Srirangam Araiyar Nathamuni.
From the Bhakti List Archives
• February 7, 2001
***Srirangam Araiyar Nathamuni.*** Araiyar Nathamuni svami passed away on Saturday, January 27, 2001, in his tiru-mALikai (residence) in East Uttara Street, Srirangam. He was 69 and the distinguished leader of what may be termed as the 'convocation of Araiyars'. To-day (Thursday, Feb 8) will be observed as the 'Subha-sveekAram' marked by the receiving of 'alankAram' honours from the periya-sannidhi, followed by the 'sEvA-kAlam' of 'aruLi-c-cheyal' recital. No one had asked me to write this 'in memoriam', but I wish to share my understanding of what the Araiyar stood for. Araiyar Nathamuni svAmi, truly succeeding his father Araiyar SaThakOpAchArya svAmi, was an instinctive upholder of the majesty of the Araiyar tradition. The sacred 'araiyar-sEvai' service in the Srirangam Great Temple has excited uninformed curiosity of an increasingly larger section of seekers of spiritual-packages, and the tradition has been rather blandly lauded as an 'art' or, worse, 'performing art'. To term something as 'art' relieves one of the effort of knowing about the object or tradition so identified, and anyone bandying the word 'art' feels no obligation whatsoever to declare what he understands by 'art'. The temple service of 'araiyar sevai' has been presumed to be some kind of medieval and limited pageantry, which is what it was not. The 'sevai' certainly drew upon some elements of nATyam, but only for that much of ("vENDuvana kETTiyEl", as ANDAL counselled) body language as helped vivify the profound poetry and mysticism of 'aruLi-c-cheyal' hymns ('divya-prabandham') of the Blessed AzhvAr saints. [One would certainly invite frustration in looking for the titillations of costume, tap-dancing and gymnastics dominating to-day's "bharata-nATyam" shows choreographed to pedestrian compositions 'zung' by gifted voices.] The 'sevai' service is mostly psalmody, with occasional soft gesticulations to highlight the lyrical-mystical import of a verse, and more frequent 'viNNappam' (=submission) of the contextual 'tampirAn-paDi vyAkhyAnam' which has been handed down the generations of the 'araiyar' family. There are those who would not for all the world miss listening to the 'koNDATTam' (= ecstatic apostrophising of namperumAL) by the 'araiyar' at the commencement of the day's service-in-assembly or at the eager moment when the Lord sets out from the AsthAnam (= sanctum sanctorum) on 'puRappADu' . These are just 'notes' on this ancient and sacred service which truly constitutes a communication with the Lord in His audience, and NOT a quasi-religious entertainment. This in the manner that the Jew maestro Mendelssohn assiduously learnt and rendered as prayer, and not as music recital, the great Bach composition, "Passion of Christ". It was on the recent pakal-pattu (Dec 27 2000 - Jan 5 2001) day that I observed a lady veteran-devotee of the service openly sobbing as she recounted to another how poignantly had Araiyar Nathamuni rendered the strident lines of "paNDai nAn-maRaiyum vELviyum" opening the 'periya-tiru-mozhi' decad (5:7) devoted to periya-perumAL. Nathamuni svami had, almost single-handedly, prevailed against repeated (vulgar) attempts to connect the 'araiyar-sevai' to the ubiquitous loud-speaker, and to telecast it. No mean achievement this, considering how joyfully most of the Tamil population loves the unabated and insane noise pollution that saturates the atmosphere. I would especially like to docket the report I had from a friend, that it was again Nathamuni svami who stood the ground arguing against a proposal to commission a mini-golden chariot ('tanga-ratham') as a sort of fund-raising quickie-taxi service for namperumAL ! He was no forbidding 'grey eminence', and was full of anecdotes, explanations for the episodes marking the Great Temple calendar, and suggestions for understanding apparent riddles about the Temple. (It was he who once delineated to me the plausible route taken by ANDAL's party, from their arrival by barge at what is now the big Rajagopuram in Srirangam South, and towards the site of their camp, marked by ANDAL sannidhi in to-day's mElai aDaiya-vaLaindAn (the 'all-enclosing') street. Araiyar Nathamuni svami had put up with chest illness for nearly three years. He had made his 'araiyar-viNNappam' (submissions) in the last tiru-adhyayana-utsavam (Dec 27 2000 - Jan 16 2001) with his customary reverence and dignity. This was followed just a week later by the adhyayana-utsavam of Sriranga-nAcchiyAr. It was on the evening of the fifth (and concluding) day (Jan 26), and I noticed that only his brothers, Araiyar Ramanujam svami and Araiyar Varadan svami, were in the 'sevai'. I visited Nathamuni svami's home and his wife informed me that his other brother, Araiyar Sampat, had taken him to the physician as he experienced discomfort. Next morning, Araiyar Nathamuni passed away, reportedly without visible struggle. Ever since one remembered, one had looked at or looked for Araiyar in every 'puRappADu' excursion of namperumAL. He had rendered his services in the last 'adhyayana' festival, and exited rightaway thereafter, almost by special leave of Sriranga-nAcchiyAr. Nunc dimittis, is what the Christians say for this private, ultimate moment with the Maker. An era has truly ended, as identified with Araiyar Nathamuni. His own three brothers and their sons, and the collateral Araiyar family would continue with his service. "Sri-ranga-nAthO jayatu, Sriranga-Sree-Scha vardhatAm!" aDiyen rAmAnuja-dAsan, tirumanjanam Sundara Rajan. -------------------------------------------------------------- - SrImate rAmAnujAya namaH - To Post a message, send it to: bhakti-list@yahoogroups.com
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