yathIndhra pravaNa prabhAvam – Part 53

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

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Subsequently, as said in the SlOkam

ayampuna svayamvyaktha anavathArAn anuththamAn
nidhAya hrudhinIrantharam nidhyAyan prathabhudhyatha
viSEshENE sishEvEcha SEshabhOga vibhUshaNam
amEyamAth imamdhAmam ramESam rangaSAyinam
dhyAyam dhyAyam vapusthasya pAyam pAyam dhayOdhathim
kAyam kAyam guNAnuchchais sOyam thadhbhUyasAnvabhUth

(maNavALa mAmunigaL opened his divine eyes, meditating on archAvathArams (sarvESvaran in idol form) which are svayamvyaktha forms (appeared on their own),  without any interval. He meditated fully on the supreme effulgence called as SrIya:pathi (consort of SrI mahAlakshmi), who is reclining in SrIrangam and who is like a decoration for AdhiSEshan’s divine form. Meditating on that SrIranganAthan’s divine form, drinking his mercy which is like an ocean and praising his auspicious qualities, this mAmunigaL kept enjoying repeatedly, the earlier mentioned effulgent form of SrIranganAthan), he meditated mercifully on the auspicious qualities of periya perumAL’s vigraham, being the root of all archA. He then had his bath with complete affection for the divine feet of yathIndhrar (rAmAnujar). It is said that affection for yAthindhrar is the outer boundary for affection for sarvESvaran. After his bath, he carried out his nithyAnushtAnams (daily activities), applied the UrdhvapuNdrams, prostrated before his thiruvArAdhAnap perumAL (vigraha for daily worship), SrI ranganAthar, in line with his pArathanthriyam  (dependence on sarvESvaran) as mentioned in

AthmasvarUpa yAthAthmyam AchAryadhIna dhaivayath
AmnAyAnAm rahasyantha thakilEbhya: prakASayan
sarvam yathipadhErEva kurvannAdhESa pUrvakam
kruthyAkruthyEshu karthruthvam kruthIkimapi naspruSan
thadhasthasya mukhOllAsam chikIrshannEva kEvalam

(maNavALa mAmunigaL was carrying out his activities expecting yAthIndhrar’s (rAmAnuajr’s) expression of happiness on his face, without any thought that he was carrying out the activity [in other words, without having the thought of ownership over the activities]; this manifested his quality of AchArya pArathanthryam (being totally dependent on his AchAryan) which is implicitly stated in vEdhams, and which is the true characteristic of AthmasvarUpam (basic nature of AthmA).

Subsequently he entered thirumalaiyAzhwAr [discourse hall] as [said in] sannidhisthambamUlabhUshaNam (decorating the place by sitting close to the pillar in the sannidhi).

eRumbiyappA, with kandhAdai aNNan as purushakAram (in recommendatory role), expressed his desire to mAmunigaL “Please take adiyEn under dhEvarIr’s divine feet”. mAmunigaL accepted his desire, carried out panchasamskAram for appA, showered his distinguished mercy on him and decorated appA’s divine head with his divine feet. Then, deciding in his divine mind that it would be a mangaLASAsanam for appA, he explained manthrarathnam (dhvayam) to him, made him as his confidante and accompanied him to the temple to carry out mangaLASAsanam for perumAL. He prostrated before the nAnmugan thirukkOpuram and entered the temple, worshipping the sannidhis in the order mentioned in the SlOkam

dhEvIgOdhA yathipathi SatadhvEshiNau rangaSrungam
sEnAnAthO vihagavrushabaS SrInidhis sindhu kanyA:
bhUmAneeLA gurujanavrutha: purushaSchEthyamIshAm
agrEnithyam varavaramunErangriyugmam prapadhyE

(I worship everyday the divine feet of maNavALa mAmunigaL who mercifully carries out mangaLASAsanam for paramapadhanAthan who is surrounded by ANdAL, emperumAnAr, nammAzhwAr, SrIranga vimAnam (the temple tower), sEnai mudhaliyAr (vishwaksEnar), pakshirAjan (garudan), SrIranganAthan, SrIranganAchchiyAr, bhUmidhEvi, neeLAdhEvi and AzhwArs), carrying out mangaLASAsanam appropriate to each sannidhi. He then worshipped the divine feet of periya perumAL and namperumAL. Subsequently, just as it is said in the SlOkam

upEthya punarapyEsha nijamEva nivESanam
nivEdhya nikhilam thathra yathIndhrAya namasyayA

(maNavALa mAmunigaL returned to his matam and apprised all the events to yathirAjar (rAmAnujar) who has mericully taken residence there), he returned to his divine residence and apprised rAmAnujar of all the events which had happened that day. He then entered thirumalaiyAzhwAr (the hall which he built for carrying out discourses) as the divine shadow of the divine feet of rAmAnujar and offered SrIpAdhathIrtham (divine water from his divine feet) to eRumbiyappA, which would enable appA to get liberated from samsAram (materialistic realm) since it is the fragrant water which has had contact with his divine, lotus-like feet.

After perumAL had partaken of the offering that he had made, mAmunigaL too, as mentioned in the SlOkam

atha mAdhyAhnikam kruthyam kruthvA sarvOththaram muni:
ArAdhya vidhivath dhEvamanvabhUth rangabhUshaNam
thathassam mukhasamsparsarasEna sugandhinA
SuchInA sukumArENa sathvasam Sudhdhi hEthunA
bhakthi bhUtham prabhUthEna bhOjyEna bhagavathpriyAn
thath paras tharpayAmAsa thadhIyaprEma vruththayE
AthmAnam AthmanApaSyan bhOkthAram purushambaram
anuyAgam yathAyOgam nissangO niravarthayan

(later, maNavALa mAmunigaL, who is a great sAthvika (having purely good qualities (devoid of rajO and thamO qualities), carried out his mAdhyAhnika anushtAnams (activities to be performed in the noon) and carried out thiruvArAdhanam (divine worship) to SrI aranganagarappan (his thiruvArAdhanap perumAL) in the proper way. He meditated on the qualities of perumAL. Then, with the food which had had contact of that emperumAn’s divine lips and became nectar-like, fragrant, sacred, soft and the reason for sathva qualities and purity of mind, he offered that bhagavath prasAdham which was in abundance, to the followers of perumAL so that they would develop devotion and become servitors of perumAL. Since he too was mercifully partaking of that prasAdham, through him he treated emperumAn who was his antharyAmi (in-dwelling soul) as the bhOkthA (one who enjoys the food) partook of the prasAdham after his thiruvArAdhanap perumAL had taken it. Just as thoNdaradippodi AzhwAr’s pAsuram says “pOnagam seydha sEdam tharuvarEl punidhamanRE” (if the remants of the prasAdham offered to bhAgavathas are given, that would be sacred), appA partook of the divine food which had been offered to perumAL and was contented.

adiyEn krishNa rAmAnuja dhAsan

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