SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
SrISailESa dhayApAthram dhIbhakthyadhi gunArNavam
yathIndhrapravaNam vandhE ramyajAmAtharam munim
ஶ்ரீஶைலேஶ தயாபாத்ரம் தீபக்த்யாதி குணார்ணவம்
யதீந்த்ரப்ரவணம் வந்தே ரம்யஜாமாதரம் முநிம்
lOkAchAryAya guravE krishNa pAdhasya sUnavE
samsAra bhogi sandhashta jIva jIvAthavE nama:
லோகாசார்யாய கு3ரவே க்ருஷ்ணபாத3ஸ்ய ஸூநவே |
ஸம்ஸார போ4கி3 ஸந்த3ஷ்ட ஜீவ ஜீவாதவே நம: ||
manavALa mAmunigaL’s introduction to his mumukshuppadi vyAkyAnam
sarvESvaran, who is the beloved of SrI mahAlakshmi, in unparalleled experience of bliss with the nithya, muktha devotees in SrIvaikuNtam, concerned about the loss of such eternal service to himself and esoteric bliss like nithyasUris on the part of the samsAris though they are equally eligible for these, yet totally ignorant of such loss condemning themselves to the existence of inert objects devoid of discretion, deeply moved by compassion for them who are like organless birds having lost their wings, not utilising the sensory organs given by him to surrender unto him for bail out, gave them the unauthored vEdhas, smruthi, ithihAsa, purANas expounding their inner meanings which are difficult to know and practice, and yet seeing their inability to comprehend their complex and nuanced concepts, to make them know actual import of the svarUpam,(basic nature), upAyam (means to attain goal) and purushArtham (end benefit or goal), enlightened the rahasya thrayam (three esoteric verses) assuming the role of an AchAryan.
Of the three rahasyams, he performed the thirumanthra upadhESam (discourse) to nara, an incarnation of himself at badharikASrama; dhvaya upadhESam to SrI mahAlakshmi, his divine consort at vishNulOkam (SrI vaikuNtam) and charama SlOka (ultimte hymn) upadhESam to arjunan, his devotee, on his chariot. It is for this reason that we remember him as the first AchAryan in the guruparamparA SlOkam starting with “lakshminAtha samArambhAm”.
As the rahasyathrayam, though phonetically brief, remain comprehensible only by direct teaching of an AchAryan, and as everyone has to survive only by knowing their deep inner meanings, piLLai lOkAchAryar delineates these concepts very succinctly and explicitly as done by the earlier preceptors in the traditional one-on-one tenor in this text, out of profound compassion towards us. Though he had already composed three texts about these three esoteric concepts of rahasya thrayam, of them yAdhruchikappadi is very brief, paranthapadi is very elaborate and though Sriya:pathippadi is devoid of both these shortcomings, it is highly sanskritised in style which is very difficult to comprehend. Therefore, he composed this text without these three shortcomings. It is for this reason that mumukshuppadi is more widely studied than the other texts of this genre. This text is applauded also for the reason that whatever is left unsaid in the earlier texts is covered comprehensively in this.
Thus, the avathArika, introduction by mAmunigaL to his commentary for mumukshuppadi, is completed.
adiyen sadagopa ramanuja dasan
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