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Swamy Desikan -11 - Taatparya chandrikA- ThUppul maNdapam kaimkaryam appeal

From: Madhavakkannan V (
Date: Fri Sep 07 2001 - 07:44:19 PDT

SrImathe Ramanujaya namah:
SrImathe Nigamantha mahadesikaya namah:
SrImAn venkatanAthAryaH kavitArkika kesarI |
vedAntAcArya-varyome sannidhattAm sadA hRdi ||

May the glorious Sri Venkatanatha, the greatest of teachers of Vedanta, and 
the lion among poets and debaters, reside forever in my heart.

Dearest Srivaishnavas,

I am continuing on my appeal and posts on Swamy Desikan and appeal for 
Thuppul maNdapam kaimkaryam. URL:
It is my humble request to please contribute your mite towards this 
kaimkaryam, as remembering Acharyan, and talking alone will not suffice.

Let us continue to enjoy Swamy’s GREAT works.

To the third group of Saasthra works belong (1) DramidOpanishad Taatparya 
RathnAvaLi and DramidOpanidhad saara. The first work contaions 130 verses in 
Sanskrit summarizing the contents of each century of the thousand hymns 
(Tamil) of Nammalwar’s Thiruvaymozhi. The hymns in each century are 
summarized in a sloka for each decad. The introductory part covers ten 
slokas and the concluding portion has six slokas. The Acharya speaks in 
support of the use of Tamil language by the AzhwArs to express their 
devotion and expresses his admiration for the Thiruvaymozhi of NammazhwAr. 
The other work contains twenty-six slokas offering the essence of the 
Thiruvaymozhi in brief. Both these works are invaluable in as much as the 
composition Thiruvaymozhi of NammAzhwAr is treated as Upanishad in Tamil. 
The former work gives the purpose and the latter the essence of Nammalwar’s 

Eight works are in the form of commentaries in Sanskrit. The Acharya’s 
Sarvaarthasiddhi is the commentary of his own Tattvamuktakalapam. The crisp 
and rather unfamiliar technical expressions in Tattvamuktakalapam should 
have made the Acharya offer his own explanation and interpretations to them 
and explain the contexts.

The second work is TattvatIka, the commentary on the Sri Bhashya. It is 
incomplete and breaks off in the MahasiddhAntha section of the Sri Bhashya. 
The AchArya remarks at the beginning that this commentary is neither too 
brief nor too elaborate. This commentary was written, as the Acharya says, 

The commentary has an abrupt end. Following the practice of the ancient 
writers, the Acharya includes within his commentary which is written in 
prose, several slokas composed by himself for the sake of clarity.

The third and foruth works are ChathuslOkibhAshya and SthOthrarathnabhAshya, 
which are comementaries on YamunchArya’s ChathuslOki and SthOthrarathna 
respectively. The first mentioned work which is called ramAsthuthi by the 
AchArya at the end of his commentary. The number of slokas which is four has 
suggested the title by which name it is known. SrI is shown on the strength 
of evidences, to be ever associated with VishNu. Both are One Brahman having 
the same status. The SthOthrarathnabhAshya is said, by the Acharya, as 
containing the purpose of Dwayamanthra. Prapatti is thus created in this 
work. Both are commentaries are part of Rahsyaraksha, a name indicative of 
fortifying the Rahasyas of Vaishnavam.

GithArthasangraha Raksha is the fifth work of the Acharya. It is commentary 
on Yamunacharya’s GithArthasangraham, an epitome of the Bhagavath GitA. 
Yamuna is said to have offered the correct impact of the Bhagavadgita, which 
he received from his AchArya Sri Ramamisra.

The Taatparyachandrika is the sixth work of the Acharya. It is an exhaustive 
commentary on Sri Ramanuja’s GitA bhAshya. In most of the contexts, the 
Acharya anticpates the possible objections which the exponents who are 
opposed to the VisishtAdvaita tenets would raise and refutes them without 
allowing any room for ambiguity. An attempt at maintaining the tents of the 
system as recorded by Sri Ramanuja in his GitabhAshya has not been taken up 
by any Acharya in a successful manner like Vedantha Desika. While commenting 
on the BhAshya on the Charamasloka (BhagavdgIta 18.66), the Acharya tells 
that all misunderstandings and wrong interpretations of the teachings of 
Gita are to be set right by following the lines of the writings of Yamuna 
and Ramanuja.

The seventh work is the commentary on the IsAvAsyOpanishad. This Upanishad 
forms the concluding portion of the Vajasaneyasamhitha, which is another 
name for Suklayajursamaveda. The Acharya says that the commentary is written 
by him on this Upanishad to make clear that all the Vedic injunctions found 
in this samhitha are all meant to be of helping the learning of the 
Brahmavidya, though specific results are stated for those injunctions. 
Ultimate reality is the Lord. The vidyas are the means through meditation 
upon them. The Goal is the attainment of Brahman. These are treated as the 
main purpose of the Upanishads.

The AchArya commented on the Vedaarthasamgraha of Ramanuja which is now 

There are seven works, Swamy wrote in Sanskrit which form part of literature 
about which we will discuss in subsequent posts

Please donate according to your shakthi. The money can be sent to "Thuppul 
Trust" and the address is:

Thuppul Trust
Old No.20, New No.24, Thiruvengadam Street
West Mambalam, Chennai-600033, India
Phone No: 91-44-4741559 / 91-44-3715771

Please contact Sri. V.K. Sudharshan at or Sri Lakshmi N 
Srinivasa (He can collect and send it as single amount 
in USA).

The address:

Lakshminarasimhan Srinivasa
3 Old Towne Road, #212
Ayer, MA-01432

For those in the South East Asia, please contact me at . Please pass on this kaimkaryam to as many people 
as possible in order to complete the same.

kavi-tArkika-simhAya kalyANa-guNa-SAline |
Srimate venkateSAya vedAntagurave namaH ||

Salutations to Sri Venkatesa, in whom all perfection resides, who is the 
teacher of Vedanta and the lion among poets and debaters!

Swamy Desikan ThiruvadigaLE SaraNam
Narayana Narayana
NarayaNa dAsan madhavakkannan

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