalanAdipirAn and was inspired to bless us with his own MaNipravALam commentary for AmalanAdipirAn named “ MunivAhana BhOgam”. This Sri Sookti of Swami Desikan is the ninth in the series of the Amruta svAdinee rahasyams. Swamy Desikan instructed us that the ten paasurams of ThiruppANar born in his para- jn~Ana state deal with the three rahasyams (viz)., AshtAksharam(Thiru-mantiram), dhvayam; and “ ThiruvAsiriyam”. Swamy Desikan went on to create a stOtra grantam revered as Sri Bhagavath dhyAna sOpAanam, where he emu-lated ThiruppANar’s blissful PaddhAti-kESAnta anubhavam of Kasturi Rangan’s soundharyam. Few hundred years later, The aparAvatArar of Swamy Desikan known as Thirukkudanthai Desikan presented a Sri Sookti revered as Sri AparyAptAmruta dhyAna sOpAnam celebrating the Vaibhavam of Lord AarAvamudan / Hema Rangan of BhAskara KshEtram

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( Kudamukku/ Thirukkudantai) along the lines of Swamy Desikan and ThiruppANar.

[78th ebook in the Sundara Simham series, http://www.sundara-simham.org/. Here the links between Amalan AdipirAn Paasurams, Bhagavath dhyAna SopAnam, Upanishads and other dhivya Prabhandhams are established by Thirukkudanthai Desikan, the Munitraya SampradhAya Pravartakar. The first two lines of the first slOkam of Sri AparyAptAmruta dhyAna sOpAnam gives us an insight in to the Veda-VedAnthic links . He describes AparyAptAmruthan as : “Satyam jyOthi Sruti parisha-dAm, kalyANAnAm avikalagruham pAvanAnAm pAvanam”. Thus the dhivya Prabahdham of ThiruppANar has inspired Swamy Desikan and his successors in the AchArya Paramparai in a profound manner.]

[As a great AchAryan , Swamy Desikan has blessed us with many Sri Sooktis relating to the Rahasya Trayams and SaraNAgathy Saastram . Some of the Sri Sooktis of Swami Desikan on these twin topics are : Sri Rahasya Traya Saaram, VirOdha parihAram, Saara Saaram, Thirumantira churukku, Dhvaya churukku, Charama slOka Churukku, Rahasya Navaneetam, Rahasya Padhavee, Rahasya ChuLakam, UpakAra Sangraham, Artha Panchakam, SaraNAgathy Dheepikai, NikshEpa rakshA et al . All these SrI Sooktis of Swamy Desikan have been covered in the Sundarasimham / Ahobilavalli/Srihayagrivan ebook series . ]

Swamy Desikan was so moved by the nishtai of ThiruppANAzhwAr celebrating the vailakshaNyam of the paasurams of AmalanAdipirAn that he saluted the ten pasurams of this prabandham as the essence of Tamizh Vedam (PaaN PerumAL aruL seytha paadal patthum Pazha MaRayin poruL ). His sixty palm leaf manuscript, MunivA-hana bhOgam maps elegantly the meanings of the words and phrases of individual paasurams of AzhwAr filled with intricate adhyAtmika SaastrArthams; this Sri Sookti of Swamy Desikan is set in highly sanskritized Tamizh typical of MaNipravALa granthams . It is not easy for those who are not familiar with Sanskrit to understand the rich

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meanings and references of Swamy Desikan’s MunivAhana bhOgam. Recognizing the need for a tippaNi that would extend the outreach of this Sri sookti essential for all Mumukshus (those desirous of Moksham), Nelvoy Swami has provided a hand lamp for enhancing our comprehension of this important grantham of Swamy Desikan .

Our most merciful Thooppul Kula maNi has also pointed out that AmalanAdipirAn Prabandham is the Yajur Veda saaram elaborating on the many meanings of Thiru-mantiram; further, Sri VenkatESa GhantAvatAran has attracted our attention to the many echos in AmalanAdipirAn from Swamy NammAzhwAr’s divya Prabandham of ThriuvAsiriyam celebrated as the quintessence of Yajur Vedam. The unity of thought between the two Prabandhams of ThiruvAsiriyam and AmalanAdipirAn made Swamy Desikan recognize ThiruppANar as “ParAnkuSan pinnadi nadakkum PaaNan”. Swamy Desikan has also reognized the influence of PeriyAzhwAr Thirumozhi on PaaNar’s prabandham and affectionately recognized “namm PaaNar” as “PeriyAzhwAr pinnadi nadakkum PaaNan “. Thirumangai AzhwAr ( Kaliyan) is the Kadaikkuti (last) AzhwAr and incarnated therefore after PaaNar. It is Swamy Desikan’s nirvAham that Kaliyan’s anubhavam of the soundaryam of Lord ArAvamudan in his Prabandham of ThiruvEzhukURRirikkai is influenced by PaaNar’s prabandham and hence Kaliyan is saluted as “PaaNan pinnadi nadakkum ParakAlan”.

The RohiNi jaata Sukavi - PaaNar was very much influenced by the great AzhwArs who incarnated ahead of

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him and his Prabandham also became a model for inspiration for AzhwArs and AchAryAs such as Kaliyan, Swamy Desikan and Thirukkudanthai Desikan, who incarnated after PaaNar merged with the jyOthi of Lord RanganAtha inside His garbhagruham. Swamy Desikan’s blissful anubhavam of the avayava and samudhAya sObhai of Lord RanganAtha in Bhagavadh DhyAna sOpAanam and that of Lord DevanAthan in Sri DevanAyaka PanchAsath and Achyuta satakam has led to him (Swamy Desikan) being addressed in this context as “PaaNan Pinnadi Nadakkum ThUppul Punithan”. The exquisite joyous anubhavam of Sri GopAla MahaaDesikan in his AparyAptA-mruta DhyAna sOpAnam earned him the birudu of “Thooppul Punitan pinnadi nadakkum Kudanthai Desikan “. These recognitions are testaments to the VailakshaNyam of a Prabandham as measured by how many and to what extent PaaNar’s Prabandham of AmalanAdipirAn has served as the seed and reference for his successors .

Nelvoy Swamy brings out the unique Vaibhavam of AmalanAdipirAn through his welcome and valuable commentary on Swamy Desikan’s MunivAhana BhOgam through the format of a tippaNi focusing on the meanings of individual words (padams) and sentences (vaakyams) used by Thoopul Kula maNi. There are many highlights in this dippaNai of about 100 pages, which make it easy for us to follow the thoughts of Swamy Desikan, which are expressed tersely in a style that is rich in VaishNava ParibhAshai that assumes familiarity in Sanskrit. Nelvoy Swamy’s commentaries of the Pada and Vaakya arthams of the first paasuram pregnant with the rich meanings of

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AshtAksharam are illustrative examples of Nelvoy Swamy’s mahOpakAram. Swamy Desikan has identified and celebrated fifteen kalyANa guNams (GuNa Prakarshams) of Lord Ranganathan in the first Paasuram of PaaNa PerumAL’s prabhandham : (1) Mokshapradatvam (2) Jagath Kaaranatvam (3)SaraNyatvam (4) SarvaprakAra UpAkarakatvam ((5) KrupA ViSEshatvam (6) SvAtantryam (7) NirdO-shatvam (8) Swamitvam (9) Soulabhyam (10) SouSeelyam (11) Vaatsalyam (12) PrApyatvam (13) ASrita PakshapAtitvam (14) Paavanatvam and (15) BhOgyatvam. The meanings, the rami-fications of those meanings in Saastrams and their links to the particular Padam or Vaakyam has to be clerarly understood for the full appreciation of the sanctity and artha gouravam of the AmalanAdipirAn Prabandham. Nelvoy Swamy has helped us to put our arms around these interrelationships with the construction of tables connecting the individual word with its meanings to celebrate the guNa Prakarshams ( Pages 25-31). The esoteric meanings of NaarAyaNa saBdAr-thams become patent instead of being latent . This is a great upakAram. A similar successful attempt has been made to create another table linking the Thirumantra SaBdArthams with the paasura vaakyams ( Page 95).

-In page 97-98 of this monograph, Nelvoy Swamy compares the matching paasura vaakyams of ThiruvAsiri-yam and AmalanAdipirAn in a tabular form. This is an informative comparison to illustrate the Yajur Veda Saamyam. In page 100, Nelvoy Swamy brings out these matches.

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-Swamy Desikan followed the foot steps of ThiruppANar and enjoyed the avayava and samudAya soundaryam and auspicious guNams of Lord RanganAthan and the EmperumAn of Thiru Aheendra Puram in his sanskrit StoTrams of Sri Bhagavath dhyAna sOpAnam, Sri DevanAyaka PanchAsath and Achyuta Satakam . In page 119-120, the matching portions are recorded in the form of another table. [In the 78th ebook of the Sundarasimham series (http://www.sundara-simham.org), an elaborate attempt has been made to connect the ThiruppAnar Paasura Vaakyams with their samBandhis from Vedam, Upanishad and other AzhwAr AruLiccheyalkaLs.]

In just ten paasurams, ThiruppANar through His mature tapas performed from the other bank of Cauvery, provided us the saaram of Veda-VedAntham, rode reluctantly over the shoulders of Loka Saarnga Muni to the sannidhi of Lord RanganAtha and crossed the boundary between the Lord’s leelA vibhUti and nitya VibhUti and regained his status- ante as a nityasoori to enjoy ParipoorNa BrahmAnadam at SrI VaikunTham. The Saama Veda veeNA gAnam of ThiruppANar will be heard by Sri RanganAtha BhaktAs as long as there are Sun, Moon and the stars.

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