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                        Sri:
                Srimathe Ramanujaya Nama:
               Srimath Varavaramunaye Nama:

              Srishailesha Mantra Prabhavam


Translated from Yatindra Pravana Prabhavam
Based on the vyakhyanam by Pillai Lokam Jeeyar


Manavala Mamunigal (Periya Jeeyar) had surrendered to his
acharya Thiruvaymozhip Pillai ("vAzhi thiruvAymozhip
piLLai mAthagavAl vAzhum maNavALa mAmunivan") and obtained
Thiruvaymozhi and its meanings from him. He then decided 
to teach these great meanings to others so that they too 
can gain upliftment and was involved in that. At this time,
Namperumal, through an archaka, asked Mamunigal to explain
the meanings of Thiruvaymozhi in His presence and His 
devotees presence in Periya Thirumandapam. Mamunigal 
accepted the order and did discourses for an year starting
at "uyarvaRa uyaranalam" and ending at "avAvarac sUzh". 
Pleased by this Namperumal gave him the name 
"muppaththARAyirap perukkar" and also presented the 
"srishailesha dayApAtram" thaniyan to him.

Mamunigal speaks of His causeless grace in selecting him 
for this purpose in the pasuram:

nAmAr? periya thirumaNdapamAr? namperumAL
thAmAga nammaith thaniththazhaiththu - nI mARan
senthamizh vEdhaththin sezhumporuLai nALumingE
vanthurai enREvuvathE vAynthu

The meaning of the srishailesha thaniyan is: "I salute
that Azhagiya Manavala Jeeyar, who is the target of
the grace of Thiruvaymozhip Pillai, who is the ocean of
gnAna, bhakti and vairAgya and who is entirely devoted 
to Ramanuja".


"srishailesha dayApAtram":
Ramanuja is the divine feet of Nammazhvar by his grace.
Thiruvaymozhip Pillai is one who always praises the 
divine feet of Ramanuja. Manavala Mamunigal is the most
appropriate recepient of that Thiruvaymozhip Pillai's
grace. From Srishaila Purna (Periya Thirumalai Nambi) 
and Srishaila Desika (Thiruvaymozhip Pillai), Mamunigal
obtained Ramayana and Thiruvaymozhi. That is, first he
obtained Ramayana as Ramanuja and later he obtained 
Thiruvaymozhi as Mamunigal.

"dhIbaktyAdi guNArNavam":
Mamunigal is the ocean of qualities such as knowledge,
devotion and determination (in keeping away from 
matters of this world). In prior forms too, such as 
Ilaiya Perumal (Lakshmana) and IlaiyAzhvAr (Ramanuja),
these qualities were complete in him. But, as Mamunigal,
they were doubled in him.

"yatIndra pravaNam":
This shows the height of inclination toward Namperumal
which is being inclined to Emberumanar. Ramanuja is
Parankusha Bhakta. Mamunigal is Yatindra Pravana. It is
only due to that, that everyone seeks Mamunigal.

"vande ramya jAmAtaram munim":
His divine name Azhagiya Manavala Mamuni is being said 
and he is being saluted.

Thus, this thaniyan which is like a stuti to him, praises
his greatness. Just as praNavam is recited at the 
beginning and end of Vedas, this thaniyan too is recited
at the beginning and end of Divya Prabandham recitation,
their vyakhyanams and the rahasya granthas which carry 
their essence, in all divyadesams.


In the praNavam, the akAra stands for the Lord, the 
makAra stands for the chetana and the ukAra shows the
relationship between the two. It is said "avvAnavarkku
mavvAnavar ellAm uvvAnavar adimai enRuraiththAr". This
meaning can be seen in each of the terms of this 
thaniyan.


"srishailesha dayApAtram":
srishailesha stands for the Lord who is akAra vAcya.
dayApAtram shows that the chetana who is for no one but
Him, is the target for His grace.

"dhIbaktyAdi guNArNavam":
gnAna, bhakti and vairAgya are nothing but being focused
on Him alone, as in "thAmaraiyAL kELvan oruvanaiyE nOkkum
uNarvu", "athiyanj sOthikkE ArAtha kAthal" and "unniththu
maRRoru dheyvam thozhAL". That bhagavat sEshatvam that is
said in the akAra is shown by bhakti. svarUpam is the 
knowledge of the Lord as in "unniNaith thAmaraikatku
anbuRugi niRkumathE". Therefore, knowledge of bhagavat
sEshatvam is the true knowledge. vairAgya is the
determination in seeking only Him and no one else.

"yatIndra pravaNam":
Being yatIndra is not thinking about one's self (being a
paratantra), and correcting others who are doing nothing
and making them as the Lord's servants. Through this,
Mamunigal has devotion to Ramanuja. Being subservient to
the Lord means it should go up to His devotees. Also,
normally Yatindra stands for Ramanuja. Through Rama the
Lord is said and through anuja the chetana's svarUpa,
which is being a kainkaryapara, is said. The state of 
prAvaNya is being as in "rAmAnujam yatipatim praNamAmi
mUrdhnA".

"vande ramya jAmAtaram munim":
ramya jAmAtru shows the Lord who is akAra vAcya. muni
shows the parama chetana who has the true knowledge of
being the Lord's servant only.

Therefore all parts of this thaniyan can be seen as
praNavArtha.


Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam









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