srImadh varavaramunayE nama:
srI vAnAchala mahAmunayE nama:
aruLALa perumAL emperumAnAr also accepts srIvaishNava sanyAsAsramam from emperumAnAr himself after breaking his EkadhaNdam, accepts a thridhaNdam, shikai, yagyOpavItham, etc and stays in his own mutt closer to emperumAnAr's mutt. He starts learning the srIvaisNava sampradhAyam principles from emperumAnAr himself.
Let us now understand his glorious literary contribution for our sath sampradhAyam.
aruLALa perumAL emperumAnAr, out of his divine mercy, writes two prabhandhams in thamizh, gyAna sAram and pramEya sAram. These two prabhandhams bring out the most beautiful principles of our sampradhAyam, especially bringing out the glories AchAryan in a very beautiful way. piLLai lOkAchAryar‘s srIvachana bhUshaNam closely follows the principles that are explained by aruLALa perumAL emperumAnAr in these prabhandhams. mAmunigaL has done beautiful vyAkyAnams for these prabhandhams.
From this we can understand the power/integrity of our guru paramparai. aruLALa perumAL emperumAnAr who heard the most important principles from emperumAnAr himself directly, lays the foundation for rahasya granthams. These principles are subsequently documented by piLLai lOkAchAryar in his rahasya granthams. These beautiful principles include
- bhagavath kalyANa guNams - auspicious qualities of bhagavAn like vAthsalyam - parental affection, svAmithvam - his ownership over everyone else, sauseelyam - magnanimity, saulabhyam - easy accessibility, etc
- bhagavath nirhEthuka krupai - bhagavAn's causeless mercy
- AchArya vaibhavam - the glories of AchAryan
- the necessity of having total faith on AchAryan
- bhAgavatha vaibhavam - the glories of all bhAgavathas
- the importance of our attitude and servitude towards bhAgavathas
- AchArya/bhAgavatha apachArams (offenses) and its ill effects
Let us now enjoy the thaniyan of gyAna sAram.
மருளாம் வினை கெடும் மார்க்கம் பெற்றேன்
மறைநான்கும்சொன்ன பொருள் ஜ்ஞான ஸாரத்தைப் புந்தியில் தந்தவன்
பொங்கொளிசேர் அருளாளமாமுனி அம்பொற்கழல்கள் அடைந்த பின்னே
Simple translation: I was fully immersed in worldly pleasures (of women having beautiful blackish twirly hair and spear-like eyes) and was suffering in the endless cycle of samsAram. But my ignorance was destroyed and my miseries were dispelled after surrendering unto the beautifully glowing golden feet of aruLALa perumAL emperumAnAr who instilled the essence of four vEdhas through gyAna sAram firmly into my intelligence.
- thathvam - bhagavAn with chith (sentients) and achith (insentients) as his sarIram (body)/prakAram (attribute)
- hitham (the means) and
- purushArththam (the goal).
Let us have a quick understanding of thathva hitha purushArththam. piLLai lOkAchAryar have explained these principles in a crystal clear manner in thathva thrayam and artha panchakam.
- karma yOgam - Performing yAgam (sacrifice), dhAnam (charity), thapas (penance), etc according to sAsthram is called karma yOgam. Three types of renunciation are essential for karma yOgam:
- karthruthva thyAgam - "I am the doer" should be given up
- mamathA thyaAgam - "this is my responsibility" should be given up
- pala thyAgam - "I shall enjoy the result" should be given up
- gyAna yOgam - Fully situated on self and god realised state and being constantly engaged in meditation of the auspicious qualities of bhagavAn
- bhakthi yOgam - Advanced/Matured state of gyAna yOgam - just like there is no spills/breaks when oil flows from one place to another, there should be continuous meditation of bhagavAn and action for bhagavAn
- prapathi - accepting bhagavAn himself as the means to achieve the ultimate goal after understanding that karma, gyAna, bhakthi yOgams are not fit for our svarUpam since they involve ones own efforts which highlights jIvAthmA's svAthanthriyam (independence). But since jIvAthmA's true nature is to be utterly dependent on bhagavAn, prapathi is the natural means to reach emperumAn.
- AchArya abhimAnam - Becoming the object of bhagavAn's grace through the grace of an AchAryan and simply being fully dependent on such great bhAgavatha's grace. AchArya is a true representative of srI mahAlakshmi in this world. Just like srI mahAlakshmi recommends to bhagavAn to accept the jIvAthmAs inspite of their defects, AchAryas also do the same. Out of their causeless mercy towards the suffering jIvAthmAs, they bless the jIvAthmAs and facilitate their upliftment by bhagavAn.
- dharma - any virtuous activity done per the orders of sAsthram
- artha - accumulating material wealth according to ones own varNAsrama dharma
- kAma - material enjoyment both in this world (bhUmi) and the other world (svargam, etc)
- kaivalya mOksham - self-realisation and enjoying ones own soul - this is generally identified as a cheap goal. Considering the glories of bhagavAn and the nature of jIvAthmA as a servitor to bhagavAn, if one desires to enjoy himself, it is compared to a person eating his own flesh while there is most delicious food available in front of him.
- bhagavath kainkarya mOksham - Serving bhagavAn eternally in paramapadham (the spiritual world).
To summarize, a jIvAthmA should understand his true relationship with bhagavAn, accept bhagavAn only as upAyam through the mercy of an AchAryan and (aim to) serve bhagavAn eternally in paramapadham.
Thus we have seen a little glimpse of aruLALa perumAL emperumAnAr's charithram (life) and vaibhavam (glories). He fully demonstrated total dependence towards emperumAnAr. We have also observed the important principles revealed in gyAna sAram. Let us bow down at his feet and pray that we too get such AchArya nishtai.
aruLALa perumAL emperumAnAr thirumEni (vigraham) is currently seen in vinjimUr (his avathAra sthalam), thiruppAdagam, srIvilliputhUr, etc.
Let us also enjoy some pictures from this year's celebrations at thiruppAdagam dhivya dhEsam. Full set of pictures at https://plus.google.com/photos/107723698299182214927/albums/5947432025686636337.