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By
Tamarapu Sampath Kumaran
About the author:
Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on
Management, Business, Ancient Temples and Temple Architecture to many
leading Dailies and Magazines. His articles for the young is very popular in “The
Young World section” of THE HINDU.
He was associated in the production of two Documentary films on Nava Tirupathi
Temples, and Tirukkurungudi Temple in Tamilnadu. His books on Hindu Saints,
and Temples of Pilgrimage centers have been well received in the religious circle.
Acknowledgement: Google for the pictures and many authors for the information,
and to Prof a Srinivasaraghavachariar, Paravastu V Ramanujaswami, D T
Tathacharya, T K Gopalaswamy and P B Annangarachaya swami.
Sri Vedanta Desikar (Thoopul Nigamaantha Desikan) (1268–
1369) was a Sri Vaishnavite acarya, philosopher. He was a master-teacher
(desikan), one of the most brilliant stalwarts of Sri Vaishnavism in the post-
Ramanuja period. He was the disciple of Kidambi Appullar, also known as
Aathreya Ramanujachariar, who himself was of a master-disciple lineage that
began with Ramanuja.
When Desika began to think of a suitable place for his meditation on Garuda, it
struck him that Aindhai (Thiruvaheendrapuram) would be an ideal place; because
there is a river, Garuda nadhi by name as well as a mountain named Oushadhri,
both of which have been sanctified by the divine presence of Garuda himself. He
left Kanchi and proceeded to that shrine. There first he bathed in the sacred Garuda
nadhi and worshipped Lord Devanatha and Hist consort Hemambhuja nayika in the
temple. Then he went to the top of the Hill, Oushadhri and chose a lonely place at
the foot of a big and shady Asvattha tree.
It was decided that one group under Pillai Lokacharya (who was equally advanced
in age) was to take the Utsava Murthi and his consorts covered up in a palanquin to
Tirupati. The party under Sudarsana Suri was to stay put at Srirangam, after
erecting a stone wall in front of the Sannidhi of Moolavar to cover him from the
sight of the marauders. Swami took Sudarsana Bhattars two sons and the
manuscripts of shruta Prakaasika (the elaborate commentary on Sri Bhashyam
chronicled by Sudarsana Bhattar during the Kalakshepams of Nadadur Ammaal) to
safety at Tiru narayana puram via Satya mangalam. But, before he could do that,
the Muslim army attacked them and massacred many of them. Swami hid himself
with his wards during corpses and spent the night. In the morning, they moved
towards Satyamangalam village in Karnataka en route to Tirunarayana puram.
After the sack, his old classmate Vidyaranya visited to assess the situation. Later,
Vedanta Desika's mantra-disciple, the brahmin Gopanarya was among the three
generals deployed by the founder of the fledgling Vijayanagara empire to recover
the south from Muslim forces led by the Madurai sultanate. Gopanarya, inspired by
a dream involving Vishnu according to legend, vowed to restore Srirangam.
Having first captured Gingee, he temporarily housed the Srirangam idols moved
back from Tirupati. Then, having defeated the formidable horse archers of the
enemy, he reinstalled the idols in Srirangam, and invited back Vedanta Desika.
Vedanta Desika returned with his family and composed a poem in praise of this
accomplishment. This poem was inscribed on the wall of the temple upon its
sanctification.
When Swami Desikan returned to Srirangam after 12 years in Satyamangal, it was
time for yearly utsavams when the entire Divya Prabandham are recited in 20 days.
The first ten days the utsavam is during the day and for the next 10 days it is in the
night. Since this utsavam was stopped for many years due to Muslim invasion, the
orthodox people objected to recitation of Divya Prabandham since it is in Tamil
and only Sanskrit vedas should be recited. They also objected to install vigrahas of
Azhvars because they were just human beings and many of them were not even
Brahmins. Swami Desikan argued with them at length proving that the divya
prabandham is nothing but the essence of Vedas and Upanishads and the Azhvars
are great devotees of Sriman Narayana and they are fit to be worshipped inside the
temple. Finally, the orthodox devotees agreed with Sri Desikan and the utsavam
has been celebrated in a grand manner. Swami was pained to see the objections and
to make sure no such problems in the future he has got the details of the utsavam
written in a stone and installed in the temple. Sri Ranganatha was pleased with this
and commended that the Thaniyan glorifying Swami Desikan “Ramanuja daya
patram….” should be recited every day in the temple before starting the
While at Srirangam Swami composed the famous Bhagavad Dhyana Sopanam
glorifying the beauty of the Sri Ranganatha from the feet to the head. This Stotram
is like the Amalanaadhi piran of Sri Thirupaan Azhwar
Swami Desikan was the first Acharya in the Vedantic tradition who boldly went as
far as to define God’s quality of Universal compassion as being not merely a
theological necessity but a philosophical axiom and said that a God without
compassion would be a contradiction. Since we see that compassion exists in this
world, therefore we should conclude that God too must exist. He added a fourth
dimension ‘Daya’ to the Upanishad definition of Brahman viz. Satyam, Jnanam,
and Anantham. It became the central theme of his famous ‘Daya Satakam’, a
Stotram only a man possessing great ‘Daya’ could have ever composed
Swami Venkatanathan was above all a Vedanta Guru as recited in the verse
‘Srimathe Venkateshaya Vedanta-Gurave Namah’. Sri Desikan showed his
followers the true way of living, both in practice and precept, by setting out how
one should lead their life and what purpose is to be achieved by human existence.
He expounded on Vedanta with his illumining insights thereby providing a
wonderful ‘Vedanta-marga’ in a way never accomplished by any of the great
Scholars before his time
One of the greatest pathways of Vedanta shown by Swami Desikan is contained in
‘Paramapada-Sobanam’. It is a magnificent work wherein he set out in a cogent
and easily comprehensible manner the ‘Art of Living’
The word ‘Parama-padam’ means ‘highest state of existence’. The word ‘sobanam’
is commonly understood to mean a hymn that describes anything in graphic detail
from ‘start’ to ‘finish’. Sobanam can also mean a multi-tiered stairway, a sort of
tiered structure increasing in height. These stepping-stones are called ‘pariankam’
in Sanskrit. Swami Desikan’s ‘Paramapada Sobanam’ refers to a step-by-step
approach that leads, slowly but surely, from the bottom-most rung of existence to
the ‘highest state of human existence’
In the last stages of his life, Swami Venkatanathan lived happily for many years in
Sri Rangam amidst peers and disciples. He became a highly renowned and
venerated ‘VedantaAcharya’. His fame spread far and wide in the country. He
presided over a period in history when the school of ‘Sri-Ramanuja-Darsanam’
flourished and the SriVaishnava tradition grew and the institutions strengthened
Swami Desikan lived for 101 years and in the year 1369 CE, he felt that the time
had come for him to leave for the spritual abode of Sriman Narayana. He went to
Sri Ranganatha and took his permission. His disciples and his son were sobbing
inconsolably. Swami Desikan consoled them and instructed them to continue their
divine works and follow the Ramanuja Darshanam.