yathIndhra pravaNa prabhAvam – Part 107

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

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Now, the similarities between yathIndhrar (rAmAnujar) and
yathIndhrapravaNar (maNavALa mAmunigaL):

SrI rAmAnujar incarnated in SrIperumbuthUr, which lies to the north of SrIrangam, in order to highlight samskrutham and thamizh languages. Due to his incarnation, “nAraNanaik kAttiya vEdham kaLippuRRadhu then kurugai vaLLal vAttamilA vaN thamizh maRai vAzhndhadhu” (samskrutham language was overjoyed; the non-withering, magnanimous thamizh, the language used by the benevolent nammAzhwAr from AzhwAr thirunagari, became uplifted). maNavALa mAmunigaL, just as it has been said in “aranga nagarum mEvu thirunagariyum vAzhndha maNavALa mAmuni” (SrIrangam and the desirous AzhwAr thirunagari became uplifted due to the incarnation of mAmunigaL) incarnated in AzhwAr thirunagari which is the thilatham (decorative spot) for southern region, for highlighting thamizh language.  Though he had expertise in both samskrutham and thamizh, only thamizh is mentioned here in order to establish his eminence. mAmunigaL too left his place of birth, reached SrIrangam, which lies between the two rivers (kAvEri and koLLidam), having dharSan of the black gem (SrI ranganAthan), living with the wealth of kainkaryam, nurturing the wealth of kainkaryam and the two vEdhams (samskrutham and dhrAvidam). rAmAnujar highlighted “ellA uyirgatkum nAdhan arangan” (SrI ranganAthan is the lord of all entities) while maNavALa mAmunigaL highlighted “palluyirkkum viNNin thalai ninRu vIdaLippAn” (rAmAnujar will grant mOksham for all) and “anaiththulagum vAzhap piRandha irAmAnusan” (rAmAnujar incarnated in order to uplift all the people in the world). When jIyar had not incarnated, the glories of udaiyavar (rAmAnujar) were not having that much of splendour. jIyar was the lamp which highlighted the glories of rAmAnujar. The incarnations of both have been like naranArAyaNan (bhagavAn incarnated both as AchArya and Sishya in badhrikASramam as nArAyaNa and as nara, respectively). There both the AchArya and Sishya were the same; in rAmAnujar and mAmunigaL’s case too, it was the same [both were incarnations of AdhiSEshan]. rAmAnujar highlighted the glrories of nArAyaNan while jIyar highlighted the glories of rAmAnujar. Both nArAyaNa and rAmAnuja are chathurAksharis (containing four syllables). Since mAmunigaL was the chief among all eminent persons, he was deeply rooted in charamachathurakshari (the ultimate four-syllable word). Being in the situation of not knowing any deity other than AchAryan is termed as charamaparvam (ultimate state). The divine feet of nammAzhwAr are called as rAmAnusan. Though madhurakavi AzhwAr had overflowing affection towards nammAzhwAr, the divine feet of nammAzhwAr are called as rAmAnusan. In the same way, while rAmAnujar had important disciples such as kUraththAzhwAn, mudhaliyANdAn et al, only maNavALa mAmunigaL was famous for being yathIndhrapravaNar. This thaniyan (SrISailESa dhayApAthram) should be nithyAnusandhEyam (to be recited and meditated upon every day), similar to prapaththi, the essence of vEdhams

adiyEn krishNa rAmAnuja dhAsan

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