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AzhwAr thirunagari vaibhavam – uthsavams

SrI: SrimathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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Every day, water is brought from thAmirabaraNi river and thirumanjanam (divine bath) for AzhwAr is carried out with that. perumAL, thAyArs, AzhwAr and AchAryas enjoy many uthsavams through the year. Let us learn more about these, in the following passages:

Processions carried out every month

  1. amAvAsyai (new moon day)– perumAL
  2. EkAdhaSi (11th day after new moon or full moon)– perumAL and thAyar
  3. dhwAdhaSi (12th day after new moon or full moon) – AzhwAr
  4. paurNami (full moon day)– AzhwAr
  5. Fridays – perumAL and thAyArs
  6. rOhiNi – kaNNan
  7. punarpUsam – SrI rAmar
  8. uthram – perumAL and AzhwAr
  9. thiruvisAgam (viSAkam) – perumAL and AzhwAr
  10. thiruvONam (SravaNam) – perumAL

kramam (method) of reciting 4000 dhivya prabandham

During every month, 4000 dhivya prabandham sEvAkAla kramam (the method of reciting 4000 dhivya prabandham) is arranged in such a way that the sARRumaRai (reciting of the final two or three pAsurams) of any AzhwAr is carried out on the day of divine star of that AzhwAr.

  • rOhiNi – amalan Adhi pirAn
  • mrugasIrsham – no additional recitation
  • thiruvAdhirai – irAmAnusa nURRandhAdhi
  • punarpUsam – perumAL thirumozhi , thiruvAimozhi 1st centum
  • pUsam – thiruvAimozhi 2nd centum
  • Ayilyam – nAnmugan thiruvandhAdhi, thiruvAimozhi 3rd centum
  • makam – thiruchchandha viruththam, thiruvAimozhi 4th centum
  • pUram – nAchchiyAr thirumozhi, thiruvAimozhi 5th centum
  • uthram – thiruppallANdu, periyAzhwAr thirumozhi 1st centum, thiruvAimozhi 6th  centum
  • hastham – periyAzhwAr thirumozhi 2nd centum, thiruvAimozhi 7th centum
  • chiththirai – periyAzhwAr thirumozhi 3rd centum, thiruvAimozhi 8th  centum
  • swAthi – periyAzhwAr thirumozhi 4th centum and 5th centum, thiruvAimozhi 9th centum
  • thiruvisAgam – thiruviruththam, thiruvAsiriyam, periya thiruvandhAdhi, thiruvAimozhi 10th  centum
  • anusham – no additional recitation
  • kEttai –  thirumAlai, thiruppaLLiyezhuchchi
  • thirumUlam – upadhEsa raththinamAlai, thiruvAimozhi nURRandhAdhi
  • pUrAdam – periya thirumozhi 1st centum
  • uthrAdam – periya thirumozhi 2nd centum
  • thiruvONam – periya thirumozhi 3rd centum, mudhal thiruvandhAdhi
  • avittam – periya thirumozhi 4th centum, iraNdAm thiruvandhAdhi
  • sadhayam – periya thirumozhi 5th centum, mUnRAm thiruvandhAdhi
  • pUrattAdhi – periya thirumozhi 6th centum
  • uthrattAdhi – periya thirumozhi 7th centum
  • rEvathi – periya thirumozhi  8th centum
  • aswini – periya thirumozhi 9th centum, thiruvezhukURRirukkai, siRiya thirumadal
  • bharaNi – periya thirumozhi 10th centum, periya thirumadal
  • kArththigai – periya thirumozhi 11th  centum, thirukkuRundhANdagam, thirunedundhANdagam

Notes

Daily sEvAkAlam

  • at perumAL sannidhi – night – thiruppallANdu, senniyOngu (periyAzhwAr thirumozhi 5.4)
  • at AzhwAr sannidhi – morning – kaNNinuN siRuththAmbu, thiruppAvai will be recited first. Then, pAsurams as listed previously, based on the divine star of that day.
  • at AzhwAr sannidhi – night – kaNNinuN siRuththAmbu, Ezhai Edhalan (periya thirumozhi 5.8), Azhiyezha (thiruvAimozhi 7.4)

anadhyayana kAlam (when nAlAyiram is not recited) – daily sEvAkAlam

  • perumAL sannidhi – 4000 thaniyans (special hymns)
  • AzhwAr sannidhi – morning – upadhEsa raththinamAlai; night – irAmAnusa nURRandhAdhi

dhanur mAsam (month of mArgazhi) – at perumAL and AzhwAr sannidhis, thiruppaLLiyezhuchchi and thiruppAvai.

uUthsavams (thamizh month-wise)

chiththirai

  • perumAL brahmOthsavam – 10 days – on thiruvAdhirai nakshathram day of chiththirai  month, during night procession, AzhwAr will go with perumAL, facing perumAL. On chiththirai punarpUsam day, during night, SrI rAmar will go in procession through the mAda streets. 9th day – chiththirai thiruththEr (divine chariot). 10th day – chiththirai uthram – thIrththavAri (divine immersion in thAmirabaraNi) for mikka AdhippirAn.
  • madhurakavi AzhwAr divine star – chiththirai  in the month of chiththirai
  • emperumAnAr thiru avathAra (divine incarnation) uthsavam – 11 days. On the 10th day, thiruvAdhirai  (bhavishyadhAchAryan sannidhi), udayavar will go to AdhinAthar AzhwAr divine temple and carry out mangaLASAsanam.
  • chithrA paurNami – 2 days – On paurNami day – perumAL will go in procession. On prathamai day (1st day after paurNami) AzhwAr will go in procession to boundary stone.
  • SrI vaikuNtam perumAL brahmOthsavam 5th day – polindhu ninRa pirAn, AzhwAr will go in procession to SrI  vaikuNtam (dhivya dhESam near AzhwAr thirunagari)

vaikAsi

  • nammAzhwAr thiru avathAra uthsavam – 10 days; 5th day garuda sEvai of navathiruppadhi (nine divine abodes) perumALs; nammAzhwAr in hamsa (swan) vAhanam; madhurakavi AzhwAr  in cane chair. 7th day – AzhwAr and emperumAnAr will be together in the same seat and have thirumanjanam (at bhavaishyadhAchAryan sannidhi); 8th day – at appan kOyil (place where AzhwAr was born) – divine decoration in krishNa’s form in crawling posture; 9th day – vaikAsi thiruththEr.
  • vaikAsi uthrattAdhi – varushAbhishEkam (once in  the year, day when samprOkshaNam happened)

Ani

  • first day of Ani – muppazham (three types of  fruits offered, signalling end of  summer)
  • vasanthOthsavam – 10 days, sARRumaRai on Ani uthram
  • Ani  anusham – SrIman nAthamunigaL
  • Ani Kettai – jyEshtAbhishEkam – will be done with seven curtains
  • Ani thirumUlam – divine star of thiruppuLi AzhwAr (divine tamarind tree)

Adi

  • thiru Adip pUram – kurugUr nAchchiyAr will go in procession to udaiyavar temple
  • pakshi rAjar (garudan) uthsavam – 10 days – sARRumaRai on Adi swAthi
  • Adi uthrAdam – azhagar

AvaNi

  • thiruppavithrOthsavam (divine, purifying festivity) – 9 days – starts on AvaNi Suklapaksham EkAdhaSi (11th  day after new moon). 9th day – mikka Adhip pirAn thIrththavAri.
  • SrI pAncharAthra SrIjayanthi – purANa patanam (reading from purANam), kaNNan procession inside the temple; next day – uRiyadi (a game played by devotees) – perumAL, thAyAr, AzhwAr, kaNNan procession in the streets
  • thirukkOLUr vaiththa mAnidhip perumAL brahmOthsavam – 9th day – AzhwAr procession to thirukkOLUr – divine glance on thiruththEr (divine chariot)

purattAsi

  • navarAthri  uthsavam – 9 days
  • vijaya dhaSami – proceeding on a hunt
  • purattAsith thiruvONam – gyAnappirAn, thiruvEngadamudaiyAn
  • purattAsith thiruvONam – vEdhAnthAchAryar – going  on a procession to AdhinAthar AzhwAr temple and carrying out mangaLASAsanam

aippasi

  • first day of  aippasi – starting of vennIrkkAppu (protection with warm water)
  • Unjal uthsavam – 10 days – sARRumaRai on aippasi uthram
  • maNavALa mAmunigaL uthsavam – 12 days – on thirumUlam day, mAmunigaL will go in procession to AdhinAthar AzhwAr temple, in AzhwAr’s palanquin and carry out mangaLASAsanam
  • pUrAdam – sEnai mudhaliyAr [vishvaksEnar]
  • thiruvONam –poygai AzhwAr
  • thiruvONam – piLLai lOkAchAryar – 11 days – on thiruvONam day, piLLai lOkAchAryar will go in procession to AdhinAthar AzhwAr temple and carry out mangaLASAsanam
  • avittam – bhUdhaththAzhwAr
  • sadhayam – pEyAzhwAr
  • dhIpAvaLi – AzhwArs and AchAryars will go in procession to AdhinAthar AzhwAr temple.

kArththigai

  • kArththigai – thirumangai AzhwAr
  • rOhiNi – thiruppANAzhwAr
  • SrI pAncharAthra thirukkArththigai  dhIpam – sorkkappanai, applying oil to divine throat, anadhyayana kAlam (when nAlAyiram recitation is stopped) starts on the next day.
  • Sukla paksha EkAdhaSi (11th day after new moon) – kaiSika EkAdhaSi – AzhwArs and AchAryars will go in procession to AdhinAthar AzhwAr temple.
  • kaisika dhwAdhaSi – reading of kaisika purANam (reading of purANam), aNNAviyAr brahmaratham (carrying descendant of madhurakari AzhwAr on a palanquin), perumAL garuda sEvai, AzhwAr on hamsa vAhanam

mArgazhi

  • first day of the month – starting of thiruppaLLiyezhuchchi, dhanur  mAsa kramam
  • thiru adhyayanam starts on the  first day after amAvAsyai (will start even if only a fraction of the day remains); 21 days – pagal paththu (10 days uthsavam in day time) will be for 9 or 10 or 11 days. During pagal paththu, every day, two divine decorations for AzhwAr. On dhaSami (10th day) – AzhwAr Sayanam (lying posture), nAchchiyAr divine decoration for emperumAn
  • Sukla paksha EkAdhaSi (11th day) – vaikuNta EkAdhaSi. polindhu ninRa pirAn – Sayanam. perumAL will hear about the arrangement for starting of thiruvAimozhi  recitation.
  • During irAppaththu (ten days uthsavam in night) – every day thirumudi sEvai (emperumAn will keep his divine feet atop AzhwAr’s divine head as mark of showering his mercy). On thiruvAdhirai  day, joint thirumanjanam (divine bath) for AzhwAr and emperumAnAr. 8th day – thiruvEdupaRi (thirumangai AzhwAr will go around emperumAn, who is on horse, in circum-ambulatory manner). 10th day – nammAzhwAr mOksham (liberation). 11th day – vIdu vidai thirumanjanam (divine bath on returning from mOksham)
  • Subsequent thiruvisAkam – end of anadhyayana kAlam
  • kEttai – thoNdaradippodi AzhwAr

thai

  • SankrAnthi – vangakkadal (last pAsuram of  thiruppAvai); sARRumaRai for thiruppalLLiyezhuchchi
  • kanu – thIrththavAri for thAyArs
  • magam – thirumazhisai AzhwAr
  • hastham – kUraththAzhwAn goes in procession to AdhinAthar AzhwAr temple for mangaLASAsanam

mAsi

  • mAsi uthsavam first day – end of vennIrkkAppu (protection with warm water)
  • plavOthsam (theppOthsam – float festival) – prathishtOthsavam (day of installation) of AzhwAr’s divine form – 13 days. 7th day – AzhwAr emperumAnAr sErththi (joint) thirumanjanam (in bhavaishyadhAchAryan sannidhi), 9th day – thiruththEr. 10th day – perumAL theppOthsavam. 11th day – AzhwAr and AchAryars theppOsthsavam. 12th day – mAsi visAkam – AzhwAr thIrththavAri in his divine form. 13th day – sARRumaRai after AzhwAr goes in procession to thiruththolaivilli mangalam (divine abode). thiruththolaivilli mangalam adhyayana uthsavam sARRumaRai
  • punarpUsam – kulasEkaraAzhwAr
  • mrugSIrsham – thirukkachchi nambi. nambi (from bhavishyadhAchAryar sannidhi) will go in procession to AdhinAthar AzhwAr temple for mangaLASAsanam.

panguni

  • perumAL brahmOthsavam – 10 days. 9th day – thiruththEr. 10th day – panguni uthram – mikka AdhippirAn thIrththavAri
  • uthram – Adhi nAchchiyAr will go in procession to udaiyavar kOyil
  • ugAdhi – AzhwArs and AchAryars will go in procession to AdhinAthar AzhwAr temple. Reading of new almanac.

Notes

  • Generally, on the 5th day of uthsavam here, perumAL will go in procession in garuda sEvai, AzhwAr in hamsa vAganam.
  • In all the four uthsavams, there will be hoisting of garuda/hamsa flag (indicating starting of uthsavam)
  • In all the four uthsavams, there will  be thiruththEr (procession inside divine chariot)
  • There will be thirumaNkAppu (applying of  divine mark on forehead) in  bhavishyadhAchAryar sannidhi whenever there is thIrththavAri in AdhinAthar AzhwAr temple

Basis – kArimARan kalaikkAppagam – nAtkuRippu

adiyEn krishNan rAmAnuja dhAsan

Source – https://srivaishnavagranthamstamil.wordpress.com/2021/12/15/azhwarthirunagari-vaibhavam-6/

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

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AzhwAr thirunagari vaibhavam – sannidhis

SrI: SrimathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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We will know here about the sannidhis (sacred shrines) inside the AdhinAthar AzhwAr kOyil, in circumambulatory way, the sannidhis outside the temple, matams and thirumALigais.

Sannidhis inside the AdhinAthar AzhwAr temple

  1. periya perumAL sannidhi – SrIdhEvi, bhUdhEva samEtha (together with) AdhinAdhap perumAL  – mUlavar. AdhinAyika, kurugUr nAyikA . SrIdhEvi, bhUdhEvi neeLAdhEvi samEtha polindhu ninRa pirAn – uthsavar, navabErargaL (deities for Sayanam, snAnam etc)”.
  2. dhwArapAlas, anantha, garuda, vishvaksEna sannidhi
  3. pon InRa pirAn sannidhi
  4. SrI rAmar, kaNNan sannidhi
  5. sannidhi garudan
  6. rukmiNi sathyabhAmA samEtha SrI vENugOpalan sannidhi
  7. gyAnappirAn sannidhi – bhUmip pirAtti samEtha varAhap perumAL (with sannidhi garudan)
  8. Adhi nAchchiyAr sannidhi
  9. paramapadhanAthan  sannidhi
  10. chakkaraththAzhwAr sannidhi
  11. dhaSAvathAra sannidhi
  12. kurugA nAchchiyAr sannidhi
  13. thiruppuLi AzhwAr sannidhi (the divine tamarind tree under which AzhwAr lived)
  14. SrIman nAthamuni sannidhi
  15. panniru (twelve) AzhwAr sannidhi
  16. narasimhap perumAL sannidhi
  17. thiruvEngadamudaiyAn sannidhi
  18. nammAzhwAr sannidhi (with dhwaja sthambam)
  19. thiruvadi (AnjanEyar) sannidhi
  20. krishNar sannidhi (yAnaichchAlai)
  21. pakshirAjar (garudan) sannidhi

Other sannidhis (outside the temple)

  1. theRkuth thiruvEngadamudaiyAn sannidhi (south mAda street)
  2. SrI ranganAthar sannidhi (south mAda street)
  3. piLLai lOkAchAryar sannidhi (north mAda street)
  4. azhagar / SrI rAmar sannidhi (north mAda street)
  5. vEdhAntha dhESikan sannidhi (north mAda street)
  6. ANdAL sannidhi (north mAda street)
  7. maNavALa mAmunigaL sannidhi (north mAda street)
  8. kUraththAzhwAn / bhattar sannidhi (rAmAnuja chathurvEdhi mangalam)
  9. thirukkachchi nambi sannidhi (rAmAnuja chathurvEdhi mangalam)
  10. uyyakkoNdAr / thiruvAimozhip piLLai sannidhi  (rAmAnuja chathurvEdhi mangalam)
  11. periya nambi sannidhi (rAmAnuja chathurvEdhi mangalam)
  12. emperumAnAr / udaiyavar sannidhi (rAmAnuja chathurvEdhi mangalam)
  13. krishNan sannidhi (rAmAnuja chathurvEdhi mangalam)
  14. singap perumAL sannidhi (thiruchchangaNith thuRai – thIrththavAri maNdapam – vadakku ratha thiruvIdhi)
  15. nampillai sannidhi (vadakku ratha vIdhi)
  16. vadakkuth thiruvEngadamudaiyAn sannidhi (vadakku ratha vIdhi)
  17. SrI rAmar sannidhi (parAnguSa / nAyakkar maNdapam)
  18. appan kOyil (thiruvEngadamudaiyAn sannidhi – AzhwAr avathAra sthalam)

SrI matams (residence of jIyars)

  1. SrI emperumAnAr jIyar matam (rAmAnujar chathurvEdhi mangalam)
  2. SrI vAnamAmalai matam (vadakku ratha vIdhi)
  3. SrI thirukkuRungudi matam (vadakku ratha vIdhi)
  4. SrI ahObila matam (rAmAnujar chathurvEdhi mangalam)

ASramams / SrI vaishNava sthApanams (established by SrI vaishNavas)

  1. SrIrangam Srimadh ANdavan ASramam (vadakku ratha vIdhi)
  2. uthrAdhi matam (theRku ratha vIdhi)

thirumALigaigaL / AchArya purushargaL (residence of AchAryas)

  1. araiyar thirumALigai (SrIman nAthamuni lineage, kizhakku mAda vIdhi)
  2. aNNAviyAr thirumALigais (madhurakavi AzhwAr lineage, theRku mAda vIdhi)
  3. thiruvAimozhip piLLai thirumALigais (rAmAnuja chathurvEdhi mangalam)
  4. AththAn thirumALigais (mudumbai nambi lineage, vadakku ratha vIdhi)
  5. kaRkuLam thirumALigai (komANdUr iLayavilli AchchAn lineage, vadakku ratha vIdhi)

Many AchArya purushas (AchAryas, nominated by rAmAnujar to carry forward the sampradhAyam) are residing here permanently, carrying out kainkaryams (services) [to AdhinAtha AzhwAr and emperumAnAr temples]. Further, many thIrththakAras [those who have traditional primacy in receiving bhagavath prasAdhams] and sthalaththArs [those who have been residing here for a very long time and have been nominated to receive temple honours after thIrththakArars] have been  residing here even now, carrying out kainkaryams. During the time of uthsavam (temple festivities) many jIyars come here and carry out mangaLASAsanam.

In the next part, we will learn about the uthsavams conducted here.

adiyEn krishNan rAmANuja dhAsan

Source – https://srivaishnavagranthamstamil.wordpress.com/2021/12/10/azhwarthirunagari-vaibhavam-5/

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

AzhwAr thiruvanagari vaibhavam – maNavALa mAmunigaL’s history and greatness

SrI: SrimathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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We had already learnt about how thiruvAimozhip piLLai had reconstructed AzhwAr thirunagari and made arrangements for daily kainkaryams (services) to AdhinAthar, AzhwAr and emperumAnAr. Staying at AzhwAr thirunagari, thiruvAimozhiip piLLai was conducting our sampradhAyam (SrIvaishNava traditions) properly.

During that time, in AzhwAr thirunagari, on the great day of aippasi thirumUlam (the great nakshathram of mUlam in the month of aippasi, thulA mAsam), emperumAnAr himself, the amSam (aspect) of AdhiSEshan, incarnated as the divine son of the great person thirunAvIRudaiya pirAn. Looking at the great radiance from the child, he named the child as azhagiya maNavALap perumAL nAyanAr, after the divine name of SrI ranganAthan. During his younger days, azhagiya maNavALap perumAL nAyanAr grew at his maternal grandfather’s place, sikkil kidAram. At appropriate stages of his life, he underwent various vaidhIka samskArams (functions as affirmed in vEdhas), learning SAsthras (traditional texts) from his father. Later, even as his marriage was conducted, he learnt aruLichcheyal (nAlAyira dhivya prabandham) and rahasyArthams (meanings of esoteric texts) from his father and remained as a treasure of gyAnam (knowledge about emperumAn), bhakthi (devotion towards emperumAn and his devotees) and vairAgyam (detachment towards samsAram). After his  father attained paramapadham, azhagiya maNavALap perumAL nAyanAr, hearing about the greatness of thiruvAimozhip piLLai, reached AzhwAr thirunagari and took the divine feet of thiruvAimozhip piLLai as his refuge. Looking at nAyanAr’s distinguished qualities, thiruvAImozhip piLLai was glad and instructed nAyanAr about the meanings of sampradhAyam. He showed to nAyanAr that emperumAnAr is the refuge and appointed him to carry out daily kainkaryam at emperumAnAr’s sannidhi. nAyanAr too, with unbounded affection towards emperumAnAr, carried out kainkaryam and earned the name of yathIndhra pravaNar (one who is deeply affectionate towards rAmAnujar).

Towards his final years, thiruvAimozhip piLLai was feeling sad thinking “Who will nurture the sampradhAyam well?” nAyanAr told him “adiyEn (I, the servitor) will do accordingly”. thiruvAimozhip piLLai told him “It is not enough with mere words. You should make an oath”  after which nAyanAr did the same. thiruvAimozhip piLLai accepted that joyously. He then decreed to nAyanAr “Do not be too focussed on samskrutha SAsthram; spread thiruvAimozhi and other prabandhams well”. thiruvAimozhip piLLai ascended to thirunAdu (divine abode of  SrI vaikuNtam). nAyanAr carried out the final rites properly.

At that time, azhagiya varadhar, belonging to the divine abode of vAnamAmalai, became a disciple of nAyanAr. He accepted sanyAsa ASramam (stage of renouncing attachment), became the jIyar [head] of vAnamAmalai matam. He carried out kainkaryam, without leaving nAyanAr. Following  him, many other people became nAyanAr’s disciples.

nAyanAr, thinking in his divine mind that  he could nurture the sampradhAyam from SrIrangam, sought permission from AzhwAr to leave AzhwAr thirunagari. With AzhwAr’s consent, he reached SrIrangam. periya perumAL (the presiding deity at SrIrangam) celebrated nAyanAr’s arrival there like a festivity with happiness and ordered nAyanAr to permanently stay in  SrIrangam. nAyanAr too, staying in SrIrangam, brought back the lost rahasya granthams, made manuscripts properly, and conducted kAlakishEpams (discourses). Being an expert on Idu vyAkyAnam (the ultimate commentary for thiruvAimozhi) mercifully composed by nampiLLai, he was given the divine name of Ittup perukkar (one who nurtured Idu and multiplied its meanings several fold).

In order to carry out mangaLASAsanam (carrying out praises and wishing well) to thiruvEngadamudaiyAn (the presiding deity at thiruvEngadam), he went to many dhivya dhESams (divine abodes) en route, carrying out mangaLASAsanam to the emperumAns there. He reached thirumalai and became the  receptacle for the love and affection of thiruvEngadamudaiyAn and many esteemed people there. He then went to perumAL kOyil (temple for dhEvap perumAL) at kAnchIpuram, carrying out mangaLASAsanam for dhEvap perumAL. He then went to SrIperumbudhUr, carrying out mangaLASAsanam for emperumAnAr. He proceeded to thiruvehkA (a divine abode in  kAnchIpuram) and learnt SrI bhAshyam (commentary written by rAmAnujar for brahma sUthram, composed by vEdha vyAsar) from kidAmbi AchchAn. Looking at his radiance and knowledge, kidAmbi  AchchAn asked him to  reveal his original rUpam (form).  nAyanAr revealed his AdhiSEsha rUpam to him. Subsequently, he reached SrIrangam and nurtured our sampradhAyam in a distinguished manner.

Once, when he was carrying out kainkaryam, an incident happened in his family due to which he had to observe thIttu (abstinence from carrying out vaidhIka kainkaryam to emperumAn, due to be birth  or death of a person in the family lineage). He decided in his divine mind that he should adopt sanyAsa ASramam (stage of renouncing attachment to worldly pursuits). He went to SatakOpa jIyar, who had studied with him in his younger days and who had become a sanyAsi already, and obtained sanyAsam from him. He went to periya perumAL to worship him after that. periya perumAL gave him the title azhagiya maNavALa mAmunigaL, gave him pallavarAyan matam (a house near the temple) and honoured him in all manner. With the help of vAnamAmalai jIyar, mAmunigaL reconstructed the pallavarAyan matam, made a thirumalai AzhwAr kUtam wherefrom he could conduct his kAlakshEpams (discourses). He stayed  in that matam and nurtured the sampradhAyam in a distinguished manner. Many distinguished and learned persons from SrIrangam as well as other places came to him, obtained panchasamskAram (a ceremony in which a person goes to an AchAryan and undergoes five rituals in order to surrender to emperumAn) and became his disciples.

mAmuniaL had composed many samskrutha prabandhams, thamizh prabandhams and commentaries for rahasya granthams. He re-established kainkaryams and sthalaththAr honours (temple honours to designated people belonging to SrIrangam) which had got stopped for many years. Through his disciples, he ensured that kainkaryams were carried out at many divine abodes. He established our sampradhAyam throughout the bhAratha dhESam (India) by asking vAnamAmalai jIyar to undertake journey to many places in the country. Thus, he lived eminently in SrIrangam, just like emperumAnAr, with high reverence.

As a crowning glory to mAmunigaL’s greatness, periya perumAL ordered mAmunigaL to give discourses based on Idu vyAkyAnams (Idu commentary for thiruvAimozhi, written by vadakkuth thiruvIdhip piLLai based on nampiLLai’s discourses), stopping all his festivities at SrIrangam temple, for ten months. mAmunigaL too, in line with emperumAn’s decree, gave discourses on thiruvAimozhi  (based  on Idu) with  emperumAn, nAchchimArs (emperumAn’s divine consorts SrIdhEvi and bhUdhEvi), AzhwArs and AchAryars sitting in the assembly to listen to him, explaining the meanings clearly in such a way that the residents of SrIrangam were able to appreciate and enjoy thiruvAimozhi prabandham. On the final day of kAlakshEpam, the divine mUla star of Ani mAsam, periya perumAL took the form of the son of  an archakar (sannidhi priest) in the temple and offered the  divine thaniyan “SrISailESa dhayApAthram dhIbakthyAdhi guNArNavam l yathIndhra pravaNam vandhE ramya jAmAtharam munim ll” to mAmunigaL, accepting him as his AchAryan. He also  decreed that whenever sEvAkAlam (reciting nAlAyira dhivya prabandham) is started, this thaniyan should be recited first.

maNavALa mAmunigaL, with such greatness, ascended for thirunAdu due to his advancing years. The final rites for mAmunigaL were performed in an amazing manner by his disciples.

We will briefly see some of mAmuniaL’s distinctions:

Sishyas:

ashtadhik kajangaL (eight principal disciples who were like elephants guarding the  eight directions): ponnadikkAl jIyar, kOyil aNNan, paththangi paravasthu bhattarpirAn jIyar, thiruvEngadam jIyar, eRumbiyappA, appiLLai, appiLLAr and prathivAdhi bhayankaram aNNa.

navarathnas:  sEnai mudhaliyAndAn nAyanAr, SatakOpa dhAsar (nAlUr siRRAthAn), kandhAdai  pOrERRu nAyan, EttUr singarAchAriyAr, kandhAdaiaNNappan, kandhAdai thirukkOburaththu nAyanAr, kandhAdai nAraNappai, kandhAdai  thOzapparappai, kandhAdai azhaiththu  vAzhviththa perumAL. There were many disciples for mAmunigaL, from various thiruvamSams (divine lineages) and thirumALigais (divine houses based on emperumAnAr’s appointment of 74 simhAsanAdhipathigaL).

Place where he attained paramapadham: SrIrangam

granthams which he mercifully composed: dhEvarAja mangaLam, yathirAja vimSathi, upadhEsa raththina mAlai, thiruvAimozhi nURRandhAdhi, Arththi prabandham

vyAkyAnams: for mumukshuppadi, thathva thrayam, SrI vachana bhUshaNam, AchArya  hrudhayam, periyAzhwAr thirumozhi (only for the portions composed by periyavAchchAn piLLai  which got destroyed by termites), irAmAnusa nURRandhAdhi.

pramANath thirattu: (glossary of all the SlOkas and quotations from SAsthras which appear in the vyAkyAnams for) Idu 36000 padi, gyAna sAram, pramEya sAram, thathva thrayam, SrI vachana bhUshaNam

maNavALa mAmunigaL’s thaniyan:

SrISailESa dhayApAthram dhIbakthyAdhi  guNArNavam l
yathIndhra pravaNam vandhE ramyajAmAtharam munim ll

adiyEn (aranganagarappan, the  lord of  SrIrangam) worship maNavALa mAmunigaL who is the  target of the divine mercy of thiruvAimozhip piLLai, who is an ocean of knowledge, devotion etc and who has great affection towards rAmAnujar.

maNavALa mAmunigaL’s vAzhith thirunAmam (praising his divine name)

ippuviyil arangEsarkku Idu aLiththAn vAzhiyE
ezhil thiruvAimozhip piLLLai iNaiyadiyOn vAzhiyE
aippasiyil thirumUlaththu avadhariththAn vAzhiyE
aravarasap perum sOdhi anandhan enRum AzhiyE
eppuviyum SrIsailam EththavandhOn vAzhiyE
ErArum edhirAsar ena udhiththAn vAzhiyE
muppirinUl maNivadamum mukkOl dhariththAn vAzhiyE
mUdhaRiya maNavALa mAmunivan vAzhiyE

(thirunAL pAttu – recited on the days of his divine star, mUlam)

sendhamizh vEdhiyar sindhai theLindhu siRandhu magizhndhidu nAL
sIr ulagAriyar seydharuL naRkalai thEsu polindhidu nAL
mandha madhip puvi  mAnidar thangaLai vAnil uyarththidu nAL
mAsaRu gyAniyar sEr edhirAsar tham vAzhvu muLaiththidu nAL
kandha malarp pozhil sUzh kurugAdhipan kalaigaL viLangidu nAL
kAramar mEni aranga nagarkkiRai kaNgaL kaLiththidu nAL
andhamil sIr maNavALap munip paran avadhAram seydhidu nAL
azhagu thigazhndhidum aippasiyil thirumUlam adhu enu nALE

adiyEn krishNan rAmAnuja dhAsan

Source – https://srivaishnavagranthamstamil.wordpress.com/2021/12/09/azhwarthirunagari-vaibhavam-4/

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
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pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

AzhwAr thirunagari vaibhavam – nammAzhwAr’s procession

SrI: SrimathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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In AzhwAr thirunagari and nammAzhwAr’s life history, the procession of nammAzhwAr is considered as an important event. We shall learn about it here, to an extent.

In the previous part we learnt about how nammAzhwAr had indicated to madhurakavi AzhwAr about the incarnation of rAmAnujar and how he gave the vigraham of bhavishyadhAchAryar to madhurakavi AzhwAr. After nammAzhwAr’s time and before the incarnation of rAmAnujar, pUrvAchAryars such as nAthamunigaL et al incarnated on this earth and nurtured our SrIvaishNava sampradhAyam (traditions). SrIman nAthamunigaL heard about nammAzhwAr’s pAsurams and came to AzhwAr thirunagari in search of AzhwAr and his pAsurams. He had the fortune of having dharSan (vision) of nammAzhwAr through his spiritual vision. Through the mercy of nammAzhwAr, SrIman nAthamunigaL had the fortune of obtaining nammAzhwAr’s four prabandhams as well as the prabandhams of other AzhwArs’, along with their meanings. In the lineage of AchAryars, he attained a place next only to nammAzhwAr. kurugaikkAvalappan, one of nAthamunigaL’s sishyas (disciples), incarnated  in this AzhwAr thirunagari.

After SrIman nAthamunigaL, the lineage of AchAryars grew well through uyyakkoNdAr, maNakkAl nambi, ALavandhAr and periya nambi. After that, SrI rAmAnujar, who is the reincarnation of AdhiSEshan (the divine mattress for emperumAn), incarnated on this earth and showed that mOksham is attainable for all those who are desirous of attaining it. emperumAnAr (rAmAnujar) considered himself as mARan adi paNindhu uyndhavan (one who  got uplifted by bowing down to the  divine feet of nammAzhwAr). Looking at the boundless devotion of rAmANujar towards him, nammAzhwAr granted rAmANujar the fortune of being his thiruvadi nilai (the sandals or pedestal of a vigraham – this is the bell shaped instrument carried by the archakar (priest) in his hands and kept on the heads of devotees inside a sannidhi). While nammAzhwAr’s thiruvadi nilai in all other places is called as madhurakavigaL, in AzhwAr thirunagari, nammAzhwAr decreed that it would go by the name of SrI rAmANujam. 

After emperumAnAr’s time, our sampradhAyam grew through the lineage of embAr, bhattar, nanjIyar, nampiLLai, vadakkuth thiruvIdhip piLLai and piLLai lOkAchAryar, as OrANvazhi (one disciple carrying the torch forward from one teacher). During the last days of piLLai lOkAchAryar, a grave danger befell the southern region of bhAratham (India) through the invasion of foreign forces. SrIrangam, the principal seat of our sampradhAyam was severely attacked by the invaders. During that time, piLLailOkAchAriyar raised a protective wall in front of periya perumAL (SrI ranganAthar, mUlavar vigraham) and took namperumAL (the uthsavar vigraham) towards the southern side [of  SrIrangam] in search of a safe haven. piLLai lOkAchAryar reached jyOthishkudi  (present day kodikkuLam), a place behind yAnai malai in madhurai [with  namperumAL]. Due to his advancing age, he fell ill. He decreed that thirumalai AzhwAr, his sishyar, would carry forward the role of head of sampradhAyam, and attained paramapadham.

After this, namperumAL reached kOzhikkOdu, in kEraLA. At the same time, nammAzhwAr too reached kOzhikkOdu, having to move away from AzhwAr thirunagari [due to attack from foreign invaders]. AzhwAr had to stay away from AzhwAr thirunagari, for several years, in this way. After AzhwAr reached kOzhikkOdu, namperumAL desirously gave him place and accepted him in his divine seat. pOththimArs and nambUdhris (priests in kEraLa region) carried out kainkaryam to AzhwAr and namperumAL, with great desire. After leaving kOzhikkOdu, AzhwAr and namperumAL reached the abode, thirukkaNAmbi. After staying there for some time, namperumAL left that place. Those involved in carrying out kainkaryam to nammAzhwAr there, took him further towards the western region in search of a safe place. Reaching a steep cliff they decided that they could keep AzhwAr safely in that place. They mercifully kept nammAzhwAr in a casket and lowered him down the slope of the cliff.

When they were returning after safely keeping AzhwAr’s vigraham there, robbers stole the divine, priceless ornaments from the kainkaryaparars (those carrying out kainkaryam) who had been serving nammAzhwAr until then. Among the kainkaryaparars was a person named thOzhappar. He reached madhurai and sought the help of thirumalai AzhwAr who was the senior minister in the king’s court. This is the same thirumalai AzhwAr who was piLLai LokAchAriyar’s principal disciple and was decreed by piLLai lOkAchAriyar as the next head of the sampradhAyam. He sent a message to the king of kEraLA, seeking help. He also sent his private servants to get back AzhwAr’s vigraham. The king of kEraLA, on receiving thirumalai AzhwAr’s message, sent his army to get back AzhwAr. All the people, under the leadership of thOzhappar, set out on the task.  A garuda  pakshi (an eagle) signalled to them AzhwAr’s location. thOzhappar sat  on a plank held by iron chains and went down the steep slope himself. He located the casket in which AzhwAr’s vigraham was kept. He sent up the casket with AzhwAr. The plank was lowered for thOzhappar to come back. However, on his way up, he lost balance and fell down the steep slope. He attained paramapadham. thOzhappar’s son who  saw this, cried out uncontrollably. AzhwAr consoled the son saying that he will be the father. He decreed that all the temple honours will be given to thOzhappar’s son and his descendants. Subsequently, AzhwAr reached thirukkaNAmbi again. The robbers (who had stolen the divine ornaments of  AzhwAr) heard all the incidents, realised their mistake and proffered the ornaments, which they had stolen, to  AzhwAr. thirumalai AzhwAr came to  thirukkaNAmbi and lovingly worshipped AzhwAr.

When thirumalai AzhwAr returned to madhurai, kUrakulOththama dhAsar, one of piLLai lOkAchAryar’s disciples, met him, reminding him of his connection with piLLai lOkAchAryar. He instructed thirumalai AzhwAr with the salient features of sampradhAyam, told him to give up his ministerial position and remain as the servitor only to AzhwAr. thirumalai AzhwAr learnt the  deeper meanings of our sampradhAyam from kUrakulOththama dhAsar, viLAnjOlaip piLLai, nAlUrAchchAn piLLai et al and became the head  of our sampradhAyam, in line with the divine mind of piLLai lOkAchAryar. He then mercifully led AzhwAr back to AzhwAr thirunagari. When he reached the divine abode of AzhwAr thirunagari, he saw that the place had become covered fully with wild bush. He cleared the place of the entire bush and reconstructed the AdhinAthar AzhwAr divine temple. He found the divine vigraham of bhavishyadhAchAryar, buried under the thiruppuLi AzhwAr (tamarind tree). He constructed chathurvEdhimangalam on the western side, built a temple there and made arrangements for regular kainkaryams at both AdhinAthar AzhwAr temple and emperumAnAr temple, in a proper way. Due to his deep devotion towards nammAzhwAr and thiruvAimozhi, he was known by the distinguished names of SatakOpa dhAsar and thiruvAimozhip piLLai. His descendants are carrying out kainkaryams at this and other surrounding temples in this region, till date.

Our pUrvAchAryars would say that we could call this narrative as “nammAzhwAr’s procession”.

maNavALa mAmunigaL, who  incarnated in this divine abode and who later became the AchArya  of  SrI ranganAtha himself, took thiruvAimozhip piLLai  as his AchArya and carried out kainkaryam initially at AzhwAr thirunagari. We shall learn about his history and greatness, in the next article.

adiyEn krishNan rAmAnuja dhAsan

Source – https://srivaishnavagranthamstamil.wordpress.com/2021/12/08/azhwarthirunagari-vaibhavam-3/

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
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pramAthA (preceptors) – https://guruparamparai.wordpress.com
SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

AzhwAr thirunagari vaibhavam – nammAzhwAr’s history and greatness

SrI: SrimathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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After the incarnation of nammAzhwAr, the abode thirukkurugUr, also known as AdhikshEthram, came to be popularly called as AzhwAr thirunagari. We shall presently enjoy the history and greatness of nammAzhwAr.

emperumAn undertakes several tasks in order to ensure that AthmAs, who are in samsAram, would attain SrI vaikuNtam (the abode of emperumAn from where AthmAs do not return to samsAram ever). He employs various activities such as re-creating the world which had been destroyed during deluge, giving body and senses to the AthmAs, giving SAsthras (scriptures) to them, explaining the meanings of SAsthras through rishis (sages), incarnating in various forms to explain SAsthras to them, in order to uplift the AthmAs who are bound to samsAram. In order to correct those who had not got corrected after all these, just as a hunter uses a deer to trap another deer, emperumAn decided to utilise AthmAs who are existing on this earth to correct all. With this in mind, he selected a few AthmAs, removed their ignorance and showered them with clear knowledge which has not been muddled with any trace of ignorance. Thus, AzhwArs [the few selected AthmAs as mentioned just now] were granted devotion and knowledge, without any trace of ignorance. emperumAn made these AzhwArs to compose divine pAsurams (poems) and through them he wanted to create knowledge in all the AthmAs in the world, enabling them to attain mOksham (SrI vaikuNtam). Among such AzhwArs, nammAzhwAr is considered as the chief.

He is praised by several other names such as mARan, magizhmARan, SatakOpan, nAvIRan, parAnkuSan, vakuLAbaraNan, Satajith, kurugUr nambi.

In a few days after the beginning of kali yugam, he incarnated as the son of kAriyAr and udaiyanangai, at a place called as appan kOyil, within the precincts of AzhwAr thirunagari, in the month of vaigAsi, in visAgam thirunakshathram (the divine star of viSAkam). Both the families of kAriyAr and udayanangai have been, for generations, devoted to the followers of thirumAl (emperumAn, the divine consort of SrI mahAlakshmi). kAriyAr and udaiyanangai had gone to and worshipped thirukkuRungudi nambi (emperumAn at thirukkuRungudi), asking for a boon to beget a child. emperumAn told them that he himself would be born as their child. We have read this in guruparamparai grantham [a treatise which gives the historical account of AzhwArs and AchAryas]. Due to this as well as due to his greatness, preceptors would exclaim whether nammAzhwAr is the incarnation of emperumAn’s or one of the nithyasUris’.

When a child is born in this world, a gaseous matter known as Satam which creates ignorance will surround the child [inside the womb]. It will muddle the child’s intelligence. Such Satam tried to surround him (nammAzhwAr) too but he was able to drive it away. Hence, he is called as SatakOpan (one who was angry with Satam). Unlike other children who are born, nammAzhwAr did not cry or attempt to drink milk. His parents proffered him to emperumAn at thirukkurugUr AdhinAthar temple and left him under the tamarind tree which is called as thiruppuLi AzhwAr, deciding that he should remain only for emperumAn. He stayed there in padhmAsanam (a sitting posture), as a thEjasvi (one with radiance), without sleeping or eating for 16 years, meditating on emperumAn.

During that period, a great brAhmaNa, madhurakavi AzhwAr, who had been born much before the incarnation of nammAzhwAr, in thirukkOLUr which is close to AzhwAr thirunagari, had gone on a pilgrimage to the northern part of India. Due to divine mercy, he saw a radiance on the southern skies; he followed that and reached nammAzhwAr who was sitting under thiruppuLi AzhwAr, with radiance.

As nammAzhwAr recited the following four prabandhams, madhurakavi AzhwAr made manuscripts out of them on palm leaves:

  • thiruviruththam (essence of rig vEdham)
  • thiruvAsiriyam (essence of yajur vEdham
  • periya thiruvandhAdhi (essence of athanrvaNa vEdham)
  • thiruvAimozhi (essence of sAma vEdham)

These four prabandhams of nammAwAr are equivalent to the four vEdhams. This is the reason for his being called as vEdham thamizh seydha mARan (mARan who composed the vEdhams in thamizh language), viz. one who mercifully brought out the meanings of samskrutha vEdhams in thamizh language. The prabandhams of other AzhwArs are the ancillaries of vEdhams only. It is hailed that thiruvAimozhi is the essence of nAlyAyira dhivya prabandham (the collection of four thousand hymns composed by all the twelve AzhwArs). All the vyAkyAnams (commentaries) and rahasya granthams (esoteric literary works) of our pUrvAchAryars (preceptors) have thiruvAimozhi as the basis. For such a lofty SrIsukthi (divine work), five commentaries and explanatory works are available to us due to emperumAn’s anugraham (divine mercy).

AzhwAr [this term refers only to nammAzhwAr unless preceded by the name of a particular AzhwAr] lived on this earth for thirty two years , meditating constantly on emperumAn, without any attachment to samsAram (materialistic world). Remaining in his position under the tamarind tree, as AzhwAr composed mangaLASAsanam (praising emperumAn) through prabandhams (hymns) on various emperumAns at different dhivyadhESams (divine abodes), the emperumAn from the respective divine abode came to thiruppuLiyAzhwAr and received the prabandhams. Further, through his divine mercy, AzhwAr mercifully brought out the great meanings of all SAsthrams clearly and expansively in his prabandhams. Since he is with such greatness, the vyAkyAnams of our pUrvAchAryars guide us to the way that whenever we hear the name kurugUr or pronounce the name kurugUr in the palaSruthi pAsuram (the last pAsuram of every decad in thiruvAimozhi which enunciates the benefit of reciting the pAsurams), we should perform anjali (cupping the palms together as a symbol of salutation) in the southern direction of AzhwAr thirunagari [as a mark of respect to AzhwAr].

After remaining for thirty two years since his incarnation, AzhwAr desired to leave for paramapadham (SrIvaikuNtam). Knowing this, madhurakavi AzhwAr felt sad that his AchAryan (spiritual teacher) was going to leave the world. Even as he was continuously worshipping nammAzhwAr, madhurakavi AzhwAr prayed to AzhwAr to create a vigraham (an idol) of himself and give him. nammAzhwAr told madhurakavi AzhwAr that the latter will get a vigraham if he boils the waters of thAmirabaraNi river. madhurakavi AzhwAr followed that and obtained a vigraham. Seeing that the vigraham had the hands in anjali posture, madhurakavi AzhwAr asked nammAzhwAr “adiyEn desired to worship dhEvarIr with upadhESa mudhrA (hands held in the posture of instructing) since dhEvarIr is adiyEn’s AchAryan. What is the reason for this anjali posture?” nammAzhwAr responded saying “He is bhavishyadhAchAryar (one who is going to be a spiritual teacher in the future) who is going to be a mahAn (great person) incarnating after four thousand years” indicating the incarnation of rAmAnujar. This is the vigraham which we worship as bhavishyadhAchAryar / emperumAnAr’s divine form at rAmAnuja chathurvEdhimangalam (the four streets surrounding the sannidhi of emperumAnAr / udaiyavar) located on the western side of AzhwAr thirunagari. Subsequently nammAzhwAr instructed madhurakavi AzhwAr to boil the waters of thAmirabaraNi again. madhurakavi AzhwAr followed his instruction and obtained the beautiful divine form of nammAzhwAr. This vigraham, which madhurakavi AzhwAr accepted blissfully, is the one that we worship everyday at AzhwAr thirunagari.

After this, emperumAn came himself and led nammAzhwAr to paramapadham. Subsequently, madhurakavi AzhwAr installed the vigraham of nammAzhwAr inside AdhinAthap perumAL temple, built the front divine hall, compound wall and tower. Every day, he strung garlands with a variety of flowers, donned the garland on the vigraham of nammAzhwAr and felt happy. He kept singing the pAsurams composed by nammAzhwAr in such a way that they spread far and wide, all over the world. He composed eleven pAsurams on nammAzhwAr, starting with kaNNinuN siRuththAmbu (title of the pAsurams) with ecstatic devotion. Till date, the people from madhurakavi AzhwAr lineage are carrying out kainkaryam (divine service) in AzhwAr thirunagari, continuously, with the divine name of “aNNAviyAr”.

We have been able to enjoy the greatness of nammAzhwAr, to a certain extent, here.

nammAzhwAr’s thaniyan (special hymn)

mAthA pithA yuva thanayasthanayA vibhUthi
sarvam ya dhEva niyamEna madhanvayAnAm
Adhyasya nakulapathEr vakuLAbhirAmam
SrImadh thadhangri yugaLam praNamAmi mUrdhnA

nammAzhwAr’s vAzhi thirunAmam (praising his divine name)

thirukkurugaip perumAL than thiruththALgaL vAzhiyE
thiruvAna thirumugaththuch chevvi enRum vAzhiyE
irukkumozhi en nenjil thEkkinAn vAzhiyE
endhai edhirAsarkku iRaivanAr vAzhiyE
karukkuzhiyil pugAvaNNam kAththu aruLvOn vAzhiyE
kAsiniyil AriyanaAyk kAttinAn vAzhiyE
varuththam aRa vandhu ennai vAzhviththAn vAzhiyE
madhurakavi thambirAn vAzhi vAzhi vAzhiyE

Ana thiruvairuththam nURum aruLinAn vAzhiyE
Asiriyam Ezhu pAttu aLiththa pirAn vAzhiyE
Inam aRa andhAdhi eNbaththuEzhu IndhAn vAzhiyE
ilagu thiruvAimozhi Ayiraththu nURRu iraNdu uraiththAN vAzhiyE
vAn aNiyum mAmAdakkurugai mannan vAzhiyE
vaigAsi visAgaththil vandhu udhiththAn vAzhiyE
sEnaiyar kOn avadhAram seydha vaLLal vAzhiyE
thirukkurugaich chatakOpan thiruvadigal vAzhiyE

mEdhiniyil vaigAsi visAgaththOn vAzhiyE
vEdhaththaich chendhamizhAl viriththu uraiththAn vAzhiyE
Adhi guruvAy ambuviyil avadhariththOn vAzhiyE
anavaradham sEnaiyar kOn adi thozhuvOn vAzhiyE
nAdhanukku nAlAyiram uraiththAn vAzhiyE
nan madhurakavi vaNangum nAvIRan vAzhiyE
mAdhavan poRpAdhugaiyAy vaLarndharuLvOn vAzhiyE
magizh mARan sadagOpan vaiyagaththil vAzhiyE

adiyEn krishNan rAmAnuja dhAsan

Source – https://srivaishnavagranthamstamil.wordpress.com/2021/12/07/azhwarthirunagari-vaibhavam-2/

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AzhwAr thirunagari vaibhavam – Ancient History

SrI: SrimathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama: SrI vAnAchala mahAmunayE nama:

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AzhwAr thirunagari, also known as SrI kurugApuri kshEthram, is a puNya kshEthram (virtuous abode) which was also called as Adhi kshEthram.  It has the eminence of having been created by emperumAn (the lord) SrIman nArAyaNan for his pastime. During the time of creation, after creating the universe, he mercifully decided in his mind that he would first create brahmA, who is popularly known as nAnmukhan (one with four faces) and then carry out Srushti (creation of  the rest) through him. That brahmA, with the thought of having dharSan (seeing) of emperumAn and carrying out the task of creation, did severe penance for thousand years and obtained the dharSan and grace of emperumAn. brahmA praised  emperumAn in many ways. At that time, emperumAn mercifully shared a confidential matter with brahmA. On the southern side of bhAratha dhESam (present day India) on earth, there is a mountainous range called malayamalai. River thAmirabaraNi originates from this malayamalai. The abode AdhikshEthram is located on its southern side. emperumAn told brahmA that he has taken a beautiful form, AdhinAtha, and was enjoying the company of SrI mahAlakshmi in that abode, unseen by anyone else. He told brahmA that brahmA could go to that abode and worship him. Learning about the greatness of this abode, brahmA became happy and desired to call this as kurugA kshEthram, to which emperumAn agreed. Subsequently, brahmA reached AdhikshEthram and worshipped emperumAn well, for a long time. This abode and the river thAmirabaraNi, which flows here, are said to be favourite for emperumAn, as shown by our preceptors.

We shall look at a few incidents which had taken place in this abode.

Some maharishis (great sages) came on a pilgrimage to this place and worshipped emperumAn. At that time, a hunter and an elephant fought with and killed each other. Messengers from vishNu lOkam (the abode of mahAishNu) came there and guided both the souls to vishNu lOkam. The maharishis, who saw this, realised that this is due to the glory of the place and praised it.

We can also enjoy the narrative of dhAnthan here. In the dhivyadhESam SrI sALagrAmam in northern part of India, a disciple was learning [vEdhas] from a brAhmaNa who was living in that place. Due to his inadequate knowledge, he did not learn properly from the brAhmaNa. The brAhmaNa cursed the disciple saying “Since you did not learn the vEdhas properly, you will be born as a SUdhra in your next birth”. However, that disciple, instead of becoming fearful of the curse, stayed in that place, cut the grass in the vishNu temple near that place and earned his livelihood, selling the grass. That disciple came under the mercy of vishNu (since he cleaned the temple by cutting the grass from the temple and made it look beautiful). He was born as a SUdhra in AdhikshEthra, in his next birth. Due to emperumAn’s mercy, he remained patient and earned the name dhAnthan. He stayed there, worshipping emperumAn. During the time of war between dhEvas (celestial entities) and asuras (demonic entities), indhra, the head of dhEvas, came here with dhEvas and worshipped emperumAn. However, due to their offence towards dhAnthan, they lost their vision. dhAnthan forgave them of their sins, prayed  to emperumAn to give them their vision and  succeeded. He continued to worship emperumAn here and in the end, attained liberation (from samsAram).

In an earlier time, a sage by name Sankhamunivan was carrying out penance in order to obtain  the position of indhra (the head  of celestial people). nAradha muni (a celestial sage) came to  that place and  Sankhamunivan paid his obeisance to nAradha, who enquired  about his penance. Sankhamunivan told nAradha that he thought that vishNu was on a par with other deities. nAradha told him “You made a grave mistake. Since you equated vishNu, the parabrahmam (supreme entity), with other deities, you will be born in the ocean as a conch” and cursed him. Sankhamunivan realised his  mistake and asked for the means of being relieved from his curse. nAradha told him “You will attain liberation through the mercy of emperumAn at AdhikshEthram”. Sankhamunivan was born as a conch in ocean and reached thAmirabaraNi, where he was meditating constantly on emperumAn. The bank where he stayed was called as SangaNiththuRai. emperumAn liberated Sankhamunivan, who was in the form of conch, as well as several other conches. Moreover, he mercifully manifested his divine form in this divine abode such that many would be able to see his divine form. Through brahmA, he also mercifully brought the divine forms of SrIdhEvi, bhUdhEvi, neeLA dhEvi [his divine consorts], varAhap perumAL (emperumAn in the form of wild boar) and garuda (emperumAn’s divine vehicle) to this divine abode.

Further, great rishis such as brighu and mArkaNdEya, a king by the name kArthavIryArjuna and arjuna, one of  the pancha pANdavas, had dharSan of emperumAn in this divine abode.

In kurugApuri mAhAthmyam it has been vividly explained about vEdhavyAsar narrating the greatness of AdhikshEthram to  his son, SrI Sukar, as well as  to brahmA and vasishtar.

Thus, we have enjoyed the  ancient history of this abode.

Reference – book published by AdhinAthar AzhwAr dhEvasthAnam on kurugApuri kshEthra vaibhavam.

adiyEn krishNan rAmAnuja dhAsan

Source – https://srivaishnavagranthamstamil.wordpress.com/2021/12/06/azhwarthirunagari-vaibhavam-1/

archived in https://srivaishnavagranthams.wordpress.com/

pramEyam (goal) – http://koyil.org
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yathIndhra pravaNa prabhAvam – Part 108

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

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The explanation given by SrImadh ubhayavEdhAnthAchArya kAnchIpuram prathivAdhi bhayankaram aNNangarAchAryAr

This SlOkam (SrISailESa dhayApAthram) had been mercifully composed by SrI ranganAthan. We will confirm that this is the voice of emperumAn. It was SrI ranganAthan who had incarnated as SrI rAma and krishNa. During those incarnations too, he had attained certain individuals [as AchAryas], but he was not satisfied in his divine mind. To get rid of that deficiency, he was very happy that he had attained the perfect AchAryan. This has been manifested in this world in many distinguished ways.

SrISailESa dhayApAthram: During rAmAvathAram, emperumAn had attained an individual who was SailESa dhayApAthram, but he regretted that. Now, he feels uplifted by attaining a person who is SrISailESa dhayApAthram. The individual that SrI rAma had attained during rAmAvathAram, who was SrISailESa dhayApAthram, was sugrIvan. rishyamUkaparvam is the SrISailam (divine mountain) there. The ISan (controller) for that mountain was mAthanga muni. sugrIvan was the receptable for his mercy [dhayApAthram]. A powerful demon, named dhundhubi, called vAli for a fight. The two fought a ferocious battle. dhundhubi fell down, having been killed by vAli. vAli threw the dead body of dhundhubi over a distance of a yOjana (about 10 miles or 16 kilometers by present-day count). While his body was thrown, a few droplets of blood, which oozed out of his mouth, fell on the ASram (hermitage) of mAthanga muni. The munivar was very angry and gave out a curse that the person who desecrated his hermitage as well as those who are friendly towards him will die should they step on to the mountain where he was residing. Immediately, all those who were friendly towards vAli and who were living in that mountain, ran helter-skelter. sugrIva, who had severed his connection with vAli, went there with his important friends and lived in that place. Thus, he became the receptacle for SrISailESar’s mercy. SrI rAma, who befriended sugrIva, saying sugrIvam SaraNam gatha: (I take refuge under sugrIvan) and sugrIvam nAtham ichchathi (I desire that sugrIvan is my lord), became unhappy with sugrIva when sugrIva did not come to help SrI rAma, after monsoon season had ended, for locating sIthAppirAtti. Hence, SrI rAma told lakshmaNa “Oh lakshmaNa! Go to sugrIva and tell him that these are my words: one who had forgotten the good deed done to him is the lowest among people; the pathway of vALi is still open for sugrIva, too. I am willing to send him along with his relatives and friends to yamapuram (hell)” Thus, perumAL had a deficiency earlier of having been let down by a SrISailESa dhayApAthran. Now, as SrI ranganAthan, he feels uplifted by attaining a SrISailESa dhayApAthrar. He says that he salutes mAmunigaL who became the object of mercy of thirumalai AzhwAr (SrISailESa) who was also known by the name of thiruvAimozhip piLLai.

dhIbakthyAdhi guNArNavam: It is well known that during rAmAvathAram, emperumAn had fallen at the feet of the (king of) salty ocean. Going by vibhIshaNAzhwAn’s words “samudhram rAghavO rAjA SaraNam ganthumarhathi” (it is apt for king rAghavan (SrI rAma) to surrender to the feet of the king of ocean), Sri rAma had surrendered before the ocean; but here too, he had only disappointment. Since that king [of ocean] did not turn up to help SrI rAma, he became furious and told lakshmaNa “chApamAnaya saumithrE! sArAmcha AsIvishOpamAn sAgaramaSOshayishyAmi” (Bring me by bow and cruel arrows, lakshmaNa! I will make this ocean bed as a dry place). Thus, in a place where he had attempted to surrender, only rejection took place. To overcome that deficiency, instead of a salty ocean, he bowed down to maNavALa mAmunigaL, who is an ocean of auspicious qualities such as knowledge, devotion and detachment.

yathIndhra pravaNam: “mandhipAy vadavEngada mAmalai vAnavargaL sandhi seyya ninRAn arangaththu aravin aNaiyAn” (SrIranganAthan, who is lying on a serpent bed, is standing as thiruvEngadamudaiyAn at thirumalai to enable nithyasUris to worship him there). rAmAnujar gave divine disc and divine conch to that thiruvEngadamudaiyAn and was praised as “appanukkuch changAzhi aLiththaruLum perumAL” (one who mercifully gave the divine disc and divine conch to thiruvEngadamudaiyAn). It is well known that perumAL considered rAmANujar as his AchAryan. Though there was no grief with rAmANujar, after mercifully hearing the irAmANusa nURRandhAdhi pAsuram 97 “thannai uRRAtcheyyum thanmaiyinOr” (rAmAnujar made thiruvarangaththu amudhanAr (one who composed the prabandham irAmANusa nURRandhAdhi) to attain the divine feet of those who are carrying out kainkaryam to rAmAnujar), perumAL felt that it was better to remain as a disciple to yathIndhrapravaNar instead of to yathIndhrar himself – viz to maNavALa mAmuni himself instead of to rAmAnujar. Hence, he says that he salutes yathIndhra pravaNar.

vandhE ramyajAmAtharam munim: When perumAL had incarnated as SrI rAma and as krishNa, he had been disciple to AchAryars – to viSvAmithrar in SrI rAmAvathAram and to sAndhipani munivar in krishNavathAram. However, he had only dejection in both cases. In king janakar’s palace where he had gone along with viSvAmithran, he heard the narrations about viSvAmithran from SathAnandhar, son of gauthamar, as seen in SrI rAmAyaNam bAlakANdam 51st sargam, wherein SathAnandar told SrI rAma about how viSvAmithra united with mEnaka, how he fought with vaSishta etc where he had displayed thamO and rajO guNams which made him despair thinking “Did we approach such a person as an AchAryan?” In krishNAavathAram, when he went to sAndhipani rishi to learn all the fine arts, he had asked his AchAryan as to what gurudhakhsiNai (an honour given to an AchAryan, usually in the form of remuneration) he wanted, his lost son to be brought back despite knowing that krishNa was indeed SrIman nArAyaNan and could have asked for mOksham itself. Thus, rejecting the two munis who were after material needs, perumAL took an ocean of auspicious qualities and who had total detachment, as his AchAryan.

Thus, only emperumAn could have recited such a SlOkam which has distinguished meanings. Since these are matters which were residing in his divine heart, these could not have been appropriated by anyone else. Hence it is confirmed that these are the words of perumAL himself.

This brings us to the end of yathIndhra pravaNa prabhAvam

dhivyadhampathi thiruvadigaLE SaraNam
AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam
piLLai lOkam jIyar thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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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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yathIndhra pravaNa prabhAvam – Part 106

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

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Just like praNavam [Om] is spoken of as “yadhvEdhAdhausvara: prOkthO vEdhanthEcha prathisthitha:” (praNavam is recited at the beginning of recitation of vEdham and at the end), this thaniyan [SrISaliESa dhayApAthram] which has greatness as outlined here, and is in the form of praise for mAmunigaL, is recited at the beginning and end of all dhivya prabandhams, their vyAkhyAnams and rahasyams which are the essence of these, by all the significant adhikAris (those who are qualified to recite the above).

In praNavam, akAram (the syllable ‘a’) will refer to bhagavAn and makAram (the syllable ‘ma’ will refer to chEthana (sentient entity) and ukAram (the syllable ‘u’) will highlight the relationship between the two (‘a’ and ‘ma’). Eminent people will say “avvAnavarukku mavvAnavarellAm uvvAnavaradimai” (the sentient entities are servitors for perumAL). This meaning can be seen in every verse of this thaniyan, as shown here:

SrISailESa dhayApAthram: The term SrISailEsa refers to emperumAn, the akAravAchyan (one who is referred to by akAram). The term dhayApAthram refers to the fact that chEthana exists for no one other than such emperumAn and that he is the object of emperumAn’s mercy. Going by the pramANam (authentic proof) “AchArya: sa hari: sAkshAth” (hari: is the AchAryan), AchArya is emperumAn himself.

dhIbhakthyAdhi guNArNavam: Just as it has been said in dhivyaprabandha pAsurams such as “thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu” (chEthana will exist exclusively for the divine consort of SrI mahAlakshmi), “AdhiyanjOdhikkE ArAdha kAdhal” (deep affection, only for the supreme entity), “unniththu maRRoru dheyvam thOzhAL” (she will not worship any other dhEvathA, after analysing), since the verse dhIbhakthyAdhi guNArNavam refers to knowledge, devotion and detachment, it refers to the bhagavathSEshathvam  (carrying out kainkaryam only to emperumAn) through devotion. Since the svarUpam (basic nature of the chEthana) which is to be “unniNaith thAmaraigatku anburugi niRkumadhE” (being affectionate towards the two divine lotus-like feet of emperumAn), is knowledge only about emperumAn, gyAnam (knowledge) is defined as that about SEshathvam (carrying out kainkaryam to emperumAn). Detachment is defined as rejecting any importance to be given to other deities.

yathIndhra pravaNam: The term yathIndhrar refers to the state where one is totally dependent on emperumAn and correcting those who are not carrying out any task and remaining idle, making them to carry out service towards the divine consort of SrI mahAlakshmi. mAmunigaL becomes affectionate towards emperumAnAr on account of this. The characteristic of bhagavath ananyArha SEshathvam (existing exclusively for the sake of emperumAn) should transcend to the levels of his followers too. Moreover, the term yathIndhra refers to rAmAnujar in a distinguished way. The syllable rAma in rAmAnuja would refer to akAravAchyan (emperumAn) and the syllable anuja refers to the chEthana who carries out kainkaryam. The state of affection is as mentioned in the verse rAmAnujam yathipathim praNamAmi mUrdhnA (I will bow down my head to that rAmAnujar, who is the chief among all ascetics).

vandhE ramyajAmAtharam munim: This also gives the same stated meaning. The words ramyajAmAthru refers to akAravAchyan emperumAn, the word muni refers to paramachEthanan who has the knowledge of existing exclusively for emperumAn. Thus, in all these terms, it is not inappropriate to think that they refer to the meanings of praNavam.

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 105

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

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yAthIndhra pravaNa prabhAvam – anubandham

The glory of SrISailESa manthram

SrIsailESa dhayApAthram dhIbhakthyAdhi guNArNavam
yathIndhrapravaNam vandhE ramyajAmAtharam munim

It is well known that SrI ranganAthan mercifully recited this thaniyan on maNavALa mAmunigaL, remaining as his disciple. For us, this is a mahAmanthram, equivalent to manthra rathnam (dhvaya mahAmanthram). We can experience the greatness of this manthram here.

Based on the vyAkhyAnam mercifully written by piLLai lOkam jIyar

periya jIyar [manavALa mAMunigaL] had taken refuge under the divine feet of thiruvAimozhip piLLai and he was praised as in “vAzhi thiruvAimozhip piLLai mAdhagavAl vAzhum maNavALa mAmunivan” (long live maNavALa mAMunigaL who lives due to the mercy of thiruvAimozhippiLLai) for that. He learnt dhivyaprabandhams such as thrivuvAimozhi and their meanings from thiruvAimozhip piLLai and wanted others too to learn these meanings and get uplifted. He was engaged in activities towards that end. namperumAL, through the archakar, called manavALa mAmunigaL and told him “Conduct upanyAsam at periya thirumaNdapam (huge, divine hall inside SrIrangam temple) on thiruvAimozhi’s meanings so that we and our followers could listen and get benefitted”. mAmunigaL, in line with perumAL’s divine orders, carried out the same, starting from uyarvaRa uyar nalam and ending with avAvaRach chUzh [first and one thousand one hundred and second pAsuram, respectively, of thiruvAimozhi]. Feeling very pleased with the way mAmunigaL conducted the upanyAsam, perumAL honoured mAmunigaL with the name muppaththARAyirap perukkar (one who explains thiruvAimozhi Idu vyAkhyAnam (called as muppaththARAyirappadi) with different meanings, taking reference from various sources from rAmAnuja dharSanam). perumAL also mercifully composed the thaniyan SrISailESa dhayApAthram on mAmunigaL. For periya perumAL to shower his mercy on him, mAmunigaL composed the following pAsuram

nAmAr? periyathirumaNdapamAr? namperumAL
thAmAga nammaiththaniththazhaiththu – nI mARan
sendhamizh vEdhaththin sezhum poruLai nALum ingE
vandhurai enREvuvadhE vAyndhu

(Who are we? What is thirumaNdapam? 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!)

The meaning for the thaniyan, mercifully composed by namperumAL for periya jIyar is: I worship kOyil azhagiya maNavALach chIyar who is the object of thiruvAimozhip piLLai’s mercy, who is the great ocean of auspicious qualities such as knowledge, devotion, detachment etc and who has overflowing affection towards SrI bhAshyakArar (rAmAnujar).

SrISailESa dhayApAthram: maNavALa mAmunigaL is the receptacle for the great mercy of thiruvAImozhippiLLai [called as SrISailESar]. thiruvAImozhip piLLai, in turn, never forgets the divine feet of ethirAsar (rAmANujar) who in turn remains as the divine feet of nammAzhwAr. Due to the grace of SrISailapUrNar (periya thirumalai nambi, maternal uncle of rAmAnujar, who taught rAmAnujar the entire SrI rAmAyaNam) and SrISaila dhESikar (thiruvAimozhip piLLai), the flood of devotion of SrI rAmAyaNam as well as thiruvAimozhi which is referred to as thIrthangaL Ayiram (thousand divine pAsurams) have taken residence in mAmunigAL, who is referred to as yathIndhra pravaNar (one who is affectionate towards the divine feet of rAmAnujar).

dhIbhakthyAdhi guNArNavam:  maNavALa mAmunigaL is the great ocean of auspicious qualities such as knowledge (about emperumAn), devotion (towards emperumAn), detachment (towards samsAram) etc.In the previous states of mAmunigaL too, viz. iLaiyaperumAL (lakshmaNa) and iLaiyAzhwAr (rAmAnujar), knowledge and devotion are present in complete measure. In the case of periya jIyar, this affection etc would be present in double the measure, towards periya perumAL.

yathIndhra pravaNam: The term yathIndhra pravaNam refers to the fact that the affection which mAmunigaL has towards namperumAL, transcends to emperumAnAr, which is the outer limit for affection. emperumAnAr is parAnkuSa bhakthar (devoted towards nammAzhwAr). mAmunigaL is yathIndhra pravaNar.

vandhE ramyajAmAtharam munim:  Meditating on the divine name of azhagiya maNavALa mAmuni, he prostrates at the divine feet of mAmunigaL.

adiyEn krishNa rAmAnuja dhAsan

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