ATHMAGUNAS OF SRI KOORATHAZHWAN

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1 ATHMAGUNAS OF SRI KOORATHAZHWAN (A seminar in connection with the thousandth year celebrations of Sri Koorathazwan was Organised By Sri Bhashyakara Charitable Trust, Chennai-17 & UbhayaVedanta International Research Centre, Mumbai-19, On at Mumbai. The following paper was presented by SriVaishnavaSri A. Krishnamachari, in the above seminar.) The first millennium of the Christian era was a landmark in the religious history of India. It was during the 6th to 8th centuries that great savants like 12 Alwars sowed the seed of bhakti among the masses through their outpouring hymns on Vishnu called Dravida Veda-Nalayira Divya Prabandham (or the 4000 verses of divine composition). It was Sriman Nathamuni, the first Sri Vaisnava Acharya of South India who codified, systematised and arranged for the recitation of Nalayira Divya Prabandham in the Sri Vaishnava temples. At the fag end of the first millennium the seed sown by Alwars and nurtured by Nathamuni, began to sprout with the emergence of Yamunacharya, a grand son of Nathamuni. The second millennium was in no terms less significant than the first, as several Acharyas emerged and played important roles in unearthing the lore of Sri Vaishnavism through their writings and discourses, besides visiting Sri Vaishnava Dhivya Desas.The glory of Srivaishnava cult has been established in many ways. Our Jagadacharya Sri Ramanuja gave peerless and exemplary oral explanations to Arulicheyal in many places and he first commanded Sri Thirukkurukai Piran Pillan to write a commentary for Thiruvaimozhi Following Sri Ramanuja, Sri Embar, Sri õºa 2010 õg\áß 33

2 Koorathazwan and Sri Parasara Bhattar had also given very fine oral explanations to Arulicheyal then and there, even though they did not write any commentary on Arulicheyal. KOORATHAZWAN ( ) Srivatsa Chinha Misra (Thirumarumarban) was born in Kooram, near Kanchi, in the month of Thai Hasta Star in Saumya year He renounced his wealth and took asylum under the feet of SriRamanuja. Kuresa lived by alms; because he had given away all his wealth at Kuram and had come to Srirangam to live with Ramanuja. He helped Ramanuja in writing Sri Bashya. He accompanied Ramanuja to Kashmir, got the manuscript of the Bodhayanavritti, retained it in his fabulous memory. Ramanuja dictated his commentary Sri Bashya which was written down by Kuresa. It was Kuresa who along with Mahapurna went to Chola Palace to safeguard Sri Vaishnava Darsanam. He blinded himself, unwilling to yield to the fanatic Chola King s dictates. His work Panchastava containing Sri Vaikunta Stava, Athimanushastava, Sundarabahustava, Varadara jastava and Sristava is a masterpiece of devotional lyric poetry in Sri Vaishnavism.Kuresa s wife was Andal. They had a son known as Parasara Bhatta, a great Acharya and it is believed that he was nurtured by Goddess Sriranga nachiyar Herself in Srirangam. Kuresa had another son called Sri Ramappillai, otherwise called Sri Vedavyasa Bhatta. With a view to show his in-depth respect and reverence to his Acharya Ramanuja, Kuresa composed a sloka which is an introductory sloka for reciting Nalayira Divya Prabandham: Yo nityamachyutha padambhuja Yugmarugma vyamohatas taditarani trinayamene Asmathgurorbhagavatosya dayaikasindo Ramanujasya charanow charanam prapadye. His interpretations on several hymns of Alwars are very interesting. He was an inseparable disciple of SriRamanuja. SriRamanuja considered Kuresa as his pavitra which is sacred, adorning the right hand finger. It is believed that he lived for 118 Years and attained Moksha. He is acclaimed by Amudhanar in Ramanuja Nootrandhathi(7) as follows. ö õèø UPhUS ö PÇõß, Ág\ USÖ õ SÈø UPhUS TµzuõÌÁõß \µsti ß Èø UPhzxªµõ õ~\ß PÌ õi AÀ»õ ÁÈø UPhzuÀ GÚUQÛ õx Á zu ß Ó Moliyaikkatakkum perumpukalan vancamukkurumpam Kuliyaikkatakkum nam Koorathazhwan carankutiyapin Paliyaikkatattum Iramanucan pukalpatialla Valiyaikkatattal enakkini yatum varuttamanre. The poet, who shrank back, with a gnawing sense of guilt and diffidence in lauding the glory of the great Ramanuja, recovered, just as quickly, realising that there was hardly anything he could not achieve, as the staunch disciple of Kurattazvan, whose qualities of head and heart baffle enumeration. Azhvan far out-distances the rest of our Acaryas, in the grand lineage, by virtue of his extraordinary goodness and melting tenderness. There are many anecdotes to illustrate this, the crowning example being his prayer unto Lord Varadaraja at Sri Kanchi that all the bliss showered on him, by the Lord, should also be bestowed on Naluran, the traitor in Chola s Court, who was instrumental in snatching õºa 2010 õg\áß 34 õºa 2010 õg\áß 35

3 away the precious life of Mahapurna (Periya Nambi) and the plucking out of Alvan s pair of eyes. Alvan s complete conquest over conceit, in respect of his immense wealth, massive learning and excellent pedigree, was an established fact, which drew the unstinting admiration of his contemporaries. They are considered as his athma gunas. Yagnavalkya says that cleansing of the atma, results from knowledge about God. Goutama rishi talks of 40 samskaras or obligations, which human beings have to observe. But even while talking of these samskaras, he also mentions eight atma gunas. There are eight atma gunas like mercy, forbearance, kindness, shedding of ego, not tobe proud of wealth and observance of patience. Now the question arises whether a man can attain moksha if he performs all the obligations, but does not have atma gunas. The answer is in the negative. But if a man does not observe the obligations, but has atma gunas, can he attain moksha? The answer is in the affirmative. Those with atmagunas will not have pride in their achievements or knowledge. They are humble, despite their learning. Adi Sankara in his Bhaja Govindam wants us not to be proud of wealth, our youth or our families. These can all be taken away from us in a second. Among the duties of the Sri Vaisnavas, feeding the poor and helping all the God s creations in all the directions, have been ordained as an essential duty by our Acharyas. A true Vaisnava should have a tender heart and he should feel the sufferings of the needy people and the suffering of all creatures as his own suffering. He should try to redress the grievances and difficulties faced by others by the utmost possible help. This great quality has been strongly advocated by our Poorvacharyas. Koorathazhwan practiced this theme very much in his life. One day Koorathazhwan was walking along the bunds of river cauvery. He is suddenly heard a distress cry of a frog which was taken as a prey by a snake. On hearing this Koorathazhwan fell down and was telling others how can I act on the call of the frog to save its life. Such was the tender heart of Koorathazhwan. (Eedu 4-9 Introduction) On some other day Koorathazhwan had his morning bath at the river cauvery. As he was returning he saw a lady struggling to put the water pot on her head. Even though Koorathazhwan had his bath at not knowing to which caste the lady belongs he went and helped her to put the waterpot on her head. Orthodox men would not like to go near persons of other caste and help them as they have to again take a bath, and carryout certain samskaras. For Koorathazhwan showering of mercy is superior to the other activities. (Refer Eedu 4-9 Introduction) Once he wanted to have plantain leaves for feeding the devotees and went with his deputy to the garden. The leaves were cut from the tree and water was oozing out from the edges of the plantain tree. When Koorathazhvan saw this, he could not tolerate and immediately fainted and fell on the ground. He regained his consciousness only after some time. The puzzled deputy asked the reason for such an expression of pain. Kurattazhwan replied that he could not bear to see the crying of the plantain tree while cutting the leaves. From these incidents, we have to appreciate the natural and deep tenderness which Koorathazhwan had towards others, whether it was men or animal or a tree. õºa 2010 õg\áß 36 õºa 2010 õg\áß 37

4 . Koorathazhwan accompanied Sri Ramanuja on his tour to Kashmir Saratha Peetam to read and acquire a copy on the Bhodhayanavritti Grantha. It was considered as the seat of Sarasvati. The Goddess of Learning, gave dharshan to them. Sarasvati requested Ramanuja to expound the meaning of the Vedic verse Kapyasam Pundarikaksham : Ramanuja did so at great length and embodied it in the verse:- On hearing this, Sarasvati said:- Ramanuja!, Sankara interpreted this as monkey s posteriors and l was much grieved at this perverse understanding and warped heart. Thou hast now wiped my tears. So saying, she placed Ramanuja s Vedanta Sara on her head, drew Ramanuja near her, and gave him the title Bhashya-kara and handed over to him the image of Haya-griva for worship. The pandits of the place, on seeing these special favours of Sarasvati bestowed an Ramanuja grew envious, and called upon him for a disputation. This was granted and in the end they were routed. The king of Kashmir silently watched these events; and when he found pandits discomfited, he looked upon Ramanuja as no ordinary mortal and permitted himself to be enlisted into his fold. The king asked Ramanuja to explain the Traditions on which he based his Visishtadvaita interpretation of the Brahma-Sutras. Ramanuja said that the old Traditions were the Bodhayana- Vritti, and the glosses by Tanka, Guhadeva, Dramidacharya and others. The king went with him and the pandits into his library, and had a search made for such works. They found, that Ramanuja s exposition was correct. Ramanuja and Kuresa took this opportunity of studying the Bodhayana- Vritti Grantha. As the Pandits objected, to copying of the book and took it away. Ramanuja felt grieved, but kuresa assured him that he had retained the cardinal Passages in his memory, and could reproduce the same whenever wanted. This allayed Ramanuja s anxiety; and he allowed the Vritti, though very reluctantly, to be restored to the Library, at the King s request, as the latter knew his pandits would otherwise give trouble and would not hesitate even to kill Ramanuja. Kuresa and Periyanambi were taken to the kings court at Pazhayarai. Both the eyes of Periya Nambi were plucked. Koorathazhwan plucked his eyes at the court of the king as a protest against the cruel act of the king. Koorathazhwan and Periya Nambi reached Kallar Pasupathikoil near Ayyempettai at Thanjur district. There Periya Nambi reach the Lotus feet of Ala vanthar. After the tremendous trials Koorathazhwan had undergone, he was brought to Srirangam by night-marches to elude pursuit by the king s emissaries. Kuresa was spending weary days lamenting over what had happened, and grieving that he was denied the privilege of dying with the veteran Mahapurna. One day, Kuresa desired to visit Lord Ranga, for the first time after the chapter of disastrous events related above. Being blind, he slowly groped his way to the shrine. But chola king had strictly decreed by his royal mandate that none should be allowed to enter the Temple, who was a follower of Ramanuja. When Kuresa was about to step into the Temple, the guards said: Sir, our orders are strict. No one who considers Ramanuja an his acharya is not to be admitted. But your are a good man par excellence, and so we consider you as an exception. You can enter the temple after making a declaration that Ramanuja is not your Acharya. õºa 2010 õg\áß 38 õºa 2010 õg\áß 39

5 Enter, but pray make an avowal that your have seceded from Ramanuja.On hearing this, Kuresa closed his ears and said: Good guards, what have I heard? If I have to secede from Ramanuja, and recant as you wish. I had better give up this God Ranga. Without Ramanuja, no God exists for me. So saying, Kuresa groped his way back, bent with grief, and fell on the ground weeping, uttering, in despairing tones, the holy verses of saints. Soon after, he left Srirangam, with his two children, to Tirumalirunjolai (near-madura) to spend his days there in grief and solitude. Ramanuja listened to the bitter events, as reported to him by a devotee at Melkote, which was to him like molten lead poured into his ears. With difficulty he suppressed his rising emotions; and at last, containing himself no longer, burst into a passion of grief, dropped on the ground like a felled tree and rolled in the dust, wetting it with his burning tears. His disciples gathered round him and did their best to console him. And he resigned himself at last, thanking God that Kuresa at least was alive, whom thus he had yet a chance to see, though the thought of the loss of his eyes was to him unbearable. Oneday while Ramanuja was writing SriBhashya with the help of Koorathazhwan he had a doubt over the essential character of Jeevathma. Ramanuja wanted to get it expounded by his Guru Thirukkottiyur Nambi. Of the two principal attributes of the Individual soul, namely, Jnatrutva (bliss of wisdom or knowledge) and sesatva (service to the Lord), why should the latter alone be taken as an essential attribute of the soul, in preference to the former. This has been examined at great length in the aphorism 73 of Srivacana Bhusanam by Pillai Lokacharya. õºa 2010 õg\áß 40 If Jnatrutva is held to be the sole attribute of the soul, this is also the attribute of the Lord and hence it is necessary to bring out the distinguishing feature of the individual soul. If, on the other hand, Seshatva is held to be the sole attribute of the soul, this attribute is applicable to Acit (non-sentient matter), as well, and it cannot, therefore, be the distinguishing feature of the soul. And so, both the attributes of the Jiva (Soul), namely, Jnatrutva and Seshatva are attracted. We now come back to the question, as to which of these two should be considered the essential attribute of the soul. Could it be Jnatrutva which stamps out the soul from the unintelligent matter or Sesatva which differentiates Jiva from Isvara (Lord)?. Sesatva or service unto the Lord, being that which sustains the individual soul and makes it thrive, this attribute naturally comes to the fore, relegating the other attribute to the back-ground. The assumption of Jnatrutva, as the essential attribute of the Jiva, would place it on a par with the Lord and this smacks of Advaita or non-difference between the two entities. This is effectively quelled by the Sesatva aspect of the Jiva. Koorathazhwan, the illustrious disciple of Sri Ramanuja, was sent, all the way to Tirukkottiyur to learn from Nambi the truth, in this regard. Even after waiting on Nambi for six long months, Azhwan could not obtain from the great preceptor, any hint. But, when he sought Nambi s permission to return to Srirangam, the latter condescended, at long last, to pin-point the truth admirably, by pointing out: Son, don t you know that Saint Nammalvar, inspired and endowed by the Lord Himself with perfect knowledge, has said Atiyen Ullan (the opening words of this song - õºa 2010 õg\áß 41

6 Thiruvoimozhi 8-8-2) Grasping at once the implication of this, Azhwan exclaimed with joy, Good Sir, I am indeed blessed, I have known the truth and returned to his Master at Srirangam. At the Master s command, the blinded Alvan composed hymns known as Varadarajasthava, When the verses were read out by Azhvan to Sri Ramanuja, the latter rejoiced, in particular, when he came upon the twenty second verse, and burst out, Alvan, when the Lord listens to this particular verse, He cannot but grant you the vision to behold Him. Well, turn this side, and let me scan your face, right now. This anecdote illustrates the firm belief of the devotees that the Lord will surely respond to such a moving submission. How ever Azhwan prayed for the welfare of Naluran who was instrumental for the persecution of Koorathazhwan. Tradition here takes up the finishing episodes in the life of the most exemplary disciple and martyr Sri Kuresa. His exit from the world s stage takes place in advance of that of his revered Master, Sri Ramanuja as will appear in the sequel. Ramanuja must have been about 110 years and even more by this time. As redoubtable as he was in his championship of Vaishnavism, he was in his strength and zeal unflagging. A recluse, in quiet seclusion, he was imparting to his hosts of disciples the quintessence of the doctrines it was his mission to propagate. One day, Kuresa went to visit Lord Ranganatha all by himself. Thou seems as if thou hast something in thy heart to tell me, said the Lord. Kuresa, broke out into praise which took the shape of a splendid Sanskrit verse,- gifted poet as he was-which he explained at great length by his own commentaries. õºa 2010 õg\áß 42 The Lord was so pleased as to press Kuresa to ask any favour of him. But Kuresa humbly said that he had every favour bestowed on him; there was nothing more to ask. No. said the Lord, once more ask, and ask for more, if not for thee, for the love that I bear to my beloved Spouse, Sri, and love for my Ramanuja. Kuresa submitted his wish that he be relesed from the prison of the body, and be gathered to his Feet. Ask some other thing than that, the Lord said; but Kuresa declared that he could think of nothing else! Let it be so, then, the Lord said; What thee askest shall not only be boon for thee, but a boon conferred on every one that has any sort of relation with thee. Kuresa, receiving this message, walked out from the sanctum in all the dignity and glory of a crown-prince, soon destined to occupy the throne in the Kingdom of Parama-pada; and instead of going to his own house, took shelter in Thiruvaranga Perumal Arayar s Thirumaligai. Intelligence soon reached Ramanuja as to what had happened. Agreeably startled, he stood up, and flung his upper garment into the air - an expression of infinite joy. The disciple who watched this, failed to understand what Ramanuja meant by this act, and humbly asked him to explain. My faithful, he said I bear also relationship with Kuresa. My salvation, about which I may have doubts, is thus made safe and sure. This explains the important consequence that follows from the spiritual relation into which a Master and his disciples may enter; and that is, that saving power is as truly vested in a qualified disciple with regard to his Master, as is in a qualified Master with regard to his disciple. But Ramanuja s joy soon gave way to grief, at the impending prospect of separation from his dearest disciple õºa 2010 õg\áß 43

7 and associate, Sri Kuresa the like of whom there was none; and he forthwith left his Math with all his assembly to meet Kuresa ensconced in the Arayar Thirumaligai. They met and Ramanuja chidingly remonstrated with Kuresa for having done an act without previously taking counsel with him. Kuresa kept submissively silent. Why dost thou not speak, Azhvan, addressed Ramanuja, What was thy object in asking the Lord to let thee go to the Blessed Realms in advance of me? Holy Sir, now spoke Kuresa. My object was to preserve the order of precedence there. Speak not, beloved, in conundrums, returned Ramanuja, explain thyself, Sir, began Kuresa the saint s hymn: mudiyudai (Tiruvaimozhi ) tells us that the angels who are our elders in Heaven come out of its gates to welcome those younger brothers of theirs, who proceed thither from here. This is out of order; for younger ones should always go and welcome the elders. This is the order I wish to preserve. Hence I go in advance and welcome my Master when he comes. Ramanuja said:- My most beloved, thou forgettest the rule that obtains in Heaven, all difference and distinctions disappear there; and yet thou desirest to perpetuate even there the relation that obtains here between us as master and disciple. In all the spheres, is there a soul to match thee! So broke out Ramanuja, and could not restrain tears trickling down his cheeks, attended by so; but observing that Kuresa had little time now, checked himself and approaching closer, hugged him to his bosom and whispered into his ear the Holy Dvaya-Mantra; and turning to the spectators, whose curiosity was evidently roused by this act of his, spoke thus:- Understand me, sirs Our Kuresa does not need a sacrament õºa 2010 õg\áß 44 of any kind, and yet I adminster it in the last moments, lest our spiritual prince Kurresa miss the bliss of hearing the sacramental formula from my lips, even like the royal scion asking for his after-dinner aromatics, though he had chewed it a thousand times before. To our Kuresa, the Dvaya is his daily nutriment; and I must serve if for the last time. Dear son, beloved Azhvan, he said, now turning to Kuresa, thou art my very soul, how can I part with thee? cannot thou not be kind to they Master? Take him with thee to Heaven. Why leavest him behind to suffer cruel pangs of separation? How cannot thou enjoy Heaven without him? [On page 2527, Vol V of the Telugu Edition of the Bhagavadvishaya, the conversation is thus recorded:- While I am yet here, son, how wert thou anxious for Heaven? Sire, said Kuresa, in the depth of my thoughts for the miseries of earthly existence, I forgot this point. Pray forgive me. Ramanuja said, if Lord Ranga could grant thee a boon, he could grant me one too. So I will go and ask him to stop thee here. So saying. Ramanuja, went a few paces towards the shrine, but stopped abruptly, and reflected thus:- God s will is unalterable. What audacity on my part to go and force Him to change it? Let me submit and be resigned to the inevitable. So saying, he retraced his steps. Then followed the further conversation with Kuresa. How can I exist here without thee? Alas, the Lord in Heaven has attracted thee, though our Lord Ranganatha here possesses every attraction. So then, thou wilt sever thyself from thy Ranga? Happy is the Lord in Heaven and happy His celestial hosts to claim thee as their own! Luckless are we here and this sleeping Lord here, Ranga, to lose thee! But let me not, my dearest, change thy õºa 2010 õg\áß 45

8 mind and disturb thy plans. Be it as thou willest. All hail to thee, my son; go, go to the Blessed Eternal Kingdom and rule there in eternal peace and bliss!! So saying, Ramanuja drew him closer into his embrace and fondly stroking him on the back, continued:- Azhvan! I salute thee; thou hast now my leave to depart. Kuresa spoke not a word. His heart was too full for expression. He fell at Ramanuja s feet like a senseless block of wood. Ramanuja speedily raised him up, when Kuresa pressed his holy feet on his head and to his breast, and prayed for the administration of the holy water washed of his feet. Ramanuja administered it in serene solemnity and Kuresa took it 3 after addressing the memorial verse:- Ramanuja s Holy Feet are my Refuge - Ramanuja, my blessed guru; the Ocean of Mercy, - Ramanuja who so loves the gold of God s Feet that all, else to his is dross. Ramanuja made a move now towards his Math, towards the North River (Kollidam), Kuresa following him a little distance, Pray stop now, enjoined Ramanuja and Kuresa with folded hands retraced is steps to a pandal close by Azhvar s house. He now called his wife Andal-ammai to his side and asked her what her wish was. She said. August Sire, thy wish is my wish. My won. I have none. So saying she fell on his feet with folded hands. He now called his sons Bhattarya and Sri-Rama-p-pillai to his side, and counselled them thus: Dear children, Ye have no bereavement to bemoan, for ye have Lord Ranga, Your Father, and His Holy Spouse is your Mother. By them ye have been brought up. But forget not that Ramanuja is your Saviour. Be obedient to Andal. õºa 2010 õg\áß 46 By thought or speech or deed sin not against Holy Men; on the other hand ever seek their company. The sons wept and fell at their father s feet. Weep not, dear children, cried Kuresa, fondly raising them, for if your grief is caused on account of temporal relationship, he meddle with spiritual relationship, they ye call it in question by such grief. Either way ye have no cause for regrets. Cease then and rise above such wordly weaknesses. So exhorting, Kuresa laid himself down,-head towards the Temple, resting on the lap of Pillai- P.Pillai-Azhvan and feet resting on the lap of Andal ammai- and dismissing from his mind every other thought than that of the Holy Feet of Ramanuja, winged his way into the ethereal spaces. Ramanuja was soon apprised of the event. He at once hastened to the spot and consoled Bhattarya who was weeping, and telling him that no tears should be shed over an auspicions event, directed him to attend to the funeral ceremonies. The Brahma-medha ritual combined with that of the Vaishnava, was duly performed; and the following verse was composed to his memory:- Tradition says that while Ramanuja or (Laksh manacharaya) is Lakshmana himself of the Ramanuja fame, Kuresa is Rama himself, born again to render back to Laksh mana, all the services which Lakshmana rendered to him to those by-gone days. It is said that without Kuresa, Ramanuja would not have been what he has been. On the demise of Azhwan Ramanuja burst out and cried reciting the poem of Periazhwar (Periazhwar Thiru mozhi 3-8-4) J PÒußøÚ²øh ß E»P {øó u PÇõÀ v PÒ õ»áíºz uß ö\[ps õàuõßöpõsk õúõß *** õºa 2010 õg\áß 47

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