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,
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"
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,
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
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.)