Svami Desikan in his Navamanimalai, has said “pandhu, kazhal, ammAnai, Usual, Esal, paravu, namamaNimAlai…” – What are ammAnai, Usual, Esal, pravu?
Vidwan’s reply:
In the commentary for Navamanimalai, “paravu” is meant as “that which is celebrated by all.”
Pandhu, kazhal, ammAnai, Usual and Esal are 5 prabandhams, which have been lost and are non-existent now; only Navamanimali alone is available for us.
Through a discourse, got to know about the existence of Karyavaikuntham. What is this? Will the mumukshu-s (those who desire to attain moksham) go there?
Vidwan’s reply:
Karya Vaikuntham is similar to SriVaikuntham created by Emperuman for a purpose. It is part of the Leela Vibhuti and not part of Nitya Vibhuti. A few Deva-s and devotees who possess a certain type of unique capability have been blessed to go there and worship Emperuman.
Notes:
To understand this – Tiruvenkatamudaiyan graces us with his darshan at Tirumalai. But he also graces us with a similar darshan at several places at temples established by TTD. These are like Tiruvenkatamudaiyan being present at the TTD temples. Emperuman who is at SriVaikuntham is like Tiruvenkatamudaiyan at Tirumalai; Karya Vaikuntha Emperuman is like Tiruvenkatamudaiyan at TTD temples.
Karya Vaikuntham is mirror image of SriVaikuntham – Emperuman will be with the same appearance as that of at SriVaikuntham. But this is not shuddhasatva mayam but is influenced by the three gunas (satva, rajas and tamas). It is part of the material world (prakruti mandalam); mumukshu-s will not desire to go to Karya Vaikuntham as they desire moksham. Moksham will result in reaching SriVaikuntham; hence, they have no business at Karya Vaikuntham.
Those who cannot go to SriVaikuntham will go to Karya Vaikuntham. As part of his leela, if one is ordained to render services at Karya Vaikuntham, they will do so.
In the Paduka Sahasram of Svami Desikan, there is a mention of ‘Sveta Dvipam’. Where is this located at? What is the special meaning of this shloka?
Vidwan’s reply:
Sveta Dvipam is situated in the middle of Ksheerabdhi (Tiruparkkadal). All the residents here are Srivaishnava-s who constantly worship Emperuman. It is such a wonderful island (Dvipam). As the special meaning of the shloka, Svami Desikan mentions Srirangam as Sveta Dvipam. That is, surrounded by Kaveri on all four sides and Srirangam is in the middle, as a dvipam. Perumal at Srirangam graces us with a darshan that is similar to his darshan at Tirupparkkadal; moreover, as many Srivaishnava-s reside at Srirangam, it is like Sveta Dvipam.
Why Thiruvaaraayirappadi is predominant in Vadakalai tradition? Has Swami Desikan referred about other expositions in his works?
Vidwan’s reply:
Thiruvaaraayirappadi is a work created by Bhagavad Ramanuja through Pillan. The lineage of Pillan belongs to Vadakalai sect. In the tradition of kalakshepam Pillan’s disciples were Engalazhwan, Nadadur Ammal etc. Thenkalai sect has lineages of Embar, Bhattar, Mudaliandan etc.
There was only one script written by Pillan on Thiruvaaraayirappadi. Bhagavad Ramanujar gave back that script to Pillan and appointed him as one of the head pontiffs. As Desikan comes from the lineage of Pillan, he gained it. As there was only one copy, and it was not available to the Thenkalai sect, they had to create 9000 padi.
Swami Desikan has not specifically referenced 9000 or 24000 padi. His work Nigamaparimalam is not available for us. In few of his expositions particularly on Thirumaalai, he has quoted Periyavaachaan Pillai’s writings.
