yathIndhra pravaNa prabhAvam – Part 13

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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Since maNavALa mAmunigaL has said that SrIvachana bhUshaNa SAsthram has been mercifully composed on the order of namperumAL, the incident quoted above appears to raise a doubt in one’s mind. It is better to check with learned people on this. maNavALa mAmunigaL, in his commentary for SrIvachana bhUshaNam has written, as given below:

“Looking at the losses suffered by samsAris, in order to uplift them, piLLai lOkAchAriyar, with his great sense of compassion, composed many prabandhams. Reminiscing the esoteric discourses given in absolute secrecy by pUrvAchAryars, ensuring that he had not revealed those meanings in his earlier works, more than his compassion, due to perumAL  mercifully asking him to do so, piLLai lOkAchAryar mercifully composed the prabandham SrIvachana bhUshaNam.

pEraruLALap perumAL (kAnchi dhEvap perumAL) had looked mercifully at nambi residing at maNappAkkam and instructed him a few meanings in his dreams. He told nambi one day “You reside between the two rivers; we will tell you further meanings in a clear manner, there”. nambi too reached SrIrangam (which is between the two rivers, koLLidam and kAviri). Worshipping perumAL there every day, he was repeating the meanings which dhEvarAjap perumAL had told him, without anyone hearing him, in a secluded place, in a temple [kAttazhagiya singar temple]. piLLai lOkAchAriyar reached that place with his disciples, one day, per chance. He started instructing his disciples the esoteric meanings of SAsthram. Seeing that these were identical to the meanings which dhEvap perumAL had told him, maNappAkkam nambi came out of his place and prostrated in front of piLLai lOkAchAryar. He asked lOkAchAryar “Are you he?” [meaning – are you pEraruLALap  perumAL?] lOkAchAryAr replied “Yes; why do you ask?” nambi recounted to him how pEraruLALap perumAn had instructed him all these meanings and what he had told him to do. lOkAchAryar became pleased on hearing these words and accepted nambi as his disciple and told him too all the esoteric meanings. One day, perumAL came in nambi’s dream and told him to inform lOkAchAryar, as his instruction, to write these down so that these meanings are not forgotten. lOkAchAryar accepted this as perumAL’s instruction and agreed to abide by it”
(up to here are the words of maNavALa mAmunigaL in his introductory commentary to SrIvachana bhUshaNa prabandham)

azhagiya maNavALp perumAL nAyanAr mercifully wrote the commentary for a few prabandhams including thiruppAvai. Keeping this in mind, jIyar [the term jIyar, in our sampradhAyam, refers to maNavALa mAmunigaL], in his prabandham upadhEsa raththinamAlai wrote “than sIrAl vaiya guruvin thambi mannu maNavALa muni seyyum avai thAnum sila” (with his compassionate quality, piLLai lOkAchAryar’s brother, maNavALap perumAL nAyanAr wrote a few commentaries).

Thus, when lOkAchAryar and azhagiya maNavALap perumAL nAyanAr were living with complete detachment towards worldly matters, maNavALap perumAL nAyanAr attained SrIvaikuNtam. piLLai lOkAchAriyar, grieving very much due to the separation, kept the head of maNavALap perumAL nAyanAr on his lap and said “If maNavALap perumAL, from the great clan of mudumbai, also leaves for SrIvaikuNtam, who will reveal the inner meanings of the eight letters [ashtAksharam, also called as thirumanthram] and the meaning for the word mAm [as told by krishNa in SrI bhagavath gIthA 18.66, mAm Ekam SaraNam vraja]?”

The thaniyan for azhagiya maNavALap perumAL nAyanAr is:

dhrAvidAmnAya hrudhayam guruparvakramAgatham
ramyajAmAthru dhEvEna dharSitham krishNa sUnunA

(the divine grantham AchArya hrudhayam was mercifully composed by azhagiya maNavALap perumAL nAyanAr who is the son of vadakkuth thiruvIdhippiLLai, also known as krishNa)

adiyEn krishNa rAmAnuja dhAsan

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