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·YATIRĀJA-VAIBHAVA
of Andhrapurna
(Vatuka Nambi)
(Text in Sanskrit with English translation)
Edited by
Dr. V. VARADACHARIAR,
TIRUPATI
Published by
M. C. KRISHNAN
16, SUNKUWAR ST., TRIPLICANE, MADRAS-600005.
Price: Rs. 2-50/-

·First Edition-January 1978. VIDYA PRESS, 16, Sunkuwar Street, Triplicane, Madras-600005.

·PRE FACE -- The Yatirājavaibhava, which is offered here in Sanskrit-test with a rendering in English, sings the glory of Rāmānuja, who is also called' Yatirāja. The author of this piece is Vațukapürņa(-nambi) also known as Āndhrapūrņa. He was a direci disciple of Ramanuja. He devoted his life in serving Rāmānuja by preparing milk, for his master. It is said that he did not know any God other than Ramānuja's feet. This spirit is revealed in the following sloka: रामानुजाचार्यचरणप्रवणं परदेववत् । a qui a raraqutafzh !! In 114 slokas, the author gives a brief biographical account of the great master. It has no poetic charm to its credit. Its Value lies in the fact that, coming from the pen of the immediate cisciple of Rāmānuja, it deserves to be an au:hentic record, It contains defective expressions such as īrya (59 c). The following passages have wrong constructions and do not convery the sense that could have been intended. निष्पिष्टदेहा अपि जैनवर्गा (97c) महिमनिधी रङ्गमालाधरायः । (112b) Other mistakes have been corrected with suitable changes in construction as in 15, 89 C, 99 c, 107 b etc.

·4
This edition is based on the following materials :-
.
1. Printed text in the Grantha script published in 1914 in
the Guruparamparā of the Ahobila Mutt,-marked A.
2. Palm-leaf MS. bearing No. 3075 belonging to the
Sri Venkateswara University Oriental Research Institute,
Tirupati. Grantha script, legible and complete-marked B.
3. Palm-leaf MS. No. 1311 belonging to the same Library
as above. Grantha script, legible and complete-marked C.
4. Palm-leaf MS. No. 1247 belonging to the Kendriya
Sanskrit Vidyapeetha, Tirupati.
rupati. Grantha script, legible and
complete-marked D.
My thanks are due to the authorities of the two libraries
referred to above. I thank Prof. M. R. Sampatkumaran for
evincing in terest in popularising this work.
V. VARADACHARYA.

·LIBRARY ACADO DAL RESEARCH श्रीमते रामानुजाय नमः ..... 431 . श्री यतिराज वैभवम् श्रीमद्भटुकपूर्णार्यविरचितम् श्रीरामानुजयोगीन्द्रक्षीरकैङ्कयंशालिने । नमः स्यादान्ध्रपूर्णाय महनीयगुणाय ते । Salutations to you, Andhrapurna of respectable qualities, devoted to serve the eminept sage, Rāmānuja, by offering milk to him. श्रीमद्यामुनदेशिकादधिगतश्नुत्यन्तयुग्माशयः तत्सन्देशचिकीर्षया नियतधीः श्रीशैलपूर्णो गुरुः । अन्विष्यन् अनुजाद्वयोचितवरौ श्रीवेङ्कटाद्रौ हरेः तीर्थ पुष्पमपीतराण्युपहरन्नास्ते स्म सद्वृद्धये ॥ १ ॥ 1. The respectable Sriſaila pūrņa, who acquired from Yāmupācārya the purport of the two Vedāntas, 3 who was of a a steady mind in carrying out his (Yamunacarya's) command, 4 and who was in search of suitable grooms for his younger sisters, was (living) at the Tirumalai (Venkatadri hills) for the progress (prosperity) of the good, bringing water, flowers and other offerings to God (Visnu) there. तत्रान्तरे मधुरमङ्गलभूतपुर्योर्नित्यस्थिती श्रुतितदङ्गविदौ कुलीनौ । द्वावम्बुरुण्णयनकेशवसोमयाजिनामान्वितावभजतां परिणेतुकामौ ॥२॥ 2. In the meanwhile, two (young men), Kamalanayana and Keśavasomayājin, who were permanently settled in Mathuramangala and Bhūtapurī,6 were of noble descent and were learned in the Vedas and their auxiliaries, 7 came to him (Srisailapurna) with a view to marry them (his sisters). श्रीशैलपूर्णस्स समीक्ष्य वयौं वरौ विनिश्चित्य च तौ प्रहृष्टः । तत्प्रार्थितश्शङ्खरथाङ्गचिह्नमन्त्रप्रदोऽभून्नतयोस्तयोश्च ॥ ३ ॥ 3. Srisailapūrņa beheld them and felt bappy to decide that they were eligible grooms (for bis sisters); and at their request, he gave them, who bowed to him, the mantra, marking them with the conch and discus.

·6 YATIRAJA-YAIBHAVA तामग्रहीदग्रजभूमिदेवी हृष्यन्मनाः केशवसोमयाजी। 10 तां चानुजातां कमलाक्षभट्टः श्रीदेविकां तौ च तुतोष पूर्णः ॥ ४ ॥ 4 Keśavasomayājin received, with a delighted mind, Bhūmādevi, the elder (among the sisters) and Kamalanayanabhatta the younger, Sridevi. Srisailapūrņa became delighted with them. ततस्मभायौँ तदनुज्ञया तौ स्वं वासमागम्य चिरं सुशीलौ । 11 श्रीशं समाराध्य तदीयभक्तौ सह प्रियाभ्यां मुदितौ तदास्ताम् ॥५॥ 5. Then those two (grooms) went, with his permission to their place with their wives and, being of good conduct, worsbipped the Consort of Sri and were happy for long with their beloved (wives), being devoted to the devotees of Him (the Lord). ततो जगन्मङ्गलपिङ्गलाब्देौत्राख्यशुक्लच्छदपञ्चमीके 12 मार्दाभिधःण युते च वारे बृहस्पतेस्सन्मृगराजलग्ने ॥ ६ ॥ वेदान्तसिद्धान्तसमर्थनाय बाह्यान्तरभ्रान्तमतापनुत्त्यै । 13 शेषांशकः केशवयज्वदेव्यां तेजोनिधिः कश्चिदिहाविरासीत् ॥७॥ 6-7. Then in the Pingala year14 auspicious for the world, on Suklapañcami of the Caitra month on Thursday having the const' llation Ardra, and in Simhalagna, there appeared (was born) in the wife of Krśavasomayājin a receptacle of lustre, which represented a portion of Ādiśeşi, for vindicating the teneis of the Vedānta system and for expelling (destroying) the deluded systems 15 of thought, both external and internal (to the Veranla). श्रीशैलपूर्णोप्यथ भूतपुर्यामागम्य वीक्ष्याभुतभागिनेयम् । चकार रक्षार्थरथाङ्गशङ्खाचह्नं च रामानुजनामकं च . ८ .. 8. Inen Sriświlapú na came to Brūla puii and saw his marvallous (admirable) Depuew. He gave bim, as a protective measure, the marks 16 of discus and cunch and also the name of Ramanuja. ततोऽभिवृद्धस्य च तत्कटाक्षः पिनापि तस्यात्मभुवोऽब्दपूर्तिम् । चौलं तथाऽरम्भणमक्षराणां चकार सत्त्वोत्तरपञ्चमाब्दे ॥ ९ ॥ 9. ro his son who grew up through his (Srisailapūrņa's) gracious looks, the father performed the (first) birthday celebration and tonsure and likewise initiation in learning (Akşcrabhi'āsa) in th. fifth year bez lhe Sativa-guna is prominent.

·OF ANDHRAPURNA 7 कृतोपनीतिस्तु ततस्लपित्रा समभ्यसन् वेदतदङ्गशास्त्रम् । रामानुजार्योऽभवदनयतेजा महद्भिरानन्दितसत्यशीलः ॥ १० ॥ 10. With upanayana (investiture with the sacred thread) performed by his father and studying Vedas and their auxiliary sciences, the respectable Ramānuja became possessed of fore- -most splendour, his virtuous conduct being hailed by the great. ततस्तु काश्चित् परिणीय कन्यां गृहस्थधर्मस्थितिराप काऊच्याम् । स्वपूर्वपक्षाभ्यसनाय मायिसंन्यासिनं यादवसम्प्रकाशम् ॥ ११ ॥ 11. Then, having married a girl, he observed the duties of a house-holder. He then went to the Advaita ascetic. Yadavaprakaśā, at Kanci for getting trained in the Purvapaksa (prima facie view) (for his Siddhānta). ततः कदाचिधुरि यादवेन " सर्व खलु "श्रुत्यविशारदेन । अपार्थ उक्त स यथार्थमुक्त्वा रामानुजोऽदर्शयदर्थलारम् ॥१२॥ 12. Then once when Yarava prakāśā, who was at the head (as teacher) and who was not fully conversant with the passage 18 Sarvan khalvidam gave the wrong meaning, Rāmānuja declared the correct sense and pointed out its imhlication. श्रीरङ्गवासी स तु यामुनार्यो निशम्य रामानुजदर्शितार्थम् । आगम्य काञ्च्यां वरदं महात्मा देव्या युनं माणमइन्तरङ्गैः ॥१३॥ 13. The high-mind-d Yamunācārya, who was living at Srirangam, heard the matter (literaliy, tie sense of the passage) explained by Rāmānuja, came to Kāñci indbywed inwardly (in all faith) to God (Varadarāja) and His consort ततस्ल शिष्यावृतयादवं तं रामानुजं मध्यगतं च भान्नम् । समीक्ष्य रामानुजशिष्य एष चेद्यादयो युक्तमितीव दध्यौ ॥ १४ ॥ 14. He then beheld (in that shrine) Yadavaprakasa amidst (surrounded by) his disciples and Rāmānuja shining among them, and imagined that it would be appropriate, if Yadavaprakāśa were to be the disciple of Rāmānuja. श्रीवैष्णवध्यर्थमतीव भक्त्या स्वस्य प्रसीदेति स यामुनार्यः । भान्तं महादेविकया शरण्यं श्रीदेवराजं शरणं प्रपन्नः ॥ १५ ॥ 15. Yāmunārya sought with devotion the help of God (Varadaraja), the protector, shining with Mahadevi, praying for the progress of the Srivaişņayas with the words, “Be pleased with me." .

·8 YATIRAJA-VAIBHAVA ॥ संभाषितश्चेदिह पाठभङ्गस्यादित्यसंभाष्य स यामुनार्यः । श्रीरङ्गमेवाप सशिष्यवर्गो रामानुजार्यश्च पपाठ पश्चात् ॥ १६ ॥ 16. Thinking that if he (Rāmānuja) were to be engaged (by himself) in talk, his studies would get affected, Yamunacarya returned to Srirangam with the band of his disciples without talking to him and Rāmānuja studied further on. तद्देशभूपस्य सुते पिशाचग्रस्तेऽन्यमन्त्रैरखिलैरलाध्ये । भूपस्तदा यादवमन्त्रमोच्य इत्येवमाकर्ण्य तमानिनाय ॥ १७ ॥ 17. The son of the king of that region (Kanci) was seized by an evil spirit and was incurable through all other mantras. Hearing that he (the son) would be freed (from the evil spirit) through the mantra (uttered by) of Yadavapra kasa, he had him (Yadavaprakasa) brought to himself. दृष्टान्तरङ्गावृतयादवं तं स्मित्वा पिशाचः परिभाव्य भूरिः । रामानुजाणं शरणं प्रपद्य राजात्मजं स्वं च जहौ सहाघम् ॥ १८॥ 18. Seeing Yadavaprakaśā with intimate disciples, the spirit laughed at him (Yadava prakasa) and insulted him much. Taking shelter under the respectable Rāmānuja, it let off the son of the king and became relieved itself or its serious sin. तवृत्तमत्यद्भुतमैक्ष्य भूपो गमानुजार्थे कृतलंमति लः । तेनार्पित तद्गुरुयाद्वाय सम्मानमत्यन्तदिनीतिपूर्वम् । १९ ॥ 19. Witnessing that very wonderful occurrence, the king showed his esteem (off.red a presentation) to Ran anuja who offered, with absolute humility, he presents given to him by the king, to his preceptor, Yadavaprakāśā गत्वा स काञ्चीमथ यादवोऽपि रामानुजे प्रीत इवान्तरेयः । तदादि तन्मानसशोधनेच्छुर्वेदान्तवाच्यार्थविचारकोऽभूत् ॥ २० ॥ 20. Then Yadavaprakasa went to Kafici and seemed pleased, as it were, with Rāmānuja, jealousy lurking within him. With a view to examine his (Ramanuja's) mind, he indulged from that time in discussing the sense of the passages of Vedāntic import. कप्यासशब्दस्य वदत्यपार्थ तस्मिस्तस्यङ्गकृतः कदाचित् । रामानुजस्थाश्रु तदूरुदाहि दृष्ट्वाशु सोऽप्युन्मुखसंभ्रमोऽभूत् ॥ २१ ॥ 21. Once when he was offering the wrong sense for the word23 (Kapyāsa), the tears of Rāmānuja who was then applying (smearing) oil to his (preceptor's) body, scorched his thigh. Seeing this at once, he looked at bim excited. - ·OF ANDHRAPURNA 9 इदं किमित्युक्तवतेऽथ तस्मै कप्यासवाक्यस्य यथार्थमुक्त्वा । जैमिन्युपाख्यानमपि ब्रुवन्तं रामानुजं नात्र पठेत्यवोचत् ॥ २२ ॥ 22. When he (preceptor) asked what it was, Ramanuja told him the correct meaning of the passage (beginning with the word) 'Kapyasa' and also narrated the episode of Jaimini.24 The preceptor (then ) asked him not to study under him. ततस्ममालोच्य सहान्तरङ्गैः प्रलोभ्य रामानुजमप्युपायैः । स जाह्नवीस्नाननिमित्तयात्राव्याजेन हन्तुं कुमतिः प्रतस्थे ॥ २३ ॥ 23. Then, having held consultations with his confidants and tempting Rāmānuja by some tricks, that evil-minded (teacher) set out to kill him under the pretext of (undertaking) pilgrimage for bathing in the Ganga. गोविन्दभश्च सुतःस्वमातृष्वसुस्सुशीलस्सहपाठमित्रम् । मध्येवनं प्रोच्य स दुष्टचिन्तां रामानुजाय स्वयमन्वगात्तान् ॥ २४ ॥ 24. While going through a forest, Govinda bhatta, son of his mother's sister and his co-pupil, told Ramanuja of the evil intention (of Yādavaprakāśa) and himself followed them. महाटवीमध्यगतस्स रात्रौ रामानुजोऽचिन्तयदार्तचेताः । देव्या महत्या सह भासमानं दीनानवन्तं वरदं शरण्यम् ॥ २५ ॥ 25. He (Ramanuja) who was then in the midst of a big forest at night, thought (medita ted upon), with a distressed mind, of God (Varadarāja), the protector of the misaerable, the refuge and shining with Mahādevi. किरातरूपी वरदोऽथ देव्या गच्छेम रामानुज साधु काश्चीम् । इत्यग्रगामी प्रियया स पीत्वा तद्दत्तकूपोदकमन्तरासीत् ॥ २६ ॥ 26. Thereupon God (Varadaraja), who appeared (before him) with His consort in the form of a hunter, said, 'O Rāmānuja, well, let us go to Kāñci,' and went in front with His beloved and, after drinking the water given by him from a well, disappeared there. दृष्ट्वा प्रभातेऽथ स पुण्यकोटीधिमानमत्यन्त समीपवृत्ति । पीतोदकं तं वरदं विचिन्त्य रामानुजार्योऽप्यतिविस्मितोऽभूत् ॥ २७ ।। 27. Beholding then at dawn Punyakotivimana25 very near (him), Ramanuja found out that the person who drank water was God (Varadarāja) and felt much surprised. Y-2 ·10 YATIRAJA-YAIBHAYA water सन्ध्यामुगस्यान्तिकसत्तटाके संसेव्य देवीं वरदं च दृष्टः । नित्यं तदङ्गीकृतकूपतीर्थे रामानुजार्यस्तमतोषयच ॥ २८ ॥ 28. Observing Sandhya in a clear (good) tank nearby, Romānuja worshipped the Goddess and God (Varadarāja) and felt happy. He pleased Him every day by (bringing) the from the well which was acceptable to Him (received by Him). गङ्गातटाद्यादवमन्त्रवश्यो गोविन्दभट्टः स्वकरस्थलिङ्गः । स्वग्राममागम्य च कालहस्तिन्यवास्त तत्स्थानविचारकस्मन् ॥ २९ ॥ 29. Govinda bhatta, who came under the influence of the Yadava prakāśa's plot, went to his village from the banks of Gangā with a linga28 in his hand and lived at Kālabas'1,27 reflecting upon the nature of that place. काऊच्यामथागम्य स यादवोऽपि रामानुजं वीक्ष्य तदागमं च । श्रुत्वा तमाहूय विलोभयानस्ततः स्वशिष्यैस्सममपाठयञ्च ३०॥ 30. That Yadavaprakasa, who then returned to Kanci, saw Rāmānuja (there) and cime to know (heard) of the way which he arrived (there) H: called him (Ramanuji) (with a view) to lead him astray and gave him instruction along with his disciples. विरुद्धमर्थं तु कदाचिदुक्तं सदेव सोम्येदमिति श्रुतेश्च । अशिक्षयत्सङ्गतमर्थमुक्त्वा रामानुजार्योऽथ तमत्यजत् सः ॥ ३१ ॥ 31. When a contrary meaning was given (by the preceptor) for the Vedic passage,28 " O good one, this was only existent" Råmän uji offered and taught the appropriate sense and then left him (Yadavaprakasa) त्यक्तस्तदा यादवमर्कटेन रामानुजाख्यो मणिरद्भुतश्रीः । हृद्यः करीशस्य हरेरभृदित्याकर्ण्य दृष्टस्स च यामुनार्यः ॥ ३२ ॥ 32 Yamunācārya heard that the gem of marvellous lustre called Ramanuja was discarded by the monkey Yada vaprakasa and that he had becone dear to the Lord of the Elephant-hill 30 and felt delighted. रामानुजार्यनयनाय सोऽपि शिष्यं महापूर्णमथादिदेश । गत्वाऽथ काञ्ची स च तोषयित्वा तं स्तोत्ररत्नेन तुतोष भूयः ॥ ३३ ॥ 33. He then ordered his pupil, Mahapurna, to bring Ramanuja to him. He (Mahapurna) thereupon went to Kañci and pleased him (Ramanuja) with the Stotraratna31 and (himself) bacame happy. १ ॥

·OF ANDHRAPURNA रामानुजार्योऽपि स यामुनाचं संसेवितुं रङ्गपुरी गमिष्यन् । प्राज्यं महापूर्णयुतः कवेरकन्यातटे सूरिगणं ददर्श ॥ ३४ ॥ 32 34. Proceeding to Srirangam along with Mahāpürņa to worship Yamunacarya, Ramanuja saw, on the Kaveri, gronp of wise man, रङ्गेशमुख्या अपि सूरयस्तौ दृष्ट्वा महापूर्णयुताय तस्मै । रामानुजार्याय निवेद्य शान्ताः श्रीयामुनार्याङ्गुलिमुद्रिकांश्च ॥ ३५ ॥ 35. Rangesa 39 and other men beheld those two and, baving communicated (the news of Yamunācārya's death and pointed out) the closed fingers of Yamunācārya to Rāmānuja and Mahapurna, became composed, तद्वयाससूत्रं विवरीवरिष्ये तत्तातनामापि शठारिनाम । युक्तं विधास्याम्युभयोरितीव रामानुजोऽवन्दत तत्पदाब्जे ॥३६॥ 36. Saying, “Ishall expound the sutras of Vyasa (Brahmasūtras), and give the name of his father (Parāsara) and the name of Sathari (Nammazhwar) to two persons appropriately," Ramanuja bowed at his lotus-feet. क्षणेन तस्याङ्गलयश्च तिनः पुरेव भूतास्तदवेक्ष्य सर्वे । 34 सिद्धान्तनिर्धारणसार्वभौमस्सत्यं भविष्यत्ययमित्यवोचत् ॥ ३७ ॥ 37. In a moment, bis (Yamunācārya's) three fingers became (straight) as before. All the people noticed it and said: “This person (Rāmāpuja) will surely become the leader for establishing the (Vaisnava) Siddhanta". त्वरन्नसंसेव्य स रङ्गनाथमागम्य काञ्ची वरदं प्रणम्य । तीर्थादिकैकर्यकरः कदाचित् किं वाद्य कर्तव्यमितीव दध्यौ ॥३८॥ 38. Without worshipping God (Ranganatha at Sriraigam), he returned to Kāņci and bowed to God (Varadarāja) He remained there rendering services to Him such as bringing water. One day he reflected upon the course he should pursue. तत्रत्यपूर्ण वरदान्तरङ्गं वर्णाश्रमाचारविधायकं तम् । सम्प्रार्थयच्चित्तगतं ममार्थ ज्ञात्वा करीशाद्वद देशिकेति ॥ ३९ ॥ 39. He requested (Tirukkacci) Nambi (Kāņcipūrņa) who was there, and who fixed the conduct (of people) according to the castes and orders (in life) (with the words), "O Preceptor, (guide me). Please find out from the Lord of the Elephant-hill the (correctness of the) ideas that fill my mind and tell me." " ·12 YATIRAJA-VAIBHAVA श्रीमान् परं तत्त्वमह मतं मे भेदः प्रपत्तिनिरपायहेतुः । नावश्यकी च स्मृतिरन्त्यकाले मोक्षो महापूर्ण इहार्णवर्णः ॥४०॥ 40. “Myself with Sri is the highest reality. Difference (between the self and Myself) is the doctrine acceptable to Me. Self-surrender is the infallible means (for mokşa)... Remembrance (of Me) during the last moments (of one's life) is not necessary. Release from bondage (is certain) at the end of life (to those who have taken to prapatti). Mahapārna is the respectable Acarya." इत्यर्थषट्कं वरदोपदिष्टं रामानुजार्याय स चाथ पूर्णः । रहस्यवादीत्स रहस्यवादी तस्माद्धि रामानुजमान्यनामा ॥४॥ 41. Then that Purna (Kancipārna) who conveyed the secret doctrines, told Rāmanuja the sixfold doctrine as instiucted by Varadarāja and therefore, his name his name become respectable to Ramanuja. रामानुजार्योऽपि पुरं गामिष्यन् रङ्गं ततः श्रीमधुरान्तकस्थम् । श्रीभूमिनीलादियुतं तटाकपालं सिषेवे रघुनन्दनं तम् ४२ ॥ 42. While proceeding (thereafter) to Srirangam. Rāmānuja worshipped at Madurānraka the Lord with Sri, Bhūmi, Nila and others, and also Sri Rama, the protector of the lake (there). सतीयसन्देशत आपतन्तं दिष्ट्या महापूर्णमुदीक्ष्य तत्र । तत्पादपद्मे प्रणिपत्य हर्षाद्रामानुजार्यस्स च बाप्पपूर्णः । ४३ । 43. Luckily beholding Mahapurna, who arrived there at the bidding of bis co-pupils, Rāmānuja felt joyous and bowed at his lotus-feet. He (Mahapurna) too had his eyes filled with tears (of joy). परस्परादेशविचारहर्षात्तत्संनिधौ श्रीवकुलद्रमस्य । छायायुतं तत्परमं पदं च ध्यात्वा महा पूर्णगुरुं स भेजे ॥ ४४ ॥ 44. Delighted on enquiring each other's commission, he (Rāmānuja) attained Mahā pārņa as his Guru in the vicinity of that Lord (Śii Rāma), treating that place having the shade of the Vakula tree as the Supreme Place (Parama Pada). स शङ्खचकाङ्कनपुण्ड्रयाग मन्त्रांस्तदर्थैरपि मन्त्ररत्नम् । 35 अन्यांश्च तत्रोपदिदेश मन्त्रान् रामानुजाचार्यवराय तस्मै ४५॥ 45. At that place, he (Mahāpūrņa) gave to Rāmāpujācārya the marks with conch and discus, the sectarian mark, the method of worship, the Mantras38 together with their meaning, the great Mantra37 and also other Mantras. 38 ·OF ANDHRAPURNA 13 तामहावैभव वैभवदिव्यदेशात् काञ्च्यामथागम्य गुरुस्लशिष्यः । अन्वर्थनाना वरदं प्रणम्य रामानुजार्यावसथं प्रपेदे ॥ ४६ ॥ 46. Thereafter, the preceptor went to Kanci along with his disciple from from that holy place possessed of such glory, bowed to God (Varadarāja) realising His name (the Giver of Boons) to be meaningful, and reached the residence of Ramanuja. उपादिशत्स त्रिसहस्रगाथास्तव्याससूत्रार्थमपि प्रहृष्टः । रामानुजार्यश्च गुरुं सदारमपूजयन्नित्यमभीष्टवृत्त्या ॥ ४७ ॥ 47. He (Mahapurna), who was (then) much pleased, taught him (Rāmānuja) the three thousand hymns39 (of the Āzhvārs) and the meaning of Sutras of Vyāsa (Brahmasutras). Rāmānuja too worshipped the preceptor and his wife daily by leading a desirable (worthy) way of life. केनापि कार्येण ततः कदाचिद्रामानुजे भूतपुरं प्रयाते । तत्पत्न्यधिक्षेपनिकर्षबाचा रुष्टां स्वदेवीं स चुकोप पूर्णः ॥ ४८ ॥ 48. Then once, when Rāmānuja had gone to Bhūta puri (Sriperumbūdūr) on some work, Mahāpūrņa got angry with his wife who became enraged at the demeaning words uttered by his (Ramanuja's) wife insulting her. पूर्णस्लदेव्याथ जगाम रङ्गं तच्चापि वृत्तं स निशम्य रुष्टः । रामानुजार्यो गुरुभक्तिपूर्णः स्वदेविकां मातगृहं निनाय ॥ ४९ ॥ 49. Mahāpūrņa then went (awiy) to Siirangam with his wife. Rāmānuja heard of that incident and became very angry. Actuated (filled) by his devotion to the preceptor, he took his wife to her mother's abode. पत्नी परित्यज्य स वीतरागः श्रीदेवराज प्रणिपत्य तस्मात् । तुर्याश्रमं स्वीकृतवान् ददौ स देवोऽपि तस्मै यतिराजनाम ॥५०॥ 50 He, who b.came free from pa sion (attachment), abandoned his wife and bowed to God (Varadarāja) and got from Him the fourth order (Samnyāsa) in life. That Lord too gave him the name, Yatiraja'. ततस्त्रिदण्डी सशिखोपवीतकाषाययुक्तो मनुरत्नजप्ता । वर्णाश्रमाचारपरश्वकाशे रामानुजार्यो यतिसार्वभौमः ॥ ५१ ॥ 51. Then Ramanuja, the chief among the ascetics, held the triple staff, had the tuft, sacred thread and saffron-robe and muttered the best Mantra (Mülamantra). He became well-known (shone) as the practiser of the conduct of (enjoined for) (bis) caste and order (in life), ७ ·14 YATIRAJA-VAIBHAVA . तत्रैयकूराधिपवात्स्यनाथवाधूलनाथाश्च समाश्रितास्तम् । तेभ्योऽपि रामानुजसंयमीन्द्रस्सशङ्खचक्राङ्करहस्यदोऽभूत् ॥५२॥ 52. There at (Kanci) itself, Kārattazhvan, Vatsyanatha and Vadhulanatha 39 came (as disciples) to him. The eminent ascetic, Rāmānuja, gave them the marks with conch and discus and the Mantra. ततोऽभवद्यादवसंप्रकाशः श्रीयामुनाचार्गकटाक्षशुद्धः । गोविन्दयोगी यतिराजशिप्यो ग्रन्थं स कश्चिद्यतिधर्ममाह ॥ ५३ ॥ 53. Then, Yadavaprakasa, who became purified by the gracious looks of Yamunācārya, became the disciple of Yatirāja with the name of Govindayogin'. He composed a work on the duties of ascetics 40 श्रीरङ्गराजाथवरः कदाचिद् गत्वाथ काञ्ची वरदं प्रणम्य । आदाय रामानुजसंयमीन्द्रं श्रीरङ्गमेवाप्तुमथ प्रतस्थे ॥ ५४॥ 54. Srirangarya went then to Kaici and bowed to God (Varadaraja). He set out to proceed to Srirangam, taking the eminent ascetic, Ramanuja, with him. ततस्स रेशमुखान्तरङ्गैरन्यैश्च शिष्यैर्यतिराजवर्गः । श्रीशं च नत्वा मधुरान्तकस्थं श्रीरङ्गमापार्यसिसेविषुस्सन् ॥५५॥ 55. Then Yatirāja who set out with the intimate disciples headed by Kürattāzhvāp and other pupils, worshipped the Lord of Sri at Madhurantakam and reached Srirangam with the intention of serving the respectable persons (there). प्रत्युद्गतै रङ्गपतेनियोगात्समानितो माल्यमुखैर्यतीशः। श्रियं प्रणम्याथ च रङ्गनाथं श्रीकार्यनिर्वाहधुरन्धरोऽभूत् ॥ ५६ ॥ 56. Welcomed and respected by Maladhisa and others at the command of God (Raiganatha), the eminent ascetic worshipped Sri and then God (Ranganātha) and discharged the responsibility of carrying out the holy work (there in that shrine). विभूतियुग्माधिरतादिकं च सर्व महापूर्णकटाक्षलब्धम् । मत्वा स तत्पादसरोजयुग्मं संसेव्य तद्वश्यतयावतस्थे ॥ ५७ ॥ 57. Considering that Lordship over the two worlds of the Lord 43 and all other things as acquired by him through the gracious looks of Mahāpūrpa, he (Rāmānuja) served the pair of his (preceptor's) lotus-like feet and remained (doing his duties) under his authority.

·OF ANDHRAPURNA 15 . ततो महापूर्णगुरोनियोगात्प्रणम्य गोष्ठीपुरपूर्णपादौ । मन्त्रार्थतच्छ्लोकवरार्थशिक्षा प्राप्याथ सोऽशिक्षयदष्यनेकान् . ५८ ॥ 58. Then, at the command of his preceptor, Mabā pūrņa, he bowed at the feet of Goşthipūrņa.44 He learnt from him (the latter) the meaning of the Mantra45 and the best (prominent) sloka 48. Then he taught them to many people. ततस्स पूर्णोऽपि तदान्तरज्ञः संमानयंस्तं यतिसार्वभौमम् । तदर्शनं चेदमितीर्य तुष्टः कटाक्षयन् लक्ष्मणदर्शनं तत् ॥ ५९ ॥ 59. Then Gosthipurna, who understood his (Ramanuja's) mind, thought highly of the eminent ascetic (Ramanuja). He was pleased to note that this was his (Rāmānuja's) system of thought (which he could preach) and cast his gracious looks on it (which became known) as the system of Laksmana (Ramanuja). ततस्स रामानुजसंयमीन्द्रो गुरु महा पूर्णमवन्दताथ । पुनश्च रङ्गेशगुरोग्रहीतुं कांश्चिद्विशेषान् स तदादिदेश ॥ ६० ॥ 60. Then the eminent sage, Rāiānuja, bowed to his preceptor, Maha ki na, who ordered him then to learn specific doctrines from Raigesa.49 स तच्छठारेश्चरमप्रवन्धं तदर्थसारं सुकविश्बन्धम् । स्तोत्रद्वयं चार्थविशेषयुक्तं नस्माद्गृहीत्वा पुनराप पूणम् ॥६१ ॥ 61. He studied from him (Riges) the last composition, (Tiruvāymozhi) of Sathakopa (Nammazhvar) and the composition of the eminent poet representing its essence and the two Stotras 51* 1ogether with their specific meaning, and came back to Mahā ūrņa. पुनर्नियुक्तः स्वगुरोर्यतीशो मालाधरराचार्यवरात्सुमेधाः । शठारिसूक्तेः परकालसूक्तेरी सहस्रस्य च सोऽप्यगृह्णात् ॥ ६२ ॥ 62. Commanded again by his preceptor, Yati:āja of great intelligence acquired from the great Mālādharācārya 52 the sense of the composition of Sathakopa and the thousaod staunas of Parakāla (Tirumangai Āzhiar). एवंविधोऽर्थोऽप्युचितो भवेदित्युक्तो क्वचित्तत्र यतीश्वरेण । श्रुत्वा गुरुः पूर्णयुगाय चाह ताभ्यां च तेनाव्यभिनन्दितस्सः ॥ ६३ ॥ 63 On occasions (of learning them from Maladhara), Ya tirāja declared that the sense of the kind (which he then suggested) could be appropriate (for some of the passages). Maladhara, who listened to this, told both (Mabāpūrņa and Goştbipūrpa) Pūrņas of tbis. Yatiraja was applauded (for this) by them and also by him (Maladhara).

·16 YATIRAJA-VAIBHAVA एवं रहस्यार्थविशेषयुक्तं वेदान्तमाचार्यगणादधीत्य । रेशवात्स्येशमुखंश्च शिष्यैरुवास रङ्गे मुदितो यतीशः ॥ ६४ ॥ 64 Thus Yatirāja studied, under the group of preceptors, the Vedānta as having specific esoteric meaning. He lived a Srirangam happily with his disciples headed by Kürattāzhvan and Nadādūr Azhvān. ततस्तदात्रेयनतातिहा यतीशपादाम्बुरुहं प्रपन्नः । पिल्लानभिख्यं स्वपितृष्वसुश्च श्रीशैलपूर्णस्य सुतं निवेद्य ॥ ६५ ॥ 65. Then Pranatartihara of the Atreya family came (as a disciple) to the lotus-feet of Yatirāja and introduced to him Pillan, the son of Srisailapūrņa and of his father's sister. आजानसद्वृत्तयतीशभक्तितत्पेवनेच्छाद्यपि तत्सुतस्य । श्रीशैलपूर्णोक्तमपीबोचच्छ्रीवेङ्कटाद्रीशाममं भजेति ॥ ६६ ॥ 66. He further informed Yatiraja of his (Srisiilarirpa's) son's good conduct right from his birth, devotion to Yatirāja and the desire to serve him (Yatiraja), and told him also of the message of Srisailapūrpa, Worsbip the Lord of Venkatādri." तं वीक्ष्य बालं स तदैव सर्वमन्त्रान् सहान् प्रणतातिहर्ने । दिदेश तन्मङ्गलदिव्यदेहसंरक्षकोऽभूत्तत एव सोऽपि ॥ ६७ ॥ 67. He (Yatirāja) beheld that boy (Pillan). That very time, be offered to Praņa tārtibara all the Mantras together with their meaning. He (Pranatārtihara) too became from that time the custodian of his (Yatiraja's) auspicious and charming body. ततः कदाचिद्विषयुक्तभिक्षां ज्ञात्वा यतीशस्त्रिदिनोपवासः । निशम्य तद्वावपि पूर्णवौँ गोष्ठीपुरादापतुराशु रङ्गम् ॥ ६८ ॥ 68. Then, at one time, knowing the food (bhiksa which an ascetic should receive froin others) was mixed up with poison, Ya tirāja fasted for three days. On hearing this, the two eminent preceptors (Goşthipūrņa and' Māhapūrņa) reached Srirangam quickly from Goshtipura. प्रत्युद्गतं तं प्रणतं यतीशं त्वद्देहमानिप्रणतातिहा । संशोधितां स्वीकृरु नित्यभिक्षामित्यूचतुस्तौ स तथाकरोच्च ॥ १९ ॥ 69. Those two preceptors asked Yatiraja who welcomed and bowed to them to accept daily the food certified (purified) by Praņatārtibara who had great concern (took care of) his body. He (Yatiraja) too did accordingly.

·OF ANDHRAPURNA " 53 गोविन्दभट्टान्तरशिक्षणार्थ स्वप्रेरिताश्चापुग्थोचुरेवम् । श्रीशैलपूर्णानिलरोजभृङ्गो गोविन्दभट्टोऽभवदस्तलिङ्गः ॥ ७० ॥ 70. The persons, sent by him (Yatiraja) for training the mind of Govindabbatta, returned to him and reported thus : “ Govindabhatta has thrust way the linga and has become the bee at the lotus-feet of Srifailapārna. वेदार्थसंक्षेग्मथो यतीशो वेदाम्न सूत्रस्य च सारदीपी भाष्यं च गीताविवृतिं च कृत्वा वात्स्येशमुख्येभ्य उपादिशश्च ॥७॥ 71 Yatirāja then coinposed the Vedarthasangraha, and the Vedantasāra, Vedantadipa, and Sribhāsya for the Vedanta- (Brahma.) sätras and a gloss on the Gita and taught them te Varsyesa and others. अबाधिताफरनपायवाचां तयामसूत्रम्य यथार्थभाष्यम् । कृत्वा यतीन्द्रो धुरि यामुनार्य मनोरथं पूरितवान् स आद्यम् ॥७२॥ 72. By composing a genuine commentary for the sū tras of Vyāsa with (through conveying) unsublated meanings for the Vidas (lit. those which have imperishable expressions), Yatiraja carried out quickly the first wish of Yamunācārya. ततः कदाचिसह रङ्गनायिकाश्रीरङ्गनाथावपि फाल्गुनोत्तरे । मुदाभिषक्तो म नदा प्रपद्य तौ गद्यत्रयं चाप्यवदद्यतीश्वरः ॥ ७३ ॥ 73. Then, once on the (day of the) Uttaraphalguni asterism in the Phālgunā month, Yatirāja sought joyously the protection of (announced his self-surrender 10) Goddess Ranganayikā and God (Ranganatha), who had been bathed in the sacred waters, aod composed (uttered) the Gadyatraya 54 भाष्यादिभिस्तत्त्वविदोऽथ गयेः श्रीशं प्रपन्नस्य नदेकवृत्तेः । कैङ्कर्षमाप्रायणकार्यमाह नित्या भिधग्रन्थमुखाद्यतीशः ॥ ७४ ॥ 74 Ya tirāja taught through his composition called Nitya' the service (to God) to be undertaken till the end of one's life by one who bas understood Reality through study of (his) Bha sya and other texts, and has surrendered himself to the Lord of Sri by reciting the Gadyas (composed by bim) and leads the life of a prapanna. ततस्ल शिष्यैबहुभिर्यतीशः काच्याः पथा वेङ्कटशैलवर्यम् । भक्त्या भजस्तद्वहुमानितस्सन् श्रीशैलपूर्ण प्रणतो गुरुं तम् ॥ ७५ ।। 75. Then Yatirāja reached the prominent Venkata hill with devotion through Kāñci along with many disciples. Respected (or honoured) there, he bowed to Srisailapūrņa. Y-3 ·18 YATIRAJA-VAIBHAVA तद्वीक्षितस्मन् कमलानिवास प्रपद्य तत्पूर्णवराद्यतीशः । रामायणं तद्विविधैर्महाथैस्संवत्मरं तत्र वमन्नगृह्णात् ॥ ७६ ॥ 76. Receiving his (Sristilanārna's) eracious lonks, Yatiraja surrendered himself to God (Srinivast) and lived there for one year and studied, from that eminent Srisailapurna, the Rama. yana with (its) various significant meanings. पूर्णात्मजौ द्वावपि तनियुक्ती यतीशमाश्रित्य ममस्तमर्थम् । अवापतुस्तत्र सुतं कनिष्ठं पूर्णोऽप्यदात्तहु पानपात्रम् । ७७ ॥ 77. The two sons of Srisailapūrņa sought (became disciples of) Yatirāja at the command of their father and acquired (from him) all the matters (to be learnt). Srisailapurna gave him (Yatiraia) his younger son (to become) the worthy recipient of his (Yatiraja's) esteem. पिल्लानभिख्यं स च तेन दत्तं गोविन्द भट्ट निजयाचितं च । मंगृद्य दृष्टस्ममवाप रङ्गं काञ्चीरथादेव यतीश्वरश्च ॥ ७८ ॥ 78 Receiving him who was called Pillan and who was offered by him (Sr1ailapu na), and Govindabhatta for whom he had (Yatirāja) made a request, Yatirāja felt satisfied and reached Srirangam through Kāņ 1. गोविन्दभट्टं च विरक्तमैक्ष्य यतिं नमेम्बारभिधं स चके । ज तस्सुतो रङ्गरतेः प्रसादात्तत्कूपनाथस्य च माधुभट्टः ॥ ७९ ॥ 79. Finding Gyvindabhatta to be free from attachment (10 the world). he (Yatiraja) made him an ascetic with the name • Embār'. Through the grace of Gd (Ranganatha), a son born to Kūrattāzhvān and he was the good Bhatta. भट्टारकं तं च पराशगख्य कृत्वा कृतं तेन महस्रन नाम् । भाष्यं प्रतिष्ठ प्य च यामुनार्यमनोग्थं पूरितवान् द्वितीयम् "८०॥ 80. Yatiraja gave the name Pa as rabhata to that child. Celebrating (lending support to) the Bhaşya written by him (Parāśarabhatt.) on the (Vişnı) Sahasranama, he (Y.ciraja) carried out the second wish of Yamunācā!ya. कदाचिदन्तम्ठीमर्थचिन्तां दिव्यप्रबन्धम्य समाचरन्तम् । यतीश्वरं वीक्ष्य च पूर्णपुत्रस्त चन्तितार्थो ह्यमित्यवोचत् ॥ ८१ ॥ 81. Once when Yatirāja in the matha was reflecring upon the meaning of a divine composition (the work of an Āzhvār),55 the son of Srisailaparna (ie., Pilan) saw him and said that the matter contemplated upon (by Yaiirāja) was a particular one (thus identifying it). : was ·LIBRE OR ANDHRAPURNA AGRAT POEAnch .01 तदीरितार्थ निजचिल्लितं तं श्रुत्वा यतीशोऽप्यतिविस्मितस्तन् । नाथान्वयाद्वेद तथेति मत्वा मज्ज्ञानपुत्रेत्यभिषस्वजे तम् ॥ ८२ ॥ 82 On hearing the matter (meaning) said by him (Pillan) to be that thought of by himself, Yatirāja became much astonished, Considering that he (Piliān) knew it thus by being a descendant of Nathamun156, he (Yatiraja) embraced him, calling him as (his) spiritual son. रामानुजार्यस्य यतीश्वरस्य ज्ञानात्मजस्तस्य च पादुक्रेति । ख्यातश्शठारेश्वरमप्रबन्धं व्याख्यातवांस्तं कुरुकेशबर्यः ॥ ८३ ॥ 83. He who became reputed as the spiritual son and sandals of Ramanuja, the lord of ascetics, commented upon the well. knowa last composition of Sathart (i.e,Tiruvaymozhi). पिल्लानभिख्यं कुरुकेश्वराख्यं कृत्वा तु तं तत्कृतषट्सहस्रम् । भाष्यं प्रतिष्ठा प्य स यामुनार्यमनोरथं पूरितवान् तृतीयम् ॥ ८४ ॥ 84. Yatiraja made (Pillan) get the name Kurukesvaras7 and celebrating (lending support to) the composition of 'six thousand '58 made by him as the commentary (on Tiruväymozhi) carried out the third wish of Yamunācāry.. यतीश्वरस्याप्यथ यज्ञमूर्जितो भवेत्तजपतो मतस्थः । इति प्रतिज्ञाय च रङ्गपुर्श प्रावर्तनाष्टादशरात्रवादः ॥ ८५ ॥ 85. Then there conmenced at Srirangam a debate between Yadrāja and Yajñimūrii for eight:en days stipulating that be who was vanquished should accept the philosophical system of the Victor. . स्वप्ने यतीशो वरदेक्षितस्मन् मायामतस्थापकयज्ञमूर्तिम् । वादेऽजयत्तं वरदाख्यथा स्वं नामाप्यधात्सोऽपि मुमोद शिष्यः ॥ ८६ ॥ 86. Looked at graciously by God (Varadaraja) in a dream, Yatiraja vanquished Yajša mūrti, an upholder of the mayā doetrine (1 e. Advarta) and made bim have the name of Varada and his own name also.59 That pupil too became delighted at this. ततो यतीशस्स दिशो विजेतुं शिष्यैरनेकैस्सह तत्र तत्र । गत्वा विजित्यान्यमतं समस्तं सरस्वतीपीठमथाससाद ॥ ८७ ॥ 87. Then Yatirāja went to various places with many disciples for winning over the people (living in the regions) in all directions. Vanquishing (the exponents of) all other systems, he reached Sarasvati pitha.

·20 YATIRAJA-VAIBHAVA तद्भाव्यमादाय निधाय मूनि श्रीभाष्यमेतद्वरभाष्यकृत्त्वम् । इतीव तस्मै प्रददौ च देवी भाष्यं हयग्रीवमपि स्वदेवम् ॥ ८८ ॥ 88. Goddess Saraswati took the Bhasya composed by him, placed it on her head and saying, "You are the author of an excelient commentary (which should be called) the Sri Bhāşya," gave him the Bhagya and also an idol of Hayagriva (God as worship ped by her). गृहन् हयग्रीवमपि प्रणम्य कुलागतं तं वरदं च नित्यम् । भाराधयन्नन्यमतानि जित्वा श्रीवेङ्कटादि पुनराससाद ॥ ८९ ॥ 89. Receiving Hayagriva after prostration, and offering worship daily to Him and (the idol of) Varada rāja whom be obtained from his family, be defeated (the followers of) other systems and again reached (on his return journey) Verikatādri. भक्तात्ततल्लक्षणशङ्खचक्रः श्रीश्रीनिवास रिशव पव नान्यः । इतीव शैवै रचिते विवादे तत्प्रत्ययं प्राह यतीश्वरोऽपि ॥ ९० ॥ 90. When the Saivas indulged in a dispute maintaining that Srinivāsa whose emblems of conch and discus had been taken by a devotee,60 was only Siva and none else, Yatirāja declared the truth about Him (identified Him). निश्चित्य सर्वेऽष्यथ शङ्खचक्रे शूलं च निक्षिष्य तदालयान्तः । कवाटमाबध्य ततः प्रभाते उद्घाट्य सर्वे ददृशुस्सहैव ॥ ९१ ॥ 91. As the result of an agreement, all the people placed inside the temple the conch, discus and trident and closed the door. Opening it, early in the morning, they looked all together (or eagerly) (in to the shrine). भक्त्वा त्रिशूलं धृतशङ्खचक्रं श्रीश्रीनिवासं च समीक्ष्य शैवाः । प्रधाविताश्चाशु यतीश्वरेण श्रीशैलपूर्णोऽपि मुमोद भूरि ॥ ९२ ॥ 61 92. The Saivas, who beheld Srinivasa holding the conch and discus after having broken the trident, were made by Rāmānuja to run away (from there) quickly. Srisailapurga too felt very much pleased. ततो यतीशो गुरुषीक्षितस्सन् श्रीरङ्गमागम्य समस्तशिप्यैः । वेदान्तसिद्धान्तविचक्षणोऽभून्मतान्तरस्थाश्च ततः कृताः ॥९३॥ 93. Receiving the grace of the preceptor (Srisailapūrņa), Yatirāja came then to Srirangam with all bis disciples and became the leading exponent on the tenets of Vedanta, the followers of the systems feeling envious MELKO: 1999 efikim. 18775 Hc amah 28. 8.44 Date 00.00 ·OF ANDHRAPURNA 21 दुर्बोधितश्चोलनृपोऽथ साधून शिवात्परतरं नास्ति लिखेति पत्रे। निर्बध्य चारैरपि तं यतीशमाहूतवांस्तद्विदितं च शिष्यैः ॥ ९४ ॥ 94. Then, wrongly advised, the Cola King62 compelled good men to write on a leaf, “There is nothing greater than Šiva”, and called Yatirāja (to come to him) through spies : and this became known to his disciples. काषायधृत्कूरपतिस्त्रिदण्डी प्रायान्महापूर्णयुतस्तु तत्र । वात्स्येशमुख्यैस्सहितो यतीशः शुक्लाम्बरःप्राप दिशं प्रतीचीम् ॥ ९५ ॥ 95. Kirattazhvan, wearing the saffron robes and holding the triple staff, went there (to the court of the Cola King) with Mahāpārņa. Ya tirāja went in the western direction in white robes along with Va tsyeśa and others. तत्र क्वचित् कैश्चन शिष्यभूतैः क्वाषायदण्डादि समर्पित सः । शास्त्रोक्तमार्गेण पुनः प्रगृह्य यथाक्रमाराधनतत्परोऽभूत् ॥ ९६ ॥ 96. Somewhere there, Yatiraja took again, in accordance with the sāstraic rules, the saffron robes, staff and other things which were offered to him by those who were (became) his disciples and devoted himself to regular worship (of God). यतीश्वरं तत्र नृपश्च कश्चित् केचिद्विजायाश्च समाश्रितास्तम् । निष्पिष्टदेहा अपि जैनवर्गा महान् प्रभावः प्रकटीकृतश्च ॥१७॥ 97. A certain King 63 and some eminent Brahmins resorted there to Yatırāja (as his disciples). The Jains there had their bodies bruised 64 (through persecution). The great glory of Yatirāja was made widely known. नारायणः स्वप्नगतो यतीशं श्रीयादवादाविह भूतलान्तः । वर्ते प्रतिष्ठापय मां मृदश्च श्वेतां गृहाणेत्यवदत्स तत्र ॥ ९८ ॥ 98. Nārāyaṇa appeared in the dream of Yatirāja and said to him: "I am here in the Yadava hill beneath the ground. Install me and take the white mud." ततो यतीशः सहसा प्रहृष्टः कल्याणतीर्थेष्ववगाह्य शुद्धः । तदङ्कसंशोधितसद्विमाने चक्रे स नारायणसुप्रतिष्ठाम् ॥ ९९ ॥ 99. Thereupon, Yatiraja, who became highly delighted, bathed in the Kalyāpatirtba and, remaining purt, made the installation of Nārāyaṇa in the good hall (oimana), after verifying their characteristics, ·YATIAAJA-VAIBHAVA श्वेतां मृदं शिष्ययुनः प्रगृह्य धृत्वाथ रामप्रिय विग्रहं नम् । अन्विष्य दिल्लीशसुतागृहस्थं संपत्सुतागच्छ ममेत्यवोचत् ॥१०० 100 Along with the disciples, he took the wbite mud and wore it. Then he searched for the idol of Rāmapriya, which was in the house of the daughter of the King of D.Thi 65 and (having gone there,) said to it (that idol), O Sampatkumāra (Precious child), come to me." तमागतं रामहितं स नीत्वा कृत्वा स नारायणमुत्सवःधैः । संपूजयन् मोदमवाप तत्र दिल्लीशपुज्यन्तरधात्तमाप्य : १०१ . 66 101. Taking Rāmapriya who came to him (from there) and makirg (ca ling) Him (by the name of) Narayans and worshipping (Him) through (i.e, by making Him the processional idol ot Narayana,) festivals and other ways, he (Yaturaja) became delight.d. The daughter of the King of Delhi came to Him and disappeared there (i.e., within H:m). पूर्यिरेश्वरनेत्रहानि श्रुत्वा तदा क्लिष्टतरो यतीशः । निशम्य कूरेश रोगमाशु चोलं तथा दुगतमाप हर्षम् ॥ १०२ ॥ 102 Hearing ihe loss of vision for Mahāpārņi and Kūrallāzhvān, Yatirāja became much afflicted with grief. He felt happy on hearing that Kūrattāzhvăn became quickly frecd from his ailment and that the King of the Cola country met with an unhappy death. तीर्थ कल्याणमासीत्तदपि पुरवरं तश्च नारायणाख्यं श्रीशस्लम्पकुमारो यतिनृपतिजयस्थानमासीत्ततस्तत् किंच श्रीमान् यतीन्द्रः स्वपदगतजनश्रेयसे स्त्रीयमय रूपं प्रादाञ्च तस्माद्यतिगि ररिति तद्यादवारेस्तु नाम ॥ १०३ । 103. The holy tank hecame Kilvān. Tua prohin nt town acquired the name, Nā āvana.' The Lord of $ i hecame Sampatkumāła. That place became then the place of viciorv for Yatirāja Moreover, the holy Yatirajı gave his image (idol) to be worshipped for the well being of the people who had resorted to his feet. Therefore Yada vagiri obtained the nume, Yatigiri.' नत्वा सम्पत्कुमारं यदुगिरिकमलायुक्तनारायणं तं शिप्यानादिश्य तत्राप्यथ कतिपयच्छिष्य युक्तो यतीशः गत्वा श्रीरङ्गनाथं सलिलनयनः प्राणमत्तं प्रहृष्ट- स्तत्रत्यास्तं तदोचुश्शठ थिन गरामुत्सवं सं नरुद्वम् ॥ १०४ । 104. Having bowed to Smpaikumara who was Nārāyana with Lakşmi of Yadugiri, Yatirāja commanded his disciples to - ·OF ANDHRAPURNA 23 an remain there (itself) and went, with a few good disciples, to Srirangam. He bowed (there) to God (Ranganatha) with tearfilled eyes and felt much happy. The people there (at Srirangam) then told him that the festival in which the compositions of Nammazhvar (are recited) remained obstructed (was prevented from being held). तत्र श्रीमान् यतीशः कमपि शठरिपुं संप्रतिष्ठाध्य तेन श्रीरङ्गाधीश्वरस्याध्ययनमहोविंशकं कारयित्वा । पश्चात्कैश्चित्प्रवन्धेः स्वविषयककथं तं प्रवन्धं मिलित्वा रङ्ग संश्राव्य चक्रे स तदितरमहासूरिगोदाप्रतिष्ठाम् ॥ १०५ ॥ 105. There the holy Yatirāja installed idol of Namnāzhvār and conducted, with that idol, the Adhyayana festival 67 for God (Ranganatha) for twenty days. Liter, he combined, with that composition, the compositions of the Āzhvārs and also that composition which dealt with himself 68 and had them recited before God (Ranganatha). He then performed the installation of other Āzhvārs and Āndal. तदिव्यस्थलेप्वप्यधिमहिमसु तत्सूरिगोदाप्रतिष्ठा कृत्वा सर्वत्र तं चाध्ययनमहमपि प्राज्यहैयङ्गवीनम् । प्राज्यक्षीरोद्गुडान्नं वृषभगिरिपतिप्रीणनार्थ निवेद्य श्रीमान् रामानुजार्यः कृतवहुमतिरप्यास गोदाकटाक्षः ॥ १०६ ॥ 106. Likewise, he installed the idols of those Azhvars and Andāl in the holy places of great glory and also had the Adhyayana festival conducted everywhere. The great Rāmānujacārya offered plentiful ghee, rice mixed with ghee, milk and jaggery for the delight of the Lord of VỊşıbhagiri (Tirumali. ruńcolai or Azhakar hills near Madurai) and was much honoured by the gracious lo. ks of Āņda 1,69 नीतं गोविन्दराज रहसि निजतलाद्वेङ्कटाद्रेस्तु सानो संस्थाप्या शठारिप्रभृतिगुरुततेशिष्यसधैर्यतीशः । गत्वा रङ्ग स पश्चादितरमतजनान् स्वाश्रयानेव कुर्वन् शिष्यान् कांश्चिद्विभज्य क्रमत इह तदा विज्वरस्संमुमोद ॥१०७॥ 107 Yat rāja installed, in the slopes of Verikatādri, 70 the idol of Govindalāja which was taken there secretly from its place (Chirakūta or or Cidambaram) and also the idols of worship for the group of Ācāryas like Nammāzhvār. Then he went to Srirangam with the host of his disciples and made those wbo belonged to other creeds (or systems of thought) take to himself (as their guru). He classified some of his disciples in some order and became much bappy, by being free from anxiety.

·24
YATIRAJA-VAIBHAVA
पीठाधीशांश्च कांश्चिश्चतुरधिगणनायुक्तसप्तत्यभिख्यान्
तत्राप्यत्रयांश्च कांश्चिचतुर इह तथा भाष्यसिंहासनेशान् !
तत्र ज्ञानात्मजं तं तदुभयनिगमान्ताभ्यभाष्येश्वरं च
श्रीमान् रामानुजार्यो यतिनृपतिमहादेशिकेन्द्रश्चकार ॥ १०८ ॥
108. The great Rāmānujācārya, the chief among the
ascetics and Acāryas, made some (seventyfour) persons as the
heads of religious seats known as seven tyfour chief persons. 71
Even among them, he made four persons as the chief persons for
the chair ot Sribhāsya 72 and his spiritual son (Pillan). among
them, as the foremost chief for both the Veaäntas.
सप्तत्या तैश्चतुर्भिर्यतिभिरपि तथा सप्तशत्याभुनश्री-
रन्यैश्चैकान्निभिश्च द्वियुतदशमितौम्ौस्सहस्समेतः ।
ज्येष्ठान् कूरेशमुख्याननुजमपि यथावौरसं ज्ञानपुत्रं
वीक्ष्य व्याप्यत्ववाहान् यतिनृपतिरपि प्रेक्ष्य संमोदमाप ॥१०९॥
109. Yatiraja, of marvellous splendour, bad with him
seventyfour chiefs of religious heads, seven hundred ascetics and
many others numbering twelve thousand exclusively devoted to
God. Beholding the elders like Kūrattāzhvan, his own younger
brother (Embar) and his spiritual son regarded as his owo
son, who were (all) his ardent disciples, he was much delighted.
शास्त्राचारवश्यैर्विदितसुचरितैश्शिष्यवगैस्समेतः
कैश्चित्संप्रार्थितस्मन् यतिपतिरपिचालिङ्गय सद्विग्रहांस्त्रीन् ।
श्रीरङ्गे भूतपुर्यामपि च यदुगिरौ स्थाप्यमेतत्त्रयं चेत्युक्त्वा
दत्त्वा च तेभ्यो जगदखलमवन्मां कटास्त पायात् ॥ ११ ॥
110. That chlef of ascetics who had a host of disciples who
were governed by sāstras and codes of good conduct, and well
known for their good behaviour, was proffered a request by
some (among them). And (hence) Yitiraja embraced three
idols (of his) and ordered that they should be installed at
Srirangam, Sriperumbudur and Yadugiri (Melkote), giving
them (idols) to them. May he, who is protecting the entire
world. protect me with his glances.
सर्वत्रोत्सारयित्वाप्यपगतवसतिं मामकार्षीर्यतस्त्वं
तस्मात्संप्राप्तकाले मतमपि भवतः क्षोभयिष्ये शपेऽहम् ।
श्रुत्वेप्युक्तिं कलेरप्यथ यतिनृपतिः श्रीशमाचं प्रपन्नो
बीयादव्याहतं मे मतमिति च वदन पालयेन्मां कटाक्षः ॥११॥

·25 OF ANDHRAPURNA 111. Since you have driveo me away from every place and have deprived me of a residence, I shall disturb your system when the time arrives (for it). This swear"-on hearing this utterance of Kali, the lord of ascetics sought refuge with (repaired to) the Foremost Lord, the Spouse of Sri, and said to Him, "May my system remain victorious without any impedi. ment." May he (Yatiraja) protect me with his (gracious) glances. जीयाच्छ्रीयामुनाचैस्तदुपचितमहापूर्णगोष्ठीपुरोद्य- त्पूर्णधीशैलपूर्णैरपि महिनिधी रङ्गमालाधरायः । प्राचीनाराधनं त वरदमपि हयग्रीवमाप्तं च वाण्या दत्वा ज्ञानात्मजाय त्रिभुवनतिलकीभूतकीर्तिर्यतीशः ॥ ११२ ॥ 112. May the lord of asceties remain victorious, a store-house of glory acquired through the grace of) Yamunārya, and Mahápūrņa, Gosthipū na, Srisailapūrņa, Ranga (Tiruvarangap. perumal Araiyar) and Miladhara who were great through his (Yamuna's) grace-he (Yatiraja) who gave to his spiritual son (the idols of) Varada, worshipped (by his ancestors) from ancient times and Hayagriva got by bim from the goddess of learning and who became the ornament of the tree worlds कांश्चित्कस्मिश्चिदर्थे प्रतिनियततया संनियोज्यान्तरङ्गान् तत्र क्षीरार्थकृत्ये प्रतिनियतमहो दासमप्यत्यनहम् । कुर्वन् श्रीमान् यतीशः स्वपदविनततद्दामदामानुदास मामप्यत्यन्तभक्तं स्वहितमिव सदा गोपयन् सोऽपि जीयात् ॥११३॥ 113. May he, the illustrious lord of ascetics, who assigned some work to some of his close disciples as restricted to each one of them, and to me the servant, most undeserving, and restricted to him alone, the work of (prepiring) milk (for him), who made me the servant of the servants bent before his feet, as bis ardent devotee, as if I was the source of his welfare-may he be protecting me for ever. कमलेशमुख्यगुरुपङ्क्तिवैभवप्रतिकर्मशोभि यतिराजवैभवम् । य इदं पठन्ति कलिकल्मषापहं त इमे विभूतियुगनायका ध्रुवम् ॥ ११४॥ ।। श्रीमते रामानुजाय नमः । 114. Those who study this ratirajavaibhava which sbines embellished by the Lord of Sri and preceptors and removes the defects (or evils) of Kaliyuga are really the rulers of the two worlds of glory (Nityavibhū li and Lilavibhūti of the Lord).

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·NOTES by the Editor : 1. Stanza 1: The second line reads Namo Vațukapūrņāya in A. 2. BC.D. have the followiog sloka before the first: Tasmai Rāmānujāryāya paramayogine rah stutism;tisūtranam antarjvaram asis amat “Salutations to the great yogin, Rāmānujācārya, who removed the internal contradictions (incompatibility which is held by some 10 exist) between the Vedic passages, Smộtis and Vedanta-sū tras.' This stanza is found as the fourth in the introductory verses in the Srutaprakasikā of Sudarśapasūri. It is not clear bow it could find room in this work written by a direct disciple of Ramānuja, if it was composed by Sudarśanasūri. It must have been prefixed to this work by a later writer in honour of Ramānuja. 3. The word Vedānta' means the concluding portions of the Veda. It refers to the Upanişads. It is used to denore the system of thought (dar sana) thai is based on the Upanişads. The Vaisnava religion derives its support from the Upanişads and the Nālayiradivyaprabandham, the Tamil compositions of the divine said is, the Āzhvārs. The latter is treated as Vedānta in Tamil. Thus arose the concept of two Vedantas, that is, Ubhaya-vedanta, in Vaişpavism. 4. The command refers to the bidding of Yamunācārya thai Srisailapūrņa should devote his time to serving the Lord at Tirumalai. 5. Mahyalamangala C. D. (Stanza 2) 6. Madhuramangala and Bhūtapuri (now koowo Sriperumbūdür) lie between Madras and Kāñcipuram. 7. The auxiliaries are six under the names of śikṣā, phonetics ; vyākaana, grammar; chandas, prosody; nirukta, etymological science; jyotiņa, astronomy; and kalpa, manual of rituals and ceremonials. 8. samudīkşya A (Stanza 3) 9. The marks referred to here are those which a preceptor makes on the shoulders of his disciple with small beated emblems of conch and discus made of metals like copper and silver. The mantras are the Mulamantra, Doaya and Caramasloka. The giving of the marks and the teaching of the mantras form part of the initiatory rite called Pancasaņskāra, the other three being pundra (wearing the vertical tilaka on the forehead), yāga (the method of worship) and da syanāma (the bestowal of a name on the disciple by his preceptor). 10. cănuyatam A (Stanza 3) a $ ·28 YATIRAJA-VAIBHAVA 11. muditādabhūtām A 12. Pingalabde A, B 13. dedyāḥ B 14. Tbis Pingala year corresponds to 1017 A.D. 15. The systems of thought are of two kinds, namely, à «tika and nastika. The former denounces the authority of the Vedas and the latter upholds it. To the former belong the system of Cārvāka, Bauddha and Jiina The Nyāya, Vaiś şika, Sãi khya, Yoga, Pūrvamimāṁsā and Vedānta systems come under the second group. Here it is said that botb the former, called 'bāhya' (outside the Vedic fold) and the latter called antara' (included within the āstika group) are deluded. What is meant bere is that all these mislead people. Some schools of Vedānta such as Sankara's, Bhāskara's and others are also defective. 16. It is said here that Srisailapūrņa gave the child the markings with discus and conch for protecting the child. This is a reference to the custom of putting a string or necklace around the waist or neck of the child having small emblems of conch and discus. This is intended to avoid the evil eye and effects of evil spirits. Sriſaila pürņa would not have branded the shoulders of the eleven-day old child with the heated emblems of copcb and discus. 17. Stanza 10: samabhyasan is a participle form of the root as' of the I conjugation with the prepositions 'sam' and abh'. 18. Chandogya Upanişad (3. 14. 1). 19. Stanza 13; 'ca' for • tu" B 20. Staoza 18 : sthitvā' for smitvā A 21. Stanza 20: "tadā ca' for tada di' B 22. Stanza 20: From this, it seems that the king of that region was ruling from a place near Kanci wbich was not his city. 23. Chandogya Upanişad (1. 6. 6-7). 24. It is not clear what this upākhyāna (story) is, 25 This is ibe vimāna (or tower) above the sanitum sanctorum of Sui Varadarāja at Kāņci. 26. This is the symbol in the shape of the phallus made of stone and worshipped in temples of Siva. 27. Name of a pilgrim centre, sacred for the Saivites. It is near Tirupati, 28. Chāndogya Upanişad (6. 2. 1). 29. Rāmāmujdryo' for 'Ramanujakhyo ' A 6 6 9 6 6 ·OF ANDHRAPURNA 29 30. The sbrine of God as Varadaraja at Kafci is koown as Karigiri, being situated on a highly elevated foundation, which was originally a hillock worshipped by elephants (kari). The Deity there is bence called the Lord of Kari (elephants). 31. This is a devotional lyric composed by Yamupācārya. 32 The river, Kaveri, takes its rise in mountains abounding in dense forests, among which is a hill called Kavera (according to some, named after a sage) and hence it is called the daughter (kanyā) of Kavera, 33. Rangesa was also known as Vararangapayaka and Tiruvarangapperumal Araiyar. He was the son and pupil of Yamunācārya. 34. tadudikşya' for ' tadavekşya' A 35. Three variant readings in stanza 45: gs in stanza 45 : "manirayaga' for pundrayāgam' (A), 'also mantrayagan' (B,C,D); mantram' for for mantıān' (B, C, D). 36. The mantras referred to here are the Mulamantra, Dvaya and Caramasloka. 37. This Mulamantra is also called as Aştakşara-mantra. 38. Other mantras are Şadakşara, Dvādaśākşara and others. 39. This refers to the three thousand stanzas composed by all the Āzhvărs except Nammāzhvār. 39. (Stanza 52 The number of the Note should be 40, but it may be taken as 39 a, as Note 39 is with reference to Stanza 47). Kuradhipa' means the chief of Kūra,' which is the name of a village near Kāñci. Kiratrāzhvār is referred to here by this name. His name is Srivatsan kamiśra. Vatsyanātha means the chief of the Vatsas', those who belong to Srivatsagotra. It refers here to Varadavişgumisra. He bailed from a village called Naņādūr, and so he became known as Nadadūrázhvan. He the of Rāmánuja's sister. • Vadhūlapātha' means the chief of Vadhulas, those whose gotra is Vadhula. His name was Dāśarathi and he was reputed as Mudaliyandan. He was the son of another sister of Rāmānuja. Kuradhipa and Vatsyanātha were called as Āzhvār of Kuram and Naďadūr respectively. The epithet. Āzhvār' had then become a honorific conveying respect and devotion. 40. This work is known as Yatidharmasamuccaya, 41. Stanza 54: Srirangārya was also known as Vararanga. 42. Malyamukhaih' means 'by those beaded by Malya'. This refers to Tirumalaiyaņdan or Maladbisa, one disciples of Yamunācarya. 43. The two worlds refer to Lilāvibhūti and Nityavibhuti. The former pertains to this world and the latter to Vaikuntba. 6 was son 6 ·30 YATILAJA-YAIBNAVA The word 'dibhūti' means ' prosperity'. The former realm is intended for the display of God's sports. The latter is eternal and stands for Vaikuntha, the permanent heaven of Vişņu which His devotees reach after leaving this world. It is a prosperous region as it provides both God and the selves with supreme bliss. 44. Goșthipurņa is also known as Tirukkottiyūr Nambi. He was one of the disciples of Yamunācārya. Tirukkottiyur is the name of a holy place in the Madurai District of Tamil Nadu. The honorific Pūrpa' means "filled, evidently with the desirable attainments', 'perfect'. The word 'nambi', which is its Tamil equivalent, is used as a bonorific after names, such as M4 hāpurņa, Srisailapūrna and others, 45. HereMantra' must mean the Mūlamantra. 46 The prominent sloka is the Caramasloka which is Bhagavadgitā (XVIII. 66) This declares prapatti as the means for obtaining mokşa, This has the last say on this subject and hence it is known as the carama, the last, final. Therefore it is called as prominent or the best (vara). 47 Sianza 60: 'tamā didesa' for . tamā didesa' for 'tadā didesa' A, B, D. (No Note 49 here.) 48 Stanza 61: "talas sațāreņ tatassațāreņ' for 'tacchatāreh'. Nammāzhvár is known as Sathāri, an enemy of the rogues, It is also said that he controlled a demon called Saţha soon after his birih. The final composition of this Āzhvár is known as Tiruvāymozhi The other three works of his are Tiruviruttam, Tiruräsiriyam and Periya Tiruvantādi. 49. Stanza 61: Sukavi' refers Madbura kavi who became the disciple of Nammāzhvār. He composed ten stanzas in Tamil in honour of his preceptor is called Kanninun siruttāmhu 50. There is no Note of this number 51 The stotras are Catusslokī and Stotraraina of Yâmur ācārya which glorify Sri and Vişņu respectively. 52. Maladharācārya is Tirumālaiyāņdān. 53. Stanza 70: Comits this. 54. The Gadyatraya comprises three pieces: Pșthugadya also called s'araņā gatigadya, Srirangagadya and Vaikunthagadya 55. The compositions of the Āzhvārs are held to be holy and so are called Divya (divine) prabandha (composition) 56. Pillan was the son of Srisailapūrņa who was the grardson and disciple of Yamupācārya. Thus he belonged to the family of Nāthamuni. It was Nathamuni who took the initiative to codify the compositions of the Āzhvārs. Pullan is stated here to have displayed bis deep insight into the contents to two ·OR ANDHRAPURNA 31 59. of these compositions mainly by being descendant of Nathamuni. 57. * Kurukesvara' means the chief of Kuruka, a name of Azhvar Tirupagari, the place where Nammāzhvăr was boro. Ramanuja gave the name, Kurukeśa', to Pillad for his abiding interest and faith in the composition of Nammāzhvār, 58. The commentary is called 6000', . Ārāyirappadi'. It contains 6000 granthas, each grantha standing for a group of thirtytwo syllables. Sri Varadaraja is also known as Arulalapperumal. Ramanuja was called Emberumāpār. Yajšamûrti was given the name, Arulālapperumal Emberumāpár. 60. The devotee referred to here was Tondamin Cakravarti, the ruling king of the region of Tirumalai and an ardent devotee of the Lord of Tiruvenkatam. The Lord gave bim His conch and discus for using them in his fight against bis enemies. Hence the conch and discus were not with the Lord when a dispute arose about His identity, 61. Stap za 92: Pūrno'tha B. 62. The Cola king may be a prince who who did not wield power as the chief of Colas. He was perhaps holding sway over the regions around Srirangam and was of Saivite faith. His fanaticism for his faith was fanned by the Saivas who had to leave Tirumalai at the instance of Rāmānuja. There are other theories identifying bim with Kulottunga I, his predecessor and Kulottunga II. There are difficulties in regard to each Identification, 63. This was Bitti Deva who was a Jain and became a Vaişpava disciple of Rāmānuja under the same of Vişnuvardhana. He lived in the first balf of the 12th century. There is much difficulty in fixing the dates of the Cola king who persecuted Rāmāpuja and of Bitti Deva. 64. This is only a poetical description of the changed attitude of Vişnuvardhana, given by the Vaisnavas exulting in the triumphant position which they then bad. Vide William Coelho: The Hoysala Vamsa, p. 284. 65. It is doubtful whether the idol was really in possession of the daughter of the Muslim King ruling at Delhi as Delhi was then under the Hindus. It is likely that it was under the care of a princess somewhere in Deccan. 66. Stanza 101. adhattametya A. 67. This festival is conducted in every temple following the pattern in the Srirangam temple. It is conducted for eventy days in the Margasirsa month. It is called Adhyayang ·32 YATIRAJA-VAIBAVA Utsava', literally, a festival in which there is the recitation of the Vedas. The Nalayiradivyaprabandha which is considered as the Tamil Veda is also recited during these days in the presence of God and Āzhvārs. Later, the idols of acāryas also got their place along with those of the Āzhvārs. 68. This is the Rāmānuja Nürrantādi composed in honour of Råmānuja by Tiruvara ngattu Amudapār, a disciple of Kuratizhvẫn. 69. Rāmānuja did this because in Nacciyar Tirumozhi (1X 6) Andal has expressed a desire to offer all this to the Lord at Azbahar Hills. 70. This is now Tirupati town at the foot of the Tirumalai hills. 71. The seventyfour persons are called Simhā sanādhipatis, empowered to guide the lives of their pupils by offering thm pancasaṁskara. 72. The four persons are Kūrattazhvăn, Nadādūr Āzhvān, Kidimbi Accap and Mudaliyappan. P.S. The reader's indulgence is craved for some mistakes in numbering the Notes. They have been fully explained in the Notes. Some numbers have been inadvertently omitted. In such cases, the stanza number is given in the Notes to help identification. ADDITIONAL VARIANT READINGS from the edition of Sri S. Krishnaswami Aivangar (3, Puttur Agraharam, Tiruchirapalli 620017), based on Sri Gadi Anantacharya Svamin's edition, are given below: Stanza 1 varau. 5 As in A. 7 kas cid ca. 10 kſtopanztistu : mahardhiḥ. 13 Kancyaṁ. 15 tasya. 19 ikşya 24 sahapathi : tan 30 vilobhayaṁstam. 34 angulimudraņam 35 vivarikarişye 36 itīrya 37 Asin A: avocan. 45 pundrayāgamantran. 46 Kāñcin 51 jāpi 55 Srirangamāsādya. 59 itīva: prova cayat (for katākşayan). 61 As in A. B. 66 pūrnoktam 74 ā präpaņakaryam 75 Kancepathāt. 81 cidācarantam. 85 bhavedyo. 99 tīrthe'pi 101 niton prilya. 102 durmstan. 105 adhyayanamahamaharvim satim. 107 santutoşa. 109 anyairekāntibhin ; tathā caurasan 110 $ astracāraika. 111 utsdrya bhūmyam vyapagatavasatim; sapeyam ; srutvetyuktim. M. R. SAMPATKUMARAN, ·OTHER BOOKS MUMUKSHUPADI of Lokacharya. Translated in to English by M. B. Narasimha Iyengar. A standard work on prapatti' in South Indian Vaishnavism. Re. 11- TATTVATRAYA of Lokācbārya. Translated into English by M. B. Narasimha Iyengar. A synopsis of the Visishtadvaita system of system of Vedanta. propounded by Ramanuja. Re. 1.50. TIRUPPAVAI. An English rendering by M. R. Sampatkumaran and M. A. Srinivasan, The translation is of a famous devotional poem in Tamil by a woman saint, Sri Āņdal (or Godā). Rs. 0 60 P. M. C. KRISHNAN 16, SUNKUWAR STREET, TRIPLICANE, MADRAS-600005.