DheebhakthyAdhi gunArnavam-Swamy Manavala mAmunikal-3

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Sri Parthasarathi thunai

 

SrimathE rAmAnujaya Namaha

 

Sri Vara Vara MunayE Namaha

 

Sri vAnAchala mahA munayE Namaha

 

 

 

“SrisailEsa dayApAthram dheebhakthyAdhi gunArnavam

 

yatheendra pravanam vandhE ramyajAmAtharam munim II”

 

 

 

2. maneendra paritha: - The ocean is otherwise called as ‘ratnAkAram’ due to

the presence of number of precious gems. Both ratnam and mani are similar terms

referring to gems. In case of mAmunikal, swamy can also be called as maneendra

paritha:. Let’s see how. (1) While describing the beauty of thiruvanandhAzhvan

in his stotra ratnam aalavandaar says, “panAmanivrAdha mayooka mandala prakAsa

mAnOdha divyadhAmani”. From Alavandaar’s words it is clear that

thiruvanandhAzhvan has precious gems on his head. Swamy mAmunikal is none other

than the aparAvathAra of thiruvanandhAzhvan so the same praise suits him also.

(2) Further in Arthi prabhandham mAmunikal himself says, “munnavarAm namkuravar

mozhigal vullappettrOm” which shows that mAmunikal was the locker for the

storage of all the poorvAcharya granthams. Swamy was filled with a number of

valuable gems inside him viz., purana ratnam, stotra ratnam, manthra ratnam etc.

 

 

 

3. saththApasAnthargatha:- saththApasa:-munistrEshta: agasthiya mahA muni: The

sea was swallowed by the great agasthiya muni as per the puranas. Swamy desikan

in his pAdhukA sahasram says, “vishvak AshAnthasindhO: kumbeesoonO:” So the sea

stayed inside agasthiya muni for sometime. Now let us see how this suits

mAmunikal. There is one discussion in thaithreeya Upanishad to find what tapas

actually means. On one side “sathyamidhi sathyavachArAdhidhara: tapa ethi

thapOnithya: pourrusishti:” refuting the same the other side argued that

(moukalya paksham) “svAdhyAya pravachanE A-vEthi nAkOmouthkalya:” Finally the

judge the veda purushan declared the moukalyapaksham to be the truth

“thaththitapas thaththi tapa:” Therefore those mahans who are involved in

svAdhyAyam (self reading) and pravachanam are called as saththApasargal. DEshAm

anthargatha: or dEshu anthargatha: indicating that mAmunikal resides in the

minds of such mahans or he is one among such mahans. Swamy himself in Arthi

prabhandam says, “pandu palavAriyarum pArulagOr uyya parivudanE paniththarulum

palkalaigal thammai kandathellAm ezhudhi avai kattrunarindhum pirarkku

kAdhaludan karpiththum kAlaththai kazhiththEn” showing his involvement in

svadhyAyam and pravachanam.

 

 

 

4. mathsyAthmAsrithavarka sEvithapatha:- mathsyAthma refers to the bhagavan who

took mathsyAvatharam to enter into the sea. His bhakthas including the devas

and the munis run for rescue shouting for help only to the emperuman who lies on

bed of adhisesha in parkadal. Thereby the ocean is the starting place for the

avatharas. The devas come and surrender to the divine feet of emperuman thereby

forcing emperuman to take the various avatharas at the starting point the sea.

In the case of mAmunikal, swamy says in his upadesaratinamAlai, “AchAryan seidha

upakAramAnavadhu tooidhAga nenju thannil thOndrumEl- dEsAndharaththilirukka

mannamthAn porukka mAttAdhu” and further wonders, “AchAryanai pirindhiruppArAr?”

These words indicate that swamy’s disciples, the great ashtadiggajas where like

a fish out of water, while away from their acharya mAmunikal.

 

 

 

(To be continued)

 

 

 

“apagatha madhamAnai: anthimObhAyanishtai:

 

athikatha paramArththai arthakAmAnabhEkshai:

 

nikila jana suhruthbhi: nirjithakrOdha lObhai:

 

vara vara munibruthyai asthumE nithya yoga: II”

 

 

 

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

 

 

 

Adiyen rAmAnuja dAsee

 

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

 

 

 

 

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