Author Archives: tnkrishnan54

yathIndhra pravaNa prabhAvam – Part 98

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

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periya jIyar mercifully listens to nAlAyiram in his charama (final) stage

Later, he mercifully called his disciples individually and told them favourable instructions. When four days remained for him to ascend the upper world of SrI vaikuNtam which is referred to as kalangAp perunagaram (great place which does not cause any bewilderment) and carry out faultless service to emperumAn, without ever closing the eyes, he told jIyar nAyanAr and other disciples to recite nAlAyiram (dhivya prabandham). They also started reciting the pAsurams. Hearing these pAsurams, jIyar, with joy, recited thirunedundhANdagam 14th pAsuram verse “vaLarthadhanAl payan peRREn” (I attained the benefit of nurturing); he bowed his head, closed his eyes and kept meditating on the meanings of the divine pAsurams. kandhAdai aNNan went near him and asked him mercifully “What is dhEvarIr thinking of now, in dhEvarIr’s divine mind?” jIyar replied saying “The tasteful meaning of Idu (commentary for thiruvAimozhi) is flowing through the mind”. As these events were taking place, he reached the stage when the pAsuram maruLozhi madanenjE (thiruvAimozhi 10.6.1) (Oh heart! Get rid of your ignorance) was recited. It was dhvAdhaSi (twelfth day after paurNami), the day after EkAdhaSi (eleventh day). He sent word for uththama nambi and all the other temple kainkaryaparars (those carrying out kainkaryam in the temple) and told them “You should forgive all my offences” to which they said “Could dhEvarIr ever commit an offence?”. He then told them “Carry out all the SrIkAryams (divine activities) for periya perumAL without any shortcoming; support SrIvaishNavas”; he offered all his thiruvArAdhana emperumAns, vigrahas of AchAryas, divine books, various other accessories and the matam too to namperumAL as said in yasyaithE thayathathdhanam (gifting all the materials in the conditions in which they were). He then carried out thadhiyArAdhanam (worshipping followers) by offering them divine food and sacred water, and seeking their apology for offences that he might have committed. Just as birds would protect a fully matured and aged tree, his disciples worshipped him with anjalihastham (hands cupped in salutation).

Soon, the sun set; he carried out the activities to be performed at that time. He meditated on his AchArya, thiruvAImozhippiLLai, saying “piLLai thiruvadigaLE SaraNam (I take refuge under the divine feet of thiruvAimozhip piLLai), vAzhi ulagAsiriyan (let piLLai lOkAchAriyAr live for ever)” He reclined on the wooden back support, being unable to control himself. All the disciples, related to his divine feet, recited brahmavalli, bhruguvalli (chapters from thaiththirIya upanishath), with folded hands; they recited sUzhvisumbu aNi mugil (thiruvAimozhi 10.9.1), archirAdhi (esoteric text of piLLai lOkAchAriyar) and irAmAnusa nURRandhAdhi. As they reached the 108th pAsuram of nURRandhAdhi angayal pAy vayal thennarangan, he mercifully listened to that and with folded hands, said, “emperumAnAr thiruvadigaLE SaraNam” (I take refuge under the divine feet of rAmANujar), closing his eyes in meditation.

jIyar mercifully ascends to thirunAdu (SrIvaikuNtam)

Just as jIyar had wished for, with kanakagiri mEl kariya mugil pOl vinathai siRuvan mERkoNdu (emperumAn sitting atop garuda, the son of vinathai, similar to a dark cloud on top of a golden mountain) and endhai thiruvarangar ErAr garudan mEl vandhu mugam kAtti vazhi nadaththa (my lord, SrI ranganAtha, guiding, manifesting his divine face on top of the beautiful garuda), periya perumAL came atop garuda, keeping his divine feet on his [mAmunigaL’s] divine head, manifesting his divine form like a huge cloud on top of an eminent golden mountain; jIyar experienced that as mercifully allowed by perumAL, as said in “un saraNam thandhu en sanmam kaLaiyAyE” (remove my cycle of births by offering your divine feet), “sukhEnEmAm prakruthim sthUla sUkshma rUpAm visrujya” (get rid of my subtle and gross forms connected to this primordial matter and make me happy), “nOygaLAl nalangAmal sadhirAga un thiruththAL thA ” (give me your divine feet without making me undergo the torture of diseases). He got rid of his wonderfully enjoyable divine form, received acceptance, just as it has been said in “mAdhavan than thuNaiyAga nadandhAL” (she walked with the companionship of perumAL), “arangaththu uRaiyum inthuNaivanOdum pOy” (going along with the sweet perumAL who resides in SrIrangam) and with hArdhdhan guiding him with periya perumAL sitting atop garuda, he entered the sushumnA nAdi (the 101st nerve which takes the AthmA to SrIvaikuNtam), broke open the Sira kapAlam (skull on top of the head) and ascended the thirunAdu (SrIvaikuNtam) through brahmaranthram (fontanelle, the aperture in the crown of one’s head).

Subsequently, periya perumAL too, just as it has been said in “visrujya lakshmaNam rAmO dhukkaSOka samanvitha:” (SrI rAma, after separating from lakshmaNa, came under the control of sorrow and sadness), “saumithrErmE sakalu bhagavAn saumya jAmAthru yOgi” (maNavALa mAmunigaL is indeed iLaiya perumAL (lakshmaNa)), allowed jIyar to ascend, did not eat anything, feeling distressed. All the disciples who had connection with jIyar’s divine feet appealed to perumAL, asking whether it was proper that jIyar had to depart; they were wilting, unable to contain this sorrow, with disciples consoling one another. They then recited the following SlOkam so that everyone will know the final moments

kumbham pAsvathi yAthi thathsuthadhinE pakshE vaLarkshEtharE
dhvAdhaSyAm SravaNarkshabhAji rudhirOthkAryAkhya samvathsarE
dhIbhakthyAdhi guNArNavO yathivarAdhIna akhilAthmasthithi
SrIvaikuNtamakuNta vaibhavamagAdh kanthOpayanthA muni:

(maNavALa mAmunigaL,  who was like a great ocean for qualities such as knowledge, devotion, detachment and who had all the stages which were exclusive for emperumAnAr, attained SrIvaikuNtam which has unlimited greatness, on the dhvAdhaSi day of krishNapaksham, in the year rudhirOthkAri, when sun reached kumbha rAsi (month of kumbham), on a Saturday).

Further, they also recited a pAsuram which details his time of incarnation as well as time of divine ascension to SrIvaikuNtam

AsilAdha maNavALa mAmuniyaNNal bhUmiyuRu aippasiyil thirUmUlam
thEsanALadhu vandhu aruL seydha nam thiruvAimozhip piLLai thAn
IsanAgi ezhubaththu mUvAndu evvuyirgaLaiyum uyviththu vAzhndhanan
mAsi mAlpakkaththu dhuvAdhasi mAmaNi maNdapaththu eydhinan vAzhiyE

(the faultless maNavALa mAmunigaL, incarnated on the earth in the month of aippasi (thulA mAsam), mUla nakshathram; he had thiruvAimozhip piLLai as his lord; he lived for seventy three years in order to uplift everyone; he ascended to the divine mAmaNi maNdapam (divine hall made of gemstones, in SrIvaikuNtam) in the month of mAsi, on the dhvAdhaSi day of krishNa paksham, in SravaNam star. May he live long).

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 97

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

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When jIyar was in such a condition, mElnAttuth thOzhappar and his elder brother, azhagiya maNavALap perumAL nAyanAr mercifully came to SrIrangam, to worship perumAL. bhattarpirAn jIyar [one of mAMunigaL’s ashtadhik gajangaL] met them on thenmAdavIdhi (present day theRku uththara vIdhi) and asked them “Where are you coming from? Where are you going to?” They, in total purity of mind and humility, prostrated before jIyar and told him about their desire to worship perumAL. jIyar told them “When you are with such knowledge and devotion, and are favourable towards sath vishayams (matters relating to perumAL), should you not worship our periya jIyar who is a reincarnation of rAmAnujar?” They immediately agreed to his suggestion and went with him to jIyar’s matam.  Just as it has been said in the verse “maNavALa yOgi thanjamAm malarththALiNai kAtti” (showing the divine, lotus-like feet of maNavALa mAmunigaL as the refuge), they worshipped the divine feet of periya jIyar. azhagiya maNavALap perumAL nAyanAr [elder of the two athithis] recited the pAsuram

pOdhach chivandhu parimaLam vinjum pudhukkaNiththa
SIdhak kamalaththai nIrERavOttich chiRandhadiyEn
Edhaththai mARRum maNavALa yOgi inimai tharum
pAdhak kamalangaL kaNdEnenakkup payam illaiyE

(I have seen the divine, lotus-like feet of maNavALa mAMunigaL, which are reddish, like a flower, with lot of fragrance, and which are fresh and cool as well. They are capable of removing my faults. Now that I have seen those divine feet, I have no fear) and they prostrated at jIyar’s divine feet. jIyar looked at them with his divine eyes, just as they had expected and thought of thirunArAyaNapuram, which was always in the divine mind of rAmAnujar. He reminisced the SlOkam composed by rAmAnujar in his final days

gachchan padham paramuvAcha vachAmsi yAni rAmAnujArya ihathEshu chathurthasidhdhAm
SrIyAdhavAdhri vasathim sathatham bhajanthas santhO bhavanthi mamasandhathi mUlanAtha:

(those who live permanently in thirunArAyaNapuram are mahAns (eminent people) as mentioned by emperumAnAr, the head of our clan of surrendered people, as the fourth of his (six) words around the time that he ascended his divine abode of SrIvaikuNtam). jIyar asked “Is there no one among our disciples who is living permanently in thirunArAyaNapuram?” thOzhappar (the younger of the two brothers) tied his cloth on his head and sought permission from jIyar saying “adiyEn desires this kainkaryam [of staying  permanently in thiruvArAyaNapuram]”. jIyar was ver much pleased, on hearing this and told him “Stay permanently in thirunArAyaNapuram, carrying out managALASAnam to yathirAja sampathkumAra (the name of the emperumAn there), which will be pleasing to emperumAnAr and to us”, ordaining him.

Making aNNarAyar to take refuge under bhattarpirAn jIyar

Around that time, aNNarAya chakravarthy, hailing from the clan of thirumalai nallAn, a clan which was praised by rAmAnujar, came to SrIrangam along with his family members, to worship perumAL at SrIrangam. aNNarAyar’s mother saw groups of devotees (who had come to the temple to worship perumAL), who were going to worship jIyar, who was in his ultimate stage. She asked aNNarAyar “Should we not go and worship jIyar?” aNNarAyar went with his family to jIyar’s matam, and with the purushakAram (recommendatory role) of bhattarpirAn jIyar, prostrated at the divine feet of jIyar, like an uprooted tree. jIyar’s divine feet, which had remained folded, having not seen anyone to approve of in a long time, now stretched out, as brought out in the SlOkam

thatha: sthimithamudhkshipya charaNam chakralAnchitham
krupayA mUrdhni vinyasya saninAya kuruSramam

(later, that maNavALa mAmunigaL mercifully lifted his divine feet which had the impression of chakram (divine disc), and with mercy, pressed them against his divine head and fulfilled his great desire). jIyar kept his divine feet on the divine head of aNNarAyar and mercifully graced him. Disciples, who were seeing this, exclaimed the fortune of aNNarAyar. jIyar told aNNarAyar “Aren’t you the one who protected our emperumAnAr jIyar at thiruvEngadam in such a way that traitors of thiruvEngadam could not harm him, as well as carried out many activities favourable towards our dharSanam? ” He futher added “There is nothing apt for your stature ; you could have come here sometime earlier” He then called bhattarpirAN jIyar saying “Oh gOvindhappa dhAsar! Come. Just as it is said ‘rAmasya dhakshiNO bAhu‘ (lakshmaNa is referred to as SrI rAma’s right hand), aren’t you our right hand? Hence, considering that it has been carried out by us, carry out panchasamskAram to these people who are desiring it”, pointing out to aNNarAya chakravarthy, thOzhappar and azhagiya maNavALap perumAL nAyanAr and told bhattarpirAn jIyar to make them dharSarna pravarthakas (enable them to spread rAmAnuja’s philosophy). bhattarpirAn jIyar too, mercifully, carried out periya jIyar’s order in a very distinguished way. Subsequently, appiLLAn and jIyar nAyanAr (periya jIyar’s grandson from his pUrvASramam (when he was a gruhastha)) prostrated at the divine feet of jIyar and requested him “You should grant us a divine vigraha of dhEvarIr’s, as our refuge”. jIyar granted their wish by giving them his copper pitcher (sombu) as material for making two vigrahams such that each could keep one vigraham.

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 96

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

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jIyar’s urge to go to SrI vaikuNtam

A few days after vAnamAmalai jIyar left, jIyar [mAmunigaL] again had deep affection towards prApya bhUmi (the place to be attained, SrI vaikuNtam), dislike towards thyAjyabhUmi (the place to be discarded, samsAram) and was unable to sustain himself in the absence of having the experience of the ordained lord, emperumAn. Further, his affection towards udaiyavar (rAmANujar), his goal, also increased many times over. Due to not gaining that experience [since he was still in samsAram], the urge increased deeply. That resulted in paramabhakthi (stage in devotion when one cannot sustain without attaining the goal); he would appeal to rAmAnujar everyday about his desires; these appeals ended as a prabandham, called as Arthi prabandham (divine hymns expressing his urge) starting with vAzhi ethirAsan  (May rAmAnujar live long), having emperumAnAr thiruvadigaLE SaraNam (I take refuge under the divine feet of rAmAnujar) and irAmAnusAya nama: (I belong to only rAmAnujar and to no one else; I will carry out all kainkaryams to rAmAnujar, so that he will become happy) as the middle verses and having indha arangathtu (in this SrIrangam) as the final pAsuram. A total of sixty such pAsurams became Arththi prabandham. The urge did not stop with that, but spread further, with jIyar comforting himself, saying

emperumAnAraith tham pirAn ennum avarai
namperumAL thAmugandhu nALdhORum tham paramA
ERittukkoNdu aLippar ennum avar thammai
vERittuth thAm kai vidAr

(namperumAL will be pleased with those who accept emperumAnAr as their lord and consider them as his responsibility for uplifting. When such is the situation, he will not let down those people)

He would get bewildered and seek the help of pUrvAchAryars, by reciting the pAsuram

pollAn ivan enRu pOdhidenRu nam kuravar
ellArum ennai igazhndhArO nallArgaL
vAzhvAna vaigundhavAn sabaiyil vaNkUraththu
AzhwAn irundhilanO angu?

(Would our pUrvAchAryars despise me by saying that this person [referring to himself] is a wicked person and should not come to SrIvaikuNtam? In that assembly of eminent people, in SrIvaikuNtam, is kUraththAzhwAn not present? [reference to kUraththAzhwAn has been made because kUraththAzhwAn sought SrIvaikuNtam even for nAlUrAchchAn piLLai, who harmed him and periya nambi in the assembly of chOla king])

He would call upon various entities who would play recommendatory role on his behalf in SrIvaikuNtam, as brought out by the pAsuram

AriyargAL! AzhwIrgAL! anguLLa mukthargAL!
sUriyargAL! dhEviyargAL! solleerO nAraNaRku
engaL adiyAn ivanum IdERavENum enRu
ungaL adiyArum uLar

(Oh eminent people! Oh AzhwArs! Oh the mukthAthmAs (those who had reached SrIvaikuNtam after getting liberated from samsAram) who are there! Oh nithyasUris (permanent dwellers of  SrIvaikuNtam)! Oh the divine consorts of such nithyasUris! Will you not tell SrIman nArAyaNan that this person (maNavALa mAmunigaL, referring to himself) who is our follower, should also get uplifted?)

He would appeal to SrI mahAlakshmi, referring to her being his mother, through the pAsurams

thennarangar dhEviyE! sIranganAyagiyE!
mannuyirgatkellAm mAthAvE! ennai ini
ivvulagam thannil irundhu nalangAmal
avvulagil vAngi aruL

(Oh the divine consort of SrI ranganAthan who is in the southern direction! Oh the lord of SrIrangam! Oh the mother of all samsAris! You should lift me from this samsAram and keep me in that SrIvaikuNtam, without any discomfort for me)

sIranga nAyagiyE! thennarangan dhEviyE!
nArangatkellAm naRRAyE! mArudhikku
vandha vidAy thannai oru vAsagaththAl pOkkina nI
endhanidar thIrAdhadhu en?

(Oh the lord of SrIrangam! Oh the divine consort of SrI ranganAthan! Oh the divine mother of all the sentient entities! You had mentioned a word for hanumAn when he was in a difficult situation (the  reference is the appeal that sIthAPpirAtti made to agni not to harm hanumAn when hanumAn’s tail was set fire to by rAvaNa); why are you not removing my hurdle?)

 He would appeal to perumAL revealing his urge, as mentioned in the pAsuram

indha udambOdu ini irukkap pOgAdhadhudhAn
sengamalath thAL thannaith thandhu aruL nI andhO
maiyAr karungaNNi maNavALA! thennarangA!
vaiyAmal iruppAyE ingu

(It is not possible to remain with this form anymore; mercifully grant me your reddish, lotus-like divine feet. Oh the consort of SrI mahAlakshmi who has eyes which are black! Oh SrI ranganAtha! Do not keep me in this world any more)

He would appeal to [kulasEkara] AzhwAr who had, with great urge, said “When will I get to be together with the assembly of followers of perumAL” by reciting the pAsuram

senRu thirumAl adiyAr dheyvakkuzhAm kUdum
enRum oru nALAmO? AzhwArE! thunnu pugazhk
kamalam pAdinIraiyO adiyEnum ik (a variation for this line is: kamalam pAdi niRaiyA adiyEnum ik)
kamalam sEr kAyam vittu

(Will I ever get to be together with the assembly of followers of emperumAn? Oh AzhwAr! You had sung about the divine feet of emperumAn (meaning of variation: You had sung completely about the divine feet of emperumAn). Will I attain those divine feet, leaving aside this physical form?)

He would again appeal to perumAL to show compassion towards him by reciting the pAsuram

indha udambOdu iruvinaiyAl ivvaLavum
undhan adi sErAdhu uzhalginREn andhO
arangA! irangAy edhirAsrakkAga
irangAy pirAnE ini

(I have been struggling with this physical form, being haunted by the twin deeds (of virtues and vices), not attaining your divine feet. Alas! Oh SrI ranganAtha! Show compassion for the sake of rAmANuja. Oh benefactor! Show compassion now, on me).

Just as it has been said in thiruviruththam pAsuram “thiruvarangA! aruLAy iniyun thiruvaruLanRi kApparidhAl” (Oh SrIranganAtha! Shower your compassion.Without your divine grace, it is impossible to save her), he expressed his longing, such that even trees (inanimate objects) would show compassion. He was appealing through rAmAnujar, seeking his compassion. He had reached a situation where he could not sustain himself unless he reached SrIvaikuNtam.

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 95

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

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With all the activities which were to be completed as a result of his divine incarnation having been completed, jIyar was desirous of going to SrI vaikuNtam where the lord of the untiring nithyasUris resides. He wanted to experience the beautiful form of that effulgent origin of all, and with the affection that gushes forth as a result of that experience, carry out all services to that supreme entity, without leaving out anything. With his divine mind now focussed on leaving for SrI vaikuNtam, his divine body fell ill and he was unable to move around. Due to his condition [being unable to go mercifully to the temple] he was desirous of having dharSan of perumAL. He expressed his urge through the pAsuram

thirunALukkAgath thiruvIdhiyil arangar
varunALumARu adhu endhaikkinRu perumAL than
andha vadivazhagaiththAn Or nALum kANEnE
indha udambOdu ini

(It is that time when SrI ranganAthan, as part of the temple festivities, would come in the divine streets. With the present condition of my form, I am unable to have dharSan of that divine form of perumAL even for one day).

Just as it has been mentioned in the SlOkam

SathsambandhObhavathihitham ithyAthmanaiva upathishtam
     SishtAchAram dhradayithumiha SrIsakO rangathurya:
dhvAram prApya pradhithavibhavO dhEvadhEvasthvadhIyam
     dhrushtvaivathvAm varavaramunE dhruSyathE pUrNakAma:

(Oh maNavALa mAmuni! Having glories known to all, being the lord of all, being the consort of SrI mahAlakshmi, in order to firmly establish the practice which was established by him that relationship with great people will result in benefits, Sri ranganAthan has come here, to the frontyard of our divine residence; by showering his grace on dhEvarIr, he appears to be like one who has his desires fulfilled), perumAL, dressed and decorated resplendently, came on to the streets; having reached maNavALa mAMunigaL’s divine residence, he stood at the entrance for a very long time, giving dharSan to mAmunigaL. Just like a cloud which makes a dried crop to regain life and to sprout, perumAL enabled mAmunigaL to experience the union of perumAL with his ubhaya nAchchimArs (SrIdhEvi and bhUdhEvi) such that his ennui would disappear, as brought out by the verse “nIdupugazhth thennarangar dhEviyarum thAmumAga vandhu ennidar thIrthAr ippOdhu” (Sri ranganAthan, who has long standing fame, along with his divine consorts, came and removed my troubles now). After experiencing the union of perumAL with his ubhayanAchchimArs, mAmunigaL’s divine form again felt very tired, with his limbs, in an ecstatical condition, being unable to move. perumAL came back again to mAmunigal’s divine residence, stood there and came towards mAmunigaL, by mercifully coming into the hands of archakar. mAmunigaL worshipped perumAL and composed the pAsuram

pArArum aNNal irAmAnusa sIyar
sIrArum sEnai mudhaliyAr nAyanAr ArAdha
anbudaiya AththAn aRindhilarE ennudaiya
thunbaththaith thIrthaRkuththAn

(disciples such as vAnamAmalai jIyar, sEnai mudhaliyAr, nAyanAr et al do not know as to how to remove my sorrow). He informed vAnamAmalai jIyar and others about his condition through a divine message. Immediately on receiving his message, they too carried the divine message on their heads and mercifully reached mAmunigaL’s matam with urgency. They worshipped his divine feet. On seeing them, his illness disappeared from his divine form. Seeing the improvement in his condition, vAnamAmalai jIyar took leave of mAmunigaL since he had to go to the northern towns in order to spread rAmAnuja dharSanam (the philosophy of rAmAnujar). mAmunigaL allowed him to leave, telling him to come back soon. vAnamAmalai jIyar left for his journey to places in the northern country.

[Additional note from Professor irA. arangarAjan swAmy’s book “mannu pugazh maNavALa mAmunigaL”: There are two reasons for vAnamAmalai jIyar to undertake journey to northern parts of bhAratha dhESam. One was to spread the varavaramuni sampradhAyam and to let people who speak other languages know of the greatness of aruLichcheyal (nAlAyira dhivya prabandham); the second was to create a connection for these people to periya jIyar’s divine feet through him. vAnamAmalai jIyar’s AchAryar was maNavALa mAmunigaL. Thus, vAnamAmalai jIyar’s paramAchAryar was SrISailESar, also called as thiruvAimozhi piLLai. The glory of SrISailESar spread not only in the south but also in the northern country. Everyone would know about thuLasidhAsar, who had composed SrI rAmAyaNam wonderfully in hindhi bhAshai. It is known that thuLasidhAsar belonged to rAmAnuja dharSanam and that his ancestors had SrISailESar as their AchAryar. maNavALa mAmunigaL and vAnamAmalai jIyar were well known in the northern country. This is the reason that vAnamAmalai jIyar took the command from maNavALa mAmunigaL and spread lOkAchArya sidhdhAnthan (philosophy of piLLai lOkAchAryar) in the northern parts of our bhAratha dhESam. He had built several thOdhAdhri matams and established several mahanths (sampradhAyic heads) in the north].

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
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yathIndhra pravaNa prabhAvam – Part 94

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

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periya jIyar [great jIyar], who was being worshipped by such disciples, was making all the people in the world to be engaged with artha panchakam (five principles of knowing about oneself, knowing about emperumAn, knowing about the means to attain emperumAn, knowing about the greatest benefit and knowing about the hurdles in reaching emperumAn). He uplifted them by being engaged with the ultimate means (of holding on to AchAryar). He ordained kandhAdai aNNan and prathivAdhi bhayankaram aNNA to teach thiruvAimozhi Idu and SrIbhAshyam to nAyanAr.

When he was living like this, uplifting everyone and gracing even sthAvarams (plant entities) such as the tamarind tree for which he granted mOksham, with causeless mercy, jIyar recited a pAsuram in which he brought out his qualities:

thennarangar sIraruLukku ilakkAgap peRROm
     thiruvarangath thiruppadhiyE iruppAkap peRROm
manniya sIr mARan kalai uNavAgappeRROm
     madhurakavi soRpadiyE nilaiyAgap peRROm
munnavarAm nam kuravar mozhigal uLLappeRROm
     muzhudhum namakkivai pozhudhupOkkAgap peRROm
pinnai onRudhanil nenjam pOrAmaRpeRROm
     piRarminukkam poRAmai illAp perumaiyum peRROmE

(We were fortunate to be the target of the great mercy of SrI ranganAthan; we were fortunate to have the divine abode of SrIrangam as our dwelling place; we were fortunate to have thiruvAimozhi, composed by the great nammAzhwAr, as our feast; we were fortunate to be deeply engaged with our AchAryan, in line with the teaching of madhurakavi AzhwAr; we were fortunate to imbibe the teachings of our preceptors; we were fortunate to have these as our aid for spending time purposefully; we were fortunate, in our minds, in not being interested in anything else; we were fortunate in having the greatness of not being jealous of others’ excellence).

Just as it has been mentioned in the verse yamyam spruSathi pANibhyAm (whosoever that he touched with his divine hands), while even plant life got uplifted because of his divine touch, should one talk about his uplifting people? The following SlOkams bring out the benefits that people had because of maNavALa mAmunigaL:

thath pAdhapadhma samsparSapAvanam salivam janA:
svIkurvantha: sukhEnaiva svarUpam prathibhEdhirE
AlOkair anukampAdhyair AlApair amruthachyuthai:
anvaham pANipAdhasyasparSanyAsaiScha pAvanai:
manthra rathna pradhAnEna thadhartha prathipAdhanAth
AthmArpaNEna kadhichith agyApanE nacha
kEchith kshEmam yuyusthasya pAdhapadhyasya samSrayAn
anyE thadhrUpaninAthagyE thannAma kIrthanAth
SruthvA thasyaguNAn dhivyAna sthuthvAthAnEva kEchana
nathvAthAm dhiSamudhdhiSya smruthvA thadh vaibhavam parE
apathiSyagamapyEnamanyE prathitha vaibhavam
anyEthadh bruthya bruthyAnamalOka sparSanAthapi
anyEthadh pAdhasamsparSa thanyEsambhUya bhUthalE
abhavan bhUyasA thasya munE: pAthram krupAdhruSAm
Evam sarvE munIndharENa bhabhUvus srastha bandhanA:

(Due to the connection with maNavALa mAmuni’s divine lotus feet, his disciples, by imbibing the SrIpAdhathIrtham (water from his divine feet) easily understood their svabhAvam (which is servitude); some people uplifted themselves through his divine glance, his non-ebbing mercy which was flowing like nectar, through contact with his divine feet, through submitting to those divine feet, through obtaining dhvaya mahAmanthram, which is considered as manthra rathnam and learning its meanings from him; some got uplifted through surrendering to him, by appealing to him about their ignorance; some people made that great muni’s divine form as an object of their meditation, some recited his divine names, some heard about his divine auspicious qualities and praising him through those qualities; some worshipped and prostrated in the direction in which he was dwelling mercifuolly; some kept thinking about his greatness and were happy; some, through the divine glance of dhAsadhAsars (the disciples of his disciples) of such manavALa mAmunigaL who had such glories and by being born on this earth which had become purified by the touch of his dhAsadhAsars became objects of his divine glance and got uplifted; thus everyone, through the mercy of that munIndhrar (king of ascetics) maNavALa mAmuni, got rid of their attachments). Thus, starting with those who had taken his SrIpAdhathIrtham (divine water from his feet), those who had the fortune of being the object of his glance, going on to those who were meditating on him, who had contact with him, without any distinction between those who were near to him and those who were far away from him and those who were to come on to this earth in later years, he made everyone to be far removed from the bondage with samsAram, making all the worlds irrespective of whether it was samsAram or paramapadham, to be golden hued, to such an extent that one had to search for people to correct them.

sarvAvasthA sadhruSavibhavA SEshakruthvam ramayAbharthu:
     thyakthvA thadhapi paramam dhAmathadhprIthi hEthO:
magnAnagnau varavaramunE mAdhruSAnunninIshan
     marthyAvAsE bhavasi bhagavan mangaLam rangadhAmna:

(Oh maNavALa mAni who is complete with auspicious qualities! dhEvarIr has been carrying out all glorious services, in all states, to emperumAn who is the consort of SrI mahAlakshmi. dhEvarIr has left that paramapadham (SrIvaikuNtam) and uplifted people like adiyEn, who are immersed in the fire of samsAram, due to affection towards that emperumAn; dhEvarIr is remaining as the bright lamp in this divine abode, thiruvarangam, in this world). In line with this, he completed the purpose for which he had incarnated.

adiyEn krishNa rAmAnuja dhAsan

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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

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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

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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

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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
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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

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