Daily Archives: June 6, 2016

rAmAnusa nURRanthAdhi – 23

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Introduction (given by maNavALa mAmunigaL)

“I who am the worst, is praising in my despicable mind, about the matter that is kept in the heart as the ultimate wealth by the unblemished devotees; would something bad happen to the qualities of that matter (emperumAnAr) due to me?” says amudhanAr.

Introduction (given by piLLailOkam jIyar)

All the pUrvAchAryas consider it at all times in their divine mind as ‘vaiththamAnidhi’ (great wealth that is saved up), as their protection from dangers, as ever lasting wealth – such matter is emperumAnAr; I who am the worst is also keeping that matter in my mind and started to praise his auspicious qualities; because of this, would something (bad) happen to the auspicious qualities of him who is of great excellence? Thinking so, amudhanAr is getting distressed.

vaippAya vAn poruL enRu nal anbar manaththagaththE
eppOdhum vaikkum irAmAnusanai iru nilaththil
oppAr ilAdha u(a)ruvinaiyEn vanja nenjil vaiththu
muppOdhum vAzhththuvan ennAm idhu avan moy pugazhkkE      23


Word by word meaning (given by maNavALa mAmunigaL)
nal anbar Those who are faultless and full of love, like how one would keep important wealth within copper / closed layer of containers,
manaththagaththE would keep deep in their minds

vaippAya the wealth kept as for protection during difficult times, like saying ‘vaiththamAnidhi’
vAn poruL enRu as the eternal wealth
eppOdhum vaikkum with no difference of night or day, always keep in their minds, such matter is –
irAmAnusanai – emperumAnAr;
iru nilaththil (whereas) in the big world,
oppAr ilAdha u(a)ruvinaiyEn there are no sinners like me who even though is not having friendliness in mind, am pretending to be friendly, as said in ‘unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3]’ (my mind that would cheat even You), I can cheat even the know-all (emperumAnAr),
vanja nenjil vaiththukeeping emperumAnAr in my deceitful mind (cheating emperumAnAr easily)
muppOdhum – at all times of the day
vAzhththuvan – I sing praises of him (emperumAnAr);
idhu – due to this
ennAm – Oh what bad might happen
avan moy pugazhkkE to his (emperumAnAr’s) praiseworthy greatness.

moy – beautiful
nal anbar – considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.


vaippAya vAn poruL enRu –  That it is a big wealth that is saved up; that it is a big wealth that is deposited; vAn – greatness; as said in ‘vishuNu: SEshI thadhIyas subha guNa nilayO vigrahas SrI SatAri: SrImAn rAmAnujArya padha kamalayugampAthiram yam thadhIyam’, is the lotus feet; since it is said ‘dhanamadhIyam’, it is establishing that such emperumAnAr is the greatest wealth. It is said too as ‘gururEva param dhanam’. In this way he is considered as the eternal savior by …

nal anbarthose who are of full of knowledge and who love his (emperumAnAr’s) divine feet;

nal anbar – considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.

Such noble ones are – AzhvAn, piLLAn, embAr, ANdAn, pillai uRangAvilli dhAsar, and such others.

AzhvAn, emperumAnAr, ANdAn

embar_madhuramangalamembAr – madhuramangalam (near kancheepuram)

manaththagaththE – vAn poruL enRu – Here when ‘vAn’ is taken as the huge space (a big one), implies guru as said in ‘gururEva parambrahma’, so guru is big like the brahmam; and these disciples are being ignorant (out of love) that they don’t realize that such a big thing (vAn) is better kept beautiful outside; instead they keep it in their mind which does not have any faculty!

As said in ‘sthOthra rathnamitham nyastham AchAryasthuthi samputE’, like how if one gets a priceless gem would keep it safe within a container, they are keeping this great distinguished wealth of this world (emperumAnAr) in their hearts.

eppOdhum vaikkum In their minds in the past, present, and future. Past – it was nammAzhvAr when he performed mangaLASAsanam to him (emperumAnAr) as ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1]’ (note that the bad effects of kali yuga would be destroyed (due to incarnation of emperumAnAr); present – (emperumAnAr’s present) ALavandhAr after hearing about the greatness of emperumAnAr had wished to see him and so had come down to perumAL kOyil (kAncheepuram), and from kariyamANikkap perumAL sannidhi there he had done mangaLAsAsanam to emperumAnAr; and SrIman nAthamunigaL got the vigraham of emperumAnAr who was going to incarnate in the future as bestowed by nammAzhvAr and was nurturing it at all the times; so it is apt to say ‘eppOdhum’ (at all times), in this sense as well.

vaikkum – keep it together (in their minds). Even though what is said in ‘jangamaSrI vimAnAni hrudhayAni manIshiNAm’ (In the place that moves, that is, the heart of the humans), this phrase, is related to emperumAn because He stands in the midst of hot environment of sun, stayed in the forest and mountains with entangled plaited hair (in rAmAvathAram when waiting in the mountains for sugrIva to return after the rainy season), and being in the water at all times (ksheerAbhdhi nAthan) – and so the sarvEsvaran is doing sadhana anushtAnam (doing such for some benefit), for the benefit of getting the lotus heart of the devotees; this phrase is also applicable to emperumAnAr since it is said as ‘yasyadhEvE parAbhakthir yathAdhEvE thathAgurau’, and ‘dhEvamiva AchAryam upAsItha’, and, ‘dhEvavath syAth upAsya:’.

irAmAnusanai (keep) emperumAnAr (in their minds)

iru nilaththil  – in this big world

oppAr ilAdha – Tried looking for anyone who would be comparable to me who is lowly/the worst, but could not find any; so there is no comparison to me;

aru vinayEn – hard to rectify (my bad deeds) by doing amends/expiation, and as said in ‘avasyam anubhOkthavyam krutham karma Subha aSubham’ (~effects of good and bad deeds are compulsorily to be experienced), I who has done bad deeds, the bad effects of which would have to be experienced by me; as said in ‘nadhvirANi kruthA anyanEna nirayair nAlampuna:kalpithai: pApAnamithimath kruthEth adhikAn karththum pravarthEthvayi | thEbhya: abhyathikAni aham abhi kshudhra: karOmi kshaNAth’ (~ I have been accumulating sins for long, He has been incarnating to help me get rid of the sins, but I keep adding to it), and as said in ‘aham asmi aparAdha chakravarthi’ (~I am the emperor of sins), and as said in ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’, and as said in ‘pUrvais sva naichyamanusam hithamAryavaryair mAmEva vIkshya mahathAm nathadh asthithEshAm || naichyam dhvitham SataripOmamasathya mEva maththa: parOnamalinOyatha Avirasthi’ (while others have talked to you about their humbleness, I do not even have ability to do that, Oh nammAzhvAr) me who is such extreme sinner.

vanja nenjil vaiththu – even though I am like this, would my mind be pure? – because of its connection with me, it hurries before me to do bad deeds; as said in ‘bhandhAya vishayAsangi’ (if  we get interested in worldly affairs, that would tie us in this material world), my mind which is interested in other matters, and which cheats everyone on the outside that even you who knows everything would consider me in your mind as a good person and be happy about it – in such a mind of mine, I would keep (you).

JIyar too said  – ‘vruthyA paSur naravapusthvaham IdhruSOpi SruthyAdhi sidhdha nikhilAthma guNAsrayOyam, ithyAdharENa kruthinOp mithappravakthum adhyApi vanchana parOthra yathIndhra varthE’ [yathirAja vimSathi – 7] (~I am in the body of a human being, but by deeds I am that of an animal; I mislead others and so they think that I am an ideal one shining with noble qualities that are celebrated by the vEdhAms and vEdhAngams . I am completely bad inside. I am in this despicable state (even while seated in the seat that was decorated by you), Oh yathIndhra! (emperumAnAr));

muppOdhum vAzhththuvanjIyar too had praised emperumAnAr at all times, like – aRu samayach chediyadhanai adi aRuththAn vAzhiyE,  azhagArum ethirAsar adi iNaigaL vAzhiyE, ethirAsan vAzhi ethirAsan vAzhi [Arththi prabandham], and so jIyar performed mangaLASAsanam to emperumAnAr;

If someone had done a mistake the first time/once, then a penance/correction for it would be easy; but unlike that, I have committed mistakes as if that is my everyday activity.

ennAm idhu avan moy pughazhkkEavan (he -> emperumAnAr) (his greatness) – as said in brahmanAradhIyAm as: ‘anantha: prathamam rUpam dhvidhIyam lakshmaNasthathA | balabadhrasthruthIyasthu kalua rAmaAnujasmrutha:’ [brahmanAradhIyam] (He is originally Adhi sEshan; then incarnated as lakshmaNan; third as balarAman; and in kali yugam, as rAmAnujan), and as said in ‘SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya mangaLam’,  (~ is rAmAnujan incarnation of Adhi sEshan, or is it that of vishvaksEnar, or is it SrI:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; long live such yathirAjan;

and as said in ‘SamithOdhaya sankarAthitha: sarva svabhalAth uthuthrutha yAdhava prakAsa: | avarOpithavAn chruthEr apArthAn nanu rAmAnuja varajas sayEsya bhUya:’ [yathirAja sapthathi – 13] ((this has got two meanings that imply krishNa as well as rAmAnujan) – He (krishNa) put those like Sankara in their place (like in the case of bANAsura incident); by His strength he uplifted the yadhu kulam (clan of cowherds), by his bhagavath gIthA he defeated the enemies of arjuna (pArtha), that is balarAma’s brother krishNa; when interpreted as talking about rAmAnujan – he defeated Sankara philosophy that is adhvaitham, by the greatness of his divine feet he changed yAdhava prakASa who was adhvaithin into a SrIvaishNava; defeated those who gave wrong meanings to vEdhas – that is rAmAnujan;  So, is the brother of balarAma (rama anujan), incarnated as this rAmAnujan?

And so emperumAnAr who was praised by abhyukthar (vEdhAnthAcharyar), having such unparalleled greatness,

such emperumAnAr’s :

moy pugazhkkubeautiful greatness that is to be praised; Or, great qualities that are countless;

idhu ennAm –  Oh what might happen to (that greatness of emperumAnAr)?  This (mind) which is doing mangaLASAsanam, what would it do and finish the greatness of him? As said in ‘ninaindhu naindhu uLkaraindhu urugi imaiyOr palarum munivarum, punaindha kaNNeer sAndham pugaiyOdu Endhi vaNanginAl, ninaindha ellAp poruLkatkum viththAy mudhalil sidhaiyAmE, mananjei gyAnaththun perumai mAsUNAdhO mAyOnE’ [thiruvAimozhi 1.5.2] (~ if regulars come and try to praise you, would it not reduce your greatness?), he is feeling remorse thinking how he is tricking (as doing mangaLAsAsanam, etc).

ALavandhAr too said along the same lines, ‘dh4ik asuchim avinItham nirdhayam mAm alajjam parama purushayOgam yOgivarya agra gaNyai: | vidhi Siva sanakadhyai: dhyAthum athyantha dhUram thava parijana bhAvam kAmayE kAma vruththa:’ [sthOthra rathnam – 47] (I must be scolded, I don’t have purity, (because) I have not prostrated any noble ones, I do not have kindness, and am not even ashamed about these, and thought that I am the greatest one, and yet desirous of serving your divine feet, which those higher ones like yOgis, brahmA, sivA, and sanakA. etc., wish for).

(I kept you in my lowly mind, just because other great people keep you in their mind, says thiruvarangaththu amudhanAr).

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Talking in this way is the nature of great SrIvaishNavas – when in the state of love they would talk with happiness, and when in the state of knowing about themselves and when knowledge is in action they would realize their lowly nature and so back out thinking that nothing bad should happen to the loved because of their thinking about them.

nal anbar – they are pure, unlike me. Or, having good love; goodness of love is – not expecting any benefit.

vanja nenjil vaiththu – my mind is capable of cheating not only others, but emperumAnAr himself.

nammAzhvAr also said ‘unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3]’ (~ my mind would cheat even you (into thinking that I am very devoted).

amudhanAr is feeling terrible that he kept emperumAnAr in his impure mind, whereas it was kept in the pure minds of others.

Those noble ones would meditate upon him without others knowing about it; but I am saying it loud all three times of the day and letting others believe that I am great.

ennAm idhu avan moy pugazhkkEsince others know about my impurity and lowliness, if I kept him in my mind like how the nobles ones do, they might think – does emperumAnAr make his presence even in such people like me, and so for his beautiful greatness I might cause disgrace – saying so amudhanAr is being afraid.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – avathArikai (Introduction)

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<< thaniyans


Sriya:pathi SrIman nArAyaNan ensures that His devotees reach HIM. In order to do this successfully, he imparts in them, the desire to reach HIM. This desire gradually blossoms into para bhakthi, para gyAna and parama bhakthi. SrIman nArAyaNan created such a gradually refined bhakthi for nammAzhvAr and accepted him finally with his physical body. nammAzhvAr himself says about this in “mayavaRa madhi nalam aruLinan (thiruvAimozhi 1.1.1) ” and “avAvaRRu vEdu peRRa (thiruAimozhi 10.10.11)”. It is because of the association with nammAzvAr that everyone is able to experience a gradual transformation of the desire to para bhakthi, para gyAna and parama bhakthi. This is why our ancestors have yearned for the bhakthi that was bestowed upon by sriman nArAyaNan to azhvAr. The phrases like “bhagavan bhakthimapi prayachchamE” and “parabhakthiyuththam mAm kurushva”. Having yearned for such bhakthi, there were lot of ancestors who have transcended this materialistic place to the permanent and eternal abode of sriman nArAyaNan, namely srivaikuntam or paramapadham.

These ancestors were able to transgress this world and go to parapadham with sriman nArAyaNan’s causeless cause. The representative for such a group of ancestors, are typically parAnkusan (nammAzvAr) and parakAlan (thirumangai AzhvAr). In such an elite company is  SrI rAmAnuja in paramapadham. SrI rAmAnuja’s glory is not just that but in fact is endless. He is the sole refuge of all the people who have the desire to go to paramapadham. He manifests himself in archA (deity) form not only in the divyadEsams and other temples but also extends it to their respective homes. To such a SrI rAmAnuja, thiruvAimozhi piLLai surrendered after realizing that he (thiruvAimozhi piLLai ) is unqualified to go to paramapadham and does not have any merits in his (thiruvAimozhi piLLai’s) favor. Eventually, SrI rAmAnuja’s grace took him to paramapadham.  maNavALa mAmunigaL follows the footpath of his guru namely thiruvAimozhi piLLai. maNavALa mAmunigaL became extremely crazy and mad towards SrI rAmAnuja just like how his guru was. nammAzhvAr is known as “krishNa thrushNA thathvam” ,i.e., the entity that is known as “love towards krishnA”. Similarly, if one were to figuratively describe one’s love for SrI rAmAnuja, the result would be none other than maNavALa mAmunigaL. This is why he is known as “yathIndhra pravaNar”, the name of maNavALa mAmunigaL with which his identity is established comprehensively.

maNavALa mAmunigaL immersed himself in the divine qualities of emperumAnAr (SrI rAmAnuja), as described in the phrases “pAlEpOl sIril pazhuthozhindhEn (periya thiruvandhAdhi 58) ” and “naiyum maNam un guNangaLaiyunni” (rAmAnusa nURRanthAdhi 102). His very nature was to deep dive an enjoy emperumAnAr’s unfathomable glorious qualities. Due to his constant experience of emperumAnAr’s qualities, he became crazy towards emperumAnAr and wanted to reach his lotus feet. His body became white and pale as he was not able to reach the lotus feet of emperumAnAr now. He yearned to reach emperumAnAr and could not bear the separation from him any further. Eventually, by emperumAnAr’s divine grace, maNavALa mAmunigaL got parama bhakthi towards the former. He celebrates the infinite mercy of emperumAnAr who fructified the desire he had towards him and made him reach his lotus feet. maNavALa mAmunigaL, in this scripture called “Arththi prabandham”, celebrates the way in which emperumAnAr graced him, with the thought that those who are in “charama parva nishtai”  (regarding a devotee as their sole refuge), could take cue from this scripture and reach the lotus feet of SrI rAmAnuja.

maNavALa mAmunigaL developed “parama bhakti” towards the lotus feet of SrI rAmAnuja as described in the phrase “paththi ellAm thangiyadhenna” (irAmAnusa nURRandhAdhi 108). “parama bhakthi” state is when a person can no longer continue to exist if he does not get what he wants. Here maNavALa mAmunigaL is in such a state that he cannot be without the lotus feet of SrI rAmAnuja. At this state, he expressed his insatiable desire to reach the lotus feet of SrI rAmAnuja. This is why this work is being called as “Arthi” or the desire/ love, as the pAsurams are characterized by outpourings of his unfathomable desire to be at the lotus feet of SrI rAmAnuja.  The genesis of the desire to attain his lotus feet can be either the hatred towards the materialistic world or the love towards enjoying the glorious characters of bhagavAn SrIman nArAyaNan (or the lotus feet of SrI rAmAnuja for maNavALa mAmunigaL). The hatred towards materialistic world or more precisely “samsAra sAgaram” was dealt beautifully in “munnIr gyAlam” decad in thiruvAimozhi by nammAzhvAr. Love towards SrIman nArAyaNan was described vividly in “aRukkum vinai” decad in a much later thiruvAimozhi by nammAzhvAr. Likewise, the two aforementioned thaniyans namely “vambavizh thAr” and “thEn payilum thArAn” describe the hatred towards samsAram and love towards lotus feet of SrI rAmAnuja respectively. In the case of maNavALa mAmunigaL, though his “interest” (Arthi) stem from these two sources, one can see the preponderance of love towards SrI rAmAnuja is the main inspirational force, as seen in an overwhelming number of pAsurams in this work.

maNavALa mAmunigaL’s time period was not the same as SrI rAmAnuja, Hence, he could not have the experience of having mingling with SrI rAmAnuja and doing service to his divine unparalleled two feet, like the other great AchAryas like kUraththAzhvAn etc. He yearned to do service to SrI rAmAnuja yet time was not helping him. However, though he could not see SrI rAmAnuja in person, he lived in the place where SrI rAmAnuja lived, i.e., SrIrangam. Given the fact that at least he could live in the same town as SrI rAmAnuja, he became happy about it and requested for the eternal service to SrI rAmAnuja as per “vazhuvilA adimai” (thiruvAimozhi 3.3.1). He mediated upon SrI rAmAnuja and requested for this eternal service to him.

This is why he requests SrI rAmAnuja that he give him the mental state of vaduga nambi, as seen in the phrase “vaduganambi than nilayai en thanakkuth thandhu ethirAsA ennALum unthanakkE AtkoL ugandhu” (Arththi prabandham 11).  SrI rAmAnuja is compared to be lakshmaNa who said “aham sarvam karishyAmi (I will do everything for you SrI rAma)” in SrI rAmAyaNam. SathrugnAzhvAn was one who regarded his bharatha as his everything for the latter regarded SrI rAma as everything. SathrugnAzhvAn did not even pay any heed to SrI rAma and HIS beauty. He was a one who conquered the enemy called “bhakthi towards SrI rAma”. It is considered as enemy here because it would stop SathrugnAzhvAn from doing service to bharatha. In SrI rAmAyaNam, he is described as “SathrugnO nithya Sathrugna:”. Since SrI rAmAnuja is celebrated at the pedestal of lakshmaNa who did all service to SrI rAma, maNavALa mAmunigaL’s is celebrated at the pedestal of SathrugnAzhvAn who regarded bharatha as everything. Here maNavALa mAmunigaL regarded SrI rAmAnuja as everything to complete the analogy.

There is a significance in the connection between nammAzhvAr, emperumAnAr and maNavALa mAmunigaL. nammAzhvAr attained the lotus feet of the ONE who has the hue of the cloud, i.e., SrIman nArAyaNan as per the line “mugil vaNNan adiyai adaindhu uyndhavan” (thiruvAmozhi 7.2.11). SrI rAmAnuja held the lotus feet of nammAzhvAr who attained the eternal abode of SrIman nArAyaNan through HIS grace. maNavALa mAmunigaL who had no other refuge other than SrI rAmAnuja caught hold of his lotus feet and did service to them. This is the significant connection between AzhvAr (nammAzhvAr), emperumAnAr (SrI rAmAnuja) and jIyar (maNavALa mAmunigaL).

maNavALa mAmunigaL who is celebrated in the elite league of nammAzhvAr and SrI rAmAnuja described the glories of these two in his other works namely “thiruvAimozhi nURRandhAdhi”, “upadhESa raththina mAlai” and “yathirAja vimSathi”. In these works, he expressed his unsatiable love towards these two and their greatest works. Phrases like “parAnkuSa pAdha bhaktham” (yathirAja vimshathi 1) and “SatakOpan thEmalarthAtkE iniya pAdhukamAm endhai irAmAnusan” (Arththi prabandham 10) corroborate that. Continuing the thought, in this final work of his (Arththi prabandham) he concluded with the final frontier, i.e., “charama parvam”. “charamam” would mean final, ultimate or nothing else beyond this. When one wonders what can be one’s final destination/target (prApyam), maNavALa mAmunigaL concludes that the ultimate target (there is nothing else to reach beyond this) is nothing but the lotus feet of devotees of SrIman nArAyaNan. maNavALa mAmunigaL  dealt about this ultimate philosophy in his final work during his last few days in this earth. maNavALa mAmunigaL, in his yathirAja vimSathi started with “rAmAnujam yathipathim praNamAmi mUrdhnA” (yathirAjA vimshathi 1) and concluded with “thasmAdh ananya SaraNau bhavathIthi mathvA” (yathirAja vimshathi 20), thereby talking about the greatness of prApakam (the path) that is none other than SrI rAmAnuja‘s lotus feet. In “Arththi prabandham”, he starts with “vAzhi ethirAsan” (Arththi prabandham 1) and concludes with “indhavarangaththu inidhirunI” (Arththi prabandham 60), thereby talking about the significance of prApyam (goal or target to be achieved), that is none other than doing service to the lotus feet of SrI rAmAnuja. Hence, yathirAjA vimshathi is “prApaka param” (in the mode of explaining the path) and “Arththi prabandham” is “prApya param” (in the mode of explaining the goal). At this juncture, it behooves us to take cognizance of dhvaya mahAmanthram that has two sentences. The second half of it talks about the rush that one needs to have while yearning to do kainkaryam to the divine couple of SrIman nArAyaNan and SrI mahAlakshmi. This “Arththi prabandham” conveys the essence of the rush yearned by a person in reaching and serving the target that is nothing but the lotus feet of SrI rAmAnuja. The final frontier in target is “thadhIya kainkaryam” or serving the devotees of SrIman nArAyaNanmaNavALa mAmunigaL is aware of it and understands its true nature through these pAsrurams, thereby showing it.  This “thadhIya kainkaryam” of maNavALa mAmunigaL towards SrI rAmAnuja is the sole underlying current that runs through this prabandham. He expresses it through pAsurams that are multi-metered.

In the first pAsuram of Arththi prabandham, maNavALa mAmunigaL sings mangaLASAsanam to SrI rAmAnuja. There is an analogy to this in SrI rAmAyaNam. In SrI dhandakAraNyam, there were lot of rishis who saw SrI rAma. These rishis were beaten very hard by various rAkshasas (demons) and rAvAna himself. They had a lot of bruises in their body and wanted to complain about these to SrI rAmA. They wanted to say “yEhi paSya SarIrANI”, i.e., look at this bruised body of ours. However, the minute SrI rAma entered the forests of dhandakAraNyam, they were completely captured by the splendid beauty of SrI rAma that they forget their bodily bruises. They were in total awe of SrI rAma’s individual bodily features that they started to fear among themselves that nothing should happen to such a divine beauty. They started to sing mangaLams (songs that ward of evils and guards a person) to SrI rAma instantly as seen in “mangaLAni prayugjAnA:”. Similarly, periya udaiyAr (jatAyu) who was in his death bed after his heroic fight with rAvAna, saw SrI rAma and was lost in his beauty even at that time. He exclaimed “Ayushmann” or “long live” towards SrI rAma. Similarly, maNavALa mAmunigaL sings mangaLams to SrI rAmAnuja‘s aprAkrutha vigraham (the body that is not made of five primordial elements of ether, wind, fire, water and earth). maNavALa mAmunigaL approached the lotus feet of  SrI rAmAnuja in order for the latter to accept him into his fold. However, before submitting his request, when maNavALa mAmunigaL saw  SrI rAmAnuja‘s aprAkrutha vigraham in front of him, he sang mangaLams to him, much like the rishis and jatAyu. He regarded that he should be warded of any evil first before even thinking of telling his problems.

When a person does mangaLaSAsanam like this, the nithyasUris (those who live forever with SrIman nArAyaNan in HIS eternal abode called paramapadham) become very ecstatic and celebrate this person who sings mangalams.  SrI rAmAnuja himself had sung mangaLams as thiruvarangaththamudhanAr says “anbAl mayal kondu vAzhthum irAmAnusan” (rAmAnusa nURRanthAdhi 6). nammAzhvAr in his 10.9 thiruvAimozhi (sUzh visumbaNimugil) visually describes how the nithyasUris celebrate and welcome a person who has done mangalams to other devotees and is en route to paramapadham. This person, at one time, considered himself to be not qualified to reach paramapadham but even then he continued to sing mangaLams to SrIman nArAyaNan’s devotees. Such a person and even the descendants of such a person is the object of enjoyment and celebration for the nithyasUris.  This is what forms the crux of the first pAsuram. periyAzhvAr started with “pallANdu pallANdu” (thirupallAnNu 1) and continued to do mangalAsAsanam like “appAnchachanniyamum pallAndE” (thirupallANdu 2). periyAzhvAr not just sang mangalams to SrIman nArAyaNan but also continued to do so for HIS devotees including the likes of divine conch, divine bow so on and so forth. Similarly in SrI rAmAyaNam, one can observe that the mangalams were sung towards SrI rAma, SrI lakshmaNa, sugrIva etc as per the SlOkam “jayathibhalO rAmO lakshmaNaScha mahAbhalaha rAjAjayathi sugrIvO rAgavEnapipAlithaha”.

adiyEn santhAnam rAmAnuja dhAsan

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