Sri Ramanuja Journal Volume 3, Issue 6

[Guest guest]

*SrimathE rAmAnujAya namaH*

 

*SrimathE varavaramunayE namaH*

 

* *

 

*Margazhi, Vyaya

Azhvar 3, Acharya 6

*

 

 

 

*Azhagiya maNavALapperumAL nAyanAr (contd..)*

 

* *

 

*thantharuLavENum thavaththOr thavappayanAy*

 

*vanda muTumbai maNavALA ! sinthaiyinAl*

 

*nIyuraiththa mAran ninaivin poruLanaiththen*

 

*vAyuraiththu vAzhum vagai*

 

* *

 

*AchAryahridayam – a glimpse *

 

* *

 

*Falling into the category of suthra literature, Acharya hridayam is an

unparalleled work and without The periya jeeyar commentary one will not even

understand a word from the suthras. A total of 234 suthras divided into 4

chapters constitutes a step by step approach to thiruvaymozhi.*

 

 

 

*Churnais 1-15 carries out an introduction deals with the compassion of

Emperuman towards us who bestowed us with the scriptures and gave us the

power of discretion between good and bad deeds. *

 

*Churnais 16, 17-38 deals with the importance of manthra rahasyam and its

prAmAnyam*

 

*Churnais 39-74, 75-93 deals with the uniqueness of Thiruvaymozhi and

Nammazhvar *

 

*Churnais 94-117 deals with the result of mayarvaramathinalam aruLukai on

nammAzhvar.*

 

*Churnais 118-121 122-132 and 133-158 deals with nAyika bhAvam, unparalleled

nature of nAyika bhavam, swapadesams for the usage of names of birds,

ornaments, instruments the subject for 4 dUthu pathikams etc.*

 

*Churnais 159-186 deals with the different ArchA divyadEsams about the

gunams of different divyadesa emperuman as visualized by azhvar. Notable

thing is that even though Nammazhvar did mangaLASAsanam to 30 divyadesams

all are summarized into 27 chUrNais. Since in one pasuram azhvar does

mangaLASAsanam to 3 divyadesams, puLinkuDikkiDanthu varaguNamangai irunthu

SrIvaikunthatthuL nintru. This is summed to one chUrNikai in AchAryahridayam

*

 

*Churnais 187 and 188 deals with archavaibhavam and its influence on

thiruvaymozhi*

 

*Churnais 189-194 deals with bhagavad githA prAmANyam, thiruvAymozhi's

unparallel nature compared to bhagavad githa*

 

*Churnais 195-207 Exclusive features of thiruvaymozhi, their implications

swapadesams.*

 

*Churnais 208-212 rahasyathraya vivaranam*

 

*Churnai 213-215 ThiruvAymozhi's spontaneity as a SAsthra and reasons

divisions as for ten tens, etc*

 

*Churnai 216- 217 positioning of anubhavam, parOpadEsam etc among the ten

tens*

 

*Churnai 218 summarizes the kalyanagunas in each ten pasurams*

 

*Churnai 219-228 summery of Each Tens-1 to ten -one chUrnikai each.*

 

*Churnai 229-234 Concluding session, reasons for azhvar being kept for so

long and make him sing thiruvAymozhi, explanation of progressive growth of

parabhakthi, paranjAna and paramabhakthi in azhvar, and with the final

suthra the nirhEthuka kripa of the Sriyappathi is the only cause for moksham

is the sole conclusion of thiruvaymozhi, is summarized. *

 

*Swami maNavALA mAmunikal says in the aavatharikai*

 

*" AdhyaSchana kulapathE" enkiRapaTiyE vadikika santhAnatthukku

prathhamAchAryarAna Azhvar aruLiccheytha divya prabandhankaLil avaruDaya

thiruvuLLa karutthukkaLai chollukaiyAlirE eeprabandhatthukku Acharyahridayam

entru niRUpakamAytthu"*

 

*In chUrNai 83 nAyanar says the way the world got redeemed because of the

avatharam of Nammazhvar*

 

*Adithya rAmadivAkara achyuthabhAnukkaLukku pOkAtha uLLiruL nInki SOshiyAtha

piRavikkaTal vatti vikasiyAthapOthil kamalamalarnthathu vakuLabhUshaNa

bhAskarOdayatthilE*

 

*mamunikaL commentary follows..*

 

*When sun rises the east the physical darkness of the outer world is removed

(bAhyAndhakAram) but sun cannot remove the ajnjAna andhakAram (ULLIruL).

like that rAma divakara dried up the sea of rakshassas but not the sea of

samsara. Ehrn achyutha bhanu took birth in the early twilight of the horizon

called devaki the worlds got blossomed but not the heart lotus "pOdhil

kamalavannencham" *

 

*All these happened only when the Nammazhvar who adorns the garland of

vakuLa flowers took birth as a bhaskara with the 1000 rays of Thiruvaymozhi

keeping the emperuman in the heart. The lotus hearts blossomed, and the sea

samsara got dried.*

 

*Yad gOshahasramapahamthi thamAmsi pumsAm*

 

*narAyaNO vasathi yathra sa Samkha chakra*

 

*yanmaNdaLam Sruthi gatham praNamanthi viprAH*

 

*thasmai namO vakuLAbhUshaNa bhAskarAya *

 

*Once PBA svami wanted to perform daily rituals in AzvAr Thirunagari. He

enquired about the time of sunset and sunrise, there. The womenfolk asked

him ' We thought you were learned scholar. This vaguLa bAskara shEthram. Can

there be sunset here?" vaguLa BAskaraUdhayathAlEa*

 

*The words 'Rama divAkara' is used because of SUrya vamsam, 'achutha bAnu'

is used as it is chandra vamsam and bhAskara is used as a specialty to

Nammazhvar. *

 

 

 

*The vyakyanam of This Great AchAryan is replete with analytical terms. It

can be cherished only by studying and reading the text. The ThiruppAvai

ARAyirappadi is an outstanding example of such a threadbare analysis.*

 

 

 

*For Example, the 14th pAsuram commences with the word 'vungaL' and the

commentator questions how can this be used by those who have realized that

'vungaL' 'engaL' and the like terms connote ahankAram. The reply comes from

the author himself, mentioning that the ahankAram springing out of bodily

connection is to be shunned whereas the pride blossoming from Bhagawadh

Sambandham is to be welcomed.*

 

 

 

*vara vara muni dAsargaL*