yathIndhra pravaNa prabhAvam – Part 101

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

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vAnamAmalai jIyar mercifully returns

Subsequently, vAnamAmalai jIyar returned from his journey to northern side; he heard the news of jIyar having ascended to SrIvaikuNtam, when he was near thirumalai. He felt disconsolate. He went to thirumalai, stayed there for sometime, enduring his sorrow. He returned to SrIrangam, offering all the materials which he had gained during his journey, as his kainkaryam to perumAL. Then, he went to the matam, feeling very distressed. He offered his salutations to jIyar nAyanAr and immediately left for vAnamAmalai, completing his kainkaryams. Then he went to thirumalai again, in between going to eRumbi too, staying there for sometime and mercifully taught thiruvAimozhi Idu to Sudhdhasathvam aNNan and pOLippAkkam nAyanAr. Later, he returned to vAnamAmalai and carried out kainkaryam to dheyvanAyagan there.

bhattarpirAn jIyar mercifully composes anthimOpAya nishtai

jbhattarpirAn jIyar, in line with his name of “vadamAmalaikkadhipar bhattanAthamuni” (bhattanAthamuni, who is the head of thirumalai) went mercifully to thirumalai, giving instructions to people such as aNNarAya chakravarthi, nAyanAr, thOzhappar et al, making them to spread this dharSanam. He also adopted paravasthu aNNan and paravasthu azhagiya maNavALa jIyar as his disciples and corrected them to become sathsampradhAya pravarthakas (spreading the true philosophy). In order to uplift all the chEthanas (sentient entities) and to manifest that he is anthimOpAya nishtAgrEsar (the chief among those who are well established in the ultimate means [that AchAryan is primary]), he mercifully composed anthimOpAya nishtai, which is the ultimate prabandham among rahasya granthams (esoteric texts). He composed the SlOkam

anthimOpAya nishtAyA vakthA saumyavarOmuni:
lEkaskasyAnvayOmE’thra lEkanI thALapathravath

(maNavALa mAmunigaL mercifully composed this grantham called as anthimOpAya nishtai. adiyEn’s connection with this has merely been to be the palm leaf and the writing instrument for this first copy) and the thamizh pAsuram

endhai maNavALa muni enakkaLiththa
anthimOpAya nittaiyAm idhanaich chindhai seydhu ingu
ellArum vAzha ezhudhivaiththEn ippuviyil
nallaRivonRillAdha nAm

(this anthimOpAya nishtai has been mercifully given to me by my lord maNavALa mAmunigaL. I, without having any good knowledge, merely wrote it down so that everyone in this world will get uplifted) to clearly negate any ownership for him in this grantham.

The  divine  kainkaryam in the orchard at thirunArAyaNapuram

thOzhappar who had taken refuge under the divine feet of bhattarpirAn jIyar, who was himself an AchArya parathanthrar (totally dependent on his AchAryar), and his elder brother azhagiya maNavALa dhAsa nAyanAr, as ordained by maNavALa mAMunigaL, and with the permission of perumAL who was dwelling at SrIrangam, went mercifully to thirunAyAyaNapuram and carried out kainkaryam to emperumAnAr and selvappiLLai, starting with setting up a divine orchard for perumAL there. They also corrected many people there, making them to be reverential to jIyar in such a way that the glories of SrISailESa dhayApAthram would be heard resoundingly in the regions to the west of SrISailam (thiruvEngadam) too. They resided behind yathirAja matam at thirunArAyaNapuram. Subsequently, those who came after them in their clan such as ayyan et al, were also involved in those kainkaryams and carried them out in abundance.

adiyEn krishNa rAmAnuja dhAsan

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