SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
namperumAL ordains periya jIyar to conduct kAlakshEpam on bhagavath vishayam
In line with the SlOkams
thatha: kadhAchith AhUya thamEnam munipungavam!
sathkrutham sAdhusathkruthya charaNAbja samarpaNAth
sannithau mEnishIthEthi SaSAsamuraSAsana:
mahAnprasAdha ithyasya SAsanam SirasAvahan
thadhaivathra vyAkhyAthum thathkshaNAth upachakramE
SrImathi SrIpathisswAmy maNtapE mahathisvayam
thadhvanthasya prabandhasya vyakthanthEnaiva dharSinam
Satavairimukhai: SruNvan dhESikairdhivyadharSanai:
atha dhivyamunEsthasya mahimAnam amAnusham
anubhUyEmamApAla gOpAlam akhilO jana:
amanyatha paramdhanyam AthmAnam thathra nikshipan
(Sometime later, perumAL, who is the controller of nithyasUris called this maNavALa mAmunigaL, who is a munivar perumAn (leader of ascetics), honoured him by giving his SrISatakOpan (representing his divine feet) and ordered him “You start the upanyAsam (instruction) of the difficult to know meanings of thiruvAimozhi in our sannidhi”. mAmunigaL considered that order as a great anugraham (favour) and took it on his head. He started giving the upanyAsam in that very moment itself. SrI ranganAthar, who is SrIya: pathi (divine consort of SrI mahAlakshmi) mercifully sat in the beautiful periya thirumaNtapam (divine, large hall) along with AchAryars such as nammAzhwAr et al who were blessed with divine knowledge and listened joyously to the truthful meanings for that thiruvAimozhi, given by maNavALa mAmuni. Subsequently, ordinary people such as children, herds-people et al listened to and enjoyed that superhuman glory of that maNavALa mAmuni and submitted themselves to him. They considered themselves to be supremely fortunate), in the (samskrutha) year parithApi on the divine day of thiruppavithram (pavithrOthsavam, a sacred day where purification rituals are conducted), in line with the SlOkam
krupayA parayA sarangarAt mahimAnam mahathAm prakASayan
guruchEsvayamEva chEAthasA varayOgi pravarasasya SishyathAm
(In order to display the greatness of that maNavALa mAmunigaL, who is the greatest among ascetics, that SrIrangarAjar, with his exalted mercy, desired with his divine mind that he wanted to become his [mAmunigaL’s] disciple). perumAL, who is the lord of SrIrangam, through his supreme mercy, in order to illuminate the greatness of jIyar to eminent people, wanted to become a disciple of that distinguished jIyar. This was just like perumAL desiring, [when he incarnated as SrI rAma] that (dhaSaratha) chakravarthi should be his father as said in “pitharam rOchayAmAsa thathA dhaSaratham nrupam”. Just as it has been mentioned in the following SlOkam, namperumAL, mercifully went to garuda maNtapam, along with all the people
SrOthum dhrAvidavEdhapUri vivrutham saumyOpayanthrumunE
ruthkataNtAsthimamaina mAnayathadhasthArkshyASrayam maNtapam
Avi yArchakamuchi vAnidhimuthA niSvOshalOkAnvithO
rangIvathsaramEkamEvam aSruNOth vyaktham yathOktham kramAth
(SrI ranganAthan mercifully ordered through the archakar ‘I wish to listen to Idu which is the commentary for thiruvAimozhi, the dhrAvidvavEdham, through maNavALa mAmunigaL. Bring him to garuda maNtapam’, Later, that emperumAn, along with all the others, mercifully listened for a year to that upanyAsam given by that munivar, lucidly) and listened mercifully in the order in which jIyar mercifully delivered the upanyAsam. How was the upanyAsam delivered?
yugapadhdhrAvidAmnAya sarva vyAkhyAna kauthukI
(In SrIrangam which is the repository for all auspiciousness, maNavALa mAmunigaL was desirous of delivering the upanyAsam for thiruvAimozhi, simultaneously, from all vyAkhyAnams).
SrirangApimukhObhUthvA praNipathya nasIdhathi
(Whether a person stays in another country or another island, if a person prostrates in the direction of SrIrangam, he will not attain any sorrow).
Just as it has been said in the mentioned SlOkams, azhagiya maNavALa mAmunigaL was ready to deliver the upanyAsam for thiruvAimozhi, which is considered as the dhrAvida vEdham, from ARAyirappadi, onbadhiniyArappadi, pannIrAyirappadi, irubaththu nAlAyirappadi and muppaththARAyirappadi (these five are the commentaries written by thirukkurugaipprirAn piLLAn, nanjIyar, azhagiyamaNavALAchchIyar (a disciple of periyavAchchAn piLLai), periyavAchchAn piLLai and nampiLLai (through vadakkuththiruvIdhippiLLai) respectively) along with its angams (ancillaries) and upAngams (sub-ancillaries) of other aruLichcheyals vyAkhyAnams. perumAL was mercifully ready, keeping the thiruppavithrOthsavam (a festival which is held once every year to purify the temple and its premises) as a pretext. perumAL mercifully entered the thiruppavithrOthsava maNtapam and was amidst the great assembly of aNiyarangan thirumuRRaththadiyAr (the followers of the decorative SrIranganAthan’s divine courtyard) – AchArya purushas, jIyars, SrIvaishNavas, employees of all the ten divisions (assigned for upkeeping the temple in all its splendour). jIyar (maNavALa mAmunigaL), along with his disciples, mercifully carried out mangaLASAsanam for perumAL. perumAL in a distinguished way, paid his reverence for jIyar by offering him SrI SatakOpan (representing his divine feet) and said “From tomorrow, deliver the meaning of thiruvAimozhi, composed by our periyavaNkurugUr nambi (the complete entity, nammAzhwAr, who hails from the magnanimous kurugUr) through Idu muththARAyirappadi, in our periya thirumaNtapam”. maNavALa mAmunigaL, becoming pleased, said “What a grace is this!” He composed a pAsuram
nAmAr? periyathirumaNdapamAr? namperumAL
thAmAga nammaiththaniththazhaiththu – nI mARan
sendhamizh vEdhaththin sezhum poruLai nALum ingE
vandhurai enREvuvadhE vAyndhu
(Who are we? What is thirumaNtapam? namperumAL, on his own, has called us separately and ordered us “Everyday, you deliver the meanings of the pure thamizh vEdham composed by mARan (nammAzhwAr). How great is this!”
On the next day itself, namperumAL, along with his nAchchimArs (SrIdhEvi and bhUdhEvi) was ready in his dhivyasimhAsanam (divine throne), just as the musical troupe is nourished in order to listen to music, just as SrI rAma got all the kings and poets to come to his court to listen to SrI rAmAyaNam. In his assembly were dhivyasUris such as thiruvananthAzhwAn (AdhiSEshan), periya thiruvadi (garuda), sEnApathiyAzhwAn (vishwaksEnar) et al, AzhwArs starting from nammAzhwAr, AchAryars such as nAthamuni, ALavandhAr et al, SrI ranganArAyaNa jIyar, thirumAlai thandha bhattar et al (who were the sthalapurushas), the great assembly of devotees of aNiyarangan thirumuRRam (the divine courtyard of beautiful SrIrangam). maNavALa mAmunigaL started the vyAkhyAnams, starting from Idu, citing at various places, references as seen in Sruthi prakriyA (as written / seen in vEdham), SrIbhAshya prakriyA (as written in SrIbhAshyam composed by rAmANujar), SruthaprakASikAprakriyA (as seen in SruthaprakASika, a commentary written for SrIbhAshyam by dhivyasUri bhattar), gIthAbhAshya prakriyA (written by rAmANujar as a commentary for bhagavath gIthA), SrI pAncharAthra prakriyA , SrI rAmAyaNa prakriyA, mahAbhAratha prakriyA, SrI vishNu purANam prakriyA, mahAbhAgavatha prakriyA; he would say that this is padhArtham (meaning of each word/verse), this is vAkyArtham (meaning of a sentence), this is mahAvAkyArtham (meaning of a group of sentences), this is samabhivyAhArArtham (associating with other meanings), this is dhvanyArtham (meaning of a specific sound), this is vyangyArtham (implied meaning), this is Sabdharasam (attractiveness of the sound used in the verse), this is artharasam (attractiveness in the meaning), this is bhAvarasam (attractiveness in the emotion behind the verse), this is oN poruL (excellence of the meaning), this is utporuL (inner meaning) etc. SrI ranganAthan heard the clear narrative of maNavALa mAmunigaL in this way, for one year. Finally, the upanyAsam reached its sARRumaRai (end).
adiyEn krishNa rAmAnuja dhAsan
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