emperumAnAr dharisanam: charamOpAya nirNayam

sri:
srimathE rAmAnujAya nama:
srimadh varavaramunayE nama:
sri vAnAchala mahAmunayE nama:

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Original text of this grantham can be read at: https://docs.google.com/open?id=0ByVemcKfGLucS1NQajNnR04yeDg.
All articles of this series can be read at: http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html.
ebook containing all the articles in this series - https://docs.google.com/open?id=0ByVemcKfGLucVHc2cVFfZHA4c0k.

A summary of all events that are identified in this divine grantham.

nAyanArAchAn piLLai salutes his AchAryan periyavAchAn piLLai and identifies the purpose/content of the grantham which is to establish the full glories of jagadhAchAryan srI rAmAnujar and that he is the ultimate path for srivaishnavas to accomplish their ultimate goal.
emperumAnAr is identified as the precious stone at the center of our AchArya rathna hAram.
svAnuvruthi prasannAchAryas and krupA mAthra prasannAchAryas explained in detail; krupA mAthra prasannAchAryas' importance is highlighted and emperumAnAr's uththArakathvam (saviourship) is established.
emperumAnAr's thirumudi (upward) sambandham is discussed here.
nammAzhwAr shows nAthamunigaL the beautiful form of bhavishyadhAchAryan (future AchAryan) and blesses him with the bhavishyadhAchAryan vigraham. "poliga poliga" pAsuram is beautifully explained by nammAzhwAr in context of rAmAnujar who is to appear in the future.
nAthamunigaL passes on the divine incidents and bhavishyadhAchAryan vigraham to uyyakkoNdAr.
uyyakkoNdar passes on the divine incidents and bhavishyadhAchAryan vigraham to maNakkAl nambi.
maNakkAl nambi passes on the divine incidents and bhavishyadhAchAryan vigraham to ALavandhAr.
ALavandhAr blesses iLayAzhwAr to be the next leader of our sampradhAyam.
ALavandhAr passes on the divine incidents and bhavishyadhAchAryan vigraham to thirukkOshtiyUr nambi.
It is established that just like pithrus feel happy and blessed when a vaishnava appears in their family, AchAryas before emperumAnAr felt happy and blessed when emperumAnAr appeared in the prapanna kulam.
emperumAn, nammAzhwAr and emperumAnAr are identified as uththAraka AchAryas and it is explained how emperumAnAr fully manifests uththArakathvam.
emperumAnAr's AchAryas namely periya nambi (mahA pUrNar), periya thirumalai nambi (srIsaila pUrNar), thirukkOttiyUr nambi (gOshti pUrNar), thiruvaranga perumAL arayar and thirumAlai ANdAn (mAlAdhArar) establish emperumAnAr's uththArakathvam by getting their own children to surrender to emperumAnAr and also through their words and action.
dhEva perumAL establishes emperumAnAr's superiority through thirukkachi nambi. He says just like he himself studied under various rishis during his vibhavAvathArams, emperumAnAr is also studying under various AchAryas now.
It is also explained that since emperumAnAr established the proper sidhAntham and established the real greatness of emperumAn after advaithis and mAyavAdhis destroyed the same, emperumAnAr is the uththAraka AchAryan for emperumAn himself. So, we need not doubt his uththArakathvam for anyone else.
His avathAra rahasyam is revealed. It is explained that he is the leader of nithya sUris, i.e., Adhi sEshan himself by thirumAlirunchOlai azhagar, kshIrAbdhi nAthan, brahma rakshas, sarasvathi and udayavar himself.
udayavar's glories are revealed by dhEva perumAL and AzhwAn, nammAzhwAr, etc. His glories are such that, many of his sishyas gave up their life (out of immense sorrow) immediately after hearing that he ascended to paramapadham.
rAmAnujar's uththArakathvam is revealed/established by many:

himself in many occasions
aruLALa perumAL emperumAnAr
thiruvEnkatamudayAn
thirukkurungudi nambi
nadAthUr ammAL
emperumAnAr himself through sOmAsiyANdAn
kaNiyanUr siriyAchAn
emperumAnAr himself through ponnAchiyAr (wife of piLLai urangA villi dhAsar)

ALavandhAr's attachment towards nAthamunigaL and emperumAnAr is clearly explained and emperumAnAr's uththArakathvam is established by ALavandhAr himself.
Greatness of charama parva (AchAryan) nishtai over prathama parva (bhagavAn) nishtai is explained.
rAmAnujar's uththArakathvam is revealed/established by many:

embAr
bhattar
aruLALa perumAL emperumAnAr
vangi purathu nambi
vaduga nambi
emperumAnAr himself to nampiLLai

Finally, it is explained by thiruvarangathu amudhanAr in his rAmAnusa nURRanthAdhi, how we should live our lives:

Our residing place is where emperumAnAr's devotees live
Our object of daily anubhavam while in this world is emperumAnAr's divine qualities
We should avoid association of the ones who does not glorify emperumAnAr
Our object of speech is emperumAnAr's divine names (iLayAzhwAr, rAmAnujar, udayavar, emperumAnAr, srI bhAshyakArar, yathirAjar, thiruppAvai jIyar, yathIndhrar, etc) and glories
Our object of meditation is emperumAnAr's lotus feet
We should constantly engage in loving service to emperumAnAr's devotees
We should be very attached to the divine form of emperumAnAr
Depending on emperumAnAr's lotus feet will lead us to eternal service to him and the contrary will lead to us suffering in samsAram forever

nAyanArAchAn piLLai thiruvadigaLE charaNam
periyavAchAn piLLai thiruvadigaLE charaNam
AzhwAr emperumAnAr jIyar thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam
AchAryan thiruvadigaLE charaNam

adiyen sarathy ramanuja dasan

archived in http://ponnadi.blogspot.in, also visit http://guruparamparai.wordpress.com.

Pronunciation Guide

A is used for “aa” sound – example: emperumAnAr, rAmAnuja
E is used for “yay” sound – example: EkAdhasi
I is used for “ee” sound – example: Iswara. "ee" is also used at times, when the word contains both "l" and "I" as in the case of lIlA - it will be written as leelA (to avoid confusion)
O is used for “Oh” sound – example: Om
U is used for “oo” sound – example: Urdhva pundram
zh is used for very strong “l” sound – example: AzhwAr
L is used for strong “l” sound – example: muL (thorn)
N is used for strong “n” sound – example: nArAyaNa
R is used for strong "r" sound - example: puRappAdu (procession); its also used for "tr" sound in thamizh when there is double "R" - example: uRRAr (utRAr - relative)
d is used strong “d” sound – example: garuda
dh is used for meek “d” sound – example: gOvindha
t is used for strong “t” sound – example: ganta
th is used for meek “t” sound – example: vratham
sa, sha, ksha are typed as it is – examples: samskritham, shashti and kshamA
: is used for ha sound in samskritham words – examples: nama: to be said as namaha
Terminologies listing at Reader's Guide

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charamOpAya nirNayam - summary of events

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