History of Swami Mudaliandan
Paduke Yethirajasya Gathayenthi Yethakkyaya |
Thasya Dasarathehe Pathow Sirasa Daryamyaham||
Thasya Dasarathehe Pathow Sirasa Daryamyaham||
Swami Mudaliandan was born in 1027 A.D at Pachhai Vaarana Perumal Sannidhi (referred to as “NazarethPettai” today) in Thondai mandalam, to Anandanarayana Dheekshidar and Nachiyaramman. Anandanarayana Dheekshidar did not have any children for a long time. He undertook a yatra to Thiruvengadam to worship Lord Thiruvengadamudayan and pray for a child. On his way at Thiruninravor, where he stayed overnight at Yeri Katha Ramar’s sannadhi, Sriramar (Anandanarayana Dheekshidar’s thiruvaradana perumal) appeared in his dream and instructed that he need not undertake yatra to Thiruvengadam for begetting a son as Thiruanandazvan(Adi Shesha, Five headed Serpent, on whom The Lord reclines ) has taken birth as Ramanujar in Sriperumbudur and that he (Lord) will be born as his son to serve Sri Ramanuja.
It is believed that Perumal was very impressed by Thiruvananthazvan’s kainkaryam as Lakshmana to him (Lord Rama) in Ramavatharam and wanted to taste kainkarya ruchi(Taste of Servitude) himself. Thus, when he was born as Krishna in Krishnavataram he performed kainkaryam to Balarama (Who in turn is Thiruvananthazvan’s amsam). Not fully satisfied with this, when Thiruvananthazvan appeared as Sri Ramanuja in Kaliyuga, he was reborn as Mudaliandan and did kainkaryam to Sri Ramanuja and felt satisfied. Thus Mudaliandan is an amsam of Lord Rama
Nachiyaramman was the elder of Swami Emburumanar’s two sisters. Hence Mudaliyandan is called SrI-ramanuja's BhaginEya (sister's son). Anandanarayana Dheekshidar named the child as Dasarathy. Dasarathy refers to Dasaratha’s sons. This normally refers to Lord Rama. He was born in Vadamal Kulam, Vadhoola Gothram, Yajus sakhaai, Apasthamba Soothram in Prabava varusham, Chitra masam, Punarvasu natchatram.
His other names are Ramanujan Ponnadi, Sri Vaishnana Serobooshanam and Ramanuja Paduka. The 'Tiruvadinilai' (= the sanctified mount of the footwear, The ~~ pAdukA ~~ of divinity and holy personages) of the Lord is named after Swami Nammazhvar as 'SrI-Sathakopam' or 'Sathari', and the tiruvadi-nilai of Swami Nammazhvar is known as Ramanujan. In the same vein, the pAdukA-pITham of svAmi emperumAnAr is referred to as 'mudali-ANDAn'. This honorofic is cited in the 'taniyan' of SrI ANDAn which goes: -
"pAdukE yati-rAjasya kathayanti yad-AkhyayA
tasya dASarathE: pAadav SirasA dhArayAam yaham".
tasya dASarathE: pAadav SirasA dhArayAam yaham".
svAmi mudali-ANDAn is accordingly referred to as the rAmAnuja-pAdukA or yatirAja-pAdukA. The short name is simply 'ANDAn'. When Sri Ramanuja took sanyasam, Mudaliandan and Koorathalwan paid respects at his feet and obtained pancha samskarams from him. Sri Ramanujar taught Sribashyam and other rahasyartham to Swami Mudaliandan while his father Anandanarayana Dheekshidar taught him Divya prabandam.
The high affection which Udayavar had on Andan and Azhvan came out in the episode of Sri Ramanujar seeking instruction from Tirukkotiyur Nambi (Nambi) on rahasyartham. Sri Ramanuja visited Triukottiyur Nambi 18 times for upadesam on Thiru mantram, but he could not get the upadesam. Sri Ramanuja once told this to one of nambi’s sishyas and Nambi heard that and told Udayavar to come alone to get upadesam with tAndam (Sacred staff) and pavithram (pennant). However, Sri Ramanuja took Dasarathi and Kuresa with him. When Nambi asked Sri ramanuja why he brought Andan and Azhwan inspite of his instruction to come alone, Sri Ramanuja replied that Andaan is his tAndam and Azhwan is his pavithram. Nambi took all three of them and instructed them the Thirumantram and asked them not to tell them to anyone else. He also told Sri Ramanuja to come alone later to learn the Charama slokam. Nambi later instructed Sri Ramanuja the Charama slokam.
The high affection which Udayavar had on Andan and Azhvan came out in the episode of Sri Ramanujar seeking instruction from Tirukkotiyur Nambi (Nambi) on rahasyartham. Sri Ramanuja visited Triukottiyur Nambi 18 times for upadesam on Thiru mantram, but he could not get the upadesam. Sri Ramanuja once told this to one of nambi’s sishyas and Nambi heard that and told Udayavar to come alone to get upadesam with tAndam (Sacred staff) and pavithram (pennant). However, Sri Ramanuja took Dasarathi and Kuresa with him. When Nambi asked Sri ramanuja why he brought Andan and Azhwan inspite of his instruction to come alone, Sri Ramanuja replied that Andaan is his tAndam and Azhwan is his pavithram. Nambi took all three of them and instructed them the Thirumantram and asked them not to tell them to anyone else. He also told Sri Ramanuja to come alone later to learn the Charama slokam. Nambi later instructed Sri Ramanuja the Charama slokam.
When Sri Ramanuja was instructing Kuresa on the Charama-Slokam, Andaan too wanted to know the meaning of the sloka, and hence approached Sri Ramanuja. Due to Tirukkottiyur Nambi's instructions, Sir Ramanuja, asked Andaan to obtain the upadesam from Nambi himself. Andaan went and submitted himself to Nambi, who never gave him audience. This continued for about six months and Andaan never gave up. At this point Nambi inquired Andaan about the reason for his being there. When Andaan requested to be taught the meaning of Charama Sloka, he said "Let the three egotism that troubles the mankind, that of having knowledge, wealth and ancestry. Ramanuja will be the best judge in these matters. Go to him and wait on him on his will and pleasure. He will bless you". Dasarathi returned to Srirangam, fell to Sri Ramanuja's feet and related all that happened at Tirukkottiyur. Pleased with Andaan, Sri Ramanuja lauded the change in him and instructed Charama slokam to Andaan.
Ramanuja had a very intimate attachment towards Swami Mudaliandan which was expressed by Ramanuja himself many times. Even at the time when he embraced Sanyasa, Ramanuja renounced everything except Swami Mudaliandan, his priya Bagineyar. While going to kaveri for his daily bath, he used to lean on Dasarathi for support. One day, while on his way to the river, he was asked why, when he donned the robes of a Sannyaasin (a Pontiff) he did not give up Dasarathi, as that order demanded that all kith and kin should be renounced. To this Ramanuja replied that Dasarathi was an exception as he was his triplestaff (triTAndam) (the same reason he gave to Tirukkottiyur Nambi) and added "Just as a Pontiff cannot do without his triplestaff, I cannot do without Andaan”. Thus Andaan is referred to as a Triplestaf(TriTAndam) which is always found with a pontiff. Andaan had the privilege of having both Bodily relationship (Thega sambandam) and Spiritual relationship (Atma sambandam). Bodily relationship as Sri Ramanuja’s Bagineyar and Spritual relationship as a Servant of Sri Ramanuja.
In our Srivaishanava Sampradayam, Pontiffs carry a staff (tridanda) made out of three small wooden sticks. This is to signify the three components of our philosophy - chit, achit and easwara. It is mandatory for our Pontiffs to carry tridanda always with them. It is also said that “Vishnuroopam Tridandagyam” i.e., Tridandam is Vishnu’s roopam. As Andaan is Mahavishnu’s amsam, it is said “Paki Neyas Tridandaga : Thus it is appropriate that he is called Sriramanuja’s triplestaff (tridanda).
When Ramanuja went to North India to collect the work of Brahma Sutra, he sought Namperumal’s approval to leave Srirangam temple activities in the hands of Dasarathi. Namperumal willingly consented to this and instructing Ramanuja to spread the message of Srivaishnavism in all directions. Andaan meticulously took care of the activities of Srirangam temple and handled Srikarayam, Thiru meni upacharam and thirupuvana upacharam with great care.
Once, on Ramanuja’s instructions Andaan went to Periya Nambi’s daughter Athuzhai to her in-law’s house as “Attuzhai's stri dhana vellatti”(Servants who are sent with bride to her In law’s house during olden times to work in groom’s house). Just to comply with his Acharya’s words, Aandaan served athuzhai’s and her in laws for several months until they realized who he was and regretted it all. This incident shows Andaan’s unabiding devotion to his acharya, which is the essence of our Sri Vasihanava sampradayam.
Ramanuja’s Passage to Melkote from Srirangam constitutes a poignant episode in SrIvaishNava history. The occasion once again demonstrated the precious loyalty of ANDAn and AzhvAn to uDaiyavar. ANDAn simply went with uDaiyavar on the virtually uncharted emergency evacuation from Srirangam, and AzhvAn (together with periya nambi) substituted for uDaiyavar to answer the vicious summons of the bigoted chOzha ruler. Before reaching mElkOTE, the Udayavar and Andaan halted at a place known as SalagrAmam where they were baited and harassed by a cynical group of people. Udaiyavar, directed Andan just to step into the waters of the local pool and come out. The villagers are said to have unknowingly been converted to gentle ways by imbibing the pool-water sanctified as the washing of Andan's feet (SrIpada-tIrtham). That is why, even today, in Mudalinadan Thirumaligai, Sripada Theertham is administered to even those who has have not obtained Pancha Samaskaram.
Udayavar converted the great Hoysala king bittidEva\vishNu-vardhana to SrIvaishNavam and constructed Thirunarayana temple and then visited thondanur and won over mayavathis. On udayavar’s instructions Anadaan went to Belur and converted people to Srivaishnavism and installed pancha narayana temples.
The temples are:
1. Vaan pugaz narayanan at Thazaikadu
2. Sriman narayanan at Thondanur
3. Veera narayanan at Kadookalam
4. Vijaya narayanan at Vijayapuram; and
5. Kesava narayanan at Belur
The 'pancha-nArAyaNa-pratishThA', as it came to be known, was not only the glory of vaishNava religion per se, but the temples figures in the nation's cultural history as it has so many marvels of architecture and stone-crafting. This comprehensive project got executed under the supervision of svAmi mudali-ANDAn and these temples stand, especially, as monuments to uDaiyavar's trust in the skills and integrity of ANDAn.
Sri Ramanuja returned from Thirunarayanan puram and reached srirangam via thirumalai and thirumaliruncholai and received perumal mariyadai and sadari and theertha prasadam. On hearing ramanuja’s return, kulothugna chozan (son of kirimikanda chozan) fell at Ramanuja’s feet and surrendered the rights of srirangam temple to ramanuja and became a disciple of Andaan. Kulothunga chozhan’s donating srirangam temple is recorded at arya battal vasal in srirangam, which can be seen even today.
uDaiyavar is admired for his administrative acumen, revered for his philosophic integrity, and adored for his surpassing compassion; he was like the clouds which bring their consoling showers, ~~ "kArEi karuNai-yirAmAnuSa" ~~ says amutanAr.He streamlined the entire administration of properties and revenues of the 'peria kOil' (Great Temple
They were:-(1) tiruppatiyAr, (2) tiruppaNi-seyivAr, (3) bhAgavatanambi-s, (4) uLLUrAr and todavattimAr, (5) viNNappamseyivAr, (6) tiruk-karakak-kAiyAr, (7) sthAnattAr,(8) pattuk-kottu, (9) Arya-bhaTAL, and (10) dAsa-nambi-s.
This reorganisation was known as 'uDaiyavar tiTTam'. Since ANDAn was made the chief of the entirety of mudalikaL (temple functionaries), ANDAn came to be known as mudali-ANDAn.
In early times in Srirangam, only the temple functionaries lived inside the 'sapta-prAkAra', but uDaiyavar made a significant departure in favour of three persons, by allotting them residential ground in the 'seventh enclosure' itself. periya nambi (who was an AchArya of uDaiyavar, but mentally came to regard his disciple as his master instead) was granted occupation of SrI ALavandAr's maTha (monastery); ANDAn and AzhvAn were granted land facing nambi 'tirumALikai' on the east mADa / chitra street.
In the shrine of nammAzhvAr in Srirangam, the icons of madhura-kavikaL and nAthamunikaL are also worshipped by his side. Likewise, ANDAn and AzhvAn are represented in images on both sides of entrance to the uDaiyavar 'sannidhi' as well as in several pUrvAchArya residences (tiru-mALikai) in Srirangam.
Andaan had deep interest in Divya Prabandam and especially, Thiruvozhmozhi. It is interesting to note that in an earlier avataram perumal was born as Rama and listened to Vedas through Valmiki. Similary in later births, when he was born as Mudaliandaan he enjoyed veda saram in the form of Divya prabandam and Thiruvozhmozhi.
Andaan had a great liking for the archavataram of perumal. Once when he was taking care of kovil srikaryam, he wanted to serve Naval Pazham to the lord (as he is kannan- vennai unda vazhyan—who likes naval pazham very much). When udayavar worshipped the lord that day he realised that perumal’s thirumugamandalam (Face) is dull and enquired about the happenings and found that the same is the result of serving naval pazham. He called Garuda Vahana Panditar (the asthana vaidyar) and administered kashayam(Traditional medicine) to perumal. This shows andaan deep interest in archavatharam of perumal.
ANDAn is the mUla-purusha of the vAdhUla-gOtra clan renowned as 'koyil-kandADai'(a Tamil-Sanskrit hybrid),for being honoured with perumAL's fragrant robe. The clan is famous to the extent that a whole street [north mADa street] in SrIvilli-puttUr bears the name 'kandADaiyAr vIthi', perhaps ever since the name was established in the 'sampradAyam' itself.
Our 'SampradAyam' is in debt to swAmi dESikan for having preserved in his 'rahasya-traya-sAram', a nugget SrI-sUkti ( of ANDAn, as the latter's metaphor for our association with uDaiyavar, as under,
MudaliyANDAn (a nephew and disciple of rAmAnuja) said:
"When a lion leaps from one hill to another, the little insects on its body are transported with him. Similarly, when bhAshyakAra (rAmAnuja) leaped over the cycle of birth and death, we were saved because of our connection with him."
This terse exposition of AchArya-pratipatti stemmed from ANDAn's unwavering faith in and unsullied devotion to his preceptor. Hence his unique identity as 'yatirAja-pAdukA', verily the footwear of SrIrAmAnuja.
Vaduganambi, like Madura kavigal, did not worship anyone other than his acharya, was once visited by relatives who had not obtained samasrayanam from acharyas. When they left, Nambi threw away all the vessels and cleaned the thirumaligai and brought the left over vessels from Andaan’s thirumaligai and felt happy as he firmly believed that vessels used by such a srivaishanava as Andaan are good to use even when they are very old.
KoorathAzhvAn is known as the Pavithram of Sri Ramanuja had unique intellectual powers... Sri Kurathalvan, has expressed the greatness of Swami Mudaliandan by saying as,
"Padakku Atma Sambandham Irundhalum, Uzhakku Deha Sambandham Illaye", meaning,
"Though I have the Atma Sambandham(Spiritual relatiobship) with Ramanuja, I am not bodily related(Thega sampandam) to him like Mudaliandan is related to Ramanuja".
Such was the greatness of Mudaliandan Swami.
"Though I have the Atma Sambandham(Spiritual relatiobship) with Ramanuja, I am not bodily related(Thega sampandam) to him like Mudaliandan is related to Ramanuja".
Such was the greatness of Mudaliandan Swami.
Andaan composed the taniyan to be sung before Mudal Tiruvantati. He was very well educated in both the Sanskrit and Tamil Vedas and instructed many such as Embar and others on the meaning of Tiruvaimozhi and other paasurams of the 4000 Divya Prabandham.
ANDAn was instinctively self-effacing and left no written works as such, and the reason was obvious, that his hands were full in administering the Great Temple and in coordinating and executing the numerous and continuing assignments of uDaiyavar.
ANDAns remembered through numerous references in our extensive 'vyAkhyA' (exegetic) literature, and in the temple chronicle 'kOyil ozhugu' and hagiological works. The ANDAn-AzhvAn pair was renowned for devotion and great concern for namperumAL. Every time namperumAL returned to the AsthAnam (sanctum) after sojourning in the holy streets, the two would, in the spirit of periAzhvAr, sigh and hold each other's hands in thanksgiving that the Lord returned to safety after his festive wandering right in the sight of cynical men.
When one looks at the bond and the close relationship that existed between Sri Ramanuja, Andaan and Azhwan, one tends to think that the Lord himself was born as three persons to propagate Srivaishnavism in this world.
Swami Mudaliandan did not have children for long time. Once, while discussing with Sri Ramanuja, Andaan regretted about not having a child. At the same, Sri Ramanuja received prasadam from the Temple
Kandadai Andaan was born in Kumba (Masi) month punarvasu star as an amsam of Chatrukana azhwar. He was born at Koil (Srirangam) and his acharya was Sri Ramanuja. He learnt Sri Bashya, Veda, Sastra and Divya Prabandam from his father Swami Mudaliandaan. He learnt rahasyartham from Atkonda Villi Jeeyar. Like Sri Ramanuja, Kandadai Andaan had three acharyas – Sri Ramanuja, Swami Mudalinadaan and Atkonda Villi Jeeyar.
Out of deep love and respect for Sri Ramanuja, he requested Sri Ramanuja’s permission for installing a statue of Sri Ramanuja at his birth place – Sriperumbudur and Sri Ramanjua also agreed to the same. He immediately called a sculptor and got a statue of Sri Ramanuja done. Sri Ramanuja was impressed with the statue, embraced it and gave his blessings to install the same at Sriperumbudur on Pushya natchatram in the month of Panguni. Swami Andaan after receiving Sri Ramanuja’s instructions made arrangements for installing the statue at the appointed day and time. He also codified performing of festivities for Swami’s thirumeni at Sriperumbudur.
Ramaanujarya satputram varanatheesa desigam
Lokacharyaa kripapathram vande guna kanaarnavam
Lokacharyaa kripapathram vande guna kanaarnavam
Kandadai Thozappar was the son of Kandadai Andaan. His other names are Vaaranadeesar, Shyamahastheesar. His acharya and teacher was his father Kandadai Andaan. Lord Varadarajar considered him as his friend (thozar) and named him “Thozappar”. Kandadai Thozappar installed “Andal” statue at kanchipuram and performed Thirukalyana utchavam (marriage festivities). It is said that Lord Varadarajar gave him “Azhaithu Vazhvithavar” one of his aaradanai perumal for performing thiruvaradanam. “Azhaithu Vazhvithavar” is the thiruvaradana perumal of Mudaliandaan thirumaligai even today. The Azhaithu Vazhvithavar is one of the “Shat Berams”, ie, one of the six Archa moorthies of Varadaraja Perumal of Kanchi.
Appachiaranna is the direct decendant of Sri Mudaliandan Swami and occupies the nineth (9) position in the order. Swami Appachiaranna was addresed by Swami Manavala Mamunigal as "Nam Appachiarannao".
Sri manavala mamunigal gave two similar vigrahas of sri swami manavala mamunigal to sri Appachiaranna (one for the worship of Sri Appachiaranna Swamy himself and the other for Sri Vanamamalai jeer Swami, the acharya of Appachiaranna) , made from the theerthapathram used by sri swami emperumanar received by sri manavala mamunigal in a damged condition and later named as 'RAMANUJAN'.
Sri Manavala Mamunigal also gave Appachiaranna the idol of "Sri Teemanam Keduthar", the Perumal worshipped by Sri Atkondavilli Jeer. As directed by Swami Manavala Mamunigal, Appachiaranna lived at Kancheepuram in the Thirumaligai of sri swami mudaliandan thirumaligai performing Nithya Thiruvaradhanam to "Sri Azhaithu Vazhivithavar" (the Moorthi given to kandhadai thozzppar by perulala perumal himself) one among the shad bheras of kanchi Perarulalan. In the foot steps of Swami Ramanuja, Appachiaranna also spent his life time doing theSalaikinaru Kainkaryam for the thirumanjanam of Perarulalan and Perundevi Thayar. Such is the Mahatvam of Sri Appachiaranna Swami, the nineth decendant in the Vadhula race.
Swami Annavilappan, Thirukumarar of Appachiaranna Swami lived in Singaperumal koil in the service of Sri Pataladhri Narasimha Perumal as ordained by Lord Narasimha. The Lord of Singapermal Koil Pataladhri Narasimha, appeared in the dream of Swami Annavilappan and ordered him to set right His abode which was covered under sand dunes and establish a place with agraharam and kainkaryaparas and to live ever in HIS Service. Accordingly, Swami Annavilappan followed the divine order and lived his full life time in the service of the Lord of Singaperumal Koil.
Ramanuja divya tiruvadigalla sharanam
Dr. G. Mohana Charyulu,
