Author Archives: tnkrishnan54

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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pramEyam (goal) – http://koyil.org
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SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

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

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

pramEyam (goal) – http://koyil.org
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SrIvaishNava Education/Kids Portal – http://pillai.koyil.org

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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yathIndhra pravaNa prabhAvam – Part 104

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

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maNavALa mAmunigaL’s vAzhith thirunAmam

ippuviyil arangEsarkku IdaLiththAn vAzhiyE
  ezhil thiruvAimozhippiLLai iNaiyadiyOn vAzhiyE
aippasiyil thirumUlaththavadhaththAn vAzhiyE
  aravasapperunjOdhi ananthan enRum vAzhiyE
eppuviyum SrIsailam EththavandhOn vAzhiyE
  ErArum ethirAsar ena udhiththAn vAzhiyE
muppurinUl maNivadamum mukkOl dhariththAn vAzhiyE
  mUdhariya maNavALa mAmunivan vAzhiyE

nAL pAttu

sendhamizh vEdhiyar sindhai theLindhu siRandhu magizhndhidu nAL
  sIrulagAriyar seydharuL naRkalai thEsu polindhidu nAL
mandhamadhip puvi mAnidar thangaLai vAnil uyarththidu nAL
  mAsaRu gyAniyar sEr edhirAsar tham vAzhvu muLaiththidu nAL
kandhamalar pozhil sUzh kurugAdhiban kalaigaL viLangidu nAL
  kAramar mEni aranga nagarkkiRai kaNgaL kaLiththidu nAL
andhamil sIr maNavAlamunipparan avadhAram seydhidu nAL
  azhagu thigazhndhidum aippasiyil thirumUlam adhu enu nALE

mangaLam

SrImathE ramyajAmAthru munIndhrAya mahAthmanE
SrIrangavAsinE bhUyAth nithyaSrIrnithya mangaLam

The glories of SrI piLLai lOkArya jIyar

piLLai lOkArya (piLLai lOkam) jIyar, who had mercifully composed this divine grantham yathIndhra pravaNa prabhAvam, which narrates the glories of maNavALa mAmunigaL, incarnated in the divine clan of gOvindhappa thAdhar (dhAsar) who was deeply engaged with the divine feet of maNavALa mAmunigaL, just like madhurakaviyAzhwAr was towards nammAzhwAr. This gOvindhappa dhAsar adopted sanyASramam and was given the divine name of bhattar pirAn jIyar, being one of maNavALa mAmunigaL’s ashtadhikkajangaL (elephants in the eight directions). azhagiya maNavALar was the son of gOvindhappa dhAsar. azhagiya maNavALar’s grandson was varadhAchAryar. When varadhAchAryar adopted sanyAsASramam, he became famous as piLLailOkam jIyar. He had mercifully composed maNipravALa vyAkhyAnam for maNavALa mAmunigaL’s divine compositions of yathirAja vimSathi, upadhEsaraththinamAlai, thiruvAimozhi nURRandhAdhi and Arthi prabandham. He has also mercifully written rAmAnujArya dhivyacharitham which narrates the glories of rAmANujar, vyAkhyAnam for irAmANusa nURRandhAdhi, vyAkhyAnam for nAlAyirath thaniyans. His divine star is thiruvOnam (SravaNam) in chiththirai (mEsha mAsam).

He had rebuilt the sannidhi at thirukkadanmallai after the temple had been washed away by the sea, in its present position and installed the divine vigrahams of perumAL and bhUdhaththAzhwAr inside the temple. He received honours in the sannidhi such as first thIrtham etc. Even now, his descendents from pUrvASramam get this distinction. Detailed notes about the life of this jIyar are not available.

SrI piLLailOkam jIyar thiruvadigaLE SaraNam

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 103

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

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Disciples being firmly engaged with mAmunigaL

Thus, all the disciples who had taken refuge under jIyar’s divine feet, lived with AchArya abhimAna nishtai (being firmly engaged with reverence towards AchAryar), mercifully telling their disciples too to consider that the divine feet of jIyar, who is yathIndhrapravaNar (being affectionate towards rAmAnujar) are the refuge. They too are living just as it has been said in the SlOkam from uththara dhinacharyai

apagathamathamAnai: anthimOpAya nishtai: athigatha paramArthai: arthakAmAnapEkshai:
nikhilajanasuhrudhbhir nirjithakrOdhalObhai: varavaramunibhruthyai: asthumE nithyayOga:

(adiyEn should have connection with the disciples of maNavALa mAmunigaL who are without  arrogance and without feeling independent [of AchAryar], who are firmly established in the belief that AchAryabhimAnam (reverence towards AchAryan) is the ultimate means (among karma, gyAna, bhakthi, prapaththi and AchAryAbhimAnam), who carry out AchArya kainkaryam, considered as the outer limit for purushArtham (ultimate benefit), who are without any desire towards wealth and the sensual pleasures which one indulges in with that wealth, who are having good disposition even towards inimical people and who have won over anger and avarice), considering all wealth as equivalent of grass (not caring for it), having urge towards carrying kainkaryam towards AchAryan, being firmly rooted in the belief that reverence towards AchAryan is the ultimate means [for getting liberated from samsAram), considering both vibhUthis (samsAram and SrIvaikuNtam) as one, breaking down the wall between the two.

SrI SatArigurOrdhivya SrIpAdhAbja madhuvratham
SrImadh yathIndhrapravaNam SrIlOkAryamunim bhajE

(I worship SrI piLLai lOkAm jIyar who is affectionate towards rAmAnujar and from whose divine lotus feet, honey is dripping and who is a divine AchAryan)

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 102

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

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The urge of eRumbiyappA

Later, eRumbiyappA too heard about the divine ascension of jIyar and as brought out by the SlOkam

varavaramuni pathirmE thadhpadhayugamEva SaraNamanurUpam
thasyaiva charaNayugaLE paricharaNam prApyamithi nanuprAptham

(maNavALa mAmunigaL is adiyEn’s swAmy; his divine lotus-like feet are the means to attain the ultimate benefit [of reaching SrIvaikuNtam]; the kainkaryam to his lotus-like feet are the ultimate benefit, which has been attained by adiyEn. This is my firm belief too), was deeply devoted to his AchAryan. He was unable to tolerate the separation from his AchAryan. The separation caused him to compose the pAsurams

vapuravi: sapadhimadhIyam varavaramunivarya mOchanIyamitham
paricharathi nahibhavantham bhagavaninahi bhagavadhabhimathA napivA
(Oh maNavALa mAmuni, who is complete in all auspicious qualities! This form of adiyEn’s is fit to be released by dhEvarIr; adiyEn has not been fortunate to carry out kainkaryam to dhEvarIr with this body; adiyEn has not carried out kainkaryam with this to the followers of emperumAnAr too)

ithipunarEsha vithannabhithuri tharadhidhUranimnapatharUda:
varavaramunivara karuNAm nignan padhanrupasuraSnuthE niyamAn

(Despite having knowledge, I was desirous in sinful activities such that people would say “He is an animal in the form of a human”; adiyEn was in a very lowly state, destroying the mercy showered on adiyEn by maNavALa mAmunigaL and experiencing the results of such sinful deeds)

Ayurapaharathi jagathAm ayamudhayam vilayamapibhajan bhAnu:
mayipunarithama nruSamsO varavaramunivarya varthayathyEva

(Oh maNavALa mAmuni! This sUriyan (sun) is creating dawn and dusk [sunrise and sunset], thus stealing the life of the worlds; however, in adiyEn’s matter alone, he is doing a cruel act by increasing adiyEn’s life in this world)

thadhitha: paramanurUpam naviLambithumithi chinthayanthayayA
malabhajanAdhithOmAm varavaramunivarya mOchayadhvaritham

(Hence, oh maNavALa mAmuni! In adiyEn’s matter, it is not apt to delay further; with mercy in dhEvarIr’s divine mind, please release adiyEn from this obnoxious form). His urge was very high; being totally dependent on experiencing the rich qualities of jIyar and having the great desire to carry out kainkaryam to him, the separation from jIyar and staying in samsAram for eRumbiyappA was similar to the distress which (sIthAp)pirAtti had when being separated from SrI rAma and staying in rAvaNa’s aSOka vanam. Just as it has been said in thiruviruththam pAsuram 1 “poynninRa gyAnamum pollA ozhukkum azhukkudambum inninRa nIrmai iniyAm uRamai” (I cannot stand this falsified knowledge, the improper conduct and impure body), thiruvAimozhi pAsuram “kUvik koLLum kAlam innam kuRugAdhO” (will the time to recall me not get reduced?), “AvikkOr paRRukkombu ninnalAl aRiginrilEn yAn” (I do not know of any support for the soul other than you), he had a great urge which will not remain until attaining [reaching the divine feet of his AchAryan]. Even a day was the equivalent of a thousand eons; he kept reciting the divine name of mAmunigaL, being bewildered often and losing consciousness and remained that way.

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 101

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

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vAnamAmalai jIyar mercifully returns

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

bhattarpirAn jIyar mercifully composes anthimOpAya nishtai

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

anthimOpAya nishtAyA vakthA saumyavarOmuni:
lEkaskasyAnvayOmE’thra lEkanI thALapathravath

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

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

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

The  divine  kainkaryam in the orchard at thirunArAyaNapuram

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

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 100

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

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Disciples suffering in separation from jIyar

Later, just as it is said in “kadhiravan pOy guNapAl sErndha mahimai pOl” (like the greatness of sUriyan (sun) reaching the eastern direction), a sUriyan set in the eastern direction. Disciples such as jIyar nAyanAr, kandhAdai aNNan et al felt extremely sorrowful as brought out by the pAsuram

sIyar ezhundharuLivittAr  segamuzhudhum
pOyiruL mILap pugundhadhE thIya
vinai naiya vembulanAl Idazhindhu mAyvOr
anaivArkkum EdhO araN

(jIyar has mercifully ascended [to SrIvaikuNtam]. Throughout the world, darkness has set in. Which is the protection for those who suffer from their bad deeds and lose themselves in the way of their senses?) In line with their characteristic of servitude, they tonsured their heads, took a bath and re-entered the matam. They saw the emptiness in the matam in the absence of jIyar and were highly distressed. They consoled one another by singing various pAsurams, with their voices breaking, and their eyes shedding copious tears. In line with the glories of jIyar, they carried out his thiruvadhyayanam (conducting various rites during the thirteen days starting from the date of ascension to SrIvaikuNtam), taking sacred water and food offerings as per laid down systems. They then carried out the kainkaryams which had been ordained for them [by jIyar].

Subsequently, periya perumAL, who is referred to as the treasure for the clan of ikshvAku, gave to jIyar nAyanAr (mAmunigaL’s grandson) the treasure of his clan, SrI rangarAjar as well as the matam which had been given to jIyar and which jIyar had offered back to perumAL. Along with these, perumAL also gave jIyar nAyanAr, sacred water, divine garland, divine cloth, SrI SatakOpan etc and blessed him. Seeing this, all those who had high reverence for jIyar were very pleased and considered jIyar nAyAnAr as jIyar himself, worshipping him continuously.

jIyar nAyanAr learns SrI bhAshyam and thiruvAimozhi Idu

kandhAdai aNNan, in line with jIyar’s orders, instructed his grandson, jIyar nAyanAr, thiruvAimozhi Idu (commentary for thiruvAimozhi). prathivAdhi bhayankaram aNNA too, later, instructed SrIbhAshyam (commentary written by rAmAnujar for vEdhavyAsar’s brahma sUthram) to jIyar nAyanAr and kandhAdai nAyan, in line with jIyar’s orders. In doing so, he mercifully discharged his duty, as mentioned in the SlOkam

SrImAn sundharajAmAthru muni: paryAya bhAshyakruth
bhAshyam vyAkuruthE thasya SrOthrukOdau mamAnvaya:

(mAmunigaL, who is the reincarnation of bhAshyakArar (rAmAnujar) and who is a kainkarya SrImAn (having the wealth of kainkaryam), is explaining the meanings of SrI bhAshyam himself. I have a connection with the assembly of those who learn that SrIbhAshyam). Later, he taught SrIbhAshyamm to people such as pOLippAkkam pOrERRu nAyanAr, who was dwelling in thiruppathi as his only place of residence. He also taught thiruvAimozhi Idu to paravasthu SrInivAsAchAryar who hailed in the clan of bhattarpirAn jIyar, as well as his sabrahmachAri (classmate) paravasthu azhagiya maNavALa jIyar, thus manifesting that he is indeed thiruvAimozhi nAyanAr. He protected the rAmANuja sidhdhAntham (the philosophy of rAmANujar) by displaying his fame of prathivAdhi bhayankarar [one who is a nightmare for those who do not accept his philosophy).

adiyEn krishNa rAmAnuja dhAsan

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yathIndhra pravaNa prabhAvam – Part 99

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

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The obsequies of jIyar

Subsequently, in order to carry out the final rites for jIyar, his grandson from previous gruhasthASrama state, jIyar nAyanAr, took all the disciples to the divine kAvEri river where everyone had a bath. Then they carried water from the river to carry out thirumanjanam (divine bath) for jIyar. They positioned his divine, faultless form on a thirumanjanavEdhi (a low, raised platform for carrying out various rituals) and carried out thirumanjanam with recitation of purushasUktham, dhvaya mahAmanthram and various other such SlOkas. They wiped the excess water with a divine cloth and applied the twelve Urdhva puNdrams (divine marks on twelve different parts of the body) just as it has been said in the verse “visthIrNabAlathala vispuradhUrdhvapuNdram” (shining thirumaN kAppu on his broad forehead). They distributed among themselves, the remaining portion of thirumaNkAppu and SrIchUrNam (the white and red coloured powders) as a wealth for unfavourable times. They then mercifully kept the divine form of jIyar on a divine simhAsanam (throne) and kept their heads and chest on his divine feet as their protection. They kept the divine form of jIyar, who is considered as the auspicious refuge, in their respective mind, looking at his divine form without closing their eyelids, experiencing every moment.

At that time, SrI ranganAthan’s divine reddish cloth and the vanamAlai (a divine garland) which he dons on his chest, were carried by uththama nambi (the head kainkaryaparar of SrIrangam temple) on a golden tray on his head as he came to the matam along with all the employees of temple. jIyar’s disciples went to receive them, offered them their salutations and accepted perumAL’s offerings on their head. Just as it has been mentioned by periyAzhwAr in his thiruppallANdu pAsuram 9 “uduththuk kaLaindha nin pIthagavAdai uduththuk kalaththadhuNdu thoduththa thuzhAy malar sUdik kaLaindhana sUdum iththoNdargaLOm” (we, your followers, will wear the dress and the divine thuLasi garland which you had worn and discarded), they decorated jIyar’s divine form with the dress and garland which perumAL had earlier donned. All the servitors of the temple, various AchArya purushas, jIyars, EkAngis (assistants to jIyars, predominantly bachelors) and SrIvaishNavas, worshipped jIyar and recited his thaniyans starting with seyya thAmarai thALiNai vAzhiyE  (see part no 75 of this translation) and carried out mangaLASAsanam for jIyar. They recounted to each other “We had compensated the loss of not having worshipped rAmANujar, by worshipping jIyar; now this incarnation too is leaving us, offering us thIrthaprasAdham”, feeling very sorrowful and consoling one another. Then they carried out SrIchUrNa paripAlanam (protecting jIyar’s divine form with divine vermilion), applying the balance material on themselves. They mercifully lifted jIyar’s divine form on to a pushpakavimAnam (vehicle decorated with plenty of flowers), with many disciples carrying the vehicle on their shoulders, carrying chathrachAmaram (divine umbrella and fly-whisk). With all musical instruments being played such as drums being beaten and conches being blown, and as described in the SlOkam

padhAkAth vijinImramyAm dhUryOdhkushta ninAdhanIm
sigdharAjapadhAm rAmyAm kruthsnam prakIrNa kusumOthkarAm

(they decorated the town and the path [through which jIyar’s divine form was being carried] by planting beautiful flags, made the atmosphere to be full of sound by playing all types of musical instruments, sprinkling water all the way, placing various kinds of flowers en route) they decorated the route with various flowers and fruit bearing trees. They carried sugarcanes and recited pAsurams such as rAmAnusa nURRandhAdhi etc. They sprinkled divine water, puffed rice and flowers, and blew a single thiruchchinnam (usually a pair of trumpets blown during the procession of kings, deities et al), chanting “maNavALa mAmunigaL ascended to the divine abode in dharSanam”. Womenfolk performed dhIpArthi (showing lit mud-lamps in clockwise direction) and all the people prostrated in the divine streets when the procession passed them.

Performing thiruppaLLi

[thiruppaLLi refers to the system of burying sanyAsis in our sampradhAyam, instead of cremating them, since sanyAsis are not supposed to have any connection with agni, fire]. jIyar’s divine form was carried to thavarAsan padugai (river basin, used by rAmAnujar when he used to have his divine bath in kAvEri),  near AdhikESava perumAL kOyil, so that jIyar will not have to separate from the divine feet of perumAL. At that time, bhUmidhEvi, just as she had taken the divine daughter of king janaka (sIthAppirAtti) on her lap and supported her, took maNavALa mAmunigaL too on her lap and felt pleased. Similar to ALavandhAr and emperumAnAr, jIyar’s divine form was also buried, following the rules for yathis (ascetics).

adiyEn krishNa rAmAnuja dhAsan

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