yathIndhra pravaNa prabhAvam – Part 64

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

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Subsequently, aNNA left mercifully for kandhAdai aNNan’s divine residence. aNNan came opposite him to welcome him and just as it has been said in “vaishNavO vaishNavam dhrutvA dhaNdavath praNamEth bhuvi” (If two SrIvaishNavas happen to meet, they should fall on the ground prostrating to each other), they prostrated before each other, enquired their well being and reached aNNan’s divine residence. They found vAnamAmalai jIyar had reached there by chance. They prostrated before him saying “Isn’t dhEvarIr a SrIvaishNava, who is full of mercy!” jIyar embraced them affectionately. The three of them then reminisced the glories of mAmunigaL as yathi punaravathAram  (reincarnation of rAmANujar) and then mercifully reached matam. prathivAdhi bhayankarar aNNA then submitted his offerings. He called his wife and three sons, emperumAnArappan, ananthayyanappai and thiruvAimozhip perumAL, and prostrated before the divine feet of jIyar. They then accepted SrIpAdha thIrtham (divine water which had had contact with jIyar’s divine feet) and prasAdham offered to perumAL. aNNA remained as a confidante to jIyar’s divine feet. Just as it has been said of him “prasidhdha: paragOshtishu prathivAdhi bhayankara: SrIvaishNavAm gOshtishu thath dhAsa ithi viSrutha:” (in the assembly of inimical persons, adiyEn is known as prathivAdhi bhayankaram, while in SrIvaishNava gOshti, adiyEn is a servitor to them) he remained as a servitor to the divine feet of jIyar. jIyar gave him a dhAsya nAmam (name of being a servitor) SrIvaishNava dhAsan (servitor to SrIvaishNavas) which he had not given to anyone else before. He told aNNA “Remove other philosophies with appropriate pramANam (authentic proof) and establish viSishthAdhvaitha philosophy firmly, nurturing it”

jIyar mercifully leaves again for thirumalai; reaches kAnchi on the way

Subsequently, with a thought in his divine mind to worship emperumAn’s divine feet at thirumalai and other divine abodes, as said in “prathIthairapi thadhbhruthyai: prathivAdhi bhayankara:” (along with prathivAdhi bhayankaram aNNA and his famous followers), he left along with prathivAdhi bhayankaram aNNA and many disciples towards north kAvEri. Just as it has been mentioned in

athavilOnalOkathamEnutham thvadhavalOkanathunga kuthUhalam
dhvirathaSailaSirOgruhamamEdhinam varadham uththaravEdhi vibhUshaNam

(later, as one who removed fully the darkness of ignorance  of worldly people through his glance, one who was exhilarated in showering his mercy on dhEvarIr,  one who has mercifully taken residence atop the great hasthigiri hill, pEraruLALan who is like a decoration for the ritual place on the northern mound of the divine hasthigiri (elephant hill)) he first reached kAnchIpuram in order to worship the divine feet of pEraruLALar (varadharAjan) who grants the wishes of all who pray to him. SrIvaishNavas, living in that area came in a huge gathering to welcome him and prostrated before him. He showered his mercy on them and went along with them to the temple. He composed two SlOkams giving the order in which one should worship there:

SrIman dhvAravaram mahaththi balipItAgryam paNIndhrahratham
        gOpInAm ramaNam varAhavapusham SrIbhattanAtham thathA
SrImantham SatavairiNam kaliripum SrIbhakthisAram munim
       pUrNam lakshmaNa yOginam munivarAnAdhyAnatha dhvArapau
SrImanmanjana maNtapam sarasijAm hEthISa bhOgISvarau
       rAmam neelamaNim mahAnasavaram thArkshyam nrusimhamprabhum
sEnAnyam karibhUtharam thadhupari SrIpuNyakOtim thathA
       thanmadhyE varadham ramAsahacharam vandhE thadhIyair vrutham

(the divine gOpura (turret) entrance which shines with nithyaSrI (permanent wealth); ananthasaras (divine temple tank) which is in front of balipItam (raised structure where food is offered at specific times during the day); vENugOpAlan who is the delight for gOpis (herd-girls in gOkulam); gyAanappirAn (varAhap perumAL); bhattarpirAn (periyAzhwAr); SatakOpar (nammAzhwAr) who is a SrImAn; thirumangai AzhwAr who is the enemy of kali yugam; thirumazhisaippirAn; periyanambi (rAmAnujar’s AchAryar); emperumAnAr (rAmANujar); mudhalAzhwArs (the first three AzhwArs, poygaiyAzhwAr, bhUdhaththAzhwAr and pEyAzhwAr); the dhvArapAlakas (guards at the entrance of perumAL sannidhi); the divine maNtapam (hall) where divine abhishEkam (divine bath) is given to perumAL; perundhEvi thAyAr who dwells on a lotus; divine AzhiyAzhwAn (disc), thiruvananthAzhwAn (AdhiSEshan); chakravarthi thirumagan (SrI rama); kariyamANikka varadhar; thirumadaippaLLI (the divine kitchen); garuda; azhagiya singar (narasimhan); sEnai mudhaliyAr (vishvaksEnar); the divine elephant hill; the puNyakOti vimAnam (turret) – worshipping in this order, I bow down to dhEvapperumAL, the divine consort of SrI mahAlakshmi, and who is surrounded by SrIdhEvi and bhUdhEvi, under that vimAnam).

kamalanivESithAngrim amalam kamalAbharaNam
    ganamaNi bhUshaNa dhyuthikatAritha gAthraruchim
abhayagathA sudharSana sarOruha chArukaram
   karigiri SEkaram kimapi chEthasi mE nidhathE

(I meditate on that emperumAn, who has his lotus-like divine feet firmly pressing on the lotus seat, who is the dear consort of SrI mahAlakshmi, who has a golden hue on his divine form from the radiance of divine ornaments which are made of supreme gemstones, who holds his divine hand in the abhaya mudhra (gestue of “Do not fear”), who has the divine weapons of disc and conch, and who shines as the decorative ornament for hasthagiri (elephant hill) with the hands which hold the above-mentioned weapons and who is the indescribable pEraruLALan).

adiyEn krishNa rAmAnuja dhAsan

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