Sixwords Thirukaachinambi Ramanuja

Subject: SIX WORDS Part - 1 SRIMATHE RAMANUJAYA NAMA: FAMOUS SIX WORDS Dear esteemed members of the Tiruvenkatam E-group, adiyen�s dandan (pranams) to one and all. adiyen is very thankful to a few members who privately asked adiyen about the famous �6 words of Acharya Ramanuja� � also known as �6 words of Thirukkachi Nambi�. That gave adiyen an opportunity to know about the same. Whatever information adiyen gathered / understood, adiyen wishes to share in the e-group. adiyen would like to submit that this compilation is meant for beginners only. Also this is not an expert�s posting and is only to invoke the interest for further study / learning.

Summary / Short Version: This short version is provided so that it would serve as brief introduction as well as for a broad understanding of the same - (based on the book �Hinduism Rediscovered� by Shri.Anbil Ramaswamy � book Published by our Tiruvenkatam Group � Kuwait).

While still a boy, Ramanuja lost his father and was living with his mother at Kanchipuram under the protection of one �Tiru Kachi Nambi�. This Nambi was believed to converse and was on �speaking terms� with Lord Varadharaja in the Archa form. Later when Ramanuja had some doubts in his mind he expressed the same to Nambi for getting suitable answers from the Lord Varadharaja. Nambi ontained from Lord Varadharaja the famous �SIX WORDS� and passed on to Ramanuja. These six words provided the guidelines for Ramanuja to follow.

They were

1.

Lord Narayana is the Paramaatma

2.

The individual souls are different from Paramaatma

3.

Prapatti is the means to attain salvation

4. Last rememberance of the Lord on the part of the departing soul is not necessary 5.

Moksha can be obtained only on laying off the mortal body

6.

Ramanuja should take refuge at the feet of Peria Nambi

Members may find that the six words do contain some of the essential factors of Srivaishnavism and Vishishtaadvaita philosophy later expounded by Acharya Ramanuja.

Since these six words contain a number of truths brought out by none other than the Lord Varadharaja Himself, it is worth going through the same in detail including detailed introduction and background. Let us go through the same in detail in the following postings. dasan

PART - 2 RAMANUJA AND TIRUKKACCHI NAMBI It is pertinent to note the relationship between Ramanuja and Thirukkacchi Nambi with brief about the six words too. Ilayaazhwar (Ramanuja�s original name) was born to Kesava Somayaji and Kanthimathi Ammal at Sriperumpudur (near Chennai). Thirukkacchi Nambi, a disciple of ALavandaar, was also known as Kaanchi Poorna. As one of the early preceptors of Sri Ramanuja, he had a key role to play at different stages of Sri Ramanuja�s ascendancy as the heir to ALavandaar. Thirukkacchi Nambi was born in Poonamalle (near Chennai). He used to go to Kanchi every day to serve Lord Varadaraja. The summum bonum of Nambi�s life was service to Lord Varadaraja. Nambi performed the aalavatta kainkaryam (Fan service) to the Lord of Kanchi. In hot summer days, he used to dip the Fan in water and waved the Fan in service to the Lord, so that the Archa Murthy could benefit from the cool breeze generated by his devotee. The Lord of Kanchi did something exceptional during those hours of kainkaryam by Nambi. He broke

His Archa silence and conversed with Thirukkacchi Nambi. In view of this great devotion and status of Nambi, he was revered by one and all as a Mahatma. Sri Perumbudur is in-between Poonamalle and Kanchi. Thirukkacchi Nambi used to walk everyday from his home to kanchi to offer his services to Lord Varadaraja. One day, the young Ramanuja saw the great devotee of Lord Varadaraja walk through his village. He saluted Thirukkacchi Nambi and invited him to rest for few minutes at his house. Nambi recognized the marks of greatness of a future Acharya in Ramanuja. When latter tried to prostrate before Nambi, he said: "O, Ramanuja ! I am a low-born person! You should not prostrate before me. How could you salute your servant?" Ramanuja was saddened by the remarks of Nambi and replied: "O, Great soul! dearest devotee of Lord Varadaraja! Is it the wearing of the sacred thread that makes one a Brahmana? He, who is devoted to God, he alone is a genuine Brahmana. You know about the life of ThiruppaNazhwaar, who became the object of worship of the Brahmanas and the temple priest of Srirangam." Nambi was very pleased with the utter devotion of Ramanuja and drew close to him. Time went by. Ramanuja became the student of the Advaitin, Yadava Prakasa. Thirukkacchi Nambi kept up his friendship with Ramanuja. Yadava Prakasa was the promulgator of the rigid Advaita school, that would not accept or acknowledge the God with form. Ramanuja was all devotion and cared a great deal for the service to God with a form (Saguna Brahman). Ramanuja served his Acharya well in spite of the fundamental differences in their view points. The anger and jealousy of Yadava Prakasa over Ramanuja�s scholarship and divergence of views led the Acharya to think of doing away with his star pupil. He arranged hastily a Kasi Yatra, during which he wanted to drown Ramanuja in the river Ganga at Kasi. RAMANUJA COMES BACK TO KANCHIPURAM DUE TO THE MERCY OF DIVYATHAMPATHIS LORD VARADHARAJA AND PERUNDEVI THAYAR..... IN THE NEXT POSTING Subject: SIX WORDS SRIMATHE

RAMANUJAYA

Part - 3 NAMA:

FAMOUS SIX WORDS Dear esteemed members of the Tiruvenkatam E-group,

adiyen�s dandan (pranams) to one and all. adiyen is very thankful to a few members who privately asked adiyen about the famous �6 words of Acharya Ramanuja� � also known as �6 words of Thirukkachi Nambi�. That gave adiyen an opportunity to know about the same. Whatever information adiyen gathered / understood, adiyen wishes to share in the e-group. adiyen would like to submit that this compilation by rearranging / extracting materials mostly from sources available in the net (earlier postings by scholars) is meant for beginners only. Also adiyen is not an expert to clear your doubts, if any on this subject. This is not an expert�s posting and is only to invoke the interest for further study / learning. Interested members may probably get a more detailed explanation / precise meanings of the six sentences from your respective Acharyas / Scholars.................................... .............. Ramanuja served his Acharya well in spite of the fundamental differences in their view points. The anger and jealousy of Yadava Prakasa over Ramanuja�s scholarship and divergence of views led the Acharya to think of doing away with his star pupil. He arranged hastily a Kasi Yatra, during which he wanted to drown Ramanuja in the river Ganga at Kasi. RAMANUJA COMES BACK TO KANCHIPURAM DUE TO THE MERCY OF DIVYATHAMPATHIS LORD VARADHARAJA AND PERUNDEVI THAYAR..... IN THE NEXT POSTING ------------------------------------------------Part - 3 Tipped off by his cousin Govinda, Ramanuja escaped from the clutches of his plotters halfway (inside forest) during that Yatra and was rescued by the Divya Dampathis of Kanchi, who appeared before Ramanuja as a fowler couple (hunter couple). They walked with Ramanuja and received water that he fetched from a well to quench their thirst three times. When Ramanuja returned for the fourth time, the fowler couple had disappeared and Ramanuja found himself at the boundary of Kanchipuram. He understood immediately that it was the Divya Dampathis of Kanchi Temple who had blessed him with service to Them. He returned to his home. His mother, after knowing about the events that happened to him, was utterly joyous. Thirukkachi Nambi came to the house on hearing about Ramanuja’s return from the ill-fated

theertha Yatra and was overjoyed to see Ramanuja. Latter fell at the feet of Nambi and asked Nambi to accept him as his disciple. Nambi did not agree and asked Ramanuja to offer service to Lord Varadaraja by fetching water daily from the very same well (known as Saalai Kinaru) that Ramanuja had used earlier to remove the thirst of the Divya Dampathis and that service will help Ramanuja to gain the proper Guru later. Ramanuja continued that service and during one of the occasions of such a service, he met Maha Purna, who was sent by ALavandaar to persuade Ramanuja to accept the responsibilities of succeeding him to strengthen Sri Sampradhaayam. Thirukkacchi Nambi’s prediction thus came true. Meanwhile, Ramanuja revered Nambi as his Acharya and once had invited him to come to his home and be his guest. Ramanuja’s wife was a strict observer of Varnaasrama formalities and she committed an Apachaara to Nambi, when Ramanuja was away. When Ramanuja came home, he learned that Nambi had come earlier, partaken the food, gave the remaining food to a Sudra lady and his wife had cleaned the place, where Nambi had eaten and had taken a bath and was cooking afresh to serve him his meal. Ramanuja was extremely unhappy at his wife for insulting the Mahatma dear to the Lord and began to distance himself from his wife. Before this incident, Ramanuja had some strong views on certain philosophical ideas. However he wanted those to be confirmed by none other than Lord Varadharaja. So Ramanuja begged Nambi to obtain Lord Varadaraja’s opinion about the thoughts in his mind. On that night when Nambi was doing aalavatta kainkaryam, Lord Varadaraja Himself asked Nambi whether he has anything to ask Him. Nambi told the Lord what Ramanuja said to him. The Lord gave his opinion on Ramanuja’s thoughts and directed Nambi to convey His message to Ramanuja. Next morning, Thirukkacchi Nambi met Ramanuja and delivered the message of Lord Varadaraja, which was in six parts. Ramanuja was very much pleased and told Nambi that that is what he already had in his mind and now got confirmed by Perarulaalan (Lord Varadharaja). The six messages once again (in brief now; in detail later) are: 1. 2. 3. 4. 5. 6.

I am the supreme truth (Paratatva). I and souls are different (Bheda). By faith shall men reach Me, their salvation. Thought of Me at the time of death is not compulsory. Release from bondage (Moksha) follows immediately on death. Choose Mahapurna as your spiritual teacher (Acharya).

After hearing the Lord’s answers to his questions, Ramanuja went for initiation by Maha Purna at Srirangam. Maha Purna at that time was hurrying towards Kanchi in fulfilling his master Yamuna’s wish and selection of successor that is Ramanuja to be the apostle of this faith. Both of them met at Madhuraanthakam. Ramanuja prostrated and thrilled to see Mahapurna for whom he had left Kancheepuram. He said 'Please accept me as your disciple and teach me all that is good to my soul. Mahapurna was also equally happy and lead Ramanuja to the Holy Vakula Tree near the Tank and performed all the sacraments of initiation i.e. SAMASHRAYANA. He also returned with Maha Purna and his wife to his home in Kanchipuram. Kanchi Purna met with Maha Purna at Ramanuja’s home and both enjoyed each other's company discussing Bhagavat Vishayam. Rakshambaal, the wife of Ramanuja committed two more grave Apacharas to her Husband’s guru Patni and a guest. Ramanuja decided then to take Sanyasa Asrama and tactfully sent his wife to her Parent's home before becoming a Sanyasi. When Ramanuja took Sanyasam at Kanchi Temple of Lord Varadaraja, Kanchi Purna addressed Ramanuja as Yati Raja (king among sanyaasis) for the first time at the behest of Lord Varadaraja. Thus, Thirukkacchi Nambi’s pervasive influence as the messenger of Lord Varadaraja had a central role in shaping the life of Ramanuja at critical moments and set him forth on his journey to strengthen the Sri Sampradaaya even unto this day. The famous SIX WORDS are also called “Thirukkachhi Nambi’s 6 words”. In Ramanuja’s ‘Vaazhi Thirunaamam**’ we can find “Arutkatchchi Nambi urai aarupetraan vaazhiye” and in Thirukkacchi Nambi’s vaazhi thirunaamam, we can find “Aarumozhi Boodooraarkku aliththapiraan vaazhiye”. ** Vaazhi Thirunaamam (VT) – is a special paasuram recited as part of Saatrumurai. The VT of one particular Azhwaar or Acharya would describe the greatness and Acharya connection of that Azhwaar or Acharya. Each line of the paasuram ends with ”vaazhiyae”. Famous VT is VT of Sri Andal ‘Thiruvaadip pooraththil segaththu udhiththaal vaazhiyae….' WE WILL CONTINUE WITH THE SIX WORDS IN DETAIL IN THE NEXT POSTING................

Part - 4 SIX WORDS IN DETAIL: Lord Varadharaja told Nambi the following: “AHAMEVA PARAMTHATHVAM, DARSANAM BHEDAMEVACHA, MOKSHOPAAYAHA PRAPATHTHISYAATH, ANTHIMASMRUTHI VARJANAM, DEHAAVASAANE MOKSHAMCHA, MAHAPOORANAM AASHRAYA.” 1st Word: AHAMEVA PARAMTHATHVAM : I am the only Supreme Thathvam. That is, I am the only Supreme Being. I am the only Supreme God. This means that Lord Varadaraja is the Supreme Devatha. No Devatha is above Him “AHAM” in Sanskrit means ‘I’ ; “YEVA” in Sanskrit means ‘only / alone’. Hence “AHAMEVA” means ‘I am the only’. “PARAM” means ‘Supreme’, highest in the hierarchy. Therefore in the first sentence Lord Varadharaja asserts that Srimannaarayana is the supreme God; all devathaantharam (demi gods) are not real gods. They are far below Him. There cannot be another Supreme God. He is the ONLY Supreme Being. 2nd Word: DARSANAM BHEDAMEVACHA : Our Darsanam, i.e., religion is based on Bhedam. That is, based on difference between the three thathvams, viz., ‘CHIT’, ‘ACHIT’, and ‘EASWARAN’. In Advaita philosophy propagated by Adi Sankaraachaarya, there is no Bhedam, i.e., there is no difference between thathvams, because in advaita, there are no three thathvams, there is only one thathvam, viz., “ BRAHMAM”, the Supreme Being. Adi Sankaraachaarya said that it is the Brahmam which appears to be in different forms such as men, women, animals, inanimate objects etc and that Brahmam has no qualities. Because of ignorance (ajnaanam) each object seems different from another object. If the ignorance is gone and one gets divine knowledge (jnaanam), he will find everything as Brahmam; you are Brahmam, I am Brahmam, he/she is Brahmam, all objects are Brahmam. Therefore Advaita philosophy is based on Abhedam (opposite to Bhedam meaning non-dual). But Lord Varadharaja said that there does exist difference between thathvams. “CHIT” Thatvam is different from “ACHIT” Thatvam and both are different from “ EASWARA” Thatvam. All the three Thatvams are ever existing. 3rd Word : MOKSHOPAAYAHA PRAPATHTHI : The “Upaayam” (way) to attain Moksham (salvation) is Prapaththi (Saranaagathi). Prapaththi means Saranaagathi (Total surrender). There are many ways which lead to Moksha.

Karma Yogam, Gnaana Yogam, Bhakthi Yogam all will lead to moksha. But is it possible for a human being to adopt the above Yogams and continue to strive to achieve the goal? It is highly impossible and most difficult. And at the same time it will require several births to attain the goal, as these yogams have to be practiced to their entirety. That is why Lord Krishna after teaching Karma Yogam, Gnaana Yogam and Bhakthi Yogam in Bhagavat Geetha has finally given the essence of the Geetha in the last (18th) Chapter and you know that it is nothing but the “CHARAMA SLOKAM”**, i.e., Saranaagathi. Saranaagathi (total Surrender) is the easiest way to attain moksha. Lord Varadharaja Himself has confirmed this. One need not follow the other difficult methods narrated in all saasthraas to attain moksha. All these difficult methods are meant for those who don’t want to surrender to God, but would like to attain moksha by their own efforts, like Rishies doing penance in the forests. ** Charama Slokam: A general reference to Charama Slokam would mean reference to Krishna Charama Slokam in Bhagavath Gita – the ultimate message from Lord Krishna: KrishNa Charama slOkam: Sarva dharmAn Parithyajya MaamEkam SaraNam vraja Aham Thva Sarva paapEpbhyO mokshayishyAmi maa sucha: --Bhagavath Gita : 18.66 (meaning) Totally relinquishing all dharmAs (completely relinquishing the sense of agency, possessiveness and fruits of actions), seek Me alone as Your refuge. I will free You from all sins .Grieve not. Part - 5 4th Word : ANTHIMASMRUTHI VARJANAM : This means that it is not compulsory that a person eager to attain moksha must remember the God and pray to Him at the time when his soul departs from his body. All saasthraas say that at the time when the soul leaves the body, the person should think of the Supreme God in order to go to the Heaven. For persons who adopt Karma Yogam, Gnana Yogam, Bhakti Yogam to attain moksha, this last minute prayer is compulsory. But a person who takes Prapaththi (Saranaagathi) as the only upaayam (method) to attain moksha, it is not compulsory for him to think and pray to God at the time of his death. This is a real boon given by Paramaathma to the Prapannas (those who have surrendered). Otherwise how can a person, however great he may be, guarantee that

he will not fail to think and pray to God right at the time of his death? APPODAIKKIPPODE SOLLIVAITHTHEN"

That is why Periyaalwaar said “

thuppudaiyaarai_adaivadhellaam sOrvidaththuththuNaiyaavarenRE oppilEnaakilumninnadaindhEn aanaikkunee_aruLseydhamaiyaal eyppu_ennaivandhunaliyumpOdhu angu_EdhumnaanunnaininaikkamaattEn appOdhaikku_ippOdhEsollivaiththEn arangaththaravaNaippaLLiyaanE! - Periyaazhwar Thirumozhi – 4-10-1 Periazhwar says, “O! Lord Ranganatha, I will not be able to remember You during the time of my death. Hence I am leaving with You now itself my request to You to protect me and provide moksham while my soul departs”. Hence based on Azhwar’s words the Lord protects his bhakta at the time of his death. It is pertinent to note here that Periazhwar’s pasurams are supported by the Lord’s promise to Bhumi devi during Varaha Avatar - Varaha Charama Slokam**. It would be of interest if we ask a question here whether Periazhwar is putting this request to Lord Ranganatha or to Lord Varadharaja. It is interesting to note that while requesting Lord Ranganatha, azhwar refers to Lord Varadharaja (aanaikkunee aruLseydhamaiyaal – You blessed the Gajendra Elephant). Azhwar refers to this act of Lord Varadharaja even before azhwar wants Lord Ranganatha to grant him the request. Lord Varadharaja is well aware of this. He is the king of granting boons (varadharaja). He does not want Ramanuja to go to Srirangam to get the boon. Instead the Lord has granted this boon to Ramanuja in Kanchipuram itself. Lord Varadharaja is unique in protecting his devotees. Hence it is no wonder that the Lord has said ANTHIMASMRUTHI VARJANAM. **Varaha Charama slOkam (part of Varaha Puranam) After the MahA VarAha Moorthy destroyed HiraNyAkshan and arose out of the ocean waters carrying BhUmi Devi on His powerful tusk, our compassionate Mother requested the Lord to instruct Her on the sure way to save the destitute human beings from their SamsAric afflictions and for them to attain mOkshAnugraham. Our Lord responded to His divine consort and blessed us all, Their children, with the powerful and reassuring Varaha Charama slOkam (part of Varaha Puranam). Varaha Charama slOkam revealed to BhUmi Devi: sTithE manasi susvasTE sarIrE sathi yO nara: dhAthusAmyE sTithE smarthA visvaroopam cha maamajam (1)

tatastham mriyamANam thu kAshDapAashana sannibham aham smarAmi madhbhaktham nayaami paramAm gathim (2) (Meaning): This whole world is my body. I have no birth or death .When a devotee of Mine maintains his mind in an auspicious state, his body in the healthy state-- where the dhAthus of the body are in equipoise-- and thinks of Me in that state and seeks Me then as his firm refuge, I do some thing unique for that devotee, when he is totally unconscious like a log or stone during his last moments. At that time, I lead him via archirAdhi mArgam to My Supreme abode to perform nithya kaimkaryam for Me there. This is My unfailing assurance. 5th Word : DEHAAVASAANE MOKSHAM : This means that one can attain moksham at the end of the present birth itself. He need not take many more births for washing out all his sins to attain moksham. Those who follow the methods other than Prapaththi to attain moksha, have to follow that particular method to its core; that means, there should not be any lapse in following that method. It is a lengthy process and it will take several births to complete the process; by this process he washes out all his accumulated sins; only then he can attain moksha. Therefore for such persons moksham is not guaranteed at the end of the present birth itself. But devotees who adopt Saranaagathi (Prapaththi) to attain moksha, the Lord is willing to write off all their sins and take those Gnaanis (Prapannaas) into His Abode as soon as their present birth ends. There were also earlier theories which said that one should be a Brahmin by birth to attain moksha, and the other caste people must take birth as Brahmin in this world for attaining moksha. This is also clarified by the above sentence of Lord Varadaraja. Irrespective of the caste or creed, even an animal or bird can attain moksha at the end of the present birth itself, if they adopt Prapaththi and surrender to the Almighty. 6th Word : MAHAAPOORNAM AASHRAYA : This is the last Message and very simple to understand. Periya Nambi is known as ‘Mahaa Poorna’. This sentence means “Adopt Periya Nambi as your Aacharya”. Sri Ramanuja was having in his mind to adopt Thirukkatchchi Nambi as his Aacharya. But the Lord’s Thiru ullam (mind/wish) is that Ramanuja must take Peria Nambi as his Aacharya. We have already seen that they met at Madhuraanthakam. Mahapurna performed all the sacraments of initiation i.e. SAMASHRAYANA and Ramanuja learnt many rahasyaarthaas (meanings of mantras kept

secret by the elders) from him. IN THE NEXT POSTING WE SHALL SEE AN INTERESTING PASURAM IN ADAIKKALAPPATHU............. Part - 6 ADAIKKALAPPATHU: Swami Desikan was moved to perform SaraNAgathi after the unmatched nectar-like experience of tasting the subhAsrayam and the anantha kalyANa guNams of Lord VaradarAjA presiding over Hasthigiri. He used the Tamil metre of KocchahakkalippA to direct the flow of his emotion, which rushed forth as the gushing water from a dam that collapsed. adiyen suggests members to see the eighth pasuram of Adaikkalappathu. thiNmaikuRai yaamaikku niRaikaikkun^ thiivinaiyaa luNmaimaRa vaamaikku muLamathiyi lukakkaikkun^ thaNmaikazhi yaamaikkun^ tharikkaikkun^ thaNikaikkum vaNmaiyudai yaruLaaLar vaasakangaL maRavEnE. (8) This pasuram is said to refer to Charam Slokam. The meaning of the Paasuram (already available in the net) is given below: Prabhandham 8: Here, the conductance of one's life in the post-prapatthi period is described by our ParamAchAryA. I repeately reflect on the meaning of the Lord's sarama slOkam and the assurances given by Him there to the one, who has performed prapatthi. I remind myself that as a prapannan, I must have unshakable faith in the assured fruits of my prapatthi. I pray for the further enhancement of my bhakthi and Jnaanam. I shall never forget my utter servititude to You and You alone. I shall stay in a happy and tranquil mood with the knowledge of the essence of the rahasyArthAs. I will bear my days on the earth without agitation over the delay in realizing moksham. I will forget the sorrows of SamsAram that is inevitable during the days on earth after performing my prapatthi at Your saced feet. This way, I will spend my post-prapatthi life. Adaikkalappathu - 8 (thiNmai kurayAmaikkum) & 6 Words of Lord Varadharaja adiyen has been repeatedly going thro this paasuram and was wondering whether Swami is referring to the 6 words from Lord Varadharaja in the last line as ‘vaNmaiyudai yaruLaaLar vaasakangaL maRavEnE’! adiyen dared to venture further into the pasuram to find whether there are any relationships

with the 6 words. adiyen got some suggestive relationships which adiyen submits as follows: 1. ‘thiNmai kurayAmaikkum’ may go with the First Word AHAMEVA

PARAMTHATHVAM.

1a. ‘niRaikaikkum’ may go with the ‘YEVA’ in the First Word AHAMEVA PARAMTHATHVAM, as a special mention / reference. 2. ‘thiivinaiyaal uNmai maRavaamaikkum’ may go with the Second Word DARSANAM BHEDAMEVACHA. 3. ‘uLamathiyil ukakkaikkum’ may go with the Third Word MOKSHOPAAYAHA PRAPATHTHI. 4. ‘thaNmai kazhiyaamaikkum’ may go with the Fourth Word ANTHIMASMRUTHI VARJANAM. 5. ‘tharikkaikkum’ may go with the Fifth Word DEHAAVASAANE

MOKSHAM.

6. ‘thaNikaikkum’ may go with the Sixth Word MAHAAPOORNAM

AASHRAYA.

‘vaNmaiyudai yaruLaaLar vaasakangaL maRavEnE’ – may be - Swamy says ‘I will never forget those words of Strength and Truth uttered by Lord Varadharaja’. Seeking Acharyan’s permission, adiyen got some further elaborations: 1. thiNmai kurayAmaikkum: ‘thiNmai’ in Tamil means the steadfastness / strength / something strong (vaNpugazh naaraNan -- thiNkazhal sErE. – Thiruvoimozhi 1-2-10). ‘thiNmai kurayAmaikkum’ means ‘in order not to deplete the strength’; ‘to provide more strength to the already existing strength’. The First Word is: AHAMEVA PARAMTHATHVAM. We have earlier seen the meaning in detail. Already Acharya Ramanuja had in mind this strong view. This message gave more strength about the Paramaathman to the Acharya. Swamy Desikan also would also definitely gain more strength by this revelation. 1a. ‘niRaikaikkum’ in Tamil means to provide completeness / wholeness. The addition of ‘YEVA’ in the First Message AHAMEVA PARAMTHATHVAM, signifies that the Lord Srimannarayana alone is the paramatman. Hence this gives the completeness / wholesomeness of the nature of paramatman. SrimanNarayana is the Paramatman and He alone is the Paramatman. Let us take the sentence “Nepal is a Hindu Kingdom”. In this, the emphasis is on the description of ‘Nepal. Not much on the ‘Hindu Kingdom’. Let us see with the modification as “Nepal is the only Hindu Kingdom”. The emphasis now is on the other way, on ‘Hindu Kingdom’ in addition

to giving an attribute to ‘Nepal’. Hence we can understand the job done by the word ‘only’ here. Now we can try to understand the difference between the Lord saying ‘I am the Paramatman’ and ‘I am the only paramatman’ or ‘It is Me alone (only) who is Paramatman’. Hence the significance for the word ‘only’. We have studied in mathematics the concept of ‘mutually exclusive and collectively exhaustive’ elements in probability. All the elements that are mutually exclusive (different nature) and that together are collectively exhaustive (completeness / wholesomeness) are important to derive the conclusion. The exhaustive nature (completeness) is most important and is thus provided by the word ‘only’. In the ‘Parmatman’ universal set, the Lord puts Him as the only element with that attribute. Then, where are other mutually exclusive different elements? We have seen that the Lord describes that in the second word. Vedas do contain words suggestive of other philosophies in addition to those suggestive of Visishtadvaita. But Ramanuja, after going through all of them, had this view, which is confirmed by none other than the Lord Himself in the second Word. Because of this special significance, traditionally Acharyas have given special note / mention on this ‘YEVA’. (other similar examples - MaamEkam SaraNam vraja -- Bhagavath Gita : 18.66; NaarAyaNanE – Thiruppaavai - 1). May be this speciality of ‘poorthi’ (wholesomeness) is expressed by Swamy here through this word ‘niRaikaikkum’. 2. ‘thiivinaiyaal uNmai maRavaamaikkum’ means ‘in order not to forget the truth / reality / existence of the bhedam due to ill effects’. This is with regard to Visishtadwaita philosophy as we earlier noted. We may note that there are other philosophies saying the world is not real (maya). Swamy Desikan, out of displeasure over other philosophies since they failed to see the reality, felt that they were ill directed or misdirected. [Yethiraja Sapthathi – 65 - Many wrongly-directed proponents of parallel systems have gone far away from the area and direction of the system propagated by Ramanuja….] – hence may be, Swamy is trying to explain the Second Word through these words ‘thiivinaiyaal uNmai maRavaamaikkum’. 3. ‘uLamathiyil ukakkaikkum’ in Tamil means ‘in order to stay in a happy and tranquil mood with the Third Word of Lord Varadharaja, which expresses easy method to reach Him. May be, Swamy

expresses happiness because against the various tedious methods propounded by scriptures, the Lord has provided us the simple way of praatti. It is really a matter to enjoy since it gives assured result. Also this is expressed by none other than the Lord Himself; so without any doubt there is full mental satisfaction - hence ‘uLamathiyil ukakkaikkum’. 4. ‘thaNmai kazhiyaamaikkum’ in Tamil means ‘in order not to lose the self possession / calmness’. ‘thaNmai’ in Tamil means coolness / calmness/ self-possession. Having got the assurance from the Lord about the easy way for salvation in the Third Word, this Fourth Word goes a long way in further strengthening the case for a prapanna (one who has surrendered). There is no need to think of Him at the time of one’s death. The Third Word gives mental satisfaction and the Fourth Word gives mental confidence. May be, Swamy expresses this through the words ‘ thaNmai kazhiyaamaikkum’. 5. ‘tharikkaikkum’ in Tamil means ‘in order to rest / be standstill’. Moksham refers to position of resting for the soul – the soul rest at paramapadam and cannot return even if it wishes. (pOyinaalpinnai_iththisaikku_enRum piNaikkodukkilum pOkavottaarE - Periazhwar Thirumozhi 4-5-2; meetchi yinRi vaigundha maanNagar maRRathu kaiyadhuvE. - Thiruvoimozhi 4.10.10 ). Swamy is happy to note that the rest (from birth and death) comes just after the present birth and that there is no more birth. This not only assures complete rest to the soul but also the opportunity to serve Him permanently (kainkarya praapthi). May be, Swamy expressed this state with the word ‘tharikkaikkum’. 6. ‘thaNikaikkum’ in Tamil means ‘in order to quench the thirst’. The Firth Word really goes a long way in quenching the thirst of Ramanuja since he has been yearning for a suitable Acharya for a long time. ‘thaNikai’ also means ‘mountain’. Acharya Ramanuja is not only getting his thirst quenched but also is going to become a mountain in our sampradaya. Swamy has equated Ramanuja to a mountain. [Yathiraja Sapthathi 72 - This roar, of the Lion - among poets(Kavi- thaarkika simham) is capable of applying effective fetters on the passions of people (which are verily giant elephants) by tying them to the foot of Yathiraja mountain….]. May be, Swamy expresses this situation with the word ‘thaNikaikkum’. ‘vaNmaiyudai yaruLaaLar vaasakangaL maRavEnE’ – Swamy Desikan says ‘I will never forget those words of Strength and Truth uttered by Lord Varadharaja’. May be Swamy refers to the Six Words

of Lord Varadharaja. To adiyen’s limited knowledge, adiyen has not come across any interpretation / comparison on the above lines. But for quite some time, the words ‘aruLaaLar vaasakangaL’, though they are said to mean Charama Slokam, have been going round in mind – whether anything else?. Because of sheer interest in knowing something more that Swamy may refer to as ‘aruLaaLar vaasakangaL’, adiyen dared to try as above. Our Acharyas’ SriSukthis (works) have always had deep and wide meanings. However we have to go by what the scholars say. adiyen feels that members may have found it interesting. Members may pardon adiyen for any mistakes. Conclusion adiyen would like to submit once again that this compilation, by rearranging / extracting materials mostly from sources available in the net (earlier postings by scholars), is meant for beginners only, attempting to invoke the interest for further study / learning. Also adiyen is not an expert to clear doubts, if any on this subject. adiyen is a beginner too, very much yearning for guidance and support of scholars. Interested members may get more details / explanations / precise meanings from their respective Acharyas / Scholars. adiyen thanks Lord Varadharajan and Perundevi Thayar for giving adiyen the strength to post these messages. It is this Lord who protected our Acharya Ramanuja for our benefit. He really loves bhaktas from all walks of life and thus attracts one and all. We are all fortunate to be at the lotus feet of Ramanuja at this birth (Odi yOdip palpiRappum piRanthumaR ROrdheyvam, paadi yaadip paNinthupalpadikaal vazhiyE Rikkandeer, - Thiruvoimozhi 4.10.7). We should be thankful to Lord Varadharaja and Acharya Ramanuja for giving us such simple solutions to overcome the perennial worldly bondage. It is pertinent to note here that Ramanuja got boons and promises from Lord Ranganatha also in respect of assured place in Vaikuntam to all Ramanuja's people. We should be very happy to be part of this sampradayam where the palan (result) is guaranteed. Finally seeking the blessings of Acharya Ramanuja, adiyen concludes with the meaning of a lovely slokam on Ramanuja by Swamy Desikan in Yethiraja Sapthathi. “Ramanuja, the Ocean of mercy, brought and presented to the Lord Varadaraja, pure water from a well. This Varadha is a dark cloud (of mercy again) and What a blessing it is! Even today, that cloud, that Sri Varadaraja is, showers rains in time and beyond our expectations. (This was because

of Ramanuja's original kaimkaryam, which is now being returned to us by the Lord, so to say, to Ramanuja's people!). I pay my obeisance to him, the king of ascetics, who is an enemy to the darkness of self-conceit, and who is capable of eliminating enemy-systems by mere literary works.” Yethiraja Sapthathi – 62. Once again adiyen hopes that members may have found the postings interesting. If the postings have given some message for the benefit of those not previously aware, then the credit does not belong to adiyen since this is only a compilation / extraction from various sources. On the other hand if someone is not able to understand, then it is totally due to adiyen’s ugly way of compilation and poor presentation and humbly request your pardon. adiyen thanks Sri Sadagopan Swamy, whose postings adiyen always enjoys and used in a number of places. Similarly adiyen thanks other scholars also, whose postings adiyen used in this. adiyen thanks the moderator and the members for giving an opportunity. adiyen thanks Shri.I V K Chary Swamy, Shri Sudarshan Swamy and all others for the encouragement, guidance and support. Thanks and regards adiyen dandan dasan

********************************************************************************** ********** The Six Questions Dear swAmy, Yes, The GuruparamparA prabhAvam is not clear whether six questions was asked or more or less. The prabhannAmrudham, however, clearly mentions that 4 questions were asked .These were asked through Thirukkachi nambi to PEar aruLALan 1. upAyangaLiL edhu nalladhu? - Which is the best of means? 2. mOksham adaivadhaRku mun anthima smrithi vEANdumA? -Does one needs to have His thought before breathing last,to attain mOksham? 3. endha janmathil mOksham adaivadhu? When will the mOksham be granted? 4. endha AchAryanai nAn Asrayippadhu? To Which spiritual mentor Should I surrender to/ Sri RamAnuja rquested Sri Thirukkachi Nambi as follows: " These questions have been in mind and I have more or less made up my mind regarding this. Please ask these questions to dhEvap perumAL"

The Lord of course replied by fathoming the mind of Thirukkachi Nambi, Himself. Let it be. That was not my doubt actually. It is clear that Sri Udayavar had the questions in his mind-whether it was expressed or not. However, DhEVap perumAL while explaining to Thriukkachi NambigaL mentions that Sri RAmAnujar is like Sri KrshNA learning from SAnthEpani. Such type of questions emanating from already learned people shoud be categorised, where was my doubt? regards dAsan vanamamalai padmanabhan Jayasree Saranathan <[email protected]> wrote: SRIMATHE RAMANUJAYA NAMAHA. There are 3 questions involved in this. (1) whether this is about 6 questions or not. (2) Whether the questions were openly raised or not / or the answers were provided by Deva-p-perumaL by mind-reading Ilaiaazhwar. (3)Under what category of 5 questions, these questions come under. Attempting to reply them.. (1) Since by tradition, the 'Aaru vaarthai' exits, this is enough proof that there were 6 questions or issues for which Illaiaazhwar wanted PerumAL to answer. (2) Going by the accounts on this incident, (those who have access to original manuscripts, please reproduce them to know how the events unfolded. Here I am going by the account given by Sri Desoor Nallaan Chakravarthy Srinivasa Varadhan, former adhyaapaka of Sri Parthasarathy sannidhi, Triplicane, in his book " Deva-p-perumALum, IrAmAnusa DharshaNamum" 1973 edition, Ratnam press) Illaiyaazhwar expressed his 'mana-klesham' to Thirukkachchi NambigaL and requested him to get replies from dEva-p-perumAl. Here a question may arise why Ramanuja himself didn't ask PerumAL. The reply to this question contains all answers on this issue. Ramanuja was then passing through a difficult period in his sojourn. It was on the suggestion of his mother, he approached Thirikkacchi NambigaL since he was close to Deva-p-perumAL ('andharangar to Deva-p-perumAL'). He has just then received the biggest blow of not being able to surrender unto SrI AlavandhAr, in him having left for Thiru nAdu. It was Thirukkachchi NambigaL who consoled him that PeraruLALan would certainly show him the way and assured that he need not entertain any

fear ("anja vEndaa"). It is for the kind of relationship that NambigaL enjoyed with Deva-p-perumAL and he enjoyed with Illaiaazhwar, that things took this shape. Ramanuja placed his request to NambigaL and NambigaL conveyed the request to PerumAL. When we, the simple mortals have been blessed by Him by receiving guidance when needed, without even asking for them, there is no need to doubt whether the questions were put forth by mouth or not. If we look at the supreme connection between Uadayavar and Deva-p-perumAL, we know that this was the time chosen by Him to get-start the mission of Ramanuja. Because after receiving these Aaru vaarthai only, Bhagavad Ramanuja's Avatara mission started, by receiving pancha samakaaram at Madhuranthakam. So we conclude that PerumAL gave the Aru vaarthai, to satisfy the 6 questions that were in Ramanuja's mind. This is further supported by NambigaL's enquiry when he conveyed the replies to Ramanuja, whether these were the thoughts in Ramanuja's mind. This shows NambigaL had not known the questions. He has only conveyed Ramanuja's ViNNappam to PerumaL and re-conveyed what the Lord had answered. (3) What were the Aru vaarthai? Bhagavan never says anything which are incomprehensible to His subjects. He may give them concealed, but never out of their reach. Particularly, at this important juncture in Avatara mission of Srimad Ramanuja, Bahgavan will utter in such a way, that posterity (we , the ordinary mortals too) understand His upadesam. Looking at the Aru vaarthai, we automatically get to know the questions. The first two (not given in Sri Padmanabhan's mail) were to do with Ramanuja's klEsham arising from altercations with Yadhava prakaasha. The first vaarthai :- "BedhamE dharshaNam" From this the question is deduced � " What is right, bedham or abedham? ( Or) What is Dharshanam? (This arises from the then existing allegiance to abdEdha arguments promoted by Purva pakshins) The 2nd vaarthai :- "Para-tattwam naame" From this, the question deduced is � "Who then is supreme?" (or) "Which is para-tattwam?" (Here again Ramanuja would have wondered about how to reconcile the Mandukya advaitic passages with the oft repeated upanishadic verses of two birds sitting on a tree, one shining and the other eating karma) Bhagavan has sided with the 2-bird theory, thereby giving a clear signal on how to proceed, as this forms the basis of the doctrine of Seshatwam. This clarity given by Bhagavan is seen to be reflected in the final passages of Brahma sutra, where Ramanuja effectively establishes the 'no' to cosmic activity for the Released soul. These two form the basis of Emperumaanaar dharshanam. These are about the "End" and the other 4 ( already mentioned in Sri Padmanabhan's mail) are only about the other features that shaped 'process' or 'means' to attain Him. On the basis of this, my humble conclusion is that these two vaarthaigaL must have very much been the Declaratory vaarthaigaL of Bhagavaan. Now the derivation of the 3rd question. The 3rd vaarthai is � "Upaayamum prapatthiyE"

The obvious question is " Which is the upaayam" (Because there were as many as 32 vidyas or methods of doing bhakti like Dahara vidya, Madhu vidya etc, approved by Upanishads. But they were all to be followed with strict austerities. Therefore Bhagavad concurrence was needed for an easy upaayam to be promoted among the masses.) The 4th vaarthai:- "Anthima smruthiyum vEndA" The deduced questions is :- "Does one need to think of Him at the time of death?" This question must have prompted by Gita vachan on what one thinks at the time of death, one gets after death. What kind of salvation can an ordinary mortal get, who can not think of Him at the final moments. This is the genuine and compassionate concern for ordinary people like us, that must have troubled Ilaaiyaazhwar. Bhagavan gave the green the signal. The 5th vaarthai :- "SharIra avanAshatthilE Moksham" The deduced question is :- " When does moksham occur?" It is after the destroyal of body. Which body? Just the mortal body or the body that carries works and gunas with it? It is here Bhagavad Ramanuja formulated his prescription for how to shed the body with all its attached materials. It is hereby "sarva phala tyaagam" outlined by Bhagavan at the battle field is held as the supreme way to achieve it. The 6 th vaarthai:- "Peria Nambi ThiruvadigaLilE Ashrayippadu." The obvious question is " To which Acharyan, should I surrender?" The back ground details shed more light. Sri ALAvandhaar has left. Ramanuja had made a pledge that he would fulfill ALavandhaar's wishes and found his folded fingers straighten on making this pledge. There were obstacles to make all the wishes happen. But he had the word of consolation fromPeriya nimbi "ShrEyOmsi bahu vignAni bhavanthi mahathaam api" ( many obstacles do come in the way of people of shereyas � but he must not lose his heart.). Such was the troubled time for our Udayavar. Coming to the question to which of the 5 questions did Ramanuja's 6questions belong, here is the reasoning. When NambhigaL made the ViNNappam, to PerumaL, He thought "The one who knows in detail all these, is asking Me as how I asked Saandheepani (in krishnaavathara)" and decided to clear his samshayam. Since Bhagavan Himself was said to have compared Ramanuja's questioning with Himself questioning Sage Saandeepani in Krishnaavatara, it is 100% clear that Ramanuja knows the answers. And even other wise we know that he has known the answers and only that he wanted concurrence from Perumaal. He wanted to be 100% sure. ViDaiyai-th-thandavan vishayatthil irukkum � adu That was about clearing Ramanuja's samshayam - doubt whether he has got them all right. Since Bhagavan made ThiruvulLAm to remove his 'klEsham', it is known that it was for the purpose of removing whatever little doubt is there in his mind. Added to this is the 6 th question, as Ramanuja must have been feeling rudder-less. Bhagavan

has given the assurance and also the go-ahead signal by these aaru vaarthaigaL. That is why this comes under 'Iyyam theerdal' - asking to clear doubts, like how Yudhishtira asked Bheeshma, something discussed By Sri Sadagopan Iyengar in his mail on 6 questions. Regards, Jayasree saranathan