yathIndhra pravaNa prabhAvam – Part 25

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

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azhagiya maNavALap perumAL takes refuge under thirumalai AzhwAr

thigazhakkidandhAn thirunAvIRudaiya pirAn thAdharaNNar got his divine son, azhagiya maNavALap perumAL nAyanAr, married, around that time. He then taught him aruLichcheyals (nAlAyira dhivya prabandham), rahasyams (esoteric matters) etc. nAyanAr too engaged with that benefit from his father, as brought by the thaniyan which he composed on his father

SrI jihvAvadhadhISadhAsam amalam aSEsha SAsthravidham
sundharavaraguru karuNA kandhaLitha gyAnamandhiram kalayE

(the version SrI jihvArkyAdhIsam is also accepted for the first word; the meaning of the thaniyan is: I meditate on thirunAvIrudaiya pirAn thAdharaNNar who is the repository of knowledge developed by  the mercy of kOttUr azhagiya maNavALap perumAL piLLai and who has learnt all the SAsthras without any deficiency).

vAzhi thirunAvIRudaiya pirAn thAdhanaruL
vAzhiyavan mAmai vAkkinban – vAzhiyavan
vIran maNavALan viraimalarth thAL sUdi
bAramadhaith thIrthaLiththa paNbu

(glory to thirunAvIRudaiyapirAn thAdharaNNar’s mercy; glory to the sweetness of his beautiful words; glory to his adorning the divine feet of azhagiya maNavALan (SrI ranganAthan) and his quality of lessening his hurdles)

After some time, aNNar left for the divine abode. azhagiya maNavALap perumAL nAyanAr carried out the obsequies for aNNar. Meanwhile, in AzhwAr thirunagari, thirumalai AzhwAr, who was leading the dharSanam, was wondering as to who will lead the dharSanam henceforth. He continued to meditate constantly on the garland of words of thiruvAimozhi which is the nectar of devotion for SrIvaishNavas, who are considered as nilaththEvar (like nithyasUris on earth), engaging in its various aesthetics of words, meanings and emotions. He was deeply engaged only with it and considered all the other texts as equivalent to grass. He was hence famously known as thiruvAimozhip piLLai, making the connection with thiruvAimozhi as his identity. He continued to carry out services to the divine feet of AzhwAr. azhagiya maNavALap perumAL nAyanAr came under the divine grace of thiruvAimozhip piLLai. Just as it has been said “thiruvananthAzhwAn sakandhannaith thiruththa maruviya kurugUr vaLanagar vandhu” (AdhiSEshan reached the bountiful abode of thirukkurugUr in order to correct the world), azhagiya maNavALap perumAL nAyanAr left his maternal grandfather’s house in sikkal kidAram and mercifully reached his place of birth, AzhwAr thirunagari. Just as the saying goes “porunaRsangaNith thuRaiyilE sangugaL sErumApOlE” (similar to conches gathering in thAmiraparaNi near the divine place of sangaNith thuRai), being the incarnation of the one with the complexion of conch (AdhiSEshan) and having SudhdhasvabhAvam (nature of sacredness), azhagiya maNavALap perumAL reached the divine feet of thiruvAimozhip piLLai, the path of truthful knowledge. He gained distinct connection with thiruvAimozhip piLLai as said in “aSiSriyathayam bhUya:  SrI SailAdhISa dhESikam” (azhagiya maNavALap perumAL took refuge under thiruvAimozhip piLLai) and as said in “dhEsam thigazhum thiruvAimozhippiLLai vAsamalarth thAL adaindhu” (reaching the divine, fragrant feet of thiruvAImozhip piLLai who is famous throughout the world).

Subsequently, as said in

thadhaS SruthitharassOyam thasmAdh thasya prasAdhana:
aSEshAnaSruNOdhdhivyAn prabandham bandhanachchidha:

(later, he learnt vEdhas with their angams (auxiliaries) and with the grace of thiruvAimozhip piLLai, azhagiya maNavALap perumAL learnt the meanings of all aruLichcheyals (nAlAyira dhivya prabandham) which will severe the connection with samsAram (materialistic realm)). He learnt the dhrAvida vEdham (nAlAyira dhivya prabandham) with its angams and upAngams with all their meanings through thiruvAimozhip piLLai’s instructions. He was firmly rooted in charama parvanishtai (engaged with ultimate stage) of meditating on thiruvAimozhip piLLai with the three objectives of being the SEshi (lord), SaraNyan (giving refuge) and prApyan (means), this being the essence of all the vEdhams as said in “mikka vEdhiyar vEdhaththin utporuL” (the inner meaning of vEdham).

adiyEn krishNa rAmAnuja dhAsan

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

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