Author Archives: tnkrishnan54

yathIndhra pravaNa prabhAvam – Part: 93

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

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jIyar mercifully writes vyAkhyAnam for AchArya hrydhayam

Subsequently, jIyar decided in his divine mind to write the vyAkhyAnam for AchArya hrudhayam (a prabandham composed by azhagiya maNavALap perumAL nAyanAr, younger brother of piLLai lOkAchAryar), not minding the weakness in his divine body. He used to recline on the divine seat, with his divine neck causing pain and write the vyAkhyAnam. Looking at this, kandhAnai aNNan asked him “Why is dhEvarIr taking so much of effort?” jIyar mercifully responded saying “adiyEn is taking the effort for the sake of dhEvarIr’s sons and grandsons” and completed writing the vyAkhyAnam.

EttUr singarAchAriyar takes refuge under jIyar; order of eight gOthrams

During that time, EttUr singarAchAriyar, who hailed from the divine clan of periya thirumalai nambi [rAmAnujar’s maternal uncle as well as one of his five AchAryars], hearing about the incomparable glories of jIyar, left his pride and shyness [of hailing from a great clan] and came to take refuge under the divine feet of jIyar, since he had Akinchanyam [having nothing with him to claim as his] and ananyagathithvam [having nowhere else to go] which are the primary requisites for a person to surrender. With the wealth surrendered by EttUr singarAchAriyar, jIyar took up the reparation work for the divine gOpuam (tower) for AzhwAr at thirunagari. When there was a little bit of shortage of funds for completing that work, jIyar nAyanAr [pUrvASrama grandson of jIyar] set right that shortage and completed the reparation work. jIyar then sent word for poLippAkkam nAyanAr, mercifully carried out the sapthagOthra nibandhanai (bringing to order, arrangement among people belonging to seven clans), adding EttUr singarAchAriyar too to those seven clans and making it ashtagOthrasankhyai (count of eight clans). Just as it had been said in the SlOkam

jagathrakshayAparO’nandhO janishyathyaparOmuni:
thadhAraSyAs sadhAcharAs sAthvikAs thathva dharSina:

 (thiruvanthAzhwAn, who is fully engaged in protecting the world (apart from his incarnation as rAmANuja muni) is going to incarnate as another muni (one who meditates for the betterment of all); those who take refuge under him (at that time) will have purely good conduct, good qualities and will know the meanings of entities correctly), people who had taken refuge under jIyar were having good conduct, being engaged in proper activities, knowing the meanings of our philosophy fully, worshipping jIyar constantly.

ashtadhikkajangaL

Just as it has been mentioned in the pAsuram

pArArumangai thiruvEngadamuni bhattarpirAn
ArAmam sUzh kOyil kandhAdai aNNan eRumbiyappA
ErArumappiLLai appiLLAr vAdhi bhayankararen
pErArndha dhikkayanjUzh varayOgiyaich chindhiyumE

jIyar had eight primary disciples, namely vAnAmAmalai jIyar, thiruvEngadam jIyar, bhattarpirAn jIyar, kandhAdai aNNan, eRumbiyappA, appiLLai, appiLLAr and prathivAdhi bhayankaram aNNa. Along with these, who were identified by the term ashtadhikkajangaL (elephants in the eight directions), there were others too starting with thiruppANAzhwAr dhAsar, EttUr singarAchAriyar, varam tharum perumAL piLLai, mEnAttuth thOzhappar, azhagiya maNavALap perumAL nAyanAr, jIyar nAyanAr, aNNarAya chakravarthigaL et al, who were all in line with the previously seen SlOkam jagathrAkshaparOnandhO ……. thathva dharSina:, being great people, being deeply engaged with good conduct, knowing the principles of dharSanam and living for uplifting the world.

kainkaryams given to the disciples

Among the disciples mentioned, including the ashtadhikkajangaLs , the following are the ones who were carrying out nithya kainkaryams (permanent kainkaryam) at the divine feet of jIyar:

  1. vAnamAmalai jIyar – Right from his early days, as a celebrated, affectionate person, when he took refuge under jIyar, he was with jIyar always.
  2. kandhAdai aNNan – Just as mudhaliyANdAn was for rAmAnujar as brought by the phrase rAmAnuja munidhrasya SrImAndhASarathiryathA, aNNan was most affectionate towards jIyar and was in the position of looking after his safety.
  3. eRumbiyappA – Just like vaduga nambi towards rAmAnujar, he was very loving towards jIyar, not knowing any other lord as brought out by the term dhEvumaRRaRiyEn (I do not know of any other lord)
  4. prathivAdhi bhayankaram aNNan – He was similar to kUraththAzhwAn for rAmAnujar; he was engaged in dispelling people from other philosophies, and was a constant companion to jIyar in SrIbhAshyam.
  5. sEnai mudhalliyAr aNNan, SatakOpa dhAsar, appiLLai, thiruppANAzhwAr dhAsar – all these disciples were companions to jIyar in aruLichcheyals such as thiruvAimozhi. Particularly, appiLLai, on jIyar’s order, wrote detailed notes for the five thiruvandhAdhis [mudhal, iraNdAm, mUnRAm, nAnmuga and periya thiruvandhAdhis]; he also wrote vyAkhyAnam for yathirAja vimSathi (composed by jIyar).
  6. appiLLAr – He was looking after all the administrative work in the matam, arranging for cooking of various foods such as rice, lentils, vegetables, milk, ghee, curd etc, appropriate for each time.
  7. bhattarpirAn jIyar – Just like embAr for rAmAnujar, bhattarpirAn jIyar was the shadow of jIyar’s divine feet, unable to sustain himself in separation from jIyar, carrying out all services, being engaged only with jIyar and not knowing anyone other than jIyar as his lord.
  8. jIyar nAyanAr – Just like a prince, he was liked by all; like thirukkurugaippirAn piLLAn towards rAmAnujar, he was most supportive of jIyar.

adiyEn krishNa rAmAnuja dhAsan

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

yathIndhra pravaNa prabhAvam – Part 92

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

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Carries out kainkaryams at dhivyadhEsams through disciples

Subsequently, mahAbali vANanAthan, who had taken refuge under jIyar’s divine feet, keeping thirumAlai thandhAn thOzhappar (thirumAlai thOzhappar) as the primary person, carried out all kinds of kainkaryams to thirumAlirunjOlai dhivyadhESam. Due to their efforts, the kainkaryam at azhagarkOyil became abundant. During the time that kainkaryams were being mercifully carried out without any deficiency at dhivyadhESams such as  kOyil (SrIrangam), thirumalai etc and everyone was pleased, a person born in thuLava clan, who was roaming around in various places, came to jIyar and took refuge under him. jIyar showered his distinguished mercy on him and gave him a  dhAsyanAmam (name as a servant) “SrIrAmAnuja dhAsar”. He mercifully gave him his love to SrIrAmAnuja dhAsar to carry out kainkaryam at many dihivdhESams. As a result of that distinguished grace of jIyar, kainkaryams were carried out through him, at dhivyadhESams starting with SrIrangam. Later, as told in the SlOkam

dhivyOthsavaprasangEshu dhEvadhEvamathanthritha:
ASAsAnassamAsIthannathrAkshIth rangabhUshaNam

(During special uthsava times, without feeling enervated, jIyar worshipped SrIranganAthan, the supreme entity and carried out mangaLASAsanam as his confidante), during divine uthsavams (temple celebrations) jIyar carried out managaLASAsanam to namperumAL, offering many types of food preparations such as sennelarisi paruppuch cheydhavakkAram naRu ney pAlAl (making a sweet with reddish rice, lentils, sugar, ghee and milk). Beyond this, he recited distinguished pAsurams such as onRum dhEvum, kaNNinuN chiRuth thAmbu, irAmAnusa nURRamdhAdhi etc during every year and recited AzhwAr’s aruLichcheyals (dhivya prabandham) along with their vyAkhyAnams (commentaries) every day.  Just as it has been said in

kasthUri himakaRpurA srak thAmbUlA’nulEpanai:
dhivyairapyabhajath bhOjyai: ranganAtham dhinE dhinE

(Everyday, he carried out kainkaryam to SrI ranganAthan, such as offering kasthUri (musk), camphor, garland, betel, fragrant powders etc), and in the month of mArgazhi (dhanur mAsam)

kAlEkOthaNda mArthANdE kAnkshanthE vAruNOdhayam
nyashEvathaviSEshENa SEshiNam SEshaSAyinam
mangaLAniprayugyAnO mAdhavam prathyabhOdhayath
samyakEnam samapyarchya sarvadhAnukathai: kramai:
svasvakAlOchithairdhinyai: svasankalpOpalambithai:
abhOjayathayam bhOjyai: SAkamUlapalAdhipi:
sUbhA’bhUpa kruthakshIra charkarA sahitham havi:

(prior to dawn, he carried out divine, distinguished worship to emperumAn who was reclining on the mattress of AdhiSEshan. He recited auspicious pAsurams and hinted to the divine consort of SrI mahAlakshmi that it was time to awaken. He worshipped emperumAn in all ways, as mentioned in SAsthrams, by carrying out thiruvArAdhanam (divine worship) in the proper way. As per his established practice, he offered, at specific seasons, specific seasonal materials such as distinguished vegetables, tubers, fruits etc along with vadai (fried black-gram batter), dhal, ghee, milk, sugar etc, as well as rice).

Mercifully writes commentary for periyAzhwAr thirumozhi

The vyAkhyAnam (commentary) which periyavAchchAn piLLai had written for periyAzhwAr thirumozhi was unfortunately lost [it is said that termites had eaten the palm leaf manuscripts] except for the last forty pAsurams. Thinking in his divine mind to write the vyAkhyAnam for the missing portion he sent a message for thiruppANAzhwAr dhAsar, who was carrying out kainkaryam in AzhwAr thirunagari, as mentioned in the pAsuram

sendhamizhil AzhwArgaL seydha aruLichcheyalai
sindhai seyal thannudanE seppalumAm – andhO
thiruppANAzhwAr thAdhar nAyanAr sEra
viruppArAgil namakkIdAvAr yAr

(For the aruLichcheyal written mercifully by AzhwArs in beautiful thamizh language, I desire to write the vyAkhyAnam with all the three faculties of mind, word and activity. However, if I could get thiruppANAzhwAr dhAsar with me for doing this, who can equal me?) As soon as thiruppANAzhwAr got this message at thirunagari, he was very joyous, kept the message on his head, left his thirunandhavana kainkaryam (looking after the garden for stringing garland for perumAL) and immediately left thirunagari. He reached SrIrangam very fast and prostrated to the divine feet of jIyar. Realising his efforts and the longing that thiruppANAzhwAr had displayed in having missed seeing him, jIyar graced him with cool eyes and told him “You have become wizened a great deal”. The next day itself, he mercifully started writing the vyAkhyAnam for periyAzhwAr thirumozhi, stopping as soon as he reached the last forty pAsurams [for which periyavAchchAn piLLai’s vyAkhyAnam was available]. He combined the two mercifully.

kandhAdai nAyan praises vyAkhyAnam mercifully written by jIyar

kandhAdai nAyan, who was very young then, came there mercifully. He analysed jIyar’s vyAkhyAnam and abhayapradharAjar’s (periya vAchchAn piLLai’s) vyAkhyAnam. He kept the forty pAsurams of periyavAchchAn piLLai on the ground, took the vyAkhyAnam of jIyar in his hands and said “Without the balance forty pAsurams, this is not complete” jIyar, on mercifully hearing this, thought “At such a young age, what completeness in knowledge does he possess!’, glanced at kandhAdai nAyan with his merciful eyes, showering his grace on nAyan, and asked him “Why reject one and nurture another? Does such a differentiation exist?” nAyan responded saying “Just as a fruit is sweeter when pecked by the cuckoo, periyavachchan piLLai’s commentary became sweeter when presented by mAmunigaL.The measure of knowledge is to accept the essential one and to reject the non-essential one. Moreover, this is magical with great essence in it”. jIyar felt very joyous on hearing it and celebrated by embracing nAyan. Thus, jIyar composed the vyAkhyAnam for periyAzhwAr’s thirumozhi in such a way that it would make everyone happy. He mercifully presented the divine vigraham of SrI rangarAjan, which he was having with him and which had had the divine touch of periyavAchchAn piLLai, to thiruppANAzhwAr dhasar as his thiruvArAdhanap perumAL (vigraham for carrying out divine worship every day), granting him permission to leave for AzhwAr thirunagari.

adiyEn krishNa rAmAnuja dhAsan

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

yathIndhra pravaNa prabhAvam – Part 91

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

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jIyar mercifully returns to kOyil

He left thirumAlirunjOlai to mercifully reach the place where the lord of thirumAlirunjOlai rests every night [SrIrangam is the divine abode where emperumAns from all the dhivyadhESams come in the nights to take rest], SrIrangam. Just as it has been said by nammAzhwAr in thiruvAimozhi 10-9-8 “kodiyaNi nedumadhiL gOpuram kuRuginar” (entered the gateway to the place whose high compound walls are decorated with colourful flags), as he entered SrIrangam, all the eminent people there came forward and fell at his divine feet and affectionately recited the SlOkam

vakuLatharasavithrIm yAthiyasmin dharidhrIm madhumathana nivAsO rangamAsIthasAram
punarapi susamrudhdham bhUyasA sampravishtE varavaramunivaryO mAnusha: syAdhkimEsha:

(When maNavALa mAmunigaL had reached AzhwAr thirunagari, the birth place of nammAzhwAr who has the divine magizha garland on his divine chest, SrIrangam, which is the dwelling place of perumAL who had churned the milky ocean, had lost its splendour; when maNavALa mAmunigaL mercifully reentered SrIrangam, it regained its splendour. Is this maNavALa mAmunigaL to be considered as a manusha? (human being)) jIyar showered his mercy on them and initially went to emperumAnAr’s sannidhi along with them. He worshipped the divine feet of emperumAnAr and with his purushakAram (recommendation) went to SrI ranganAchchiyAr and periya perumAL, worshipping their divine feet. He accepted their distinguished prasAdhams and reached his matam, mercifully. Just as it has been said in range dhAmni sukhAsInam (seated comfortably in SrIrangam), he sat comfortably in thirumalaiyAzhwAr . He carried out regular vyAkhyAnam (commentaries for various prabandhams and SrIsUkthis), making everyone joyous. His disciples, too, for such a situation, recited the SlOkam

jayathu yaSasA thungam rangam jagathraya mangaLam 
     jayathu suchiram thasmin bhUmA ramAmaNi bhUshaNam
varadhaguruNArtham thasmai SubhAnyapi vardhayan    
varavaramuni: SrImAnrAmAnujO jayathu kshithau

(Let SrIrangam which is the auspicious repository for all the three worlds due to its great fame, shine eminently. Let emperumAn, who has periya pirAttiyAr (SrI mahAlakshmi) and SrI kausthubam [a divine jewel representing all chith entities] as divine ornaments, shine for ever. Let maNavALa mAmunigaL, who creates more and more auspiciousness for that emperumAn, along with varadhaguru aNNan, and who is reincarnation of rAmAnujar, shine respelendently on this earth).

maNavALa mAmunigaL sends a jIyar as administrator for azhagarkOyil

The mangaLASAsanam which jIyar had carried out for azhagar fructified with azhagar returning from thirukkuRungudi, to his own divine abode. A divine message came from azhagar saying “We have returned to our residence in line with dhEvarIr’s thoughts ‘nangaL kunRam kaividAn’ (he will not let go of our hill). In order to mercifully carry out all the activities in our house properly, send someone here”. jIyar was very much pleased to read this and sent a jIyar by the divine name of yathirAja jIyar, who was a mahAvirakthar (one who had renounced everything totally) and who was a mangaLASAsana parar (deeply engaged in carrying out mangaLASAsanam to perumAL) as azhagar SrIkAryam (one who manages the activities in the temple of azhagar). yathirAja jIyar too went there, worshipped azhagar and carried out all kainkaryam as a manifestation of his affection towards his AchAryan.

adiyEn krishNa rAmAnuja dhAsan

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

yathIndhra pravaNa prabhAvam – Part 90

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

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jIyar Regrets absence of experience in kOyil

While jIyar was staying at AzhwAr thirunagari this way, mArgazhi mAsam (dhanur mAsam) came. jIyar felt very unhappy that he was not able to worship, hearing the eminence of emperumAnAr’s thiruppAvai [emperumAnAr was deeply attached to thiruppAvai; he was referred to as thiruppAvai jIyar; hence jIyar calls it as emperumAnAt’s thiruppAvai]. He composed the pAsuram

endhai edhirAsar siRappai ezhil arangA
sindhai magizhndhu amudhu seyya – andha nilam
senRu ninRu sEvikkum selvam inRu peRRilamE
enRu sEvikkum ini yAm?

(Oh beautiful SrIranganAtha! I am not fortunate today to go to SrIrangam, stand in the temple and worship hearing the glories of my Lord, rAmAnujar, and feeling happy about it, treating it as having a feast. When will I now worship it?)

When sangramaNam (transiting from dhakshiNAyanam to uththarAyaNam, with the onset of thai mAsam (makara mAsam)) set in, he felt disheartened and recited the pAsuram

sIrarangar tham dhEviyarOdu siRappudanE
ErArumARan kaliyan edhirAsanOdu amarap
pArOr magizhndhEththum thattukkaL thannudan pORRa mandhap
pErAra vArththai inRu kaNdu inbuRap peRRilamE

(I am not fortunate to witness the sight of SrI ranganAthan along with his divine consorts, being seated together with nammAzhwAr, thirumangai AzhwAr and rAmAnujar, when all the people in the world would feet very joyous and praise them dextrously, listening to the immense and great words)

Then reminiscing the thaiththirunAL (uthsavam which commences in SrIrangam during the month of thai (makara mAsam)), he recited the pAsuram

dhEviyarum thAmum thiruththErin mEl arangar
mEvi vikkiraman vIdhi thanil – sEvai seyum
andhach chuvarkkaththai anubavikkap peRRilamE
indhath thirunALilE nAm

(On this auspicious day, I have not experienced that great heavenly sight of namperumAL, seated together with his divine consorts on the divine chariot and going around the thiruvikkiraman vIdhi (one of the seven prAkArams around the SrIrangam temple))

He was feeling desolate, feeling his great loss of not being in SrIrangam during the uthsavam days there, reminiscing AzhwAr’s pAsurams such as aNiyarangam AdudhumO, thiruvarangap perunagaruL theNNIrp ponni thiraikkiyAl varudip paLLi koLLum karumaNiyaik kOmaLaththaik kaNu koNdu en kiaNNiNaigaL enRu kolO kaLikkum nALE (kulasEkara AzhwAr’s perumAL thirumozhi pAsuram 1.1.1), Urarangam enbadhu ivaL thanakku Asai etc. With great urge and desire in his heart, he went to AzhwAr’s sannidhi and carried out mangaLASAsanam to AzhwAr reciting the pAsuram

thirukkurugaip perumAL than thiruththALgaL vAzhiyE
     thiruvAna thirumugaththuch chevi enRum vAzhiyE
irukkumozhi en nenjil thEkkinAn vAzhiyE
     endhai edhirAsarkku iRaivanAr vAzhiyE
karukkuzhiyil pugAvaNNam kAththaruLvOn vAzhiyE
     kAsiniyil AriyanAyk kAttinAn vAzhiyE
varuththam aRa vandhu ennai vAzhviththAn vAzhiyE
     madhurakavi tham pirAn vAzhi vAzhi vAzhiyE

(Long live the divine feet of the lord of thirukkurugUr! Long live the freshness of the divine face, for ever! Long live  the way he made the great words of rig vEdham to remain in my heart! Long live the lord of my lord rAmAnujar! Long live the way he protected me from falling into a womb! Long live the way he showed as the eminent person in this word! Long live the way he enabled me to live without any regret! Long live the benefactor of madhurakavi AzhwAr!)

He took the permission of nammAzhwAr and left thirukkurugUr. He reached SrIvillipuththUr hurriedly, entered the temple, worshipped bhattarpirAn (periyAzhwAr, who has pongum parivu (overflowing affection for perumAL)) as well as vadaperum kOyiludaiyAn (one who dwells inside the huge temple, on a banyan leaf). He then entered the divine residence of nAchchiyAr and worshipped the divine feet of AzhwAr thirumagaLAr ANdAL (ANdAl, who is the divine daughter of periyAzhwAr). kOdhai (another name for ANdAL, referring to her practice of donning the garland first on herself before it decorated perumAL) showered her mercy on him saying “Aren’t you the reincarnation of kOyilaNNan! (a term which means – her elder brother who resides in SrIrangam, referring to rAmAnujar)” With the grace of ANdAL, he left for azhagar kOyil to worship azhagan alangAran malaiyAn sundharaththOLudaiyAn (one who has beauriful shoulders, residing in thirumAlirunjOlai, who is beautiful and is well decorated. He worshipped paramaswAmy (the name of mUlavar at thirumAlirunjOlai). He was told that uthsavar azhagar has mercifully left for thirukkuRungudi, shifting his divine residence. He reminisced periyAzhwAr’s pAsuram “nalladhOr thamaraip poygai nANmalarmEl panisOra alliyum thAdhum udhirndhittu azhagu azhindhAloththadhAlO, illam veRichchOdiRRAlO en magaLai engum kANEn” (when dew falls on a just blossomed lotus flower which is in a beautiful lotus pond, it loses its inner and outer petals; when such an event happens, the lotus loses its beauty. Similar to this (losing the beauty) is the way that my house appears now, looking totally empty since my daughter is not seen anywhere), since azhagar was not seen in the temple and the temple appeared as if it had lost its beauty. Just as it has been said in “puthra dhvaya vihInam thath” (like the house without the two brothers [rAma and lakshmaNa]) he felt lost and was anguished. Just like rAmAnujar did, he called for all the materials, made an apt food item with those, offered it to perumAL, as recited by ANdAL in nAchchiyAr thirumozhi 9-6 “nARu naRum pozhil mAlirunjOlai nambikku” (to the benefactor at thirumAlirunjOlai which has fragrant garden). As a kaikkUli (glove money or hush money) for having partaken of that food, he carried out managaLASAsanam to perumAL by reciting nAchchiyAr thirumozhi pAsuram 9-7 “pinnum ALum seyvan” and periyAzhwAr thirumozhi pAsuram 5-3-3 “un ponnadi vAzhga”. He worshipped the divine face of paramaswAmy, requesting him to make the truthfully speaking AzhwAr’s merciful pAsuram “nangaL kunRam kaividAn” (will not let go of our residence) to remain truthful [he prayed to perumAL for the early return of uthssava mUrthy to thirumAlirunjOlai].

adiyEn krishNa rAmAnuja dhAsan

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

yathIndhra pravaNa prabhAvam – Part 89

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

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mahAbali vANanAtharAyan takes refuge under jIyar

When jIyar was in madhurai, the king of that place, mahAbali vANanAtha rAyan approached jIyar and took refuge under jIyar’s divine feet. jIyar showered his distinguished mercy on the king, carrying out pancha samskAram for him, bringing him under his divine feet. jIyar spent that day and the next day there and in the midnight of the second day, just as it has been said in

maNikAnchana sanjannAm chipikAm thadh athishtithAm
aspannayantha svasgandhE kruthvA kEchith prathasthirE

(some SrIvaishNavas left, carrying on their shoulders, without any weariness, that divine palanquin, which was made of gold and rubies and which was well decorated, and on which maNavALa mAmunigaL had mercifully sat) left on that invaluable palanquin, offered by that king, which was made of nine gems.  SrivaishNavas carried that palanquin, which was covered, since it was a cold night, with dew falling. Just as it has been mentioned in

chathramchithram thadhu: kEchith chAmarE thadhirEparE
brungAramavarE’bipran  kaLAnjamapikEchana
thadh pAdhabhja rajasparSa pAvanIm Athma bhAvinIm
santhssanthArayanthisma mauLinAmaNi pAdhukAm
akAyannagratha: kEchithatha nrunyanthi kEchana

(some (among the SrIvaishNavas) carried the divine white regal umbrella; some swung the chAmaram (fly flapper); some carried the padikkam (vessel for receiving water used for bathing vigrahams) and kaLAnji (vessel for holding betel leaves and nuts); some carried jIyar’s sandals since the powder grains from his divine feet will fall on them, making them pure and in keeping with their nature; some went ahead (to ensure that the path is safe for the retinue following); some danced), the SrIvaishNavas carried various implements suitable for kainkaryam such as divine regal umbrella, fly flapper etc, singing and dancing joyously, others listening to them happily, while carrying the palanquin on which jIyar had sat, hurriedly, without causing any discomfort to jIyar. After they had carried him for about 20 miles, it had dawned. They stopped there for carrying out anushtAnams (morning activities) on the bank of vaigai river. The king, who had dressed himself as one of the carriers of the palanquin, worshipped the divine feet of jIyar who was amazed seeing this, asking him “Should  you do like this?” The king asked jIyar to shower his mercy on the village muththarasan which they had just then reached. jIyar too blessed that village, acceding to his compulsion and gave the divine name “azhagaiya maNavALa nallUr” to that village. He then gave his permission for the king to leave. They went via thiruppuLLANi and were looking for a place where they could rest for sometime. They saw a tamarind tree with lot of branches giving lot of shadow. Hence they all stopped under that tree’s shade, ridding them of their ennui.

jIyar grants mOksham to tamarind tree

Disciples of jIyar requested him to shower his mercy on the tamarind tree since it had done a great benefit for them all. jIyar, through his amazing grace, touched the tree with his divine hands and told it “Let you too attain the same benefit that I attained” and moved away from the place. The tree withered away immediately. Seeing this, the disciples said

yamyam spruSathi pANibhyAm yamyam paSyathi chakshushA
sthAvarANyapi muchyanthE kimpunar bAndhavAjanA:

(whomsoever eminent sAthvikas (those with purely good qualities) touch with their divine hands or bless with their divine eyes, including plants, attain liberation; when such is the case, should one speak about those who are related to him (jIyar)?), feeling happy that this meaning is readily available with jIyar.

Subsequently jIyar reached thiruppullANi mercifully, worshipped the divine feet of thiruppullANi emperumAn. Leaving that place, he continued his journey and reached thirunagari mercifully. He worshipped AzhwAr and polindhu ninRa pirAn (divine name of perumAL at thirunagari) following the proper order and carried out mangaLASAsanam. He corrected many people there and made them to be servants of thirumagaL kELvan (divine consort of SrI mahAlakshmi). He instructed them dhivyaprabandhams such as thiruvAimozhi, and remained worshipping the thirumanjanam (divine bath) and other divine uthsavams (celebrations) of AzhwAr every day.

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 88

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

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madhurakavi nishtai of SrI gOvindha dhAsar appan

Later, one day, when all the people had assembled together in jIyar’s matam, though everyone knew, jIyar said that the term “dhEvum maRRu aRiyEn” (adiyEn does not know of any other God (than AchAryan)) would be apt only for SrI gOvindha dhAsar appan, recognising him in a distinguished way.

Just as it has been said in

sAkshAnnAyAyaNO dhEva: kruthvA marthya mayIm thanum
magnAnudhdharathE lOkAn kAruNyAchchAsthra pANinA
jagathO hitha chinthAyai jAgratha: paNiSAyina:
avathArEshvanyathamam vidhdhi saumyavaram munim

(know that it is only nArAyaNan, who is sarvESvaran, who has come into this world in human form (as AchAryan) and uplifts people who have been submerged in the ocean of samsAram, with the help of SAsthras, through his mercy, and that among the incarnations that he, who reclines on the mattress of AdhiSEshan and who is awake, undertakes in order to benefit the worlds, maNavALa mAmunigaL is one), in order to make it mercifully clear that “We are this” jIyar gave SrI gOvindha dhAsar appan the vigraha of azhagiya maNavALap perumAL for his thiruvArAdhanam (daily divine worship), making him to be deeply involved with the ultimate goal [of carrying out service to emperumAn]. SrI gOvindha dhAsar appan too, who has been practising mOr munnam (eating buttermilk rice as the first course) for thirty years, heard all the meanings of rahasyams (esoteric texts) from jIyar, not leaving his divine feet ever, and even if he were to leave, not going to the place where he rests in the night, and was carrying out daily servitude to jIyar [the term mOr munnam refers to the practice of a disciple eating from the same banana leaf in which his AchAryan had eaten; since AchAryan eats rice mixed with butter milk at the end, the disciple, not wishing to change the flavour of that rice, has rice mixed with butter milk, first,  before having the other types of rice]. Later, during the uthsavam of thiruvAdippUram (celebrating the birth of ANdAL), SrI gOvindhappa dhAsar appan brought the thIrtham (sacred water) and other prasAdhams from sUdikkoduththa nAchchiyAr (a divine name given to ANdAL since she donned the flower garland strung by periyAzhwAr on herself, before letting it to decorate perumAL) and offered them to jIyar. jIyar accepted them and in order to make ANdAL happy, gave the title of “bhattarpirAn dhAsar” to SrI gOvindhappa dhAsar (bhattar pirAn is the name of periyAzhwAr, AndAL’s father). Subsequently, when gOvindha dhAsarappan became totally detached with samsAram and embraced sanyAsam (renouncement), he was called as bhattar pirAn jIyar. Just as vaduga nambi was totally dedicated to rAmAnujar’s divine feet, bhattar pirAn jIyar was also an AchAryanishtAgrEsar (best among those who were deeply engaged with AchAryan) for maNavALa mAmunigaL. While he was living with charama parva nishtai (the ultimate stage of being firmly rooted in AchAryan) carrying out insperable service to his AchAryan, he was called by many titles such as bhattar pirAn jIyar, dhEvu maRRu aRiyEn, bhattar nAtha munivarAbhIshta dhaivatham (maNavALa munigaL was bhattar pirAn jIyar’s most desired dhEvathA), SrI madhurakavicharithakAri mahitha chArithra SrImAn bhattanAthapathISvara: (SrI bhattar pirAn jIyar is the one who has the great conduct of having SrI madhura kavi nishtA (totally dependent) towards maNavALa mAmunigal). jIyar, the saumyajAmAthru muni, who was being served by such anthimOpAya nishta agrEsar (one who is best among those who are firmly rooted in the ultimate stage of being totally dependent on AchAryan), had a great urge to worship nammAzhwAr who was like a mother and father and who was a relative in all ways, since it had been a long time since jIyar had worshipped him. He made an appeal to perumAL, received his permission, and just like a calf runs towards its mother cow, left immediately for AzhwAr thirunagari. On his way, he reached madhurai kUdal nagar, joyously recognising it as the birth place of thiruppallANdu (always recited first whenever nAlAyira dhivya prabandham is recited) and worshipped “mallANda thiN thOL maNivaNNan” (emperumAn who has the complexion of gem stones and who annihilated wrestlers [appointed by kamsa] with his powerful shoulders), carrying out mangaLASAsanam to him.

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 87

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

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aNNan, after leaving kAnchIpuram, reached the banks of divine kAvEri with a great urge, in order to see the divine golden feet of jIyar. All the eminent persons in SrIrangam heard their arrival and were very pleased. archakar (temple priest) went with all the employees of the temple, welcomed aNNan and took him to aNNan’s divine residence. jIyar also mercifully reached aNNan’s divine residence, showered his grace on him. He accepted all the prasAdhams (divine offerings) from thiruvEngadamudaiyAn and pEraruLALan and enquired about the events at all those places, feeling very happy. SrIvaishNavas who had gone with aNNan told jIyar about the divine name that pErauLALar had given for jIyar, viz. aNNan jIyar. jIyar was very happy to hear this and told aNNan “Knowing our mind, how great that pEraruLALar has mercifully given  a name bringing out the connection with dhEvarIr!” Some people said “is there any hurdle for svathanthran (totally independent entity, viz. emperumAn) to transgress anything!” prathivAdhi bhayankaram aNNA too said that just like saying “SrIya: pathi” this divine name also brings out an identity wonderfully. Everyone praised him heartily.

Later, rAmAnuja dhAsar prostrated at jIyar’s divine feet. jIyar kept his divine feet on his divine head firmly and graced him in a distinguished manner. rAmAnuja dhAsar too brought out all the offerings from various dhivyadhESams in the north through four SrIviashNavas and submitted them to jIyar. jIyar accepted them all and distributed the offerings to the people in the assembly. He felt fulfilled in his heart and embraced rAmAnuja dhAsar saying that he felt that he had worshipped all the dhivyadhESams in the north.

Later, eRumbiyappA’s divine father sent a message, asking appA to return to eRumbi which rAmAnuja dhAsar handed over to appA. appA felt very saddened at having to leave jIyar. In order to comfort him, jIyar gave him a vigraham looking like him and his divine sandals. A SlOkam was composed bringing out these events which would enable those who came much later to reminisce this:

prItha: prEshithavAn munirvaravarO yasmai muhu: SrImukham
prAdhAth svAngri sarOjasangasupakam  svIyAmupAnadhyukIm
svIyam sundharam uththarIyam amalam svAm mUrthim archAmayIm
tham dhEvESagurum bhajEma SaraNam samsAra santhArakam

(let us surrender to that dhEvarAja guru, also known as eRumbiyappA, to whom maNavALa mAmunigaL joyously sent messages often, to whom he gave his divine sandals  and his divine archA vigraham since appA had connection with jIyar’s lotus like divine feet and who crossed this samsAram). Later, eRumbiyappA’s divine grandson piLLaiyappA too reminisced this event. appA took jIyar’s permissioin, left kOyil (SrIrangam), reached eRumbi, worshipped the divine feet of his divine father and carried out kainkaryam to him. He composed several prabandhams, bringing out the glories of jIyar’s form of AdhiSEshan, his form of lakshmaNa, such as varavaramuni prabandham, varavaramuni panchAsath, varavaramuni sthavam, varavaramuni mangaLASAsanam, varavaramuni gadhyam etc.

SrIvAnamAmalai jIyar gets aranganagarappan as thiruvArAdhanam

Around that time, a message was received from sEnai mudhaliyAr (vishvaksEnar) at vAnamAmalai, to send vAnamAmalai jIyar to vAnamAmalai in order to carry out the functions of adiministering the temple. jIyar received it with happiness, accepting it. He took vAnamAmalai jIyar to periya perumAL’s sannidhi and announced the message received from vAnamAmalai. It was jIyar’s practice to recite hundred pAsurams from nAlAyira dhivya prabandham every day in periya perumAL’s sannidhi. On that day, he recited periya thirumozhi 11-8-8 “aNiyAr pozhil sUzh aranga nagar appA” (Oh my father who has taken residence in SrIrangam which is surrounded by fragrant gardens!) periya perumAL accepted the message and offered his vigraham “aranganagarappan” who was mercifully seated on bhUpAlarAyan (namperumAL’s divine throne) along with namperumAL, to the divine hands of vAnamAmalai jIyar. He looked at jIyar’s divine face and recited “periyArkkAtpattakkAl peRAdha payan peRumARu” (you would get rare to get benefits if you are under the grace of eminent people). perumAL offered honours such as sacred water, thiruppariyattam (divine cloth worn around the head), divine garland, abhaya hastham etc and gave his permission [for vAnamAmalai jIyar to leave SrIrangam]. jIyar mercifully took aranganagarappan with accompanying auspicious nAdhasvaram music, offered divine food to aranganagarappan, blessed vAnamAmalai jIyar and sent him to vAnamAmalai.

adiyEn krishNa rAmAnuja dhAsan

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

pramEyam (goal) – http://koyil.org
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yathIndhra pravaNa prabhAvam – Part 86

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

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swAmiyaNNan carries out thirumanjana kainkaryam to pEraruLALan from sAlaikkiNaRu

swAmy aNNan (kandhAdai aNNan) desired to bring thirumanjanam (sacred water) from sAlaik kiNaRu (well by the side of the road) for pEraruLALan’s thiruvArAdhanam (divine worship). Since this was the kainkaryam which udaiyavar (rAmAnujar) carried out with joy, which mudaliyAndAn carried out with happiness and which kandhAdai thOzhappar (mudhaliyANdAn’s grandson) carried out with desire, aNNan engaged with this kainkaryam, feeling very happy. He got up early in the morning [from his matam], went to the temple tank, took a bath, carried out the nithyakarmAnushtAnams (daily activities to be carried out) and along with SrIvaishNavas who came with him, having lot of interest in kainkaryam, went to the sAlaikkiNaRu, cleaned the vessels which were to be used for fetching water, filled them with water and carried them on the divine heads, chanting ALavandhAr’s prabandham, sthOthra rathnam. He did this on all the days while he had stayed at kAnchIpuram, like thaNNIramudhu uthsavam (this uthsavam was ordained by udayavar at thirumalai). The reason for conducting the uthsavam was that when udayavar’s maternal uncle thirumalai nambi was in thirumalai, carrying out thIrtha kainkaryam (bringing water from AkASa gangai for thiruvEngadamudaiyAn’s divine worship), one day emperumAn came in the guise of a hunter, made a hole in the pot which thirumalai nambi was carrying on his head and drank water from the hole in the pot. In order to make this event known to all, udaiyavar made this as a uthsavam when many SrIvaishNavas would bring water from AkASa gangai, on the day after adhyayana uthsavam was completed). swAmy aNNan mercifully asked appAchchiyAr aNNa too to carry out this kainkaryam for pEraruLALan, regularly.

The kainkaryams carried out by kandhAdai rAmAnuja aiyangAr

After kandhAdai rAmAnuja aiyangAr returned to kAnchi after carrying out kainkaryams at thirumalai, he built a nIrAzhi maNdapam (hall like structure in the middle of the tank) in ananthasaras (temple tank at kAnchIpuram dhEvapperumAL temple), steps on all the sides of ananthasaras, an elegant raised floor on the southern side of the tank, a simhAsanam (divine throne for perumAL) and maNdapam (hall) in the temple. He also carried out kainkaryams in thirumazhisaip pirAn temple (thirumazhisai AzhwAr), a huge maNtapam before the maNdapam where thirumanjanam (divine bath) for perumAL is carried out, various other maNdapams, thirumadaippaLLi (divine kitchen where divine food is prepared for perumAL), offering divine ornaments for perumAL, making turmeric paste during thirumanjanam for perumAL and several other kainkaryams. kandhAdai aNNan also told him to make food appropriate for perumAL’s divine lips and told him further “These are all the kainkaryams of azhagiya maNavALa mAmunigaL. Carry them out for sure”. He also told kandhAdai rAmAnuja aiyangAr “Treat appAchchiyAr aNNa like you would treat me” and sent him subsequently to thirumalai.

aNNan jIyar – jIyar aNNan

swAmy aNNan then desired to carry out mangaLASAsanam at SrIperumbudhUr and various other dhivyadhEsams. He sought permission from pEraruLALan, after carrying out thiruvArAdhanam and partaking of the offering made to perumAL. perumAL gave him his divine yellow coloured vasthram (dress), abhayahastham (imprint of his divine hands), thiruvadisOdu (divine armour for his divine feet), kaLabam (blend of fragrant powders), thuLasi garland which he had worn, and told aNNan that these are all “for jIyar”. He then, with joy, gave his permission for aNNan to leave. aNNan reached the kachchikku vAyththAn maNdapam (a hall inside the temple) at vaiyamALigai and reminisced the glories of jIyar. pEraruLALan was feeling happy hearing these. At that time some eminent people who had gathered there said that for their jIyar, pEraruLALan has given the divine name of aNNan jIyar. Some other eminent people there said that periya perumAL had earlier given the  divine name of jIyar aNNan for swAmy aNNan (kandhAdai aNNan). Thus the eminent persons were celebrating the mutual closeness and wonderful affection between jIyar and aNNan as well as their glories. A message came just then from jIyar to aNNan saying “It has been a long time. Come immediately”. aNNan took that divine message on his head, looked in the direction of SrIperumbudhUr and other dhivyadhESams, prostrated, and left immediately for SrIrangam.

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 85

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

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ayOdhyA rAmAnuja aiyangAr takes refuge under kandhAdai aNNan

rAmAnuja dhAsar saw ayOdhyA rAmAnuja aiyangAr and told him “As per dhEvarIr’s divine instructions, adiyEn had taught all the procedures, for carrying out kainkaryam in badhrikASramam as well as other places, to the junior rAmAnuja aiyangAr and through him conducted all the kainkaryams there. adiyEn is fortunate to see dhEvarIr as well as worship the divine feet of kandhAdai aNNan”. rAmAnuja aiyangAr was much pleased and told rAmAnuja dhAsar about all the events which happened at thiruvEngadam from the time that he came there and worshipped thiruvEngadamudaiyAn. In order to comfort him and say proper things to him, rAmAnuja dhAsar told rAmAnuja aiyangAr “Leave aside dhEvarIr’s grievance of not having taken refuge yet under the divine feet of jIyar;  tomorrow, during the divine star of thiruvONam (SravaNam, which is the star of thiruvEngadamudaiyAn) when thiruvEngadamudaiyAn has a divine bath [in pushkariNi, the temple tank], take refuge under the divine feet of aNNan which will give double the happiness to jIyar [compared to taking refuge under his divine feet]” rAmAnuja aiyangAr, feeling very happy on hearing this, took rAmAnuja dhAsar with him and went to aNNan. Prostrating before aNNan, he told aNNan about his desire. aNNan too mercifully told him “Even jIyar would desire that only” and was amazed at the similarity in the approach of rAmAnuja dhAsar and jIyar. Saying aloud that jIyar had appointed rAmAnuja dhAsar to go to various dhivyadhEsams on his behalf and carrying out managaLASAsanam, he carried out samASrayaNam (pancha samskAram) for ayOdhyA rAmAnuja aiyangAr. rAmAnuja aiyangAr too became a refined gold, shunning his earlier ways, as mentioned in thiruppallANdu pAsuram “paNdaikkulaththaith thavirndhu” (moving away from the practices of the clan). aNNan then took both rAmAnuja dhAsar and ayOdhyA rAmAnuja aiyangAr to thiruvEngadamudaiyAn’s sannidhi and carried out managaLASAsanam to perumAL. perumAL too showered his mercy on them, gave rAmAnuja aiyangAr his divine silk vasthram (cloth) and in order to confirm the connection between rAmAnuja aiyangAr and kandhAdai aNNan, gave the name of “kandhAdai rAmAnuja aiyangAr” to ayOdhyA rAmAnuja aiyangAr. Subsequently, periya kELvi jIyar, siRiya kELvi jIyar, the EkAngis, AchArya purushas and sthalaththArs went to aNNan’s residential place and offered him many presents. Those who desired to take refuge under aNNan’s divine feet did so and took SrIpAdha thIrtham (divine water connected with his divine feet]; those who were qualified to take food, took food.

aNNan leaves thirumalai for thiruvarangam

The next day, all the people took aNNan to thiruvEngadamudaiyAn’s sannidhi with temple honours. After he had carried out managaLASAsanam, they offered the divine yellow coloured dress of perumAL which he normally wears on his waist and other honours to aNNan. Through the archaka, perumAL offered the chathrachAmArAdhi (divine umbrella, chowry or the divine fly-flapper etc) for kandhAdai rAmAnuja aiyangAr’s divine palanquin and gave them permission to leave. They reached lower thiruppathi town, went to SrI gOvindharAjap perumAL temple, carrying out mangaLASAsanam to SrI gOvindharAjar and others. Then they went to eRumbi where eRumbiyappA’s divine father, aiyaigaL appA, along with azhayagiya maNavALa dhAsar and other SrIvaishNavas, received them. He then brought them to his residence and offered them honours. aNNan told them “AchAryars such as iLaiyAzhwAr piLLai, thiruvAimozhi AzhwAr piLLai et al, jIyars such as emperumAnAr jIyar, thiruvEngam jIyar et al have gone ahead of us”. eRumbiyappA’s father, aiyaigaL, was very upset that they had not stopped over at his place on their way and said so. To console him, aNNan told him since they were travelling in the divine palanquin, it was not proper to make them walk along with them and hence he had told them to go ahead and that they had reached a placed called as padhmajapuram (SOLingapuram) at the foothills. aiyaigaL took the hands of Sudhdha sathva aNNan and told him to accompany him to padhmapuram. He met the AchArya purushas, jIyars et al there, exchanged enquiries about their well being, and worshipped one another. Then aiyaigaL brought them to his divine residence.

There, thiruvArAdhanam was performed to kOyil aNNan’s thiruvArAdhanap perumAL (vigraham for his worship), chakravarthi thirumagan (SrI rAmar), food was offered to him and later, everyone participated in the thadhIyArAdhanam (food offered to perumAL being offered to all Sishyas). Next day, they went to thirukkadigai (SOLingapuram), carried out managaLASAsanam to akkArakkani (divine name of perumAL there), then reached thirupputkuzhi (a divine abode near kAnchIpuram) and offered their worship to putkuzhiyempOrERu (divine name of perumAL at thiruputkuzhi). Subsequently, they reached perumAL kOyil where all the AchAryars and employees of the temple went and received them. They then accompanied aNNan and others in the proper order for worshipping pEraruLALar and perundhEvith thAyAr, carrying out mangaLASAsanam in all the sannidhis. They brought him to their divine residence and honoured him with all the reverence due to them. appAchchiyAraNNA was very happy saying that he felt that he was worshipping mudhaliyANdAn and other eminent people in the clan. He took aNNan and other people who had accompanied him to his divine residence and honoured them there. pEraruLALar too was very happy and while honouring aNNan, referred to him as “swAmy” so that everyone will call him by that name.

adiyEn krishNa rAmAnuja dhAsan

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

pramEyam (goal) – http://koyil.org
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yathIndhra pravaNa prabhAvam – Part 84

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kandhAdai aNNan leaves for thirumalai

jIyar mercifully graced kandhAdai aNNan and asked him “Should dhEvarIr not carry out mangaLASAsanam to thiruvEngadamudaiyAn?” appiLLai, who was nearby responded “Is he not praised as kandhAdai aNNan who does not cross kAvEri?” [since he was deeply attached to SrIranganAthan] to which jIyar replied “Isn’t thiruvEngadam the place where nithyasUris gather to worship and carry out thiruvArAdhanam to arangaththaNaiyAn?”  [here the reference is to thiruppANAzhwAr’s third pAsuram in his prabandham amalanAdhipirAn in which he says mandhipAy vadavEngadamAmalai vAnavargaL sandhi seyya ninRAn arangaththu aravin aNaiyAn – at the great thiruvEngam hills, where monkeys are jumping about, SrIranganAthan is standing in order to be worshipped by nithyasUris]. aNNan then told jIyar “dhEvarIr should order adiyEn accordingly”. jIyar took him to perumAL’s sannidhi and gave him his permission to travel to thiruvEngadam. He also told uththama nambi, the temple archakar, to go with kandhAdai aNNan. jIyar asked many SrIvaishNavas, jIyars, EkAngis (assistants to jIyars) to travel with them. uththama nambi got ready a palanquin and other comforts for kandhAdai aNNan’s use. aNNan rejected all these and went to thiruvEngadam, worshipping the assembly of SrIvaishNavas. He wanted to stay in thiruvEngadam for at least two to three days during the brahmOthsavam (which is held in the month of purattAsi (kanni mAsam)) and went with a great urge. The entourage reached the foothills of thiruvEngadam and worshipped adippuLi azhagiya singar (narasimhap perumAn). thirumalai ananthAzhwAn [who might have hailed in the clan of rAmANujar’s disciple onRAna thirumalai ananthANpiLLai and carrying out pushpa kainkaryam in his place] received this news and announced this to periya kELviyappan jIyar and sthalaththArs (eminent people living in thiruvEngadam). They were much pleased with this news; desiring that aNNan should carry out mangaLASAsanam during the uthsavam, they waited for perumAL to ascend the divine chariot and immediately left as an entourage to receive aNNan. They welcomed aNNan and his retinue after which all of them returned to the divine chariot. kandhAdai aNNan carried out mangaLASAsanam, then the divine chariot went round the divine streets. At the place where the iyalgOshti (those who recite nAlAyira dhivya prabandham) was to start, ayOdhyA rAmAnuja aiyangAr saw aNNan and ecstatically worshipped him. aNNan mercifully gave his grace to aiyangAr.

At that time, rAmAnuja dhAsar, who was in badhrikASramam, came to thiruvEngadam, saw that aNNan had mercifully come there; he was amazed at this and immediately worshipped aNNan’s divine feet. aNNan too was very pleased to see rAmAnuja dhAsar, embraced him and joyously told him “Oh rAmAnuja dhAsar! Come. Weren’t we fortunate to see you! Just as the heart of a father dwells with his son who has gone to another place, jIyar’s divine heart has united with you”, revealing rAmAnuja dhAsar’s AchAryanishtai (firmly rooted with AchAryan) mercifully to all the eminent people assembled there. perumAL too mercifully entered the temple from the divine chariot. In the order of worshipping perumAL, aNNan worshipped him from his divine feet to divine crown and again from his divine crown to his divine feet. With total satisfaction of his mind’s desire, he accepted the sacred water, SrI SatakOpan, and the divine dust from perumAL’s divine feet. He was then taken to ananthAzhwAn’s divine residence where ananthAzhwAn carried out all the honours to aNNan. kandhAdai aNNan stayed there for a few days.

adiyEn krishNa rAmAnuja dhAsan

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