SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Based on mAmunigaL‘s and piLLai lOkam jIyar‘s avathArikai
sriya:pathi (srI mahAlakshmi’s husband), parmakAruNikan (one with immense mercy), sarvEswaran (emperumAn who controls everything), was being the object of complete enjoyment for those in nithya vibhUthi (srIvaikuNtam),
but He saw that in leelA vibhUthi (the section of the universe that is for His playing where AthmAs spend time based on their karmas), where jIvAthmAs in the matter that is a mixture of three characteristics of sathva (tranquility), rajas (action/anger), and thamas (laziness/idleness), are spending time on activities that draw them more and more into samsAram (cycle of worldly existence) and are sucked in to that huge vortex and not finding the shore to climb out to, even though they are equally eligible to enjoy the nectar of happiness that is emperumAn which is enjoyed by nithyasUris (who are in srIvaikuNtam forever, who have not been affected by karmas);
emperumAn, feeling terrible about this, determined that He would alert them about their relationship with Him and save them out of the ocean of samsAram, and so in the beginning of kali yugA arranged for nammAzhwAr’s avathAram, and blessed him with unblemished inner knowledge (mayarvaRa mathinalam),
nammazhvAr – madhura kavi
… and nammAzhwAr, using that knowledge, was immersed in sarvEswaran’s true nature, form, characteristic, and wealth, and as it overflowed, to address that, he blessed the world with dhivya prabandham, and blessed the knowledge to madhurakavi AzhwAr.
Based on that, madhurakavi AzhwAr sang “mikka vEdhiyar vEdhaththin uL poruL niRkap pAdi en nujuL niRuththinAn” [kaNNinuN chiru thAmbu 9] (he explained the inner meanings of the vEdhas and made me understand its inner meanings), and (so), “thEvu maRRaRiyEn” [kaNNinuN chiru thAmbu 2] (do not know any, other than nammAzhwAr) (charama upAyam – final means, that is AchArya abhimAnam);
Later as sriman nAthamunigaL requested for those great meanings, nammAzhwAr crossed the limit of archai (vigraham/statue) and opened his divine mouth and gave all of the meanings and inner meanings to nAthamunigaL, and through him is how this sampradhAyam (culture/ways of srIvaishNavas) came to be.
nammazhwAr with madhurakavigaL and nAthamunigaL
So this chain of AchAryas giving advice and correcting the sishyas was available to His devotees; as emperumAn wished to propagate all these meanings and inner meanings to all the people in this world, the world which is of the nature that encourages ignorance, He commanded thiruvananthAzhvAn (Adhi sEshan), and so he descended into srIperumbUthUr; he learned all the sAsthras, and as told by dhEvap perumAL through thirukkachchi nambigaL he understood very well about the truth, ways, and goal; and through the compassion of periya perumAL, he was given full control to manage this world and srIvaikuNtam, and nurtured the sampradhAyam grown from nAtha/yAmuna muni by understanding the inner meanings of truth, ways, and goal, and was advising these to his close sishyAs like kUraththAzhwan, and was living in srIrangam.
dhEvapperumAL gave the six truths to emperumAnAr through thirukkachchi nambigAL
During that time, thiruvarangaththu amudhanAr, even though he was well versed in all the sAshthras, was not knowing about the sath-sampradhAyam (tradition as propagated through nathamunigaL as explained above). So, emperumAnAr due to his causeless mercy (nirhEthuka krupai) reformed him through kUraththAzhwAn; and amudhanAr surrendered to AzhwAn, who showed him emperumAnAr’s divine feet as the means, and so amudhanAr considered those divine feet as everything, and was immersed in them all the time; (thus kUraththAzhwan performed purushakAram/recommendation).
kUraththAzhwan in pirAtti (srI mahAlakshmi) thirukkOlam (attire)
As that experience of the mind was overflowing, the opportunity arose for amudhanAr to use the words to express his love, and also due to his extreme kindness that the other devotees need to get this meaning and knowledge and experience it easily, that knowledge overflowed as 108 pAsurams in the thamizh poem form of ‘kaliththuRai anthAdhi’, which included emperumAnAr’s divine name in each pAsuram; and so this was happily followed by the great preceptors as ‘prapanna gAyathri’ and so is being (mandatorily) recited every day with love by the prapannas (ones who are surrendered to emperumAn).
All pUrvAchAryas depicted as part of emperumAnAr’s divine thirumEni (form)
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Translation by raghuram srInivAsa dAsan
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