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Oppiliappan List Archive: Message 00087 Jun 2003

 
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Sri Parthasarathi thunai

Srimathe Ramanujaya Namaha

Sri Vara Vara munayE Namaha

Sri Vanachala mahA munayE Namaha

 

            ?Sri parasara bhattAryA: srirangEsa purOhita:

             srivatsAnga sutha: srimAn srEyasE mEstu bhooyasE?    

 

Today (13th June 2003) is vaikAsi anusham, the thirunakshatram dhinam of Sri parasara bhattar.  Yesterday we all celebrated the thirunakshatram of Swami nammAzhvAr.  Visakam is considered as one of the ?mupuriootiya thirunakshatrams?.  The star, which has to its credit the birth of perumal, an azhvar and an acharya, is considered to be a ?mupuriootiya thirunakshatram? e.g., thiruvonam, which is the common star for perumal, poigaiyAzhvar, the first among the mudal Azhvars and two great acharyas, Sri pillailokAchariar and Sri vedantha desikan.  Similar credit goes to punarvasu and swathi thirunakshatrams.  How is visakam considered to have the same credit?  Which perumal has visakam as the thirunakshatram?  In rAmAyana, valmiki says, all ekshvAku kings had the common star of visAkam.  Considering the same, rAmA pirAn born in that heritage can be considered to belong to visakam star.  Nammazhvar was of course born in that thirunakshatram and one great acharya who was responsible for reconstructing the nava thirupathis around Azhvar thirunagari (?kAdu thiruththi nAdAkkinAr), Sri ThiruvAimozhi pillai was also born in this very star.  The bhakthi of thiruvaimozhi pillai towards nammazhvar and azhvar thirunagari is beyond words and we are all indebted to him forever.  He was responsible for building the ramanuja chaturvedi mangalam and also initiating swami Manavala mAmunigal to sing the ?yethirAja vimsathi? as praise to swamy ethirAjar.

 

Coming to the star of this day, Sri parasara bhattar, he was considered to be the foster son of Periya pirattiyar.  Swamy parasara bhattar was the son of koorathAzhvan and a disciple of embar and was graced by swamy EmperumAnAr from his childhood.  Even today, bhagavatas of parasara bhattar?s lineage continue their sincere kainkaryam to Periya perumal in Srirangam.  Sri ParAsara bhattar is considered as the purohit of ranganatha.  To think about the born genius on his thirunakshatram day is our bhakyam.  He did two master pieces, one for the ubhaya vibhoothi nAthan, Sri ranganathan, Sri rangaraja stavam and one for the Sridevi nAchiyar, Periya pirattiyar who adorns the thirumArpu of perumal always (?agalagillEn eraiyum endru alarmEl mangai vurai mArbhA?), Sri guna ratna ghOsam.  Though it will be a treat to enjoy the inner meanings in these stotras of the great acharya on this day, it is not that easy.  So just as a token to show his mastery in sampradayam let us see the two thaniyans which swamy submitted to the divine work of yesterday?s star, swamy nammAzhvar?s thiruvAimozhi.

 

            ?vAn thigazhum sOlai madhilarangar vaNpugazhmEl

            Andra thamizhmaraigal Ayiramum ? Endra

            Mudal thAi saTakOpan moimpAl valarththa

            EdhaththAi irAmAnusan.?

 

Meaning:  Nammazhvar is the mother who gave birth to the divine work, the tamizh vedam, the 1000 paasurams in thiruvAimozhi, which is nothing but praise on the divine qualities of the emperuman who reclines in thiruvarangam which is a beautiful place surrounded by gardens touching the sky.  The mother who brought up the child, with his charm is none other than EmperumAnAr.

 

Like devaki and yesodha to Krishna paramatma, nammazhvar and rAmAnujar where two mothers (one who gave birth and the other who brought it up) to the divine tamizh vEdam thiruvAimozhi.   Without the vyakhyanams of the mahAcharyas the inner meanings of thiruvAimozhi will be like the sound of the waves in the beach (kadalOsaipOlE) to us.  ?PillAn nanjeeyer periyavAchAn pillai, thellAr vadakkuthiruveedhipillai, manavAla yogi thiruvAimozhiyai kAththa gunavAlar endru nenjE kooru? says Swamy ManavAla mAmunigal in his upadesa ratina mAlai.  Out of the 5 great acharyas who did vyakhyanam to thiruvAimozhi, the first and foremost was thirukkurugai pirAn pillAn who did the 6000-padi vyakhyanam under the order of Swamy EmperumAnAr (thellArum jnana thirukkurugaipiran pillAn ETHIRASAR PERARULAL - vullArum anbudanE mAran maraipporulai andruraiththadhu enbhamigu ArAyiram, says mAmunigal).  So swamy emperumAnar was only responsible for the first vyakhyanam to sprout out.  In Acharya hrudhayam, Swamy azhagiya Manavala perumal nAyanar says, ?bhashyakArar edhukondu sootra vAkhyangal orungaviduvar? (EmperumAnAr used to clarify his doubts while doing the brahma sootra bhashyam with the help of thiruvaimozhi paasurams).  In this way Swamy ethirajar, spread the divine arthas of the thiruvAimozhi to many.

 

Though there are only 11 paasurams, ?kangulam pagalum? padhigam for lord ranganatha in the whole thiruvAimozhi it is a tradition of our acharyas to say that all the 1000 paasurams belongs only to ranganatha.  The same has been repeated by Sri parasara bhattar here.  He says that the whole thiruvaimozhi was submitted to the divine feet of Periya perumal and then it was distributed to various other divya desa emperumans. (?thiruvEnkataththukku evai paththum? ?van thirumOgoorukku eendha paththivai? etc.,).

 

            ?mikkavirainilaiyum meiyAvuyirnilaiyum

             thakkaneriyum thadaiyAgi- thokkiyalum

             voozhvinaiyum vAizhvinaiyum vOdhum kurugayarkOn

             yAzhinisai vEdaththiyal?

 

Meaning:  Azhvar who is the head of people in thirunagari gave the sweet paasurams of thiruvAimozhi which can be equated to the sweet music from a divine instrument, which explains about the svaroopa of emperuman, the svaroopa of the permanent jeevatma, the upaya svaroopa, the virothi svaroopa which prevents us from attaining the divine upEyam and also the parama purushArtha svaroopam.

 

Each and every mumukshu should first have the knowledge of the artha panchakam, which has been clearly explained in thiruvAimozhi by azhvar.  Thiruvaimozhi holds the 3 important rahasyams inside.  Artha panchakam, which each one should know, is nothing but the knowledge about the paramatma svaroopa, jeevatma svaroopam, upaya and upEya svaroopam and virOdhi svaroopam.  Emperuman is the omnipotent, omniscient brahmam, the jeevatma is a seshan to the paramatma, sharanAgathi is the only way to attain emperuman, ?poinindra jnAnamum pollA vozhukkum azhukkudambum? these are the virodhi (hindrance which prevent us from attaining emperuman?s divine feet) and finally ?ozhivilla kAlamudanAgi manni vazhuvilA adimai seiya vEndum nAm? is the parama pushartham, the final goal which has been clearly explained in the thiruvaimozhi paasurams.

 

It is not a wonder if azhvar explains these in his 1000 paasurams but bhattar has put the whole essence in just a single thaniyan.  What a genius he was!!  Once bhattar went to EmperumAnAr and asked ?jeeyA! Why is dvayam regarded as such a great manthra.  What if adiyen does another manthra conveying all the arthas in dvayam??  Ethirajar immediately replied, ? Oh! bhattar there is no doubt.  You are capable of making not one but 10 manthras conveying the same meaning and more.  But those will not get the credit of being considered as so dear by our poorvAcharyas.  So greatness of dvayam can never be overcomed by any other manthra.  Dvayam reserves its greatness for ever?.   Bhattar was considered as a genius by even our jagadAcharaya, Sri rAmAnujar.

 

Let us do mangalAsAsanams to that great acharya today and forever. 

 

Any mistake is due to adiyen?s ignorance and hence may be please pardoned by the learned bhagavatas of this group.

                                   

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

Adiyen rAmAnuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 


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