Sunday, August 31, 2014

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 2

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

The Tree of Life 1-3
1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 2

Adhah cha oordhvam prasrutah tasya shakhah guna pravruddhah vishaya pravalah I
Adhah cha  moolani anu samtan tani karma anubandhini manushya loke II sloka 2
अधः च ऊर्ध्वं प्रसृतः तस्य शाखः गुण प्रवृद्धः विषय प्रवालाः I 
अधः च मूलानि अणु संतान तानि कर्म  अनुबन्धानि मनुष्य लोके II श्लोक 2

Below and above spread its branches, nourished by the gunas; sense objects are its buds; and below in the world of men stretch forth the roots, engendering action.

The analogy between the peepul tree and the samsara comprising the phenomenal existence continues to be kept up. The branches of the three spread profusely above and below. To the tree of the samsara, brahmaloka and such like regions are the branches growing above and the regions of the men and other inferior beings are the branches coming down. The enlightened ones assume the superior births  and those others devoid of understanding take inferior births. Buds and twigs are put forth only by those branches which are full of sap. The functioning of the three gunas supplies the required sap and the feasting of the senses on the sense objects put forth the buds and twigs. The sprouting, leafing and thriving of the tree of samsara is inevitable as long as the gunas supply the sap.

The tap root and the subsidiary roots are the two types of roots functioning in a tree.  The tap root along with the trunk is the seat of life to the tree. Since Iswara is teh source of the jagat, which has materialised from him, he is regarded as the tap root sustaining it from above. The multifarious activities on the earth are the branching subsidiary roots nourishing this tree of samsara. By pruning and treating the slender branch roots occasionally, the growth of the tree is augmented. Parallel to this, man improves his lot by reforming  and readjusting his activities Karma aids him reconstitute his nature. It is karma again that binds man to varying tendencies  and provides momentum to prolong the wheel of birth. Made of karma as the jivatmas are, the root that represents it is said to be all pervading in the universe. In other words, karma and prakriti are inseparable. 

Friday, August 29, 2014

1 Gita Sloka Every Day - Chapter 15 - Purushottama Yoga - Sloka 1

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

The Tree of Life 1-3
1 Gita Sloka  Every Day - Chapter 15 - Purushottama Yoga - Sloka 1

The Banyan tree of creation
Shri Bhagavan Uvacha
Urdhva mulam adha shakam ashwattam prahuh avyayam I
Chandamsi yasya parnani yah tam veda sah vedavit II sloka 1
 श्री भगवान उवाच 
ऊर्ध्व मूलं अध शाकं अश्वत्थम्  प्रहुः अव्ययम् I 
छन्दांसि यस्य पर्णानि यः तं वेद सः वेदवित् II  श्लोक 1

The Blessed Lord said
They speak of an imperishable Ashwattha tree with its root above and branches below. Its leaves are the vedas; He who knows it is the knower of the vedas. 

 The word Aswattha means that which is not today as it was yesterday. This word refers to the samsara or phenomenal existence. It is imperishable but not constant and steady. This samsara has its origin in Brahman and as it branches down, it gets more and more materialised. Ashwattha also menas the peepul tree which belongs to the banyan family. The speciality of the banyan tree is that it supplies sap from above  and sends the branches down into the earth. In this respect, the functioning of the samsara resembles this tree. Both of these receive their sustenance from above  and come down to earthly existence. 

The tree is both a symbol and entity revealing life. It aids the study of life in all its aspects all over the prakriti. That life is self-expressive is made known to us by the leaves of the tree. The varieties of life are also indicated by the leaves;  They enable us to distinguish one tree from another. Parallel to this are the chandamsi  or the hymns in the vedas. Through these hymns the expression of life all over nature is suggested to the seeker of knowledge. Hymns in the vedas are the general terms used for all branches of knowledge. Organic chemistry, biology, botany, physiology, natural science, human history - all these and more are all revelations of life at various levels. The positive expression of life is upheld as virtue and the negative expression discarded as vice. The vedas show the ways of employing life both for good and bad. This transitory life transforms itself into the Life Absolute when Brahma jnana is obtained. Short of that enlightenment, this mundane existence drags on painfully without beginning or end. It is therefore called ananyam - the imperishable. 

He who reads and understands the compiled books called the vedas is not the real vedavit - the knower of the vedas. These books are mere aids and guides. He alone is a vedavit  who truly sees into the marvellous working of nature. Prakriti is the true imperishable veda projected by the maker. The vedas also set forth the means of felling this tree of samsara which lies in the knowledge of the nature of this tree.

A man standing outside a market place hears a general buzz; nothing distinct. But his perspective changes as soon as he enters into the market. The transactions are all clearly heard and understood. Similarly when a man is away from Iswara, his inquiry is all in confusion. There s no end to his search into the cause and effect, to his cogitating over the why  and  how of things, to his debates, to his arguments and counter arguments and  to his theorising. But on realization of Iswara all these speculations and conjectures come to an end. The mystery of nature becomes an open book to him.
Sri Ramakrishna Paramahamsa

That the prakriti is constituted of the three gunas and that the paramatman is supremely above the prakriti was presented in chapter 14. This chapter deals with the fact that the prakriti branches down from its source which is paramatman. 

How the earthly life is to be enriched is explained in the next stanza.

Thirunakshatram of Purisai Swami on August 30

Acharya  Sri Purisai Swami

ACHARYA Sri. U.Ve Thirukoshtiyur Swami, Sri U.Ve Devanarvilagam                                                 Swami (Sri 43rd Azhagiyasingar), Sri. U.Ve. Villivalam                                                     Narayanachariar Swami (Sri 45th Azhagiyasingar's                                                             poorvasrama brother) and Sri. U.Ve Thirukallam Krishnamachariar Swami.
SISHYAS Kuruchi sri SreeNarayana swami, Sri Ananthapadmanabha Swami                                 and many others

DATE OF BIRTH Aug 24 1922

LIFE SPAN         80



PARENTS Sri Rangaramanujachariar Swami & daughter of Srimad 42nd                                                 Azhagiyasingar InjimeTtu Azhagiasingar


NAME AT BIRTH Sri Purisai Nadadur Krishnamachariar

GOTHRAM Srivatsa


  • Sukha Bodhini (Commentary on Sribhashyam),                                                  
  • Veekshaaranya Kshethram(On the temple at Thiruvallur and the presiding deity Shree Veereraaghavan Commentary on Thirumangai Aazhwar’s Sookthis on Lord Veeraraghava of Tiruvallur 
  • Sri Bashyam commentary for Chapters II,III,& IV and upto Maha Siddhantham in Chapter I 
  • Geetha Bashyartha closely following Tatparya Chandrikha (Commentary By Sri Vedhantha Desikha on Bashyakara’s Geetha Bashya) 
  • Maha Bharatham (published under the auspices of Nrisimha Priya) 
  • Srardha Prayogha 
  • Ashta Sloki- Commentary 
  • Vidhwath Manorama 
  • Dharma Saram 
  • Sarmrutham (Essence of Rahasya Thraya Saram)"
  • Plus scores of articles in esteemed magazines like Nrsimhapriya


Shrimad ranga shaTAri yogi charana nyastAtma rakshA bharam
Shrimad ranga shaTAri veera raghurATh labDha gamAnta dwayam I
EershyA damBha vivarjitam shubha gunaih bhAntam mahadvamshajam
Vande vatsa viBhushanam Bhudavaram shri krishnam Aryam sadA II

Shrimad ahobila mattam asthana vidwan - Sri Nrsimhapriya editor
Sribhashya saaraamruta varshi
Purisai Nadadur Sribhashya Simhasanam
Sri UVe Krishnamachariar Swami

Thursday, August 28, 2014

Thirunakshatram of Mukkur (44th) Azhagiyasingar - 29th August 2014

Swami Mukkur AzhagiyaSingar 

ACHARYA Father ( did panchasamskara) & Injimedu Azhagiyasingar




PARENTS Rangachariar swami & Ranganayaki Ammal 


NAME AT BIRTH Rajagopalan

Dayasagarasataka, Panchamrita Stotra, Brahmasootra Vivarana (565 slokas), Tiruppavai, Subodhini, Lakshmeenrishimha Mangalam, Lakshmeenrisimha Karavalambam, Dwadasa Stotram, Karana Samarpana Santhanam, Injimedu Alagiasingar Mangalam and Sadhupadesa

Wednesday, August 27, 2014

The Essence of the 14th Chapter - Bhagavad Gita

GeethaarTa Sangraham which has been Annotated as a Commentary in English By Oppiliappan kOil SrI Varadachari Sathakopan ( This ebook is available at  I have also attached the book for ease of download.

Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.


The FOURTEENTH Chapter of SrImath Bhagavath GeethA has 27 SlOkams. This chapter is about Division according to the three guNAs.

AchArya RaamAnujA's commentary as translated by Swamy AdhidEvAnandha is as follows:
“It was shown in the 13th Chapter that by knowing the truth concerning the nature of Prakruthi and the Self, which are conjoined with one another, one is freed from bondage by means of Jn~Ana consisting of modesty etc., when favored by devotion to the Lord. And it was also stated that the cause of bondage consists in attachment to pleasure etc., which arises from prior linkage with GuNAs such as SatthvA etc., on the authority of passage like “its attachment to the guNAs is the cause of birth in good and evil wombs” (GeethA: 13.21).
Now, it is proposed to describe how the GuNAs become the cause of bondage and how their old can be removed.


Guna bandha vidha tesham kartrutvam tanni vartanam I
Gatitrayasva moolatvam chaturdasha udiryate II 

गुण बन्ध विध तेषां कर्तृत्वं तन्नि वर्तनम्  I
गतित्रयस्व मूलत्वं चतुर्दश उदीर्यते II  — 18th slOkam of GeethArTa Sangraham


“In the fourteenth chapter are explained the various ways in which the guNAs bind the self (JeevAthman), how they (guNAs) are the agents in respect of all works and how the Supreme Person (ParamAthmA) is the basis of all the three ends attainable, namely, heavenly sovereignty, the abidance in the pristine state of the self, and dwelling in the Lord”. There are FOUR key groups of words that have been chosen by Swamy AlavanthAr to
summarize the core of the 14th Chapter of GeethA:

(1) GuNa-bhandha-vidhA, 
(2) tEshAm karthruthvam,
(3) Tannivartthanam, 
(4) Gathithraya -svamoolathvam.

Let us comment on them one by one following the way chosen by ThirukkaLLam Swamy:

GuNa-bhandha-vidhA: This is the way in which the three guNams-- Sathvam, Rajas and Tamas -- bind the jeevan to SamsAram. Among the three, Satthvam promotes bonding to Sukaham, Jn~Anam and facilitates the performance of (puNya) KarmAs that binds the jeevan to samsAram. RajO guNam creates desire for every (worldly) thing other than BhagavAn and leads the jeevan to perform karmAs that ends up in the Jeevan swirling in SamsAric ocean. Tamas shackles the jeevan very tightly to SamsAric jail and creates sleepiness, disinterest, procrastination in doing things. These are the prAkArams (ways) of GuNams which ties up the jeevan to SamsAram (GuNa-bhandha-vidhA:). 

TEshAm karthruthvam: Jeevan's acts based on desire, anger, sorrow; attachment is caused by the operation of three guNAs. It is not jeevan's nature to have desire, anger etc. Water does not scald one in its intrinsic form. Jalam however scalds due to sambhandham with fire. Similarly, Jeevan's svaroopam (intrinsic nature) is endowed with auspicious attributes (Sath guNams). Jeevan however through sambhandham with Prakruthi made up of three guNams ends up in engaging in activities, which are inconsistent with its intrinsic nature. This is referred to by the two words: “tEshAm Karthruthvam”.

Tannivartthanam: Those who elect the Lord as their ultimate goal (phalan, fruit of their efforts) and exhibit unwavering Bhakthi to Him will not be influenced any longer by the three guNams. They cross the MaayA of BhagavAn (Prakruthi) and attain a status, which equals the Lord's attributes in many areas (Parabrahma Saamyam). Such a person is a Parama SaathvIkan. He looks upon a lump of earth with the same feeling of detachment as he looks at a ball of gold. These people, who have overcome the Bhagavann-MaayA, are known as “GuNAdheethar”. Unwavering Bhakthi to Me is the only route to cross My maayA says the Lord. All the three goals -- -- Iswaryam (worldly wealth, Kaivalyam (direct visualization of the Self) and Moksham (freedom from the cycle of birth and death) are granted by the Lord and Lord alone.

Gathi-thraya-moolathvam: Our Lord (VaasudEvan) alone grants the three purushArTams of Kaivalyam, Iswaryam and Moksham. Gathi Thrayam refers to these three Phalans.


mukkuNamE uyir muRRavum kattida mooNDamayum
mukkuNamE anaitthum vinai koLLa muyanRamayum
mukkuNa mAyai kadatthalum mukkathi tanthaLippum
mukkuNam aRRa PirAn mozhinthAn mudiyOn tanakkE

முக்குணமே  உயிர் முற்றவும் கட்டிட மூண்டமையும் 
முக்குணமே  அனைத்தும் வினை கொள்ள முயன்றமையும் 
முக்குண மாயை கடத்தலும் முக்கதி தந்தளிப்பும் 
முக்குணம்  அற்ற பிரான் மொழிந்தான் முடியோன் தன்னக்கே 

Jeevan by Svaroopam is not capable of doing Paapa or PuNya Kaaryams. It is pristine pure and is of Jn~Ana Svaroopam. Satthva, Raajasa and TamO guNams (the triad making up Prakruthi) does these karmAs and makes the Jeevan believe that it did these karmAs. Satthva guNam creates the attachment for the Jeevan in Sukham and knowledge and makes the jeevan perform karmAs that are appropriate towards that goal. RajO GuNam creates the desire for carnal pleasures between men and women and pushes the jeevans to engage in
karmas that bind them to samsAram. The TamO guNam creates laziness, viparItha Jn~Anam and lack of focus in activities and leads to Jeevan accumulating many Paapams that shackle the Jeevan to SamsAric prison. The Jeevan becomes a muktha jeevan by performing its karmAs without expecting any  Phalan, rejecting Anya devathA aaradhanam even by mind and pursuing bhakthi yOgam firmly. That type of Jeevan crosses the Sambhandham with Prakruthi made up of the three guNams and becomes the Muktha Jeevan.

BhagavAn is the only omnipotent One, who can grant the three PurushArTams (Kaivalyam, Iswaryam and Moksham). The Lord devoid of the three guNams described these tatthvams to Arjuna in the 14th chapter.


Sarva yonishu kaunteya murtayah sambhavanti yah I
Tasam brahma mahat yonih aham beeja pradah pita II sloka 4
सर्व योनिषु कौन्तेय मूर्तयः संभवन्ति याः  I
तासां ब्रह्म महत् योनिः अहं बीज प्रदः पिता II श्लोक 4 

“Whatever forms are produced in any womb, Oh Arjuna, the Prakruthi is their great womb and I am the sowing Father”. The Lord says that He is “the imbedder of multiplex of conscient selves according to each one's karmAs”.

Sattvam rajah tama iti gunah prakriti sambhavah I
Nibhandhanti mahabaho dehe dehinam  avyayam II sloka 5
सत्त्व रजः तम इति गुणः प्रकृति संभवः I 
निभन्धन्ति महाबाहो देहे देहिनम् अव्ययम्  II श्लोक 5

“Satthva, Rajas and Tamas are the guNAs that arise from the Prakruthi. They bind the immutable self in the body, Oh ArjunA”. Jeevan is not in its pristine state when it is conjoined with the three guNAs (of Prakruthi).
GuNAs bind the Jeevan, when the jeevan resides in the body. Sathtva guNam for instance conjoined with the Jeevan binds latter through attachment to pleasure (Sukham) and knowledge (Jn~Anam). Rajas bind the embodied self with attachment to work (“Karma sangha dhvArENa, rajO dEhinam niBhadhnAthi”). Tamas arising from erroneous knowledge deludes (causes Mohanam) all embodied souls. Tamas binds the Jeevan with
“negligence, indolence and sleep” (aalasyam, anArambha svabhAva: and sthaBhdhathA ).

Karmanah sukrutasya ahuh sattvikam nirmalam phalam I
Rajasah tu phalam dukham agyanam tamasah phalam II sloka 16
कर्मणः सुकृतस्य आहुः सात्त्विकम् निर्मलं फलम् I 
राजसः तु फलम् दुखम् अज्ञानं तमसः फलम् II श्लोक 16

“The fruits of good deeds said to be pure and are of the nature of SatthvA. But the fruit of rajas is pain; and the fruit of tamas is ignorance.”

Na anyam gunabhyah kartaram yada drushta anupashyati I
Gunebhyah cha param vedati madbhavam sah adhigachyati II sloka 19
 न अन्यं गुणभ्यः कर्तारं यदा दृष्ट अनुपश्यति I 
गुणेभ्यः च परम् वेदति मद्भावं सः अधिगच्यति II श्लोक 19

“When the seer beholds no agent of action other than the GuNAs, and knows what transcends the GuNAs, he attains to My state”. One who stays in pure Saathvic state gets there by partaking Saathvic food and the practice of asanchala (unwavering) Bhakthi yOgam and through nishkAma karmAnushtAnam (i.e.), He does every thing to please the Lord and does not seek any phalans for his karmAs. This noble seer comprehends that the guNAs are the agents of action and not the self. The pure-natured self (pristine by inherent svaroopam) “gains agency through various actions by contact (sambhandham) with the guNAs springing from past karmAs. When one perceives the self in this way, namely, that the self by itself is no agent of actions and is of the nature of infinite knowledge (Jn~Anam), then, that self attains to the likeness of the Lord (Brahma saamyam)”. That self attains immortality (vimukthO amrutham asnuthE). That noble seer has the vision of the self-being totally different from the three guNAs. He rises above the guNAs. He becomes qualified for the state of Brahman (Sa: BrahmabhUyAya kalpathE)  through his unswerving, unshakable practice of Bhakthi yOgA. That noble seer with the conviction that realizing “VaasudEva is all is a rare one and is a MahAthmA dear to the Lord, who is immortal (Saasvathan), the embodiment of eternal dharmA and the perfect sukham (bliss principle)”. By taking refuge in the Lord, the Jn~Ani with one pointed mind transcends the three guNAs to attain Braham saamyam state. The concept of Prapatthi is introduced here as an angam (limb) of Bhakthi Yogam. There is another point of view that holds that Prapatthi by itself is an independent path (means) to attain Moksham and Brahma Saamyam. Bhakthi yOgam is not within the reach of all. It is extremely difficult to practice. Hence the act of Prapatthi that is open to all and is doable in a trice (short time) and does not take long to yield fruit is considered by AchAryAs to be superior as the means for moksham.

Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram

Guna bandha vidha tesham kartrutvam tanni vartanam I
Gatitrayasva moolatvam chaturdasha udiryate II 

गुण बन्ध विधा तेषां कर्तृत्वं तन्नि वर्तनम्  I
गतित्रयस्व मूलत्वं चतुर्दश उदीर्यते II  — 18th slOkam of GeethArTa Sangraham

In the fourteenth chapter, the following matters are stated - the mode in which the gunas bind; their doership; the means of transcending them; and the fact that He (the highest atma) is the means to the three kinds of goal.

Explanation : The three gunas, known as sattva, rajas and tamas, are ever found in matter (prakriti). They cannot be perceived by the eye as colour is; but most be known from the effects that they produce. In the state of cosmic rest they are not manifested; and they appear, when matter changes into mahat ahankara and the rest. When matter appears in the form of deva or human bodies, they bind the atma that dwells in them.  Though in his nature he is unfit to be so bound, the bondage takes place from the fact that he remains in a body (verse 5). Of them sattva  enables one to see a thing as it is,  and conduces to pleasure. It creates attachment to jnana (knowledge) and pleasure. This leads to the doing of worldly karma, or that pointed by the veda, as the means to them; and in order that the fruit of the karma maybe experienced, he is connected with a body. This is how the atma is bound (verse 6). Rajas creates love (the love of husband to wife and of the wife to the husband), attachment to sons, friends and the like, and attachment to every kind of sense objects. It binds the atma by making him do action. (verse 7). Tamas makes one see a thing differently from what it is; it produces inattention, unwillingness to begin a work, and sleep. By these means it binds the atma (verse 8).

2. The bondage described does not take place in some cases. When the attachment is to knowledge of the highest atma, or to the bliss to be enjoyed in the highest heaven, it does not connect one with a body; on the other hand, it leads to release. In this case, if the quality rajas serves sattva, it enables one to reach  the goal quickly; it does not therefore bind. Similarly, when one desires to do what is improper, tamas by making  him disinclined to take action becomes useful. 

3.Verse 19 recalls to mind  what was asked in the chapter 3 of the Gita :
     When the seer does not perceive any doer other than the gunas, and knows that one other than the gunas  (ie the             atma) is not the doer, he attains my aspect

4. The means of transcending the gunas is stated in verse 26. The means is the doing of bhakthi yoga, the object of love being the highest atma (paramatma) and not any other devata. It is not sufficient to think of the difference between  the body and the atma in the manner stated in the preceding para. It is liable to be nullified by the tendency to identify the 'I" with the body created and developed in the beginningless past. Hence the help of the paramatma should be  sought; and He not only has an unfailing will, but is also extremely merciful. and loves those who come to him. That one may transcend the gunas with the help of the highest atma was also stated in Chapter 7, verse 14.

5. The last point to be noticed is that the highest atma (paramatma) is the being that makes one attain the three kinds of goals. They are  - the attainment of superior material enjoyment, self-realisation and enjoyment, and the reaching of the highest atma. This is stated in the last verse of the chapter.  

For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
For Essence of the 1st chapter go to 
For Essence of the 2nd chapter go to

For Essence of the 3rd chapter go to

For Essence of the 4th chapter go to

For Essence of the 5th chapter go to

For Essence of the 6th chapter go to

For Essence of the 7th chapter go to

For Essence of the 8th chapter go to

 For Essence of the 9th chapter go to

For Essence of the 10th chapter go to

For Essence of the 11th chapter go to

For Essence of the 12th chapter go to

For Essence of the 13th chapter go to

Saturday, August 23, 2014

1 Gita Sloka Every Day - Chapter 14 - Gunatraya Vibhaga Yoga - Sloka 27

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's  Gita  Bhashya and Swami Chidbhavananda's Bhagavad Gita, both published by Ramakrishna Mission

Is Bhakti the only means to go beyond the gunas? The elucidation comes :

The definition of one who has trenscended the three gunas 21-27
1 Gita Sloka  Every Day - Chapter 14 - Gunatraya Vibhaga Yoga - Sloka 27

Brahmanah hi pratishta aham amrutasya avyayasya cha I
Shashvatasya cha dharmasya sukhasya ekanti kasya cha II sloka 27
ब्राह्मणः हि प्रतिष्ट अहं अमृतस्य अव्ययस्य च I 
शाश्वतस्य च धर्मस्य सुखस्य एकण्टि कस्य च ईई श्लोक 27

For I am the abode of Brahman, the Immortal, and the immutable, the eternal dharma and absolute bliss.

The term 'hi' denotes cause - "I, who am to be served with unswerving Bhakthi yoga, am the ground of the individual self, immortal and immutable and also of eternal dharma'; namely, surpassing eternal prosperity and perfect felicity, attained by the gyani - realising that Vasudeva is all (Bh Gi 7.19) - "I being of such a nature, devotion to Me helps the jiva to transcend the gunas", Although the expression 'eternal dharma' is indicative of the conduct to be observed - it means the goal to be observed; for what follows and what precedes it, denote the goal and not the conduct. The purport is this : It has been stated that seeking refuge with the Lord is the only means for transcending gunas and the attainment of self realisation, prosperity and the supreme being. Thus, seeking refuge in the lord with a single pointed mind is the only means for transcending the gunas and for the attainment of the state of Brahman through that. (Here, while some interpret prapatti as a limb of the unswerving path of Bhakthi yoga, others maintain that it is an independent path by itself)

Thirunakshatram of Swami Periyavachan Pillai on August 19th

Swami Periyavachan Pillai

AMSAM Krishna

ACHARYA Nampillai

SISHYAS NAyanArAchAn piLLai, vAdhi kEsari azhagiya maNavALa jeeyar,  parakAla dhAsar,



TAMIL MONTH & STAR Avani  Rohini



PARENTS Yamunar & nachiyaramma

PLACE OF BIRTH Senagnallur (Senganur)


Commentaries on the entire Divya Prabandham and Sri Sukthis


Thirunakshatram of Swami Kumara Varadachariar on August 19th

Swami Kumara Varadachariar

Swami Kumara Varadachariar Swami Desikan & 1st Parakala swami  

ACHARYA Vedanta Desikan

SISHYAS Prativadhi Bhayanakara Annan, Kidambi Appar, Kandadai Annan,  Nadadoora                                   azhwan, Komandurachan, Anantappan, Polipakkam Nayanar,Kandadaiappan,                                                  Tirumalaiappar, Emperumanarappan



TAMIL MONTH & STAR Avani   Rohini



PARENTS Vedanta Desikan

NAME AT BIRTH Thoopul Kumara Varadachariar

GOTHRAM Kaushika


WORKS Pillai andadi + More than 100 works