aippasi anubhavam - piLLai lOkAchAryar - srI vachana bhUshaNam - 3

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

We are in the midst of enjoying the divine glories of AzhwArs/AchAryas who appeared in this auspicious month of aippasi. Please view http://ponnadi.blogspot.in/p/aippasi-thula-masa-anubhavam.html for full glories of this month. We shall now get a glimpse of our most merciful piLLai lOkAchAryar and his divine work srI vachana bhUshaNam through the most beautiful vyAkyAna avathArikai (introduction to commentary) of maNavALa mAmunigaL for this master piece. We have already seen the brief introduction to this glorious prabhandham and its thanians at http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-srivachana-bhushanam-thanians.html. We have also seen the first part of mAmunigaL's avathArikai (introduction) to this glorious prabhandham at http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-sri-vachana-bhushanam-1.html and the second part at http://ponnadi.blogspot.in/2013/11/aippasi-anubhavam-pillai-lokacharyar-sri-vachana-bhushanam-2.html.

 Let us continue with the third and concluding part of the avathArikai (introduction). In this section of the introduction, mAmunigaL explains that this srI vachana bhUshaNam is explaining dhvaya mahA manthram in detail as it is done in thiruvAimozhi.

Similar to thiruvAimozhi which is known as dhIrga sharaNAgathi (deep surrender), this prabhandham is an expansion of dhvayam. In thiruvAimozhi, dhvayam is explained in detail as follows:
  • In the first 3 centums (1 - 3), the second part of dhvayam (upEyam - goal) is explained in detail.
  • In the next 3 centums (4 - 6), the first part of dhvayam (upAyam - means) is explained in detail.
  • In the next 4 centums, the following principles are explained in detail:
    • the auspicious qualities of bhagavAn which are required in him to bless everyone
    • nammAzhwAr's total detachment towards AthmA (self) and that which are related to AthmA such as body, senses, etc.
    • nammAzhwAr recollecting the accomplishment of ultimate goal
Similarly, in this srI vachana bhUshaNam also, the same principles are explained:


 Considering the 6 prakaraNams (sections) classification:
  • First part of dhvayam is explained in the first 3 prakaraNams:
    • First srI mAhAlakshmi's purushakAram (advocacy/recommendation) is explained
    • bhagavAn as the upAyam (means) is explained
    • The nishtai (state) of the ones who accept bhagavAn as upAyam (goal)
  • Second part of dhvayam is explained while explaining the desirable state of the ones who want to fully engage in bhagavath kainkaryam only.
  • In the remaining 3 prakaraNams, 
    • 4th prakaraNam explains the sishya's attitude and servitude towards AchArya who explains the dhvaya mahA manthram
    • 5th prakaraNam explains bhagavAn's nirhEthuka krupai (causeless mercy) which is the cause of the sishya's mahA viswAsam (total dependence)
    • 6th prakaraNam explains the ultimate state of the principles explained in two parts of the dhvaya mahA manthram (upAyam and upEyam) - that is total dependence on AchAryan.
Considering the 9 prakaraNams (sections) classification:

 "prapadhyE" in first sentence of dhvayam reflects the act of accepting bhagavAn as the means and this implicitly means that other upAyams such karma, gyAna, bhakthi yOgams, etc are given up fully. prapanna dhinacharya (daily routine, attitude, behaviour of a prapanna) is meant for such persons who have performed prapathi. And a true AchArya means the one who instructs/explains dhvaya mahA manthram. Thus, from all of the above, it can be understood that in the 9 prakaraNam classification also, thiruvAimozhi (dhvaya mahA manthram's explanation) and srI vachana bhUshaNam explain the same principles.

 Further, this prabhandham which mainly explains the dhvaya mahA manthram in detail, also contains the principles that are explained in thirumanthram and charama slOkam. Let us see that now:

First thirumanthram explanation is highlighted.
  • From (sUthram 73) "ahamarththaththukku" (அஹமர்த்தத்துக்கு) upto (sUthram 77) "adiyAnenRiRE" (அடியானென்றிறே) and as said in (sUthram 111) "svarUpa prayukthamAna dhAsyamiRE pradhAnam" (ஸ்வரூப ப்ரயுக்தமான தாஸ்யமிறே ப்ரதானம்), "praNavam" is explained.
  • From (sUthram 71) "svayathna nivruththi" (ஸ்வயத்ந நிவ்ருத்தி) and from (sUthram 180) "thannaith thAnE mudikkaiyAvathu" (தன்னைத் தானே முடிக்கையாவது) upto the sUthram before (sUthram 243) "ippadi sarva prakAraththAlum" (இப்படி ஸர்வ ப்ரகாரத்தாலும்), "nama:" is explained.
  • From (sUthram 72) "paraprayOjana pravruththi" (பரப்ரயோஜந ப்ரவ்ருத்தி) and from (sUthram 80) "upEyaththukku iLaiya perumALaiyum" (உபேயத்துக்கு இளைய பெருமாளையும்) and from (sUthram 281) "kainkaryam thAn bhakthi mUlam allAtha pOthu" (கைங்கர்யம் தான் பக்தி மூலம் அல்லாத போது), "nArAyaNAya" is explained.

Next charama slOkam explanation is highlighted.
  • From (sUthram 43) "agyAnaththAlE" (அஜ்ஞானத்தாலே) and from (sUthram 115) "prApakAnthara parithyAgaththukkum" (ப்ராபகாந்தர பரித்யாகத்துக்கும்) explains giving up all other upAyams and the method to give it up. This explains "sarvadharmAn parithyajya".
  • From (sUthram 55) "ithu thanakku svarUpam" (இது தனக்கு ஸ்வரூபம்) and from (sUthram 66) "prApthikku upAyam avan ninaivu" (ப்ராப்திக்கு உபாயம் அவன் நினைவு) explains that bhagavAn is the only refuge and means. This explains "mAmEkam sharaNam".
  • From (sUthram 134) "prapaththi upAyaththukku" (ப்ரபத்தி உபாயத்துக்கு) explains the special nature of the act of surrender. This explains "vraja".
  • From (sUthram 143) "avanivanai" (அவனிவனை) upto (sUthram 148) "svAthanthriyaththAlE varum pArathanthriyam prabalam" (ஸ்வாதந்த்ரியத்தாலே வரும் பாரதந்த்ரியம் ப்ரபலம்) explains that bhagavAn is supremely independent and him easily pardoning all sins of the surrendered jIvAthmA. This explains "aham thvA sarva pAbEpyO mOkshayishyAmi".
  • (sUthram 402) "krupA palamum anubaviththE aRavENum" (க்ருபா பலமும் அநுபவித்தே அறவேணும்) explains that bhagavAn's mercy is guaranteed to bestow the ultimate goal and the jIvAthmA need not worry about. This explains "mA sucha:".
Thus we have seen the section in the glorious introduction by mAmunigaL for piLLai lOkAchAryar's srI vachana bhUshaNam where the similarity between thiruvAimozhi and srI vachana bhUshaNam and the srI vachana bhUshaNam reflecting the principles of rahasya thrayam are explained in detail.
Thus ends mAmunigaL's introduction to piLLai lOkAchAryar's srI vachana  bhUshaNa dhivya sAsthram. As mAmunigaL declares in upadhEsa rathina mAlai, there is no grantham which is as glorious as this srI vachana bhUshaNa dhivya sAsthram.

From the above, we can get a glimpse of the glories of piLLai lOkAchAryar, srI vachana bhUshaNam and most importantly mAmunigaL who blessed us with the most precise commentary for this wonderful grantham. 

The following pAsurams are usually recited after reciting srI vachana bhUshaNa dhivya sAsthram.

kOdhil ulagAsiriyan kUra kulOththama thAthar
thIdhil thirumalaiyAzhwAr chezhunguravai maNavALar
Odhariya pugazhth thirunAvudaiya pirAn thAtharudan
pOtha maNavALa muni ponnadigaL pORRuvanE

கோதில் உலகாசிரியன் கூர குலோத்தம தாதர்
தீதில் திருமலையாழ்வார் செழுங்குரவை மணவாளர்
ஓதரிய புகழ்த் திருநாவுடைய பிரான் தாதருடன்
போத மணவாள முனி பொன்னடிகள் போற்றுவனே
 
mAmunigaL eedu kAlakshEpa gOshti in front of srI ranganAthan

Simple translation: I glorify the lotus feet of the most knowlegeable maNavALa mAmunigaL along with the blemishless piLLai lOkAchArayar, kUra kulOthuma dhAsar, the defectless thirumalai AzhwAr (thiruvAimozhi piLLai), azhagiya maNavALa perumAL piLLai (mAmunigaL's grand father) from kuravai clan, the boundlessly famous thirunAvIrudaiya pirAn thAtharaNNar (mAmunigaL's father).

vAzhi ulagAsiriyan vAzhi avan mannu kulam
vAzhi mudumbai ennum mAnagaram
vAzhi manam chUzhntha pErinbam migu nallAr
inam chUzhnthu irukkum iruppu

வாழி உலகாசிரியன் வாழி அவன் மன்னு குலம்
வாழி முடும்பை என்னும் மாநகரம்
வாழி மனம் சூழ்ந்த பேரின்பம் மிகு நல்லார்
இனம் சூழ்ந்து இருக்கும் இருப்பு

 
piLLai lOkAchAryar kAlakshEpa gOshti

Simple translation: Hail piLLai lOkAchAryar! Hail his glorious clan! Hail the great city mudumbai (native town of his clan)! Hail that blissful assembly of piLLai lOkAchAryar who is surrounded by the most pious devotees.

Othum mudumbai ulagAsiriyan aruL
Ethum maRavAtha emperumAn
nIdhi vazhuvAch chiRunallUr mAmaRaiyOn pAdham thozhuvArkku
vArA thuyar

ஓதும் முடும்பை உலகாசிரியன் அருள்
ஏதும் மறவாத எம்பெருமான்
நீதி வழுவாச் சிறுநல்லூர் மாமறையோன் பாதம் தொழுவார்க்கு
வாரா துயர்


kUra kulOthuma dhAsar - a portrait

Simple translation: There is no sorrows for the ones who worship the lotus feet of kUra kulOthuma dhAsar who hails from chirunallUr, who is well-learned in the great vEdham and who sincerely practices the principles of sAsthram and who constantly remembers the grace of piLLai lOkAchAryar.

adiyen sarathy ramanuja dasan

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References: vidhwAn srImAn purushOthama nAidu's thamizh translation for srIvachana bhUshaNam
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