Arthi Prabandham of Sri Manavala Mamunigal
 
Sri Ramanuja
 
 
 
kattaLaikkaliththuRai
(21)
 
MM addresses himself thus. Oh Mind! I am sure to get liberated through the knowledge I gained by the grace of my Acharya Srisailesha. Hence, we need not worry, as Ramanuja will surely sanction Moksha out of regard to the Acharya Srisailesha.MM after listing his relationship and various forms of Ramanuja's grace becomes desperate. He feels concerned at the delay. Then he feels reassured of Ramanuja's grace as it was Srisailesha who was responsible to shape him and Ramanuja can not ignore it.
 
kattaLaikkaliththuRai

(22)
 
By the grace of Srisailesha with faultless learning, I am able to navigate in the boat symbolizing Ramanuja's special attachment to me and cross this ocean of Samsara to reach the banks which are compared to the Holy feet of the Lord.
 
In this verse MM elaborates the thoughts described in the previous stanza. His Acharya Bhakthi is reflected in describing Srisailesha's abundant faultless scholarship and His guidance in directing MM towards Ramanuja's attachment compared to a boat which enables him to cross the ocean of Samsara to reach the Holy feet of the Lord (attain Moksha) compared to the Beach at the end of the ocean.
 
eNseeraasiriya viruththam
 
(23)
 
Oh Ethiraja! Kindly grant me the pleasant experience in ever bright Thirumamani Mandapam where glitter the diamonds studded in the hood of Adhisesha serving as a cushioned bed of the Lord in whose right side Lakshimi Devi is seated and Bhoomi Neela Devis are seated on His left side and where immortal devotional followers are lined in rows in front of the Lord.
 
Now MM visualises his merger in Vaikuntam with a vivid description of the Lord with His consorts seated on Adisesha where devotional celestial followers are lined in rows in front of the Lord enjoying his glory. This is similar to the sentiments of Nammazhvar who wants to be associated with the followers vide his Srisukthi, "adiyaar kuzhaangaLai udan kooduvathenRu kolO" and then the experience in the kingdom of God vide his Srisukthi "anthamil pErinpaththadiya rOdirunthamai"
 
(24)
 
This Atma after being liberated from the physical body traverses through Sun's epicentre, leaves this universe, crosses the seven surroundings and finally reaches the Holy River of Vrija. After a holy bath in the river, it assumes a bright golden image, gets dressed up bedecked by Jewelry in a bright manner by the immortal celestials who accord a grand reception and escort the personified Atma to Thirumamani Mandapan where it joins the devotional followers and celestial immortals glorifying the Lord. Oh Ramanuja! Enlighten me how the interval between this worldly life and the immortal life in association with the celestials get shortened i.e. how soon will I get these?
 
This verse describes the various stages of Atma's sojourn to Vaikuntam. This follows the pattern visualized by Nammazhvar in His "soozhvisumpaNi mugil" (thiruvaymozhi 10-9). It is well known that Ramanuja formulated Vaishnavite doctrines in accordance with the views expressed by Nammazhvar in His prabandhams. Inspired in the same way, MM expounds the thoughts of Nammazhvar at regular intervals in this prabandham.
 
(25)
 

Oh Ethiraja. From the day your ever-merciful grace fell on me, I realised my duty of complete surrender to you. But, despite that resolution, I had been doing only wicked and sinful acts till this day non-stop, and repeatedly pleading before you to excuse me assuring that I will not repeat the same. In spite of such unpardonable acts you had been kind enough to excuse me repeatedly and accept my services however deficient it may be. With such abundant kindness showered on me, I realise your grace will extend to grant me Moksha. Having gone so far, why can't you grant it early?

It is typical of Mamunigal to be always striking a note of absolute humility and by doing so he enhances the glory of Ramanuja's grace. After repeatedly pleading for Ramanuja's grace to sanction Moksha. MM strikes an optimistic note in this verse being sure that his prayers will be answered.
 
(26)
 
 
I am such a sinner that it is impossible for the Lord to tolerate me. It will not be possible for his consorts too. Going down in the hierarchy even Nityasuri like sEnai nNaathan nor Azhvars like Nammazhvar upto Kaliyan and Acharyas from Nathamuni can tolerate my sins. Oh Ramanuja! It is only due to your grace I am your devotee. You only kindled in me what are called parabhakthi para Jnana and Paramabhakthi. Hence kindly sanction me Moksha early.
 
Here MM glorifies the grace of Ramanuja and says right form the Lord in the hierarchy none will be able to tolerate his sins and come to his rescue. It is only left to Ramanuja the embodiment of mercy to rescue him.The Lord is supposed to be the ocean of compassion He will take into account some good acts that resulted unknowingly (ajGYaasa Sukrutham) and reward us. When pointed out about our shortcomings the Lord would assert that his followers would not do such acts. If they do they will do it well vide His Srisukthis. "ennadiyaar athu seyyaar seythaarEl nNanRu seythaar". Even with such conviction the Lord would not tolerate my sins which are of such unimaginable magnitude.
Even if the Lord gives up, His consort (piraatti) would not give up. She will adopt various means till he is converted to Her view. Her view is "who does not commit sin? Whether he is a sinner or not he must be pitied and he deserves our grace". Such a sentiment is expressed by Sita Devi vide her Srisukthi "paapanaam vaasupaanaam va.....nagaschith nNaaparaathyathi. Pillai Lockacharya explains Her role in several ways.
 
On account of her presence by the side of the Lord, Kakasura who committed the most unpardonable crime was saved. As she was not present by the side of Rama, Ravana who did not commit such a great crime as Kakasura could not save his life. Vide Srisukthi of Pillai Lockacharya "ivaL sanNnNithiyaalE kaakam thalai peRRathu, athu illaamaiyaalE raavaNan mudinthaan" (mumukshupadi 130).

Lokacharya goes on describing her role and concludes that she will bring round the Lord to her view by showing her charming looks and other such means vide srisukthi "Ichvaranai azhagaalE thiruththum (sreevasanabooshanam-13).

For a detailed account on this topic readers are requested to refer to adiyEn's article "chEthanan ujjeevikkum vagaigaL". As it will be too lengthy, I will conclude briefly that others from sEnainathan down to Acharyas are incapable of tolerating my sins. Nityasuris like sEnainathan have expounded paramabakthi etc. Azhwars like ever-merciful Nammazhavar out of compassion for humanity expounded prabandams to liberate them. Likewise Acharyas from Nathamuni followed Azhvars. In spite of such benevolence none will be able to redeem me says MM. MM is of opinion that only Ramanuja who is the true interpreter of Nammazhvar considered to be as holy as His feet and who is ever merciful to excuse him for commission of sins of unimaginable magnitudes, will be able to redeem him vide Sri sukthis "maaRanadi paNinthuynthavn kaarEy karuNai iraamaanusa"
 
(27)


Oh Mind! Dont think of anything else in this world. Day and night, think only about the other immortal world, which Ethiraja is granting me. Therein the Lord with His consort is enjoying the devotion of His followers gathered in-groups. While it is so in that immortal world, this body due to its Karma surviving in this world is being deprived of that eternal bliss. Hence think of the end of this life here and look forward eagerly the eternal Happiness that would accrue afterwards.
 
Soul i.e. Atma is associated with Jnana. Its nature is to enjoy and associate with the eternal Divinity. But due to Karma when associated with a body here, it is incapable of achieving its natural objective. "nNopajanNam Smrath itham sareeram" is the upanishad saying. Accordingly, without thinking of the association of the body in this world, it directs the thought towards Moksha, the immortal World. MM directs his mind towards that eternal bliss which will be granted by Ethiraja in due course. So sure (certain) is MM about Ethiraja's grace. Hence he gives expression to the same line of thought in several ways.
 
(28)

All along I spent my whole life in learning Purvacharya's holy works, interpreting them for the sake of humanity as well as giving lectures on them unmindful of the Eternal World the permanent abode of the Lord and thus treating this worldly life with great attachment. Now my mind realises that it should think of Moksha only and nothing else due to grace of Ethiraja who is adored universally.
 
The first half of this stanza is only an echo of the sentiments expressed by Thirumazhisai Azhwar vide his Sruskthi,
 
therithezhuthi vaasiththung kEtttum vaNangi,
vazhipattum poosiththum pOkkinEn pOthu" ( iyaRpaa-nNaanmugan thiruvanNthaathi 63)
 
As MM spent all his time as stated above, his attitude became like the one expressed by Thondaradippodi Azhwar in Thirumaalai as
"ichchuvai thavira yaan pOy inNthira lOgamaaLumachchuvai peRinum vEndEn".
MM says that the grace of Ethiraja who is universally adored turned him from this path towards realisation of the eternal bliss in Moksha.
 
padhinaangu seeraasiriya viruththam
 
(29)
 
Various schools of thought like Charuvakam, Samanam Sakyam , Shangyam, Ganatham, Guru Matham otherwise called Prabhakara Matham, Kumarila School otherwise called Battam have all been conquered by logical arguments which are as sharp as arrows by Ethiraja. Then those who profess the theory of unreality (maya) as well as Bhaskara and Yadava schools of thought have all been won over by Ethiraja who appears as a great warrior. Mangalam to such a great person.
 
MM compares each doctrine with some entity and concludes that Ramanuja conquered them all. MM says charvakam is rendered to ashes. Shamanam, which grew like wild bush, was extinguished by fire like logic. The sea of Sakyam has beeen completely dried. Shankya hill has been razed to the ground. People of Gunatham arguing wrongly have been silenced. Pasupathas ran away helter-skelter. Gurunatham and Battamatham have been vanquished completely. People of Maya school have been won over in the stage of origin itself.
 
In this way MM describes how Ethiraja in order to establish Vaishnavite doctrine on a firm basis has to contest several irreligious schools of thought prevalent in his time which would not recognize Vedic thoughts and other Holy scriptures serving as the foundation of Hindu wisdom. In addition he had to contend others who though recognized Vedic thoughts misinterpreted it. Ramanuja has dealt with all these aspects in details in his immortal work "Sri Bashyam". Thus Ethiraja laid a solid foundation to Vaishnavite philosophy by correctly interpreting Vedic thoughts with the help of Azhwars Holy sayings. MM finally concludes by his Mangalasasanam to Ethiraja.
 
It will be quite appropriate to recall the similar sentiments expressed by Kooresha in his work called "Dhati Panchkam"
 
 
paashaaNda thrumashaNda thaavathaHanNaS saarvaaga sailaasani:
powththathvaanNtha nNiraasa vaaSarapathir jainNEpa kaNdirava:
maayaavaathi pujanga panga karuda Sthraivithya soodaamaNi:
sreerangO jayathvajO vijayathE raamaanNujOyam muni:
 
It will be significant to note how Mamunigal echoed the sentiments expressed by Vedantha Deshikan in TatwaMuktha Kalapam in the following sloka:
 
 
kaathaa thaathaakathaanNaam kaLathi kamanNi kaakaapeelikvaapileenNaa
ksheeNaa kaaNaathavaaNee thruHiNa Harakira:sowrapam nNaarapanNthE
kshaamaa kowmaari lOkthi:jagathi kurumatham kowravaath thooravaanNtham
kaa sangaa sangaraathEr pjathi yathipathow pathra vEtheem thrivEtheem
 
Budda matham slips, Kapila matham runs fast to hide itself, Ganaatha matham is vanquished, Yoga matham and Pasupathi matham lost their fragrance, Kumarila matham is destroyed: Guru matham is driven out far away from fame. The fate of Sankara's and others like him need not be doubted as they lost the race already.
 
eNseeraasiriya viruththam
 
(30)
Manglam to the Holy feet of Ethiraja
Mangalam to the Kashaya Vastram worn by Ethiraja
Mangalam to Ethiraja in his Archa(idol) form
Mangalam to the Holy thread worn by Him
Mangalam to the pair of His shoulders
Mangalam to His attentive pure ever smiling face
Mangalam to His flower like Lustrous eyes
Mangalam to His twelve cast marks worn by Him
Mangalam to His stately stature in the term of Archa (idol) with His Hand in "Jnana mudra"
 
As a true disciple, MM shows his Acharya Bhakthi by visualising the grandeur of the Acharya's stately personality and paying homage by way of mangalasasanam of every part of the Acharya's divyamangala vigraham ( Archa image).
 
Mamunigal echoes identical thought in Upathesarathinamalai vide his srisukthi,
 
"aachaariyan sichchnaaruyiraip pENumavan thEsaarum sichchan avan seer vadivai aasaiyudan nNOkkumavan".
 
The same thought praising Ramanuja's Divya mangala vigraham wearing the sacred thread with Twevle cast marks in his body associated with Trithandam is beautifully described by Nigamantha Maha Desikan in Yatiraja Sapthathi vide sloka
 
 
"upaveethina moorthva puNdravanNtham thrijagath puNya palam thrithaNda HaStham"
There is another beautiful sloka conveying identical sentiments.
 
 
"kaashaaya sOpi kamanNeeya sigaa nNivEsam
thaNdathrayO jvala karam vimalOpaveetham
uthyaththi nNEsa nNipamulla SthoorthvapuNdram
roopamthvaaSthu yathiraaja thrusOr mamaakrE"
 
Oh Ethiraja, you shine like a rising Sun with your Kashaya Vastram, beautiful tuft, holding Trithandam in your hands, wearing the pure holy thread with the twelve cast marks adorning your body. Let such a vision of your image shine before me permanently. (We have very many verses of Purvacharyas like the ones quoted above. Only some are given as illustrations.)
 
 
 
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