yathIndhra pravaNa prabhAvam – Part 73

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

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As said in these pAsurams, he kept meditating everyday, on the greatness of the fortune that he had attained. He kept worshipping the divine assembly of eminent people as mentioned in the SlOkam

antha: svAntham kamapimadhuram manthram AvarthayanthIm uthyadhbhAshpa                                    sthimithanayanAmujjithA SEshavruththim
vyAkyAgarbham varavaramunE thvanmukham vIkshamANAm kONEleena:
kvachith aNurasau samsathamthAm upAsthAm

(Oh maNavALa mAmuni! In that assembly (of eminent people), adiyEn, who is an insignificant entity would hide in a corner and keep worshipping dhEvarIr who keeps chanting sweet manthram within dhEvarIr’s mind, dhEvarIr’s divine eyes which do not move though they are shedding tears of joy, dhEvarIr’s divine face which has let go of other activities and which contains within it, the explanation of the ubhayavEdhAntha (both samaskrutham and thamizh vEdhantham) rahasyArtham (the esoteric meanings of such vEdhAnthams)). He mercifully dwelt there, living with the other servitors of varavaramuni. Amongst them, there was a servitor called varam tharum perumAL piLLai, who used to carry jIyar’s thirukkaichchembu (pitcher held in his divine hand) and thiruvoRRuvAdai (divine wiping cloth). His hair had grown long. jIyar asked him why he had not removed it. He said that a child was to be born to him and hence he had removed his hair. jIyar told him to remove the hair that day itself and he also did the same. When he returned after removing his hair, a person came from his village and told him that a son was born to him ten days back [as per custom, an expecting parent should remove his hair on the tenth day after the child had been born). People there were amazed on hearing this and said “What an omniscience!” That person named his son after jIyar’s divine name, nAyanAr. Just as it has been said in upadhEsa raththinamAlai “vandhu parandhadhu engum iththirunAam” (this divine name spread far and wide), the name nAyanAr became widely known with many people naming their sons as nAyanAr.

During those days kandhAdai aNNan was arranging the greens which were a favourite for mAmunigaL and was always worshipping jIyar, being attached to his divine feet. When aNNan had difficulty to manage food for his thiruvArAdhanam, looking at that with his kind heart, jIyar mercifully gave the offering which he received to aNNan. In this manner, during the good times, jIyar was taking care of visible and invisible benefits of his Sishyas. At that time, jIyar felt the absence of bhattarpirAn jIyar from his assembly, as brought out by the pAsuram

appiLLai kandhAdai aNNan mudhalAnOr
seppamudan sErndha thiraLthannai eppozhudhum
pArthAlum emakku izhavAm bhattarpirAn thAdhar thannaich
chUr thIrak kANAmaiyAl

(Whenever I look at the assembly consisting of eminent persons such as appiLLai, kandhAdai aNNan et al, I feel distressed since bhattar pirAn jIyar is not part of that assembly and I fear for that).

Hence bhattarpirAn jIyar came immediately and worshipped his divine feet as mentioned in the pAsuram

appiLLAnum kandhAdai aNNanum aruL purindha sadagOpa dhAsarum
oppillAdha siRRAnum kUdiyE OnguvaNmai maNavALa yOgidhAn
seppi vAzhndhu kaLiththuth then kOyilil siRandha vaNmaiyaich chEviththirAmalE
thappiyOdith thaviththuth thirivadhu thalaiyezhuththuth thappAdhu kANumE

(How can I relate my misfortune of not worshippipng the divine sight of appiLLAn, kandhAdai ANdAn, SatakOpa dhAsar, on whom they had showered their mercy and the incomparable siRRan being together with the risingly magnanimous maNavALa mAmunigaL, and instead I am escaping from this assembly, roaming around?)

maNavALa mAmunigaL’s matam was overflowing with people of different types such as scholars, eminent AchAryars, common people, learned people et al, as brought out by this pAsuram

vAdhu seyavenRu sila vAdhiyargaL vandhu manamuRiya niRpar orupAl
vAzhiyenavE periya sAbamaRa venRu silar vandhanaigaL seyvar orupAl
pOdhum ini vAdham una pAdham aruLenRu pugazhndhu niRpar orupAl
pongivarum engaL vinai manga aruL enRu silar pORRi niRpar orupAl
Idhivai kidakka maRai nUl thamizh therindhu silar EdhamaRa vAzhvar orupAl
EdhamaRa vAdhulargaL pEdhaiyargaL thAmayangi niRaindhu iRainji niRpar orupAl
mAdhagavinAl ulagam Ezhaiyum aLikka ena vandha edhirAsan adisEr
mAmunivar dhIpam aruLALar maNavALa mAmuni mannu madam vAzhum vaLamE

(a few people would come in order to engage in a debate, and would lose out on the debate and stand on one side, with their hearts broken; some people will come, pay their salutations to get rid of their huge sins and stand on one side; some will say that they do not want any more debates, praise him, seek the mercy of his divine feet and will stand on a side; some will praise him, seeking his mercy to overcome their overflowing sins and stand on a side; while all these are there, some will, knowing the thamizh vEdham, live faultlessly and stand on a side; some simple minded people will come, out of bewilderment, beg for being uplifted and stand on a side; the divine matam of maNavALa mAmuni who takes refuge under the divine feet of ethirAsar (rAmAnujar), who had come to uplift all the seven worlds out of his divine mercy, will be alive with abundance in this way).

adiyEn krishNa rAmAnuja dhAsan

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