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Preface
sri:
srimathE rAmAnujAya nama:
srimadh varavaramunayE nama:
sri vAnAchala mahAmunayE nama:
aippasi (thulA) mAsam (month) is very special for srIvaishNavas. The reasons are
many. Let us see some of the wonderful aspects of this month and prepare ourselves
for a great time ahead this month.
The other glorious aspect is - just like this month is the beginning for the glorious
dhivya prabhandham tradition, this month also carries the auspicious appearance
day of mAmunigaL - who is considered as the one who completes the OrAN
vazhi AchArya paramparai. On the auspicious day of aippasi thirumUlam,
emperumAnAr re-appeared as mAmunigaL with the total focus to spread the
glories of dhivya prabhandham and its vyAkyAnams. srI rAmAnuja was an expert
in both thamizh and samskritha vEdham/vEdhAntham, but he spent his time
establishing srIman nArAyaNan's supremacy through the samksritha vEdham
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and vEdhAntham. In his punaravathAram (re-appearance) as mAmunigaL,
obviously with similar expertise in thamizh and samskritha vEdham/vEdhAntham,
he fully spent his time establishing the glories of thiruvAimozhi (and other dhivya
prabhandhams), vyAkyAnams (eedu, etc) and rahasya granthams (confidential
matters).
Let us now briefly enjoy the glories of pUrvAchAryas who appeared in this auspicious
month of aippasi.
sEnai mudhaliAr
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mudhalAzhwArgaL - The first AzhwArs who were all born from flowers in thoNdai
maNdalam (kAnchIpuram and nearby dhivya dhEsams) - All three of them
beautifully established srIman nArAyaNan's supremacy.
Their archAvathAra anubhavam can be viewed at
http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-azhwars-1.html
o poigai AzhwAr (aippasi thiruvONam/sravaNam) explains that bhagavAn is
ubhaya vibhUthi nAthan (the owner of both spiritual and material worlds)
in the first pAsuram of his mudhal thiruvanthAdhi.
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o pEyAzhwAr (aippai sathayam) explains that bhagavAn is srIman
nArAyaNan (divine consort of srI mahAlakshmi) in the first pAsuram of his
mUnRAm thiruvanthAdhi.
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naduvil thiruvIdhi piLLai bhattar (aippasi avittam) is a descendant of
kUrathAzhwAn and he becomes a dear sishya of nampiLLai.
piLLai lOkAchAryar (aippasi thiruvONam/sravaNam) is an incarnation of dhEva
perumAL himself and he appears as the divine son of vadakku thiruvIdhi piLLai
by the mercy of nampiLLai. He is the most merciful AchArya who clearly
documented the rahasyam granthams. His mumukshuppadi, thathva thrayam
and srIvachana bhUshaNam are considered as kAlakshEpa granthams and they
are filled with the essence of sath sampradhAyam principles. mAmunigaL wrote
commentaries for these 3 important granthams which extract the essence and
explain the principles in the most beautiful manner.
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viLAnchOlai piLLai (aippasi uthrattAdhi) is a dear disciple of piLLai lOkAchAryar.
He was serving in thiruvananthapuram and he teaches srIvachana bhUshaNam
and other important principles to thiruvAimozhi piLLai. He is the author of the
divine thamizh prabhandham named saptha kAthai which explains the glories of
AchArya as seen in srIvachana bhUshaNa dhivya sAsthram.
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maNavALa mAmunigaL (aippasi thirumUlam) is the most merciful and divine
AchArya of our sath sampradhAyam. srI ranganAthan himself accepts
mAmunigaL as his AchArya with great affection. He is also known as periya jIyar
and is glorified as visathavAk sikAmaNi (the crown jewel among the ones who
have great control/command over divine literature).
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srIperumbUthUr Adhi yathirAja jIyar (aippasi pushyam) is the first jIyar of
srIperumbUthUr mutt. From his thanian, we can understand that, he had divine
relationship with mAmunigaL, ponnadikkAl jIyar and other great AchAryas.
As we see, there is so much vaibhavam in this month and there are very many
wonderful uthsavams at various dhivyadhEsams fully focussed on AzhwArs and
AchAryas. In this series of articles, let us see the glories of our pUrvAchAryas who were
born in this month and their works.
thanians - http://ponnadi.blogspot.com/2013/11/aippasi-anubhavam-pillai-
lokacharyar-srivachana-bhushanam-thanians.html
Introduction part 1 - http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-
lokacharyar-sri-vachana-bhushanam-1.html
Introduction part 2 - http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-
lokacharyar-sri-vachana-bhushanam-2.html
Introduction part 3 - http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-
lokacharyar-sri-vachana-bhushanam-3.html
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adiyen sarathy ramanuja dasan
Email: sarathy.thothathri@gmail.com
Web: http://srivaishnavagranthams.wordpress.com, http://ponnadi.blogspot.com ,
http://guruparamparai.wordpress.com, http://sriperumbuthur.blogspot.com
vijaya – kArthigai - bharaNi – aruLALa perumAL emperumAnAr (November 17th, 2013)
யிஜன - களர்த்தழக - பணி – அபேளப் ஸபேநளள் எம்ஸபேநளளர்
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asmadhAchAryan
srImath paramhamsa ithyAdhi pattarpirAn rAmAnuja jeeyar (29th pattam, vAnamAmalai mutt)
varthamAna swAmy
srImath paramhamsa ithyAdhi kaliyan rAmAnuja jeeyar (30th pattam, vAnamAmalai mutt)
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Table of Contents
1. poigai AzhwAr - mudhal thiruvanthAdhi .............................................................................. 13
2. bhUthathAzhwAr - iraNdAm thiruvanthAdhi ....................................................................... 20
3. pEyAzhwAr - mUnRAm thiruvanthAdhi.............................................................................. 25
4. piLLai lOkAchAryar - mumukshuppadi ............................................................................... 31
5. piLLai lOkAchAryar - thathva thrayam ................................................................................ 42
6. piLLai lOkAchAryar - srI vachana bhUshaNam - thanians .................................................. 47
7. piLLai lOkAchAryar - srI vachana bhUshaNam - 1 ............................................................. 60
8. piLLai lOkAchAryar - srI vachana bhUshaNam - 2 ............................................................. 66
9. piLLai lOkAchAryar - srI vachana bhUshaNam - 3 ............................................................. 71
10. mAmunigaL ....................................................................................................................... 78
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1. poigai AzhwAr - mudhal thiruvanthAdhi
This article is a direct translation of nampiLLai's avathArikai (introduction) for poigai
AzhwAr's mudhal thiruvanthAdhi. Thanks to srI U. vE. M A vEnkatakrishNan swamy's
monumental effort in locating these vyAkyAnams of nampiLLai and publishing the same
and also providing easy to follow thamizh explanation for these wonderful
commentaries.
nampiLLai - thiruvallikkENi
The first three AzhwArs (poigai AzhwAr, bhUthathAzhwAr, pEyAzhwAr) were fully
realised (by the grace of emperumAn) in bhagavath vishayam. Their living in samsAram
(material world) is like mukthas (who were once in samsAram but ascended to
paramapadham and whose knowledge is fully blossomed in paramapadham)
descended and lived in samsAram (material world), They were also the ones who were
the first to be indulged in bhagavath vishayam. Since they are involved in bhagavath
vishayam more than other AzhwArs, these three AzhwArs are considered similar to
nithyasUris (eternal associates of bhagavAn in paramapadham). nammAzhwAr glorifies
mudhalAzhwArgaL in thiruvAimozhi 7.9.6 as "inkavi pAdum parama kavigaL"
(இன்கயி ளடும் பந கயிகள் - the supreme poets who sing sweet poems) and
thirumangai AzhwAr glorifies them in periya thirumozhi 2.8.2 as "chenthamizh pAduvAr"
(ஸெந்தநழழ் ளடுயளர் - ones who sing in pure thamizh). They were greatly attached
to different manifestations of emperumAn such as parthvam to archAvathAram
(http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html) and
their knowledge and devotion were spread over these different manifestations. Yet, just
like during floods river will have water all over but will run towards a particular place,
their focus is more specifically on thrivikrama avathAram (in vibhavAvathArams) and
thiruvEnkatamudaiyAn (in archAvathArams).
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thirumangai AzhwAr explains in periya thirumozhi 11.8.9 pAsuram as follows. "An
vidaiyEzh anRadarththArkku ALAnAr allAthAr mAnidavar allar enRu en manaththE
vaiththEn" (ஆன் யிைஹனழ் அன்ைர்த்தளர்க்கு ஆளளர் அல்ளதளர்
நளிையர் அல்ர் என்று என் நத்ஹத யத்ஹதன்) - Even though born as
humans, if one does not become devoted to krishNa (who killed the 7 bulls), I will not
even consider them as humans. The ones who dont have servitude towards bhagavAn
are not even considered as humans by mudhalAzhwArs. By saying "en manaththE
vaiththEn" (என் நத்ஹத யத்ஹதன்) - "I consider like this" emphasises the
following aspect - sarvEsvaran is so merciful yet svathanthran (totally independent) - so
there is no wonder if he refuses to uplift them. But AzhwArs are so merciful that they will
even grace and uplift the ones who are given up by bhagavAn himself - even after being
an AzhwAr, they are going to reject such persons who have no desire towards
emperumAn. So, it is written on stone and copper plate that those who do not have
attachment towards bhagavAn is not to be considered as humans.
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thirukkOvalUr pushpavalli thAyAr and dhEhaLIsa perumAL
mudhalAzhwArgaL - thirukkOvalUr
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one person can lie down, that place should be sufficient for two persons to sit. So,
please open the door". Hearing this, poigai AzhwAr thinks "In this samsAram, whre
most persons dont like to be touched by another person's breath (dont want close
proximity with strangers), if this person says like this he must not be an ordinary person"
and opens the door and they both are seated comfortably. At that time, pEyAzhwAr
arrives there and knocks the door. They both now say "We are two persons sitting here,
there is no more room" and pEyAzhwAr replies from outside that "If two persons are
sitting, 3 persons can stand there". Understanding that, he is not an ordinary person
either, they let him in and all three of them stand comfortably. At that time, as said in
mudhal thiruvanthAdhi 86 "nIyum thirumagaLum ninRAyAl" (ீபம் தழபேநகலம்
ழன்ளனளல் - If the most merciful emperumAn and pirAtti are present together),
sarvEsvaran arrives with his divine consort and joins them and cramps them for room.
One of the AzhwArs exclaim "What is happening? We thought there were only 3 of us?
But it looks like there is more people here. We have to light a lamp to see who else is
present." (bhagavAn has great attachment towards his devotees even when they are
alone, what to speak of his joy when he sees his devotees together). poigai AzhwAr
lights a lamp highlighting bhagavAn as the lord of both spiritual and material worlds,
bhUthathAzhwAr lights a lamp of devotion and pEyAzhwAr visualizes the presence of
bhagavAn with that light. It is as if, all 3 stages occur in the same personality.
That is, first we acquire valid knowledge, then it matures into devotion and finally it
results in the divine vision. In vyAkaraNam, even though pANini, vararuchi and
pathanjali have written vyAkaraNa sUthram (source), vruththi (brief explanation) and
bhAshyam (commentary), because they all talk about the same thing, all 3 are
considered as a single object of knowledge and are called as "thrimuni vyAkaraNam"
(vyAkaraNam of 3 sages). Similarly, even though there is karthru bEdham (different
authors) for the 3 thiruvanthAdhis, they can be said as one.
poigai AzhwAr lights a lamp with the understanding that "anything other than bhagavAn
is property for him and bhagavAn is the propreitor". bhUthathAzhwAr lights a lamp with
the devotion that was acquired from that knowledge. pEyAzhwAr enjoys the result of
that bhakthi - bhagavath sAkshAthkAram (divine vision of bhagavAn). Not only they
enjoyed this wonderful bhagavath vishayam themselves, they also documented their
experience in 3 dhivya prabhandhams namely mudhal thiruvanthAdhi, iraNdAm
thiruvanthAdhi and mUnRAm thiruvanthAdhi to share this experience and uplift others.
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Let us understand what is meant by thagaLi (தகி) - earthen lamp, ney (ஸய்) - ghee
and viLakku (யிக்கு) - light. jagath (worlds) is explained as "sAvayathvAth kAryam"
(றளயனத்யளத் களர்னம்) - that which has parts is called effect. If there is "effect",
that must have been created by some one. As the effect is variegated and marvellous,
the creator (cause) should also be very powerful and marvellous. Here bhagavAn is
highlighted as the one who holds sankam (conch) and chakram (disc). A question arises
here. bhAshyakArar condemned AnumAnikars (one who establish brahmam (supreme
god) through anumAnam (inference)) and explained that brahmam can only be
established by sAsthram while commenting on brahma sUthram 1.1.3
"sAsthrayOnithvAth". Why is poigai AzhwAr establishing brahmam based on
anumAnam (i.e., as there is variegated creation there must be a powerful creator)? That
is explained through manu smruthi 12.106 "Arsham dharmOpadhEsam cha
vEdhasAsthrAvirOdhinA, yastharkENAnusandhaththE sadharmam vEdha nEthara:"
(ஆர்ரம் தர்ஹநளஹதெம் ெ ஹயதெளஸ்த்பளயிஹபளதழள,
னஸ்தர்ஹகணளனுறந்தத்ஹத றதர்நம் ஹயத ஹதப:) Those who analyse the
vEdhams which were understood by sages and the smruthis which establish religious
practice - only such persons understand dharmam and others do not. So, inference
which is contradictory to vEdha sAsthram is condemned. But inference which is
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favourable to the views of vEdha sAsthram is accepted. So, inference on brahmam here
which is in line with sAsthram is accepted. In the beginning of srIbhAshyam, it is said
that "nyAya anugruhIthasya vAkyasya arththa nischAyakathvAth" (ந்னளன
அதக்பேலீதஸ்ன யளக்னஸ்ன அர்த்த ழச்ெளனகத்யளத்) - Only those sentences
which are in line (blessed) with nyAya (logic) have the capacity to establish the real
meanings.
Let us briefly see the thaniyan for mudhal thiruvanthAdhi which was composed by
mudhaliyANdAn. thaniyans usually reveal the glories of the author of the prabhandham
and the prabhandham itself.
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ஸளய்கப் ிபளன் கயிஞர் ஹளஹபறு
யனத்து அடினயர்கள் யளம அபேந்தநழழ் தற்ந்தளதழ
டியிங்கச் ஸெய்தளன் ரிந்து
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2. bhUthathAzhwAr - iraNdAm thiruvanthAdhi
This article is a direct translation of nampiLLai's avathArikai (introduction) for
bhUthathAzhwAr's iraNdAm thiruvanthAdhi. Thanks to srI U. vE. M A vEnkatakrishNan
swamy's monumental effort in locating these vyAkyAnams of nampiLLai and publishing
the same and also providing easy to follow thamizh explanation for these wonderful
commentaries.
nampiLLai - thiruvallikkENi
In mudhal (first) thiruvanthAdhi, poigai AzhwAr highlighted that bhagavAn is the master
of both nithya (spiritual) vibhUthi (world) and leelA (material) vibhUthi (world). Seeing
that bhUthathAzhwAr understands that he is a true servitor of bhagavAn and that
gyAnam (knowledge) matures in to bhakthi (devotion). mudhal thiuvanthAdhi is
focussed on gyAnam; iraNdAm thiruvanthAdhi is focussed on bhakthi. This dhivya
prabhandham is the outpouring of AzhwAr's bhakthi. Does this mean that poigai AzhwAr
does not have bhakthi? No - he also has bhakthi. It is different states of manifestation -
one is cause and the other is effect. poigai AzhwAr's state is being in knowledge by
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meditating on the nithya and leelA vibhUthis (worlds) of bhagavAn. bhUthathAzhwAr's
state is being in bhakthi (which is matured state of gyAnam). bhUthathAzhwAr
meditates on the divine wealth of emperumAn as narrated in mudhal thiruvanthAdhi,
and as a result, the overwhelming devotion leads into these pAsurams that become the
dhivya prabhandham named iraNdAm thiruvanthAdhi.
In mudhal thiruvanthAdhi, the gyAnam about the supreme is explained, i.e., bhagavAn
is the lord of the entire universe and the universe exists for bhagavAn. It is also
explained that, this knowledge is the means to reach bhagavAn. Generally, it is seen
that the means and goal are different here. How is it possible that bhagavAn is upAyam
(means) and bhagavAn is upEyam (goal)? Because he is omnipotent (capable of doing
everything), he is the upAyam and upEyam. kAraNam (Cause) is explained as 3
aspects.
upAdhAna kAraNam - the (raw) material which changes into the ultimate effect.
For example, soil (earthen) becomes pot - here, soil is upAdhAna kAraNam
(material cause) and pot is kAryam (effect).
nimiththa kAraNam - the efficient cause - the person(s) who bring about the
change in the material. For example, Potter is the one who changes soil to pot.
sahakAri kAraNam - the ancillary cause - the tools that are used in bringing about
the change in the material. For example, Potter uses a stick and a wheel to
change the soil in to pot.
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Generally, we observe in this world that, the 3 causes are always different in this
material world. Because he is omnipotent (capable of doing everything), he himself is all
the three types of causes (Translator's note: upAdhAna kAraNam - chith (sentients) and
achit (insentients) which are the raw-material are attributes of bhagavAn; nimiththa
kAraNam - his own sankalpam (desire/vow); sahakAri kAraNam - his knoweledge,
shakthi, etc). Thus he himself becomes all the 3 causes for the manifested universe.
Since, he is the antharyAmi (in-dwelling soul) of the entire universe and since
bhUthathAzhwAr is one of the subjects in this universe, he considers bhagavAn himself
as upAyam (means) to reach the ultimate goal.
Whatever is seen in general aspects will also be visible in specific cases. As bhagavAn
is (explained by emperumAnAr in gadhyam as) "akila jagath svAmin" (அகழ ஜகத்
ஸ்யளநழந்) - the lord of entire universe, he is also (explained by emperumAnAr in
gadhyam as) "asmath svAmin" (அஸ்நத் ஸ்யளநழந்) - my lord. As sAdhanam
(means) is bhagavAn, one should be patient to let the knowledge blossom fully (and he
will benedict the goal automatically when the knowledge is blossomed). paramEsvara
mangalaththu ANdAn goes to kurugai kAvalappan (who is a sishya of nAthamunigaL)
and asked "what is the relation between jagath (universe) and Iswaran (bhagavAn)?"
and kurugai kAvalappan asked him back "Which jagath and which universe?" -
paramEsvara mangalaththu ANdAn was satisfied with that. It is explained that the
universe is bhagavAn's body and bhagavAn is the in-dwelling soul (they are
inseparable). Just like the sarIram (body) is subservient to the jIvAthmA (soul), the
entire universe is body of bhagavAn. poigai AzhwAr contemplated on bhagavAn as
"pathim visvasya" (தழம் யிச்யஸ்ன) - the master of entire universe as explained in
thaithriya upanishadh. This principle applies to bhUthathAzhwAr as well. So,
bhUthathAzhwAr meditates on that principle in iraNdAm thiruvanthAdhi.
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bhUthan (the cause of the entire universe) and sankachakragadhAdharan (one who
holds sankam (conch), chakram (disc) and gadhai (maze)). This is also explained due
to bhakthi (devotion) towards emperumAn only. Even that seed of devotion was planted
by bhagavAn only (as it was not there in AzhwAr before). Since bhagavAn is the
upAyam, he is also the one who kindles the devotion in the heart (its not our own effort
which plants the seed of devotion). Here, AzhwAr says just like bhagavAn's
controlling/managing of such variegated universe is marvellous, bhagavAn planing this
seed of devotion in AzhwAr's heart is also marvellous.
Does poigai AzhwAr only have knowledge about the supreme lord? No, all AzhwArs
have full knowledge and devotion - but the focus is on the aspects which AzhwArs
themseleves focussed on. As all AzhwArs know the divine emotions of each other, they
have revealed the same principles in their dhivya prabhandhams. Just like AdhisEshan
has one neck and many heads, AzhwArs also share the same principles but reveal
them as different individuals through different prabhandhams.
Let us briefly see the thaniyan for iraNdAm thiruvanthAdhi which was composed by
thirukkurugai pirAn piLLAn. thaniyans usually reveal the glories of the author of the
prabhandham and the prabhandham itself.
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en piRavi thIra iRainjinEn innamudhA
anbE thagaLi aLiththAnai
nanpugazh sEr sIdhaththAr muththukkaL sErum
kadal mallaip bUthaththAr ponnangazhal
Simple translation: To be relieved from birth in this samsAram, I pray at the lotus golden
feet bhUthathAzhwAr who blessed us the most nectarean iraNdAm thiruvanthAdhi and
who was born in thirukkadalmallai which is flocked by most glorious and cooling pearls
(pearls - since this dhivyadhEsam is on the beach superficially it simply means pearls,
but the inner meaning is pure devotees of bhagavAn).
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3. pEyAzhwAr - mUnRAm thiruvanthAdhi
This article is a direct translation of nampiLLai's avathArikai (introduction) for
bhUthathAzhwAr's iraNdAm thiruvanthAdhi. Thanks to srI U. vE. M A vEnkatakrishNan
swamy's monumental effort in locating these vyAkyAnams of nampiLLai and publishing
the same and also providing easy to follow thamizh explanation for these wonderful
commentaries.
nampiLLai - thiruvallikkENi
pEyAzhwAr declares that by the grace of poigai AzhwAr and bhUthathAzhwAr, he had
the divine vision of emperumAn who is the divine consort of srI mahAlakshmi and is like
a rathnAkaram (rathnAkaram means ocean - emperumAn is compared to rathnAkaram
here - just like an ocean is filled with many jewels, emperumAn is filled with auspicious
qualities). No one can understand the full meanings of this thiruvanthAdhi as this is a
spontaneous outpouring (without any sequence) of AzhwAr's emotions after having the
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divine vision of emperumAn with pirAtti. Because of such spontaneous speaking he is
called pEyar (one who is not cohesive in his speeches and looking wierd). kulasEkara
AzhwAr also mentions "pEyarE enakku yAvarum yAnumOr pEyanE evarkkum ...
pEyanAyozhinthEn embirAnukkE" (ஹனஹப எக்கு னளயபேம் னளனுஹநளர்
ஹனஹ எயர்க்கும் ... ஹனளஸனளமழந்ஹதன் எம்ிபளனுக்ஹக) - mundane
minded people looks wierd for him due to their attachment for mundane things and he
looks wierd for mundane minded people as he is completely attached to bhagavAn
alone.
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poigai AzhwAr established emperumAn as the owner of both nithya vibhUthi (spiritual
world) and leelA vibhUthi (material world). bhUthAthAzhwAr established such owner of
both worlds is identified as nArAyaNan. Here, pEyAzhwAr identifies that the term
"srImath" should be added to nArAyaNan to make him srIman nArAyaNan.
poigai AzhwAr explained the true nature sEshi (master) - bhagavAn (that he is the
controller of everything). bhUthathAzhwAr explained the true nature of sEsha bhUthan
(servitor) - jIvAthmA (that he is a loving servant of bhagavAn). pEyAzhwAr explains the
nature of the cause for the qualities of bhagavAn and jIvAthmA - i.e., pirAtti is the one
who ensures bhagavAn protects everyone and jIvAthmAs understand their natural
position and surrender unto emperumAn - so, here in this prabhandham pirAtti's
relationship with bhagavAn is explained.
Just like emperumAn churned the ocean and as a result, dhEvas were blessed with
nectar, pEyAzhwAr was blessed with the efforts of poigai AzhwAr and bhUthathAzhwAr
in lighting the lamp and had the nectarean vision of emperumAn with pirAtti.
Let us briefly see the thaniyan for mUnRAm thiruvanthAdhi which was composed by
kurugai kAvalappan. thaniyans usually reveal the glories of the author of the
prabhandham and the prabhandham itself.
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pEyAzhwAr - mylApUr
Simple translation: AzhwAr saying to his heart "My heart! Please happily speak about
the glories of the lotus feet of pEyAzhwAr who had the divine vision of srIman
nArAyaNan who looks like a beautiful dark cloud in the idaikazhi (porch/veranda) in
thirukkOvalUr which has many beautiful palaces".
Let us now see the summary of these introductions briefly. The main theme is in
explaining the 3 different stages of devotion - parabhakthi, paragyAnam and parama
bhakthi. As explained by nampiLLai himself, though all the AzhwArs manifest all these
stages in them (as they are all divinely blessed by bhagavAn with blemishless
knowledge), the three stages of devotion is explained by the first pAsurams of three
dhivya prabhandhams. This is similar to nammAzhwAr enjoying a particular auspicious
quality of archAvathAra emperumAn in each dhivyadhEsam even though all
archAvathAra emperumAns have all auspicious qualities (Please visit
http://ponnadi.blogspot.in/2012/11/archavathara-anubhavam-nayanar-anubhavam.html
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for a brief explanation of this and
https://docs.google.com/file/d/0ByVemcKfGLucWnNuNVJiRkdXa0E/edit?usp=sharing
for a detailed explanation of the same). We can further understand the deeper
meanings of this principle of 3 stages of devotion in the coming section.
Simple translation: para bhakthi, para gyAnam and parama bhakthi relates to gyAnam
(true knowledge about emperumAn), dharsanam (vision) and prApthi (unable to bear
separation from emperumAn for even a moment) stages.
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"mathgyAna dharsana prApthishu nissamsayassukamAsva" (நத்ஜ்ஞள தர்ெ
ப்பளப்தழரஶ ழஸ்றம்ெனஸ்றஶகநளஸ்ய) - Without any doubt you shall eternally
stay happily with gyAnam, dharsanam and prApthi. mAmunigaL goes on to give crystal
clear explanation for the 3 stages:
para bhakthi - gyAnam - being happy when together with emperumAn and being
sad in separation.
parama bhakthi - prApthi - after enjoying the internal vision, giving up ones own
life unable to bear the separation from bhagavAn immediately
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4. piLLai lOkAchAryar - mumukshuppadi
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work mumukshuppadi through the
most beautiful vyAkyAna avathArikai (introduction to commentary) of maNavALa
mAmunigaL for this master piece.
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thathva thrayam is also known as kutti bhAshyam (meaning a miniature
srIbhAshyam) as it contains the essence of the principles that is explained in
emperumAnAr's srI bhAshyam (which is a commentary for vEdha vyAsa's
brahma sUthram). This discusses the three fundamental principles namely chith
(jIvAthmAs), achith (matter) and Isvaran. A brief summary of this grantham can
be viewed at http://ponnadi.blogspot.in/p/thathva-thrayam.html.
mAmunigaL has written detailed and expert commentaries for these 3 granthams of
piLLai lOkAchAryar which are most in-depth and enjoyable for true seekers of divine
knowledge.
With this background, let us now see the translation of mumukshuppadi's introduction
given by mAmunigaL.
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paramapadhanAthan surrounded by nithyasUris in srIvaikuNtam
First, he blesses the jIvAthmAs with senses and bodies. Without the senses and
body, a jIvAthmA cannot function at all. The first action of bhagavAn is to thus
provide them with the senses and body.
Then to facilitate proper use of the senses and body, bhagavAn presents
provides vEdham and its detailed explanations via smruthi, ithihAsam, purANam,
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etc. By studying sAsthram and following the principles that are outlined in
sAsthram, one can reach bhagavAn in paramapadham. vEdham has essentially
certain important/unique qualities. They are:
Seeing that there are many rules and regulations to study and follow sAsthram to
develop ones own knowledge to be uplifted ultimately is very difficult, bhagavAn
himself mercifully becomes an AchAryan (the first AchArya) and reveals the
essence of all sAsthram in the most crisp manner. Thus, he himself reveals the
most important rahasyams (confidential matters) which explain the following
principles:
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He reveals dhvayam at srI vishNulOkam to his dear consort srI mahAlakshmi.
He reveals charama slOkam at the battle field kurukshEthram near the chariot as
krishNan to arjunan.
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It is because of bhagavAn taking up this role of AchAryan, we remember him in the
beginning of our guru paramparai as the prathamAchAryan (first AchAryan) as said in
"lakshmInAtha samArambhAm" (beginning with the master of srI mahAlakshmi) thanian
by kUrathAzhwAn.
Though these rahasyathrayam (3 confidential aspects) are short in size, they have very
deep meanings. The meanings of the same must be properly heard from proper lineage
of AchAryas/learned scholars and only by such proper learning one can be uplifted. This
is why our pUrvAchAryas taught and documented the rahasya thrayam with great focus.
Coming in the lineage of such great spiritual preceptors, piLLai lOkAchAryar out of his
great compassion, documents those essential principles in this grantham
(mumukshuppadi).
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piLLai lOkAchAryar - srI rangam
Even before writing this, he himself has explained rahasya thrayam in three different
granthams named yAdhruchchikappadi, sriya:pathippadi and parantha padi.
yAdhruchchikkappadi was too short and parantha padi was too detailed.
sriya:pathippadi though did not have both the limitations (too short and too long), it was
filled with samskritham (vEdham) words/terminologies which are not accessible for
women and others. Wanting to write a grantham which has none of these limitations,
piLLai lOkAchAryar mercifully compiled this grantham named mumukshuppadi.
This is why, amongst all the prabhandhams (granthams), this mumukshuppadi is the
prime focus of everyone. Further, some of the principles that were not explained in the
previous prabhandhams are also present in this grantham - so this is glorified by all.
After explaining the first rahasyam that is thirumanthram, piLLai lOkAchAryar mercifully
explains the principles dhvaya mahAmanthram which reveals the nature of upAyam
(means) and upEyam (goal) that are explained in the second padham (nama:) and third
padham (nArAyaNAya) of thirumanthram respectively.
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charama slOkam and dhvayam. But in this prabhandham, he is explaining dhvayam
before charama slOkam - why so? Both sequence are shown by pUrvAchAryas. Both
periyavAchAn piLLai in his parantha rahasyam and vAdhi kEsari azhagiya maNavALa
jIyar in his rahasya thraya granthams have followed this sequence (thirumanthram,
dhvayam and charama slOkam).
What is the principle behind the two different sequences? There are two explanations:
Thus, both sequence are acceptable. Since piLLai lOkAchAryar explained in one
sequence (thirumanthram, charama slOkam, dhvayam) in the first 3 prabhandhams,
with his desire to explain the other sequence (thirumanthram, dhvayam, charama
slOkam), he is now beginning to explain the essential meanings of dhvayam.
After explaining dhvayam, the madhyama (middle) rahasyam, piLLai lOkAchAryar starts
explaining charama slOkam which is
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ordered by bhagavAn himself in the first part of charama slOkam. In the
same first part, he also explains two other important principles:
thirukkOshtiyUr nambi was more concerned about the deep meanings of this charama
slOkam and not finding suitable candidates who are eligible to know the most
confidential principle. To test srI rAmAnuja's Asthikyam (faith and dependence in
sAsthram), nambi made him walk 18 times, enforced him to take a vow that he will not
reveal the meanings to the unqualified and made him fast for one month before finally
revealing the most confidential meanings of charama slOkam.
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top most Asthikan (faithful in sAsthram)
But emperumAnAr observed the sufferings of samsAris (bound souls) and being
overwhelmed by mercy and compassion, revealed the in-depth meanings of charama
slOkam to eradicate their sufferings. Because of him revealing the meanings of
charama slOkam, he becomes to be called as "emperumAnAr" by thirukkOshtiyUr
nambi.
While this was revealed by emperumAnAr and was further explained by the
pUrvAchAryas, piLLai lOkAchAryar, out of his unlimited mercy wanting to uplift
everyone, documented the divine meanings in many prabhandhams. Unlike other
prabhandhams which are difficult to understand, in this prabhandam, he has explained
the principles in a very simple manner so that even women and children (seekers)
understand these principles easily.
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Thus ends the most magnificient introduction sections for mumukshuppadi. We should
truly appreciate the most compassionate nature of piLLai lOkAchAryar in documenting
this most complicated/confidential principles in the simplest possible way. mAmunigaL,
being even more merciful, explained these divine sUthrams (aphorisms) of
mumukshuppadi in the clearest possible way for everyone to understand and apply it in
our lives. It is most beneficial if this grantham is heard under an AchArya to understand
the principles fully. Let us bow down at the lotus feet of these great AchAryas and be
blessed.
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5. piLLai lOkAchAryar - thathva thrayam
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work thathva thrayam (tattva
trayam) through the most beautiful vyAkyAna avathArikai (introduction to commentary)
of maNavALa mAmunigaL for this master piece.
With this background, let us now see the translation of thathva thrayam's wonderful
introduction given by mAmunigaL.
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the jIvAthmA thinks "dhEvOham manushyOham" (I am a dhEva, I am a human)
and considers the insentient body as the same as the self
nammAzhwAr enjoys the auspicious quality named vyUha sauhArdham (Being the well-
wisher of all jIvAthmAs) in srI ranganAthan
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uzhalvEn", goes by the bodily/sensual pleasures, just like a person who was given a raft
to cross the river goes with the flow of the water and falls into ocean, the same
senses/body that were given to the jIvAthmA to be uplifted from this samsAram were
used to engage in samsAram more and more. The jIvAthmA, since time immemorial,
has accepted many many births due to endless virtues/vices which was caused by
ignorance. In those births, he goes through most miserable sufferings (thApa thrayam -
3 types of sufferings) and without understanding the effects, he engages in karmA and
goes through several stages such as garbha (being in the womb), janma (taking birth),
bhAlya (being a child who cannot take care of himself), yauvana (youth which is fully
focussed on sense enjoyment), vArdhaka (old age), maraNa (death) and naraka (life in
hellish planets) and goes through endless sufferings. Seeing that the jIvAthmA is
suffering through endless miseries in this ocean of samsAram (which is filled with
troubles), the most merciful bhagavAn, who is the well-wisher of everyone and who is
constantly making efforts to uplift the jIvAthmAs, sympathises for the sufferings of
jIvAthmAs as mentioned in "Evam samsruthi cakrastthE brAmyamANE svakarmabhi:
jIvE dhukkAkulE vishNO: krupA kApi upajAyathE". Out of great compassion in his divine
heart, as mentioned in "jAyamAnam hi purusham yam pasyEn madhusUdhana:
sAthvikas sa thu vigyEyas sa vai mOkshArththa chinthaka:", bhagavAn blesses
jIvAthmA at the time of birth which leads to inquiring on how to be uplifted from this
samsAram. For a mumukshu (one who desires mOksham), there is no possibility to
attain mOksham without the proper understanding of the true knowledge.
One can learn the true knowledge in two ways: from sAsthram and through upadhEsam
(from preceptors).
Contemplating on this principles, the most merciful piLLai lOkAchAryar who is an expert
in all sAsthram and being focussed on the upliftment of all jIvAthmAs, explains the true
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nature and qualities of the three entities (chith, achith and Iswara) in the easiest way to
understand and in the most crisp manner. Note that these principles are present in
sAsthram but they are inaccessible for every one easily - so out of his great compassion
piLLai lOkAchAryar compiled them in this prabhandham (thathva thrayam).
The purpose of writing down these most complicated principles in simple manner by
previous AchAryas such as naduvil thiruvIdhi piLLai bhattar, periyavAchAn piLLai, etc is
also the same, i.e., presenting the true knowledge in simple manner for the upliftment of
all jIvAthmAs. A couple of questions arise here - Our pUrvAchAryas are
In that case why should many AchAryas write on the same topic? Should they all not
just accept the first grantham and just explain the principles with that? (Read on
mAmunigaL's most beautiful explanation for this)
Even though AzhwArs were said to be EkagaNtar (one neck with many faces -
meaning they all talk about the same principles), by seeing many AzhwArs talk
about the same principle, the principle becomes more trustworthy - if many of
(trustworthy) persons glorify a particular object, the object becomes well
established. Similarly, AchAryas also being EkagaNtar explain the same
principles in various granthams so that even the least-intelligent person will also
look at several great personalities write about the same principle and become
convinced about the validity of the same.
Also, what is discussed briefly in one grantham will be discussed in detailed in
another grantham. So the different granthams are complimentary to each other.
This same principle applies for the cases where the same AchArya writing many
granthams on the same principle. The principles are well established and the different
granthams compliment each other.
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piLLai lOkAchAryar, mAmunigaL - srIperumbUthUr
Thus ends the most magnificient introduction section for thathva thrayam. This
grantham is greatly glorified for presenting the most complicated principles of our
visishtAdhvaitha sidhAntham in the simplest possible way. With mAmunigaL's beautiful
and precise commentary, this is a great treasure for us to cherish. It is most beneficial if
this grantham is heard under an AchArya to understand the principles fully. Let us bow
down at the lotus feet of these great AchAryas and be blessed.
Previously, the three principles - chith (jIvAthmAs), achith (matter) and Isvaran were
discussed in very simple terms and the same can be viewed at
http://ponnadi.blogspot.in/p/thathva-thrayam.html.
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6. piLLai lOkAchAryar - srI vachana bhUshaNam - thanians
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work srI vachana bhUshaNam
through the most beautiful vyAkyAna avathArikai (introduction to commentary) of
maNavALa mAmunigaL for this master piece. Before going into the avathArikai
(introduction) of this grantham, let us quickly see the glories of this most wonderful
prabhandham of piLLai lOkAchAryar through the thanians (invocatory verses).
This srIvachana bhUshaNa dhivya sAsthram is the most important literature and
authority for our sath sampradhAyam principles. mAmunigaL writes a beautiful
prabhandham named upadhEsa rathina mAlai mainly to reveal the glories of this most
magnificent work of piLLai lOkAchAryar.
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He goes on to establish the special position of emperumAnAr in our
sampradhAyam and his great contributions for the firm establishment of sath
sampradhAyam and visishtAdhvaitha sidhAntham.
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nampiLLai kAlakshEpa gOshti
eRumbi appA adds a beautiful pAsuram in the end of upadhEsa rathina mAlai -
highlighting that whoever having the thiruvadi sambandham of mAmunigaL, will
be automatically and dutifully touched by amAnavan (the deliverer to
paramapadham) and will cross the virajA river comfortably to reach
paramapadham.
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mAmunigaL - srIrangam
So, from this, we can understand the whole purpose of upadhEsa rathina mAlai is to
highlight the principles explained in srIvachana bhUshaNam and to glorify the same.
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piLLai lOkAchAryar, mAmunigaL - srIperumbUthUr
pAsuram - 53
anna pugazh mudumbai aNNal ulagAsiriyan
innaruLAl seydha kalai yAvaiyilum
unnil thigazh vasana bUdaNaththin sIrmai onRukkillai
pugazhalla ivvArththai mey ippOdhu
Simple translation: piLLai lOkAchAryar who is most famous and who hails from a family
which is from the town named mudumbai, out of his great compassion, blessed us with
many divine granthams. Among all of those, the greatness of srIvachana bhUshaNa
dhivya sAsthram is incomparable - this is not just plain glorification but it is absolute
truth.
pAsuram - 54
munnam kuravOr mozhindha vasanangaL thannai
migak koNdu kaRROr tham uyirkku
minnaNiyAch sErach samaiththavarE
sIr vasana bUdaNam ennum pEr ikkalaikku ittAr pin
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பன்ம் குபஹயளர் ஸநளமழந்த யெங்கள் தன்
நழகக் ஸகளண்டு கற்ஹளர் தம் உனிர்க்கு
நழன்ணினளச் ஹெபச் ெநத்தயஹப
ெவர் யெ பூைணம் என்னும் ஹர் இக்கக்கு இட்ைளர் ின்
Simple translation: piLLai lOkAchAryar compiled this wonderful literature which is made
of the divine words of our pUrvAchAryas. For the greatly learned scholars, this
srIvachana bhUshaNam is the ornament which decorates their souls and is very dear to
them. piLLai lOkAchAryar himself named this beautiful grantham as "srIvachana
bhUshaNam" which means an ornament that is filled with the divine words of
pUrvAchAryas.
pAsuram - 55
Ar vasana bUdaNaththin AzhporuL ellAm aRivAr
Aradhu sol nEril anuttippAr
Or oruvar uNdAgil aththanai kAN uLLamE
ellArkkum aNdAdhadhanRO adhu
pAsuram - 61
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ஞளம் அனுட்ைளம் இய ன்ளகஹய உைனள
குபேய அைந்தக்களல்
நளித்தீர் ஹதளர் கநத் தழபேநளநகள் ஸகளழுன்
தளஹ யகுந்தம் தபேம்
First srIsailEsa dhayApAthram ... bhUtham sarascha thanians are recited. After that the
following thanians are recited.
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றம்றளப ஹளகழ றந்தஷ்ை ஜீய ஜீயளதஹய ந:
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piLLai (his maternal grand father) who is attached to the lotus feet of piLLai
lOkAchAryar like a divine swan (that is attached to a lotus flower) and who is an ocean
of knowledge and detachment.
Simple translation: I take refuge of piLLai lOkAchAryar who mercifully explained the
following principles in srIvachana bhUshaNam.
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5. the glories of bhagavAn's causeless mercy
6. AchAryan being the ultimate upAyam
pERu thaRuvikkumavaL than perumai (1) ARu (2) peRuvAn muRai (3)
avan kURu guruvaippanuval (4) koLvathilaiyAgiya kuLirntha aruLthAn (5)
mARilpugazh naRguruvin vaNmai (5) yodelAm vachana bhUdaNamathil
thERida namakkaruL mudumbai iRaiyavan kazhalgaL chErenmananE
ஹறு தறுயிக்குநயள் தன் ஸபேந (1) ஆறு (2) ஸறுயளன் ப (3)
அயன் கூறு குபேயப்னுயல் (4) ஸகளள்யதழனளகழன குிர்ந்த
அபேள்தளன் (5)
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நளழல்புகழ் ற்குபேயின் யண்ந (5) ஸனளஸைளம் யெ பூைணநதழல்
ஹதழை நக்கபேள் படும் இனயன் கமல்கள் ஹெஸபன்நஹ
Simple translation: Oh dear heart! please take shelter of the lord of mudumbai (piLLai
lOkAchAryar) who revealed the most important principles in the clearest manner for us
to be uplifted in srIvachana bhUshaNam. The six principles that are explained in this
prabhandham are:
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தன்பம்
அெயிளதஹயதநதனுள் அத்தபம் (9) யெபூைண
யமழனளபேின
நனயர் ெழகளநணி யண்புகழ் படும் இனயன் எங்ஹகளன்
உகளரினன்
ஹதன்நர்ச்ஹெயடி ெழந்தஸெய்யர் நளழத்து இன்நது எய்தழ
யளழ்யஹப
Simple translation: One who meditates the honey-like lotus feet of my lord piLLai
lOkAchAryar who is also the lord of mudumbai, who is the crest jewel on the crowns of
the experts of vEdham and who narrates the most essential principles of sAsthram
through srIvachana bhUshaNa dhivya sAsthram - such persons will enjoy the greatest
pleasure (of bhagavath/bhAgavatha anubhavam and kainkaryam) in this world itself.
piLLai lOkAchAryar mainly explains the following nine principles in this prabhandham
and more.
Simple translation: It is very rare to find persons who truly understand and practice the
principles that are explained in srIvachana bhUshaNam which is purely written for the
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upliftment of all jIvAthmAs.
Simple translation: oh yathirAja (srI rAmAnuja)! Please bless me that I understand the
principles that are outlined in srIvachana bhUshaNa dhivya sAsthram by piLLai
lOkAchAryar and follow the same.
Thus ends the translation for the invocatory verses for srIvachana bhUshaNa dhivya
sAsthram which fully brings out the glories of piLLai lOkAchAryar and this wonderful
prabhandham.
In the next article we will see the translation for the avathArikai (introduction to
vyAkyAnam) by mAmuigaL to this srIvachana bhUshaNa dhivya sAsthram.
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7. piLLai lOkAchAryar - srI vachana bhUshaNam - 1
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work srI vachana bhUshaNam
through the most beautiful vyAkyAna avathArikai (introduction to commentary) of
maNavALa mAmunigaL for this master piece. We have already seen the brief
introduction to this glorious prabhandham and its thanians at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-srivachana-
bhushanam-thanians.html.
With this background, let us now see the translation of srI vachana bhUshaNam's
wonderful introduction given by mAmunigaL.
thiruvEnkatamudaiyAn
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souls) being covered with the beginningless mAyA (which is controlled by bhagavAn)
that covers the knowledge and due to beginningless ignorance which leads to
accumulated and endless karmA (virtues and vices) which leads to countless births in
sura (heavenly), nara (human), thiryak (animals) and sthAvara (plants). In every birth,
they go through many pitfalls such as dhEhAthmAbimAnam (considering body as the
self), svAthanthriyam (considering oneself as independent), anya sEshathvam (serving
any one other than bhagavAn) and engage in efforts and results to fit such qualities.
Such jIvAthmAs, with the vow to leave emperumAn in whatever possible manner, being
greatly averse to bhagavAn who is the ultimate master and the best goal and means for
jIvAthmAs. As a result, the jIvAthmA goes through the seven stages namely garbha
(being in the womb), janma (taking birth), bhAlya (being a child who cannot take care of
himself), yauvana (youth which is fully focussed on sense enjoyment), vArdhaka (old
age), maraNa (death) and naraka (life in hellish planets) which lead to eternal and
endless sorrows. Among those suffering souls, for a few who accepts the grace of
bhagavAn which is given at the time of birth which subdues the rajO (passion) and
thamO (ignorance) guNams (qualities) and sathvam (goodness) raises and the desire
for mOksham (eternal upliftment) develops.
When one desires for mOksham, they have to understand thathvam (the nature
of jIvAthmA being subservient to bhagavAn), hitham (the means) and
purushArtham (goal) to be uplifted.
Considering understanding the true principles from vEdham is too difficult, the
next source is to go to the rishis (sages) such as vyAsa, etc., who have mastered
the vEdham out of their own great efforts and compiled smrthi, ithihAsas and
purANas. But in these, only capable persons will be able to distinguish between
the essence and extraneous aspects.
bhagavAn who most mercifully accepts the role of an AchAryan and reveals the
rahasya thrayam (thirumanthram, dhvayam, charama slOkam) for the upliftment
of all jIvAthmAs. But those are too short and great meanings that are present in
them are difficult to grasp for everyone.
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understood the essence of the whole vEdham and revealed the same in the most
precise manner through dhivya prabhandhams which are hailed as dhrAvida
vEdham and its angam (part), upAngam (ancillary-part). Yet, people with limited
intelligence could not fully understand the real purport of dhivya prabhandhams.
AzhwArs
Seeing that even the ones who have taste for bhagavath vishayam are missing
out on the essence due to their limited intelligence, AchAryas starting with
nAthamunigaL who were divinely blessed by the causeless mercy of AzhwArs,
who firmly established the sath sampradhAyam, who were expert in all of
sAsthram and who were most compassionate, understood the essence of
vEdham, etc and explained the same in precise manner so people of less
intelligence can also understand the same. They also documented the sath
sampradhAyam principles in various granthams.
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AchArya paramparai
Following in their foot steps, piLLai lOkAchAryar out of great compassion towards
the suffering souls who are missing out on the wonderful opportunity to serve
bhagavAn directly and eternally, for the upliftment of such souls, compiled many
prabhandhams. These principles were transmitted through the AchArya
paramparai. pUrvAchAryas, seeing the most valuable nature of the principles,
taught this in a confidential manner to sishyas. Seeing the most glorious nature
of the principles, they did not reveal them in public. But, piLLai lOkAchAryar,
observing the fate of the future generation who may miss out on these valuable
principles, out of his great compassion and based on the desire/orders of
bhagavAn himself through svapnam (dream), reveals the most important
principles through this grantham named srI vachana bhUshaNam.
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him "Now, you go an stay in between the two rivers (srIrangam which is situated in
between cauvery and koLLidam), I will reveal the same principles in full details". nambi,
following those instructions, arrive at srIrangam, stays there worshipping periya
perumAL and without revealing his identity, just remains there constantly meditating on
the principles originally revealed by pEraruLALan.
Once when he was alone at kAttazhagiya singar temple (in srIrangam), piLLai
lOkAchAryar arrives there along with his sishyas by the divine will of bhagavAn. Since
the temple is remotely located with minimum disturbances, he starts explaining the
rahasyArthams (confidential matters) of our sath sampradhAyam to his disciples.
maNaRpAkkathu nambi who hears them (from a place where the others cannot see
him) and understands that they resemble the same meanings that were revealed by
pEraruLALa perumAL, becomes ecstatic. He comes out from inside and falls at the
lotus feet of piLLai lOkAchAryar and asks him "Are you him?" and piLLai responds "Yes,
what should be done?". nambi then explains that pEraruLALa perumAL explained the
same principles first and directed him to srIrangam to understand the same in great
detail. piLLai lOkAchArar feeling elated, accepts nambi (as a sishya) and nambi starts
serving him and learning the principles in detail from him. Once emperumAn appears in
the dream of nambi and instructs him to request piLLai lOkAchAryar to document these
wonderful and most important principles in a prabhandham so that it is not forgotten
over time. nambi goes to piLLai lOkAchAryar and reveals the desire of emperumAn and
piLLai lOkAchAryar says "If that is his desire, I will do that" and compiled srI vachana
bhUshaNam - this incident is well known and well established.
Just like an ornament that has many rathnams (gems) is named rathna bhUshaNam,
since this prabhandham is filled with the words/phrases of our pUrvAchArayas and
brings about great radiance of knowledge to the ones who meditate on this
prabhandham, it is named srI vachana bhUshaNam.
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piLLai lOkAchAryar, mAmunigaL - srIperumbUthUr
Thus ends the first part of most magnificient introduction section for srI vachana
bhUshaNam. This grantham is greatly glorified for presenting the most important
principles of our sath sampradhAyam in the simplest possible way. With mAmunigaL's
beautiful and precise commentary, this is a great treasure for us to cherish. It is most
beneficial if this grantham is heard under an AchArya to understand the principles fully.
Let us bow down at the lotus feet of these great AchAryas and be blessed.
In the subsequent articles we will see the continuation of this most wonderful
introduction of mAmunigaL for srI vachana bhUshaNam.
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8. piLLai lOkAchAryar - srI vachana bhUshaNam - 2
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work srI vachana bhUshaNam
through the most beautiful vyAkyAna avathArikai (introduction to commentary) of
maNavALa mAmunigaL for this master piece. We have already seen the brief
introduction to this glorious prabhandham and its thanians at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-srivachana-
bhushanam-thanians.html. We have also seen the first part of mAmunigaL's avathArikai
(introduction) to this glorious prabhandham at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-sri-vachana-
bhushanam-1.html.
Let us continue with the second part of the avathArikai (introduction). In this section of
the introduction, mAmunigaL explains the two types of classifications (6 sections and 9
sections) for this prabhandham.
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knowledge) is established. Thus, this section is the introduction for the prabhandham.
Thus, this section establishes that bhagavAn is the upAyam and his glories. In this, upto
(sUthram 70) "prApthikku ugappAnum avanE" (ப்பளப்தழக்கு உகப்ளனும் அயஹ)
is the crux of the matter. 71-79 are supplementary.
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the need to give up attachment towards other upAyams and
the nature of sidhOpAya nishtar (one who fully depends on bhagavAn who is the
established means)
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essence of sAsthram establishes...) and ends with "charama parva nishtai" (being fully
dependent on AchArya), it is clearly established that being fully dependent on the
AchArya's mercy is the essence of vEdham.
Just like charama slOkam (sarva dharmAn parithyajya...) is the essence of srI gIthai, the
last prakaraNam (section) is the essence of this prabhandham. There (in srI gIthai),
bhagavAn first shows various upAyams (karma, gyAna, bhakthi yOgams, etc) and
observing that arjunan is fearful of taking on the independence to himself choose the
right path, he shows the sidhOpAyam (himself as the established upAyam thrashing
all other upAyams). Here, the glories of sidhOpAyam (bhagavAn as the means) is
explained in detail and observing that there is the fear of bhagavAn's independence
(which could lead to favourable or unfavourable situations), the ultimate path of
depending on AchArya (which is the safest means) is shown.
From (sUthram 142) "ivanaip peRa ninaikkum pOthu" (இயப் ஸ ழக்கும்
ஹளது) upto (sUthram 242) "idaichchiyAy peRRuviduthal cheyyumpadiyAyirukkum"
(இைச்ெழனளய் ஸற்றுயிடுதல் ஸெய்பம்டினளனிபேக்கும்) explains the glories
of sidhOpAya nishtar (the ones who fully accept bhagavAn as the only means).
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யிஹபளதழகளனிபேக்கும்) explains the prapanna dhinacharyA (daily routine of a
prapanna).
From (sUthram 407) "svathanthranai" (ஸ்யதந்த்ப) upto the end (sUthram 463)
explains that AchAryan is the upAyam (means) and upEyam (goal).
Thus we have seen the section in the glorious introduction by mAmunigaL for piLLai
lOkAchAryar's srI vachana bhUshaNam where the two types of classifications for this
prabhandham is explained in detail.
In the subsequent articles we will see the continuation of this most wonderful
introduction of mAmunigaL for piLLai lOkAchAryar's srI vachana bhUshaNam
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9. piLLai lOkAchAryar - srI vachana bhUshaNam - 3
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of
our most merciful piLLai lOkAchAryar and his divine work srI vachana bhUshaNam
through the most beautiful vyAkyAna avathArikai (introduction to commentary) of
maNavALa mAmunigaL for this master piece. We have already seen the brief
introduction to this glorious prabhandham and its thanians at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-srivachana-
bhushanam-thanians.html. We have also seen the first part of mAmunigaL's avathArikai
(introduction) to this glorious prabhandham at
http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-sri-vachana-
bhushanam-1.html and the second part at http://ponnadi.blogspot.in/2013/11/aippasi-
anubhavam-pillai-lokacharyar-sri-vachana-bhushanam-2.html.
Let us continue with the third and concluding part of the avathArikai (introduction). In
this section of the introduction, mAmunigaL explains that this srI vachana bhUshaNam
is explaining dhvaya mahA manthram in detail as it is done in thiruvAimozhi.
nammAzhwAr
Similar to thiruvAimozhi which is known as dhIrga sharaNAgathi (deep surrender), this
prabhandham is an expansion of dhvayam. In thiruvAimozhi, dhvayam is explained in
detail as follows:
In the first 3 centums (1 - 3), the second part of dhvayam (upEyam - goal) is
explained in detail.
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In the next 3 centums (4 - 6), the first part of dhvayam (upAyam - means) is
explained in detail.
o nammAzhwAr's total detachment towards AthmA (self) and that which are
related to AthmA such as body, senses, etc.
Similarly, in this srI vachana bhUshaNam also, the same principles are explained:
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o The nishtai (state) of the ones who accept bhagavAn as upAyam (goal)
Second part of dhvayam is explained while explaining the desirable state of the
ones who want to fully engage in bhagavath kainkaryam only.
"prapadhyE" in first sentence of dhvayam reflects the act of accepting bhagavAn as the
means and this implicitly means that other upAyams such karma, gyAna, bhakthi
yOgams, etc are given up fully. prapanna dhinacharya (daily routine, attitude, behaviour
of a prapanna) is meant for such persons who have performed prapathi. And a true
AchArya means the one who instructs/explains dhvaya mahA manthram. Thus, from all
of the above, it can be understood that in the 9 prakaraNam classification also,
thiruvAimozhi (dhvaya mahA manthram's explanation) and srI vachana bhUshaNam
explain the same principles.
Further, this prabhandham which mainly explains the dhvaya mahA manthram in detail,
also contains the principles that are explained in thirumanthram and charama slOkam.
Let us see that now:
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From (sUthram 72) "paraprayOjana pravruththi" (பப்பஹனளஜ ப்பவ்பேத்தழ)
and from (sUthram 80) "upEyaththukku iLaiya perumALaiyum" (உஹனத்துக்கு
இன ஸபேநளபம்) and from (sUthram 281) "kainkaryam thAn
bhakthi mUlam allAtha pOthu" (கங்கர்னம் தளன் க்தழ பம் அல்ளத
ஹளது), "nArAyaNAya" is explained.
Thus we have seen the section in the glorious introduction by mAmunigaL for piLLai
lOkAchAryar's srI vachana bhUshaNam where the similarity between thiruvAimozhi and
srI vachana bhUshaNam and the srI vachana bhUshaNam reflecting the principles of
rahasya thrayam are explained in detail.
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Thus ends mAmunigaL's introduction to piLLai lOkAchAryar's srI vachana bhUshaNa
dhivya sAsthram. As mAmunigaL declares in upadhEsa rathina mAlai, there is no
grantham which is as glorious as this srI vachana bhUshaNa dhivya sAsthram.
From the above, we can get a glimpse of the glories of piLLai lOkAchAryar, srI vachana
bhUshaNam and most importantly mAmunigaL who blessed us with the most precise
commentary for this wonderful grantham.
The following pAsurams are usually recited after reciting srI vachana bhUshaNa dhivya
sAsthram.
Simple translation: I glorify the lotus feet of the most knowlegeable maNavALa
mAmunigaL along with the blemishless piLLai lOkAchArayar, kUra kulOthuma dhAsar,
the defectless thirumalai AzhwAr (thiruvAimozhi piLLai), azhagiya maNavALa perumAL
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piLLai (mAmunigaL's grand father) from kuravai clan, the boundlessly famous
thirunAvIrudaiya pirAn thAtharaNNar (mAmunigaL's father).
Simple translation: Hail piLLai lOkAchAryar! Hail his glorious clan! Hail the great city
mudumbai (native town of his clan)! Hail that blissful assembly of piLLai lOkAchAryar
who is surrounded by the most pious devotees.
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ீதழ யழுயளச் ெழறுல்லூர் நளநஹனளன் ளதம் ஸதளழுயளர்க்கு
யளபள துனர்
Simple translation: There is no sorrows for the ones who worship the lotus feet of kUra
kulOthuma dhAsar who hails from chirunallUr, who is well-learned in the great vEdham
and who sincerely practices the principles of sAsthram and who constantly remembers
the grace of piLLai lOkAchAryar.
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10. mAmunigaL
We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared
in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-
thula-masa-anubhavam.html for full glories of this month. It is said that "madhurEna
samApayEth" - so let us end this year's aippasi anubhavam sweetly. As we are at the
end of this month, we will now briefly observe the glories of mAmunigaL specifically his
literary contribution to our sath sampradhAyam.
In the 28th pAsuram of Arthi prabhandham, mAmunigaL himself highlights how he spent
his time for the upliftment of the entire world.
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அய கற்று இபேந்தும் ிர்க்குக் களதலுைன் கற்ித்தும் களத்தக்
கமழத்ஹதன்
புண்ைரிக ஹகள்யன் உ ஸளன்னுகு தன்ில் ஹளக ழவு
ஒன்றுநழன்ழப் ஸளபேந்தழ இங்ஹக இபேந்ஹதன்
எண்டிெபம் ஏத்தும் எதழபளென் அபேளஹ எமழல்யிசும்ஹ அன்ழ
இப்ஹளது என்நம் எண்ணளஹத
In the first 2 lines (as split above), mAmunigaL explains that he searched and collected
all the pUrvAchArya granthams which were lost/dispersed during muslim invasion.
These granthams were written by the great compassion of pUrvAchAryas towards the
hitham (well being) of all the future generations. Whatever granthams he found, he
wrote them personally in palm leaves, he learnt them from his AchAryans (thiruvAimozhi
piLLai, etc), lived according to the instructions in those granthams, and taught those to
all his disciples.
In the next 2 lines (as split above), mAmunigaL says, before getting the mercy of
emperumAnAr through his AchAryan thiruvAimozhi piLLai, he did not have any desire to
go to paramapadham, but once he got that mercy he could not stop thinking about
going to paramapadham for even a single moment.
There is a popular thamizh pAsuram which beautifully brings out the glories of
mAmunigaL's divine contribution.
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nammAzhwAr, mAmunigaL - AzhwAr thirunagari
Simple translation: In this world where many great personalities engage in glorifying srI
ranganAthan who lives in srIrangam which is surrounded by natural beauty, Had the
incomparable and gold-like pristine maNavALa mAmunigaL not appeared, the thamizh
vEdham (thiruvAimozhi) would have become lost like tamarind mixed in river (tamarind
in a big river would have no impact, similarly, Had mAmunigaL not highlight the glories
of thiruvAimozhi to the fullest potential, it would have become insignificant in this ocean
of samsAram).
mAmunigaL fully focussed on gathering the vast knowledge of our sath sampradhAyam
and wonderfully documented the same in the most precise manner for the benefit of
everyone. Let us briefly enjoy his various literary contributions and understand the
brilliance and benevolence of mAmunigaL.
samskritha granthams
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mAmunigaL also demonstrated his divine emotions towards srI rAmAnuja,
so that we understand how to approach and glorify emperumAnAr.
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thamizh prabhandhams
o upadhEsa rathina mAlai - With the intent of bringing out the full glories of
piLLai lOkAchAryar and his great work named "srI vachana bhUshaNam",
mAmunigaL systematically explains the appearance stars/months of
AzhwArs, the special position of emperumAnAr, emperumAnAr's divine
desire and facilitation of vyAkyAnams (commentaries) for thiruvAimozhi,
journey of eedu vyAkyAnam, nampiLLai's glories, piLLai lOkAchAryar's
divine appearance, greatness of srI vachana bhUshaNa dhivya sAsthram,
highlighting the essence of srI vachana bhUshaNa dhivya sAsthram,
importance of preaching and following pUrvAchAryas' instructions as it is
and finally highlighting how such followers will become very dear to
emperumAnAr.
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grantham which brings out the essence of thiruvAimozhi. He goes on to
highlight these most wonderful aspects of this divine prabhandham.
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It is composed in veNbA meter with anthAdhi kramam (end of one
pAsuram being the start of next pAsuram) - this type of meter is
difficult to compose but easy to remember and recite.
emperumAnAr - srIperumbUthUr
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vyAkyAnams
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pramEya sAram. piLLai lOkAchAryar subsequently explains these same
principles in detail in his rahasya granthams as heard through the AchArya
paramparai.
o thathva thrayam - The true knowledge about the three entities (chith,
achith and Iswara) is of paramount importance for the ones desiring for
mOksham. piLLai lOkAchAryar explained these details in this
prabhandham which is also called kutti bhAshyam (miniature version of srI
bhAshyam). Without mAmunigaL's insightful vyAkyAnam with references
to various pramANams, it would be impossible to understand these in-
depth principles. mAmunigaL's introduction to thathva thrayam can be
viewed at http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-pillai-
lokacharyar-tattva-trayam.html. Brief and simple presentation of thathva
thrayam can be viewed at http://ponnadi.blogspot.com/p/thathva-
thrayam.html.
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o AchArya hrudhayam - azhagiya maNavALa perumAL nAyanAr (the divine
and dear younger brother of piLLai lOkAchAryar) composes a grantham
named AchArya (nammAzhwAr) hrudhayam (divine heart). This grantham
is fully composed using AzhwArs srI sUkthis (divine words) and reveals
the true emotions of nammAzhwAr. Every word of this grantham has so
many deep meanings and is invaluable. But it is not easily understandable
for laymen. mAmunigaL writes a comprehensive vyAkyAnam for this
wonderful prabhandham which brings out the shining radiance of this
grantham.
mAmunigaL, towards the end of his time in this samsAram, was writing the vyAkyAnam
for AchArya hrudhayam with great physical difficulties. Seeing this, kOil aNNan
enquires mAmunigaL why he should trouble himself in writing with great difficulties.
mAmunigaL replies "I am writing for the benefit of your sons and grandsons (i.e. the
future generation of srIvaishNavas)" - such was his compassion and concern for future
generations to come and he mercifully paved the way for the upliftment of everyone.
We have only focussed on the literary contribution of mAmunigaL in this article. There
are so many glorious aspects in the life of mAmunigaL. Every aspect is vAchA
magOcharam (beyond the capability of words to explain).
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In thaithriya upanishadh, bhagavAn's kalyANa guNams (auspicious qualities) are
enquired. vEdham tries to comprehend Anandham (bliss) which is just one of the many
innumerable auspicious qualities of bhagavAn but fails to comprehend even that single
quality. Similarly, mAmunigaL's glories are innumerable. This only shows a glimpse of
his glories that too with adiyen's limited abilities.
Thus we have seen a glimpse of the divine literary contribution of mAmunigaL for our
sath sampradhAyam. Let us bow down at the lotus feet of mAmunigaL and be blessed.
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