yathIndhra pravaNa prabhAvam – Part 58

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

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jIyar mercifully writes vyAkyAnams

Just as it has been said in “bhUthvA bhUyO varavaramunir bhOginAm sArvabhauma SrImadh rangEvasathi vijayI viSvasamrakshaNArtham” (AdhiSEshan, in order to protect the world, re-incarnated as maNavALa mAmunigaL and is living gloriously in SrIrangam), since he incarnated for the protection of world, he decided in his divine mind, for uplifting all the world, that he should mercifully write the vyAkyAnams for the rahasyams composed mercifully by piLLai lOkAchAryar.

rahasyagrantha thathvEshu ramayAmAsa thathpriyam
vAkyasangathi vAkyArtha thAthparyANi yathASrutham
vyAkurvannEva pUrvEshAm varthamAna: pathEpathE
svamanIshAgatham naiva kalpayan kinchidhapyayam
gupthAma sarvair guruthvEna kUtAnarthAndhIthiSath
Sruthis smruthIthihAsaiScha Sruthyanthai: pAncharAthratha:
dhESikAnAm nipandhrUNAm dharSayannEka kaNtathAm
vAkyAlankAra vAkyAki vyAchakshANO vichakshaNa:
sudhIya: svAdhayAmAsa svasvarUpam sudhurgruham

(this maNavALa mAmunigaL is firmly rooted in the methods followed by pUrvAchAryars; he does not say, even to a small extent, what appeals to his mind, but mercifully says what he has learnt from AchAryars, for sentences which are based on meanings, for connection [link] between the previous and the present parts of a SlOkam or aphorism, meanings of words and meanings of emotions [in the SlOkam or aphorism]. Through his mercy, he revealed the distinguished meanings which were kept hidden by pUrvAchAryars on account of the greatness of the meanings. Thus, he made those who were fully engaged with rahasyagranthas to rejoice with the meanings of truths. Further, whether it is vEdhams or vEdhAnthams (upanishaths) or smruthis which spoke about these or ithihAsams such as SrI rAmAyaNam etc or SrI pAncharAthram, through these authentic texts he showed the unanimity of AchAryars who had composed many different granthams. As an expert, he mercifully wrote the vyAkhyAnam (commentary) for the aphorisms of SrIvachana bhUshaNam, thus making gyAnis (wise people) to feel blissful by making them experience the true nature of AthmasvarUpam (basic nature of AthmAs) which is difficult to know). With this in mind, he mercifully started with writing the commentaries for thathvarahasyams (esoteric texts on truths) and later mercifully wrote a commentary, which was appreciated as a distinguished compilation, for SrIvachana bhUshaNam which reveals all the deep meanings and distinguished meanings. He meditated on the glory of SrIvachana bhUshaNam and compiled a pAsuram

sIrvachanabUdaNamAm dheivakkuLigaip peRROm
pAr thanaip ponnulagAppArkka vallOm – thEril namakku
oppAr ini yAr ulagAsiriyan aruL
thappAmal Odhiyapin thAn

(We attained he divine pellet called as SrIvachana bhUshaNam, due to which we are able to see this samsAram as paramapadham (SrIvaikuNtam). If we analyse, who will equal us, after we speak about the mercy of piLLai lOkAchAryar, without fail?)

His disciples too composed the following SlOkam in praise of mAmunigaL:

vAgbhUshaNam vakuLabhUshaNa SAsthrasAram yO mAdhruSAncha sukamam vyavruNOdhdhayALu:
ramyOpayanthrumunayE yaminAm varAya thasmai namaSSamadhamAdhi guNarNavAya

(We salute that maNavALa mAMunigaL who is an ocean of auspicious qualities such as Samam (control over mind), dhamam (control over five senses) and who mercifully gave a detailed commentary for SrIvachana bhUshaNam which is the essence of thiruvAimozhi which was mercifully written by nammAzhwAr who dons a vakuLamAlA (fragrant flower), such that even people like us with dull brains could understand).

Subsequently, mAmunigal wrote a commentary for irAmAnusa nURRandhAdhi which is the base for SrIvachana bhUshaNam and which explains charamaparvanishtai (being steadfast in the ultimate means, which is being engaged with AchAryan as the means) as well as for gyAna sAram and pramEya sAram [prabandhams composed by rAmAnujar’s disciple, aruLALapperumAL emperumAnAr] . He also brought eminence to aruLichcheyals such as thiruvAimozhi etc which were not there earlier by propagating them continuously. Around that time, his disciples requested him to mercifully compose a prabandham about thiruvAimozhi, through his divine lips and he duly composed thiruvAimozhi nURRandhAdhi. He also listed the pramANaththirattu (compilation of references) for thavathrayam (a rahasyam written by piLLai lOkAchAryar) and for Idu (nampiLLai’s commentary for thiruvAimozhi). He also mercifully composed upadhEsa raththinamAlai which details the lineage of upadhEsams (instructions) of AchAryars which gave the meanings of dharSanam. He mercifully gave a brief write-up on udaiyavar’s nithyam (thiruvArAdhana kramam or the order of worshipping perumAL in one’s home).

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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