Thirunakshatram of Swamy Alavandar on July 31, 2015

Acharya Alavandar

ACHARYA Mahabhashya Bhattar / Mannakkal Nambi(Rama Misrar)

SISHYAS       Periya Nambi, Thirukkoshtiyur Nambi, Periya Thirumalai Nambi,                                           Maraneri Nambi, Thirukkacchi Nambi, Alavandar Azhvar, Thirumaalai                       Aandaan, Vanamamalai Aandaan, Dheivavari Aandaan, Eesan Aandaan,                       Jiyar Aandaan, Thirukkurugur Appan, Thirumogur Appan, Thirumogur                       Misran, Dheivap Perumal, Vakulabharana Somaya Jiyar, Thirukkurugur                       Daasar, Thirumaliruncholai Daasar, Vada Madurai Pirandhaar and                                       Aalkondi Ammangi, twenty in all.

YEAR OF BIRTH 916 AD

TAMIL MONTH Adi

NAKSHATRAM Uttaradam

PARENTS Iswara Bhatta & Ranganayaki

PLACE OF BIRTH Viranarayanapuram (Kattamannargudi)

NAME AT BIRTH Yamunacharya, Yamunaituraivan

GOTHRAM         Shadamarshana

WORKS                Chathusloki, Stotraratnam, Siddhitrayam , Agama Pramanya , Maha                               Purusha Nirnayam, Gitartha Sangraha, Nityam Mayavada Khandanam

TANIYAN (rendered by Swami Ramanuja)

Yathpaadhaamboruha Dhyaana vidhvasthaasheShkalmaShah |


Vasthuthaamupayaatho aham yaamuneeyam namaami tham ||

LINKS

http://www.srivaishnavan.com/tomcat/alavandar.html,                

http://www.srivaishnava.org/sva/alavan.htm                            

https://en.wikipedia.org/wiki/Yamunacharya                                    

http://www.mudaliandan.com/alavandar.php                    

http://www.ahobilamutt.org/us/acharya/lineage/lineage.asp?file=04-alav.inc                

https://www.youtube.com/watch?v=48TNcTy3y8o                                              

http://www.ibiblio.org/sadagopan/ahobilavalli/catussloki.pdf                            

http://www.sadagopan.org/index.php/categories/cat_view/54-acharyas/57-pre-sri-ramanuja    

http://saranagathi.org/blogs/books/sri-alavandar%E2%80%99s-stotraratnam-commentary/      

http://www.saranagathi.org/acharyas/yamuna/index.htm

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 28

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Demerits Turned into Merits 23-28

1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 28

Ashradhya hutam dattam tapah taptam krutam cha yat I

Asat iti uchyate partha na cha tatpretya no iha II sloka 28 

अश्रद्धया हुतं दत्तं तपः तप्तं कृतं च यत् I 

असत् इति उच्यते पार्थ न च तत्प्रेत्य नो इह II श्लोक 28

Whatever is sacrificed, given or performed  and whatever austerity is practised without shraddha, it is called asat, O Partha. It is of no account here or hereafter 

Yagna daana and tapas when performed well, lead the sadhaka into god. Correspondingly his individualistic consciousness is eliminated. But if these good acts be done with selfish motive, the man's individualism develops, promoting his enjoyment of earthly pleasures. Shraddha is indispensable for the enjoyment of either the divine plenitude or the earthly joys. But he who lacks in shraddha enjoys neither the here nor the hereafter.

Machines make no progress for themselves through their working; tey merely wear out. The man without shraddha becomes an automaton or machine. But he alone progresses in life who is full of shraddha. Getting educated and earning money are among the earthly activities of man.If he is devoid of shraddha he remains alien to these accomplishments. If wealth be placed at the disposal of a man bereft of shraddha he would squander it in no time. Hence shraddha is the one divine gift endowed with which man makes progresses both in his earthly life and in his spiritual pilgrimage Whatever duty falls to his lot in his endeavours to gain the here and hereafter, he is to execute it with shraddha. Defective as each duty is with one blemish or another, it may all be overcome by uttering "Om  tat sat" at the commencement of every undertaking and by attuning the mind to the ideal conveyed by this triple designation  Brahman. This indeed is the means to attain the supreme.

Iti shrimad bhagavad gitasu upanishadtsu brahmavidyayam yogashastre srikrishna arjuna shraddha traya vibhaga yogo nama ashtamodhyayah II

इति श्रीमद भगवद्गीतासु उपनिशद्त्सु ब्रह्मविद्यायां योगशास्त्रे  श्रीकृष्ण अर्जुन संवादे श्रदध्त्रया विभाग योगो नाम अष्टमोध्यायः  ।।

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 27

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Demerits Turned into Merits 23-28
1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 27

Yagye tapasi daane cha sthithih sat iti cha uchyate I
Karma cha eva tadarthiyam sad iti eva abhidhiyate II  sloka 27
यज्ञे तपसि दाने च स्थितिः सत् इति च उच्यते I 
कर्म च एव तदर्थीयं सत् इति एव अभिधीयते II श्लोक 27 

Steadfastness in sacrifice, austerity and gift is also called  "sat" and action for the sake of the Lord is also called "sat"


In stanza 25 the performance of yagna dana and tapas was dominated by "Tat". Hence the performance of the same three sacred acts is dominated by the thought of "Sat". And there is a slight difference between these two doings. The former is actuated by the urge for moksha or liberation. The intensity of feeling is at a high pitch in it. The means and the end therefore get merged into one. The Brahmavastha is in evidence at the very beginning of the sadhana. Whereas in the latter which is "sat" bhava the progress is slow but steady.

When yagna dana and tapas are performed properly they naturally come under the category of :sat" in which the means and the end are not the same, although the means requires to be given the same  importance as attached to the end. This maybe clarified through an example - scaffolding are necessary for constructing high buildings. The former is temporary and the latter is permanent. The former is the means and  the latter the end. Attention is to be given to the means as to the end. The attitude of :sat" is bestowed to the means and the end alik. Yagna, dana and tapas are the means and god  is the end. The ardent sadhaka is all attention and steadfastness in the discharge of these holy acts. He does not mind being very remote. His attitude towards the means - sacrifice, austerity abd gift - is "sat".

Adoption of a wrong method because of ignorance to the right end is also "sat" for the simple reason that the end is great. God is the goal to the sadhaka; he follows a wrong path to begin with; even that wrong path is "sat" because it is bound to get rectified. An example - A pilgrim to a northern sacred place chooses to walk southward not knowing the right path. In this situation somebody comes in to put him on the right path. Because of the good intention of the pilgrim, even the wrong road he has chosen is "sat". Whatever action one takes for the sake of the Lord is "sat". Good karma done for selfish ends is "asat". Even bad karma done for the glory of the Lord is "sat".

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 26

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Demerits Turned into Merits 23-28
1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 26

Sadbhave sadhubhave ca sad ity etat prayujyate I

Prasaste karmani tatha sacchabdah partha yujyate II sloka 26

सद भावे साधु भावे च सद इति एतत् प्रयुज्यते I 

प्रशस्ते कर्मणि तथा  सच्छब्द पार्थ युज्यते II श्लोक 26

The word "Sat" is used in the sense of reality and of goodness; and also, O Partha, the word "sat" is used in the sense of an auspicious act. 

Brahman alone is "Sat" and not the Jivatman. Still when a son is born, he is blessed to be ever living. In the worldly parlance, calling the asat as "Sat" is customary. 

Brahman alone is free from blemish. Everything else has some trace of evil in it. The sinful man ought not to be addressed as sinner. For, by doing so the sin in him is further cherished. But by calling him good at all times, the goodness in him is fostered. The attitude of goodness is an effective means to reform the world.This is a great lesson in life to be learnt by all. The word "Sat" is used for this purpose. 

The word "Sat" is used in benediction, approbation and sanction. The discerning ones know for certain that marriage is the cause of downfall of man. It is an inauspicious act in life. Still it is sanctioned and approbated as an auspicious act. The word "Sat" is used in this respect.

Worldly life is ever wrought with evil. On that ground man should not be always harping on the bad. Neither should he assume a pessimistic attitude. There should always be the attempt to make the best of the existing evil. For this purpose also the word "Sat" is used.

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 25

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Demerits Turned into Merits 23-28
1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 25

Tad iti anabhisamdhaya phalam yajna tapah kriyah

Dana kriyas ca vividhah kriyante moksakanksibhih 25

तद् इति अनभि संध्या फलम् यज्ञ तपः क्रियाः I 

दान क्रियाः च विविदः क्रियन्ते मोक्ष आकाङ्क्शभिः II श्लोक 25

Uttering "Tat" without aiming at the fruits, are the acts of sacrifice and austerity and the various of gift performed by the seekers of Moksha. 

The word "Tat" refers to Brahman. All actions belong to Iswara and not to the individual souls.Therefore, while undertaking a karma, the thought should be invoked that it belongs to Brahman. Even the best of the actions, done for oneself, begets evil. But even the worst of the actions, like a warfare, waged for the service of the Lord, is freed from all sins. And war has its inevitable place in the cosmic plan. 

While engaging himself in the Yajna, dana and tapas, the sadhaka is firm in the thought that the Lord is getting His work done. Such a one attains Moksha. 

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 24

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Demerits Turned into Merits 23-28

1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 24

Tasmad aum ity udahrtya yajna dana tapah kriyah

Pravartante vidhanoktah satatam brahmavadinam  sloka 24

तस्मात् ॐ इति उदाह्र्त्य यज्ञ दान तपः क्रियः I 
प्रवर्तन्ते विधानोक्तः सततं ब्रह्म वादिनं II  श्लोक 24

Therefore, with the utterance of "Om", are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always undertaken by the followers of the Vedas. 

There is no karma which is all perfect. For that reason no karma can be dropped out. Any attempt by the embodied to eschew karma proves futile. A karma is therefore commenced with the utterance "Om" in order to eradicate the evil in it. The implication is that every karma ought to be in accordance with the plan of Nature. There is a divine orderliness in the working of Nature; and it aids the evolution of the Jivatman. Every karma done by man ought to aid his divine purpose. This principle has in course of time, modified itself onto the worship of Ganesha, who is also known as Vigneswara or the Lord who wards off obstacles. This Deity is the embodiment of "Om". As all sounds merge in "Om" all actions ought to be in harmony with the cosmic scheme. That karma alone is performed successfully which fulfills this condition. This is the infallible law governing the idea that a karma ought to be commenced after uttering "Om".

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 23

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

Demerits Turned into Merits 23-28

1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 23

Om tat sat iti nirdeshah brahmanah trividhah smrutah I

Brahmanah tena vedah cha yagyah cha vihitah pura II sloka 23

ॐ तत् सत् इति निर्देशः ब्रह्मणः त्रिविधः स्मृतः I 

ब्रह्मणः तेन वेदः च यज्ञः च विहितः पुर II श्लोक 23

"Om Tat Sat" this has been declared to be the triple designation of the Brahman. By that were made of old the Brahmanas, the Vedas and the Yajnas. (23)

Every time a necessity arises for the indication of Brahman, these three words, Om Tat Sat are utilized either together or severally. Brahman projects Himself as sound for the purpose of manifesting Himself as the phenomenal universe. The sum total of the sound of the Cosmos is Om. It is otherwise called Nada Brahman. This sacred sound is interminable. Brahman is referred to by the utterance of Om. He is also indicated by the word Tat which means It. A respectable is not referred to by his name but with the simple word 'he'. In such deference, Brahman s indicated with the word 'It'. Again Sat means the Reality, which remains unaffected by time, space, and causation. Brahman is also referred to as Sat. This triple designation therefore always indicates Brahman. 

Though butter and buttermilk come from the same substance, milk, we only say that butter comes from milk and make no mention of the other substance. Though all things and being have come out from Brahman, the most prominent productions among them are the Brahmanas, the Vedas and the Yajnas. The most evolved and the most spiritually inclined ones among men are called the Brahmanas. Among the branches of knowledge, the sublimest are contained in the Vedas. And among the activities going on in the world, the most elevating and beneficial ones are the Yajnas. In the Nada Brahman, these three occupy the foremost place.

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 22

he entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Fold Gift - 20-22

1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 22

Vibheeshana Sharanagati

Adesha kale yat danam apatrebhyah cha diyate I

Asatkrutam avagyatam tat tamasam udahrutam II sloka 22

अदेश काले यत् दानं अपात्रेभ्यः च दीयते I 

असत्कृतं अवज्ञातं तत् तामसं उदाहृतं ईई श्लोक 22

The gift that is given at a wrong place or time, to unworthy persons, without respect or with insult, that is declared to be tamasika

A wrong place is that which is dirty, full of disadvantages and uncongenial for residence. A wrong time is that which is set apart for sleep, toilet, personal concerns, and for unavoidable obligatory activities. Those are not the times suited to make gifts. Persons unworthy of charity and gifts are of questionable character, devoid of self-control, who do not engage themselves in the welfare of beings and who squander away money. When the recipients are received disrespectfully and insolently and when doling out is made with abuses and scoldings, - it is a tamasika gift 

Yajna dana and tapas are the holiest of all karmas; But even they have a tinge of evil inherent in them. How these evils are rectified is given in the next sloka

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 21

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Fold Gift - 20-22

1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 21

Yakttu prati upakara arhtham phalam uddishya va punah I

Deeyate cha pariklishtam taddanam, rajasam smrutam II sloka 21

यक्त्तु प्रति उपकार अर्थं फलम् उद्दिश्य व पुनः I 
दीयते च परिक्लिश्तं तद्दनं  राजसं स्मृतं II श्लोक 21

And that gift which is given with a view to receive in return, or looking for  the fruit, or again grudgingly is accounted as Rajasika.

Let not the left hand know what the right hand gifts, is the injunction. The idea is that there is sanctity in the gifts made without publicity. But the rajasika man is more concerned with publicity than with sanctity. Actually he has no mind to part with his possessions. With compunction and disquietude   he gives away a niggardly dole. Even while doing so he grumbles at people choosing to exploit him. He plans of regaining his stinted gift, multiplied if possible. The rakasika gift causes discomfort voth to the giver and the receiver

1 Gita Sloka Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 20

The entire content of this mail is from Shri V N Gopala Desikan's  Srimad Bhagavad Gita, published by Vishishtadvaita Research Centre, Chennai and The Bhagavad Gita by Swami Chidbhavananda published by Ramakrishna Mission

The Three Fold Gift - 20-22

1 Gita Sloka  Every Day - Chapter 17 - Shraddhatraya Vibhaga Yoga - Sloka 20

Datavyam iti yat danam diyat nupakarine I

Dese kale ca patre ca tad danam sattvikam smrtam II sloka 20

दातव्यं इति यत् दानम् (दा) दीह यते अन्  उपिकरिणे I 

देशे काले च पात्रे च तत्  दानम् सात्त्विकं स्मृतं II  श्लोक 20

That gift which is made to one who can make no return, with the feeling that it is one's duty to give and which is given at the right place and time and to a worthy person, that gift is held Sattvika. \

What is given expecting a return contribution or reward is no gift. It is only an exchange of courtesy or hospitality. In some cases it happens to be a motivated investment. But a gift is that which is voluntarily offered expecting nothing in return. The recipient is necessarily a person who is not in a position to make a return gift. At the same time he is worthy of he gift and whatever is given to him would be well spent on worthy causes. The attitude of the giver is more important than the gift itself. With the sense of sacred duty the bestowing ought to be made. In humility, with bashfulness, and to the best of one's ability, the means at one's disposal ought to be shared with the deserving people. To a person residing in one region, a gift made in another distant region is not one given at the right place. The gift ought to be made just when there is the need for it. Early or belated offering becomes untimely and purposeless. That gift is Sattvika which fulfills all these conditions.