irAmAnusa nooRRu anthAthi - part 5 - prabhandha rakshai

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Srimadh Azhagiya singar thiru vadikaLE saraNam

Sri thiru arangatthu amudhanAr thiruvadikaLE saraNam

Sri Ramanujar thiruvadikaLE saraNam

Sri thAyAr samEtha Sri AdikEsava perumAL thiruvadikaLE saraNam

Sri RanganAyikA samEtha Sri RangarAjan thiruvadikaLE saraNam

 

irAmAnusa nooRRu anthAthi - part 5 - prabhandha rakshai

 

Dear bAgawathAs,

 

The word " Sri irAmAnusar " itself is considered as the vEdha sAra

aksharam and the nooRRu anthAthi that contains this word 108 times

is considered as the gAyathri manthram. Sri irAmAnusa nooRRu

anthAthi is also termed as prabhandha rakshai. (*) Rakshai means

protection or the one that gives protection. Since the irAmAnusa

nooRRu anthAthi is considered as the vEdha sAram, one may wonder

why this can be called prabhandha rakshai (or tamizh vEdha

rakshai). Sri hayagreevar protected vEdhAs from madhu and

kaidabar. Sri matsaya perumAL retrieved vEdhas again. The

protector of the vEdhAs is perumAL HIMself. This nooRRu anthAthi

itself is considered an avathAram of perumAL as similar to thirup

pAvai. This avathAram is taken to protect, preserve the tamizh

vEdham.

 

Usually " rakshai " is also an yanthram made of several concurring

chakrAs that is empowered with appropriate manthrAs. Such yanthrAs

or " rakshai " are often kept at the threshold of the gruhams and

ahams, and even temples. The threshold can be at the front or at

the rear or at the sides. But most often the most powerful such

yanthrAs are kept at the front and end. This rakshai is kept at

the end of nAlAyira prabhandham such that it is recited at the end

of 4000. No bad element can ever do any harm either by way of

wrongful, poor and hasty misinterpretations. Once this rakshai is

chanted and crossed it protects the entire content. ie., This

" rakshai " protects the 4000 being a part of it in itself.

 

The 108 verses of Sri irAmAnusa nooRRu anthAthi is delivered in

such a way that it constitutes as the AchAryA thaniyan by reciting

the thirunAmam of Sri irAmunsan 108 times. This thirunAmam itself

is considered as a very holy manthra. Such manthrA empowers the

basic structure of this " rakshai " made in " yanthra " known as

" kalith thuRai " . The AchAryA thanian is not only the most

important manthram for a prapannA but it is also the most

important manthram for one to obtain any shAshtric knowledge.

Shashthram can be addressed in simple words as perumAL and

thAyAr's thiru uLLAm.

 

Merely reading from texts or articles and insightful postings will

not retain one with this knowledge both at the time of the

departure of the soul. Sameway the preservation of the shAshtrAs

by true vyAkyAnams and passing them onto qualified prapannAs

appearing in the queue will also not be possible without this

AchAryA thaniyan. For learning any grantham the AchAryA thanian is

to be recited first. For example every Srivaishanva including

MunithrEya sampradAyam of Sri periyAsramam , Sri poundrika puram

Ashramam and all the then AchArya sampradAyam has to learn Sri

bAshyam only after reciting the thaniyan of Sri AdivaN satakOpan

the first jeer of Sri Ahobila mutt.

 

AnushtAnam is the key for both acquiring the shAstric knowledge

and the required insight from granthams (pasurams, sookthis,

vEdham etc). AnushtAnam is requied for preserving it in " agam " and

as well as " puram " . Preserving in " agam " means the soul has the

retention of this most precious " sotthu " or property known as the

shAshtric knowledge at the time of departure. Preserving in

" puRam " means teaching these ideals to a qualified prapannA and

retaining this vruksham deep rooted in the pArampariyam of

prapanna shishyALs of sadhAchAryALs. Such passing of the knowledge

is also possible only when the shishyAL are constantly thinking of

his AchAryA purushALs and recite their thaniyan.

 

Only those shishyALs who recite the AchArya thanians can ever

absorb and retain this most precious shAshtric knowledge. In Kali

yugam the most precious shAshtric knowledge comes mainly from

nAlAyira divya prabhandham. Such knowledge can be acquired only by

being an ardent shishyAL of a sadhAchAryAL and constantly doing

japam on their thiruvadi by dwelling in their thaniyans. Thus the

AchAryA thaniyan is Sri irAmAnusa nooRRu anthAthi becomes the

cause for both absorbing and protecting this most important and

precious shAshtric knowledge conveyed through 4000 and its

poorvAchAryA vyAkyAnams. Hence this empowering manthrA known as

irAmAnusa nooRRu anthAthi becomes the rakshai for the shAshtram

known as prabhandham.

 

Srimadh Azhagiya singar thiruvadikaLE saraNam

Sri thiru arangatthu amudhanAr thiruvadikaLE saraNam

Sri Ramanujar thiru vadigaLE saraNam

Sri thAyAr samEtha Sri AdikEsava perumAL thiruvadikaLE saraNam

Sri RanganAyikA samEtha Sri RangarAjan thiruvadikaLE saraNam

 

thiruk kudanthai Sampath Rengarajan

 

* (Swami dEsikan delivered 5 rakshAs. Sri utthamoor swAmi named

his vyAkyAnam for 4000 as prabhandha rakshai. Please refer to the

forthcoming issue of Saranagathi Journal Vol.03.007 for a

brilliant editorial by Oppiliappan kOil Sri VaradhAchAri Sadagopan

Swamin on various rakshais delivered by Swami dEsikan and its

contents in the journal. adiyEn had the previleage to read these

in advance).

http://www.srivaishnava.org/sgati/issues.htm

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