புருஷகார உபாய வைபவம்

Sri Vachana Bhooshanam, the divine grantha authored by Sri Pillai lokacharyar has its first four sutras as the introduction which concludes by stating that among the Itihasas and Puranas, the instruments in deciding the true meanings of Vedanta, the Itihasas have more validity.

Hereafter, swamy explains certain very valuable meanings, which form the essence of the Vedanta and which are indeed to be known by the Mumukshus. At first, the superiority of Sri Ramayana and the prominent matter explained in the Itihasas is mentioned.

The fifth sutram says that the superior Itihasa, Sri Ramayana states the significance of her, who stayed imprisoned and the Mahabharata mentions the prominence of him, who went as a messenger. 

இதிஹாச ஸ்ரேஷ்டமான ஸ்ரீ இராமாயணத்தால் சிறை இருந்தவள் ஏற்றம் சொல்லுகிறது; மஹாபாரத்தால் தூது போனவன் ஏற்றம் சொல்லுகிறது(5)

There are three things here which have to be considered - 

• Sri Ramayana's superiority over Mahabharata.
• Denoting Sita pirati by the phrase ' the one who stayed imprisoned ' .
• Saying Sri Krishna as the one who went as a messenger.

Sri Ramayana's superiority over Mahabharata - Swami Manavala Mamunigal gives us four reasons for Sri Ramayana's superiority.

1. Sri Ramayana was composed by sage Valmiki who was highly respected by Brahma, the creator of three worlds himself.
2. As per the blessings of Brahma, every word in Sri Ramayana is purely an authority and hence everything said in this Itihasa is fact and only fact.
3. Sri Ramayana is very widely  spread in the world than mahabharata. 
4. It is also said that when the Paramatma, about whom the Vedas speak, incarnated as Sri Rama, the Vedas too descended  as Sri Ramayana through Valmiki Maharshi. 

Owing to these reasons Sri Ramayana is mentioned as the ' Itihasa Shreshta'. 
  
Denoting Sita pirati by the phrase 'the one who stayed imprisoned' - The reason for mentioning Sita pirati with this phrase rather than any other word is to highlight  her quality of compassion. Instead of saying her as the one taken captive She is said as the one who stayed as a captive. This shows that Sita pirati was not taken to Ashoka vanam against her will. Our poorvacharyas have  given an indisputable reason in this matter. Sita pirati, by who's mere wish the fire on Hanuman's tail became cool for himself alone, was truly capable of burning Ravana into ashes by her sole eyesight though she never did it. Hence it is very clear that Sita pirati willingly went to Lanka. The reason for this it that she wanted to free the consorts of the Devas whom Ravana had captured and imprisoned. She stayed there for ten months consoling them that Sri Rama would come and free them. She also repeatedly gave advice to Ravana to change his mind and seek Rama's friendship at least. Hence we can witness that Sita pirati out of her compassion towards the samsaris (the celestial women and Ravana) came to Lanka on the pretext of being taken by Ravana and stayed as a prisoner to free the imprisoned. 

Saying Sri Krishna as the one who went as a messenger - The reason for saying Sri Krishna as a messenger rather than The Almighty is to project his divine quality of Ashritha Paratantryam ( being at the will of oneself's surrenderer's ). 
The work of a messenger is very much despised even by humans, as even an animal can carry the message from place to another. But, Sri Krishna, the supreme Godhead unhesitatingly went as a messenger of the Pandavas to Duryodhana. This act of Sri Krishna shows that he will, with pleasure, come down and carry out a work of any rank for those who have surrendered to him. Also,this unique quality of the Lord, brings into light, his other qualities such as Saulabhyam, Sausheelyam and Vathsalyam. 
  
In this way, the vital meanings of the Itihasas have been explained in this sutra.

Now, this question may arise here - At the beginning, it was said that the Itihasas elaborate the vedantic thoughts and hence they are the means of deciding the meanings of the Vedanta. Now, in the fifth sutra the prominent meanings of the Itihasas are also told. But we do not see any Vedantic meanings told in them ? 

The sixth sutra forms the answer to this question.
It states that these two Itihasas speak the significances of Purushakaram and Upayam respectively.

இவை இரண்டாலும் புருஷகார வைபவமும் உபாய வைபவமும் சொல்லிற்று ஆயிற்று(6)

Purushakaram(புருஷகாரம்) means the recommender who is but Sri Mahalaksmi. Hence, Sri Ramayana is mainly a chronicle of Sri Mahalaksmi as Sita pirati.

Upayam(உபாயம்) means the instrument (to attain moksham), which is nothing but Sriman Narayana. So, Mahabharata narrates the story of Emperuman who came as Sri Krishna. 

To show that Purushakaratvam and Upayatvam are the exclusive attributes of Periya Pirati and Emperuman respectively, the words Purushakaram and Upayam are used in the sutra.

Purushakaratvam - In accordance to many pramanas, it is Sri Mahalaksmi, who recommends us to Emperuman for Moksham. She persuades her divine consort to pardon us for continuously committing various sins and to free us from this bond of Samsara. Though, we say that our Acharyas are the Purushakarams in attaining Moksham, they are considered as the organs of Sri Mahalakshmi. Hence it is correct to say that this attribute is solely of Pirati. 
Purushakaratvam is indeed needed for us. Emperuman, due to his unlimited prowess is likely to punish us rightly for our innumerable sins. But, Pirati, the ocean of compassion being our true mother,  tries to change our nature through her affection alone unlike the father through his severe punishments and stops Emperuman from punishing us.
  
Upayatvam - One of the foremost principles of our Sri Vaishnava Sampradhayam is that  both the Upayam and Upeyam is Emperuman only. Though there are certain abstracts said to be Upayas, the true Upayam is Emperuman only. His Upayatvam is so complete that even if the Purushakaram, Mahalakshmi backs off (which will never happen) by saying that the Jivatma who has surrendered is not fit to attain Moksham, He will say that the Jiva's sins are a pleasure to him and will definitely grant them Moksham. 

These two meanings are shown in the first part of the Dwaya mahamantra, which is in the Katavalli Upanishad. 

I surrender unto the feet of Lord Sriman Narayana - this is the basic meaning of the first part of the Dwaya rahasya. By surrendering to the lord who is eternally accompanied by Periya Pirati, it is shown that she is the Purushakaram. And as the saranagathi is done at Emperuman's feet, the fact that he himself is the Upayam is also shown. 

In this way the sixth sutra clearly states the vedanta arthas explained in the Itihasas. 

Dasan 
Manivannan

Upodghatham - உபோத்காதம்

Following the footsteps of the Poorvacharyas, Sri Pillai Lokachariar begins this divine grantham Sri Vachanabhooshanam, with an Upodghatham or Introduction. This pattern of beginning a text with an Upodghatham can be witnessed in Vedartha Sangraham, Gita bhasyam, Divya Prabandha Vyakyanams etc.

The Upodghatham of this Grantham constitutes four choornikais. This portion can be said as the foundation for the rest of the Grantham. Because, the Pramanams(Authorities) for the valuable such as Purushakara Vaibhavam, Upaya Vaibhavam etc. which are to be elaborated later, are discussed in the Upodghatham.

Now we shall see briefly what is said in each sutram through the Vyakyanam of SriMamunigal. The first sutram states that the true meaning of the Vedas can be affirmed only by Smrutis, Itihasas and Puranas. 

வேதார்த்தம் அறுதி இடுவது ஸ்ம்ருதி   இதிஹாச புராணங்களாலே.(1)

Vedas are divided into Poorva bhagam and Uttara bhagam. The former, also known as the karma bhagam is the samhita portion and the latter also referred as Vedantam or Jnyana bhagam is the portion of Upanishads.The subject of the second part is Brahman. The Vedantam explain in detail, about the form, nature, qualities and the riches [vibhuthis] of Paramatma. 

The first part explains about karmam(Yagas & Yajyas), which is but the kainkaryam towards that Paramatma. This along with its allied matters have been discussed in the first portion. The valid cognition of these subtle meanings is possible only with the help of Smruthis, Itihasas and Puranas for they are the explanations of the Vedas. 

Here the question arises as to which artham should be affirmed by which one among the three and this is answered in the second choornikai. 

ஸ்ம்ருதியாலே பூர்வ பாகத்தில் அர்த்தம் அறுதி இடக்கடவது; மற்றை இரண்டாலும் உத்தர பாகத்தில் அர்த்தம் அறுதி இடக்கடவது.(2)

The second choornikai says that the meaning of the poorva bhagam has to be  affirmed  with the help of the Smrutis and the meaning of the uttara bhagam has to be affirmed by the help of the Itihasas and Puranas. 

Smruthis are but the Dharma shastras written by sages like Manu, Parasara and others. Itihasas are Valmiki Sri Ramayanam and Mahabharatam. Puranas are split into 3 categories(saatvika, rajasa and Tamasa) and number to eighteen(Vishnu Puranam, Padma Puranam etc).

Now that we know, that the Itihasas and Puranas have to be taken as an authority in deciding the meaning of Vedantam, a question may arise as to which among these two have more validity. That is to say, if one of them contradicts the other [which might be rare], then which one has to be taken into authority? The answer to this lies in the third Choornikai.

இவை இரண்டிலும் வைத்துக்கொண்டு இதிஹாஸம் ப்ரபலம்.(3)

The third Sutram says that among Itihasas and Puranas, the Itihasas have more authority. There are many reasons for taking the Itihasas as a higher authority than the Puranas. 

1. Itihasas have been highly regarded in the Puranas itself.
2. Itihasas speak about the subject matter unbiassed, unlike the Puranas. A puranic verse itself states that Brahma, the propagater of the Puranas, spoke, when the tamo guna was predominant in him, greatly about Shiva and Agni, the Tamasa demigods. During the time of the rajo guna dominance, he spoke about himself as the supreme entity. While the sattva guna was dominating the other two, he said that Sriman Narayana is the highest godhead. This is the reason for the classification of the Puranas as Saatvika, Rajasa and Tamasa Puranas. 
3. The authors of the Itihasas, Valmiki and Vyasa were great seers who speak what they saw through their divine eye as it happened. 

Due to these three reasons the Itihasas are considered as a superior authority than the Puranas.

The fourth choornikai says that due to this greater authority only, the term Itihasa has been mentioned before the term Purana in the second choornikai as well as in many authoritative verses. 

அத்தாலே அது முற்பட்டது.(4)

The Sanskrit grammar lays a rule that when forming a compound of two or more words, the one with the least vowels should be at the beginning of the compound. So, according to this this syntax the word Purana should be said first. But Sri Lokacharyar has framed it in the opposite way in sutram 3. The reason here is that the above said rule is only a general one which is overruled by a special syntax which says that the word with a meaning of higher importance than that of the other one should be mentioned first in the compound.   Hence the term Itihasa is mentioned first.

In this way the upoghata section mentions that the Vedas and their subject matter are of twofolds, and the Smrutis help in realizing the meaning of the first part while Itihasas and Puranas help in realizing the meaning of the second part and among these two(Ithihasas & Puranas), the former has a higher authority.

Dasan

Manivannan S, Thirukovalur

Vishaya Vailakshanyam - விஷய வைலக்ஷண்யம்

In the last few posts, we saw the greatness of Srivachana Bhooshanam as a Grantham. Now, we shall try to realize the Vishaya Vailakshanyam ie. Greatness of the content of Srivachana Bhooshanam. There are plenty of Thaniyans for Srivachana Bhooshanam, which are recited before  anusandhanam and kalakshepams for Srivachana Bhooshanam. Out of them let us take 2 of them and try to realize the Vishaya Vailakshanyam as specified there.(To Know more about Thaniyan please check - http://eeduanubavam.blogspot.in/2012/07/thaniyan.html)

The two most important thaniyans that are recited are பேறு தருவிக்கும் அவள் தன் பெருமை & திருமாமகள்  தன் சீர் அருள் ஏற்றமும், where the former splits the doctrines specified in Srivachana Bhooshanam into six Chapters(ப்ரகரணம்) and the latter more elaborately splits into nine parts. Both forms of divisions are based on the same topics at a higher level and with the difference only in the finesse with which the individual topics are recognized.  This can be easily seen below:

6 ப்ரகரணமாக பிரிக்கும் தனியன் 

(1)பேறு தருவிக்கும் அவள்தன்பெருமை, (2)ஆறு, (3)பெறுவான் முறை,(4)அவன்
கூறு குருவை பனுவல், (5)கொள்வது இலையாகிய குளிர்ந்த அருள் தான்,
(6)மாறில் புகழ் நற்குருவின் வண்மையோடெலாம்  வசன பூடணம் அதில்
தேறிட நமக்கருள் முடும்பை இறைவன் கழல்கள் சேர் என் மனனே.

9 ப்ரகரணமாக பிரிக்கும் தனியன் 

(1)திருமாமகள்  தன் சீர் அருள் ஏற்றமும்
(2)திருமால் திருவடி சேர் வழி நன்மையையும்
(3)அவ்வழி ஒழிந்தன அனைத்தின் புன்மையும்
(4)மெய் வழி ஊன்றிய மிக்கோர் பெருமையும்
(5)ஆரணம் வல்லவர் அமரும் நல் நெறியும்
(6)நாரணன் தாள் தரு நல்குரு நீதியும்
(7)சோதி வானருள் தூய மா குருவின்
பாத மா மலர்  பணிபவர் தன்மையும்
(8)தீதில் வானவர் தேவன் உயிர் களை
ஏதும் இன்றி எடுக்கும் படியையும்
(9)மன்னிய இன்பமும் மா கதியும் குரு 
என்னும் நிலை பெரும் இன் பொருள் தன்னையும்
அசைவிலா வேதம் அதனுள் அனைத்தையும்
வசன பூடண வழியால் அருளிய
மறையவர் சிகாமணி வண் புகழ் முடும்பை 
இறையவன் எங்கோன் ஏர் உலகாரியன்
தேன் மலர் சேவடி சிந்தை செய்பவர் 
மா நிலத்து இன்பம் அது எய்தி வாழ்பவரே.

Now, let us check how our Poorvacharyars have split Srivachana Bhooshanam into 6 and 9 prakaranams(chapters) using the above thaniyans.

Thaniyan 1(6 ப்ரகரணம் )	Sutrams	Thaniyan 2( 9 ப்ரகரணம்)	Sutrams
ப்ரபந்த உபோத்காதம்	1-4	உபோத்காதம்(Introduction)	1-4
புருஷகார வைபவம்	5-13	புருஷகார வைபவம்	5-13
உபாய வைபவம்	14-79	உபாய வைபவம்	14-114
அதிகாரி நிஷ்டை	80-307	உபாயாந்தர தோஷம்	115-141
		சித்தோபாய நிஷ்டர் வைபவம்	142-242
		ப்ரபன்ன தினசர்யை	243-307
ஆசார்ய அனுவர்த்தன க்ரமம்	308-365	சதாசார்ய லக்ஷணம்	308-320
		சிஷ்ய லக்ஷணம்	321-365
பகவன் நிர்ஹேதுக க்ருபா ப்ரபாவம்	366-406	பகவன் நிர்ஹேதுக க்ருபா ப்ரபாவம்	366-406
சரம ப்ராப்ய ப்ரபாகம்	407-463	சரம ப்ராப்ய ப்ரபாகம்	407-463

Our Poorvacharyars have clearly stated, in which ever way it is split, every chapter, every sutram, every word is very important for a Srivaishnavan to learn and follow.

Dasan

Madhusudhanan MA

Grantha Vailakshanyam 3 - க்ரந்த வைலக்ஷண்யம்

In the last posts, we saw the greatness of Srivachana Bhooshanam as how it was born and how it is compared with various great granthams of our sampradayam. Now, Let us check how it got the wonderful name.

In Upadesa Rathinamalai, Sri Manavala Mamunigal says - 

முன்னம் குரவோர் மொழிந்த வசனங்கள்

தன்னை மிக கொண்டு கற்றோர் தம் உயிர்க்கு -மின் அணியா

சேரச் சமைத்தவரே சீர் வசன பூடணம் என்னும்

பேர் இக் கலைக்கு இட்டார் பின் (54)

Since its a pasuram of Mamunigal, it needs no detailed explanation. Just reading the pasuram twice would  let us know the meaning. The 'Anvayam' is - 

முன்னம் குரவோர் மொழிந்த வசனங்கள் தன்னை மிக கொண்டு,

கற்றோர் தம் உயிர்க்கு மின் அணியா சேர சமைத்து பின்,

அவரே சீர் வசன பூடணம் என்னும் பேர் இக் கலைக்கு இட்டார் 

So, the main things to note in this pasuram are

முன்னம் குரவோர் (गुरव: in sanskrit - which is plural of Guru:) மொழிந்த வசனங்கள் தன்னை மிக கொண்டு which means, most the words Sri PillaiLokacharyar has chosen in Srivachana Bhooshanam are Aazhwars'/Poorvarcharyars' words and his words are very less which is used only to join words. An example for this is that, when we wear Diamond necklace, only diamonds would be prominently displayed in the necklace, however all the diamonds stand on the Gold which is the support. Similarly in Srivachana Bhooshanam which is an Atma bhooshanam(கற்றோர் தம் உயிர்க்கு மின் அணி), the diamonds are Poorvarcharyars words and Sri Pillailokacharyars words which are less prominent are there to support the former and to bring it out as a wonderful necklace( மின் அணியா சேரச் சமைத்து).

Considering the above things, it is very clear that the name was not coined at a later time by some one else, but Sri PillaiLoakacharyar himself named this grantham as Srivachana Bhooshanam(அவரே சீர் வசன பூடணம் என்னும் பேர் இக் கலைக்கு இட்டார்). 

In the Next Post, let us try to realize the vishaya vailakshanyam of Srivachana Bhooshanam. 

Dasan

Madhusudhanan MA

Grantha Vailakshanyam 2 - க்ரந்த வைலக்ஷண்யம்

Swami Manavala Mamunigal has explained the vailakshanyam of Sri Vachana bhooshanam in his prabhandam Upadesa ranthimalai in about 7 pasurams. This shows the speciality and the importance of this masterpiece work done by Swami Pillailokacharyar. If we further analyze Upadesa ratnamalai, we come to know that not only 7 pasurams explain Sri Vachana bhooshanam, but the pasurams starting from “anna pughazmudombai” until the sathu pasurams explain the vailakshanyam of Sri Vachana bhooshanam.

Everyone of our sampradhya knows that Acharya hrudayam done by AzhagiyaManavalaperumal Nayanaar’s is one of the unique Grantham revealing the greatness & thiruvulam of Namazhwar. But still, Mamunigal has not highlighted the existence of such a grantham in his Upadesa rathinamalai though he has written vyakyanam for it himself. This also shows the magnitude importance of Sri Vachana bhooshanam. 

Comparison of Sri Vachana bhooshanam with Brahma sutram

1.Vedavyasar has done a great upakaram by writing Brahma sutram. All the important artha viseshams from Upanishads which are to be known has been written in sutra form in Brahma sustram. Likewise, all the important artha visesham of our Sampradayam & Aazhwars' DivyaPrabandhams has been written in Sri Vachana bhooshanam in sutra form. 

2.Brahma Sutram has been done in a Short Sutra form that enable to memorize & reproduce easily. Same way Sri Vachana bhooshanam is also done in Tamil.

3.Swami Ramanujar has written a commentary for Brahma Sutram which is called Sri Bhasyam. The  aparaavatharam of Ramanujar i.e. Manavalamamunigal has written a vyakyanam for Sri Vachana bhooshanam.

4.Additional refs, like “sruthaprakashika” have been done to know in detail about Brahma sutra. Same way, Thirumazhisai Annaavapangaar swami and other various acharyas has done a teekai for Sri Vachana bhooshanam. 

Such are the similarities between Brahma Sutram.

Comparison of Sri Vachana bhooshanam to Sri Geethai

The essence of Mahabharatham as we know is Bhagavath Geetha and to reveal this only the whole of Mahabharatham was written by Veda Vyasar. And the entire Bhagavad Geetha was said by Krishna to Arjuna only to reveal the charama upayam through “Charama slokam”. Sameway, entire Srivachana booshanam was written by Pillalokacharyar to reveal the most important upayam for a Prappan, that is “Archarya abimaname utharakam”. Sri Mamunigal mentions in his Vyakyana Avatharikai - ஸ்ரீ கீதைக்கு சரம ஸ்லோகம் போலேயிரே இப்ப்ரபந்தத்துக்கு சரம ப்ரகரணம்.

Dasan

Padmanaban Lakshmanan

Grantha Vailakshanyam - க்ரந்த வைலக்ஷண்யம்

In this post, we shall try to realize the Grantha Vailakshanyam of Sri Vachana Bhooshanam ie. the greatness of the Grantham. When a grantham is done it is important to analyze and know how the grantham was born and under which cricumstances. To know more about various vailakshanyams of a grantham please check - http://eeduanubavam.blogspot.in/2012/07/avathaarikkai.html

In the Avatharikai of Sri Vachana Bhushana Vyakyanam, Sri Manavala Mamunigal tells about under which circumstances Sri Vachana Bhooshanam was born. Following are rough translations from Sri Mamunigal's Vyakyanam. 

Once, Kanchi Sri Devaraja Perumal out of His nirhethuka krupai(causeless mercy) selected a person called Manarpakkam Nambi, appeared in his dream and taught him some special rahasya meanings. Perumal also advised him to go and live in Srirangam, where He will teach him in further detail those meanings. Manarpakkam Nambi moved to Srirangam, lived there worshipping Sri Namperumal and keeping the meanings revealed by Sri Devaperumal to himself. 

One day when Nambi was in Kattazhagiya Singar temple, Pillai Lokacharyar came there with his close disciples and in the quiet ambiance of that place began teaching them Rahasyaarthams(meanings of rahasyas). Nambi, noted that those meanings were the same as taught by Devaperumal to him. He then came and bowed at Pillai Lokacharya's feet, asked him "AvarO neer?(அவரோ நீர்?)" - "Are you the one(the Devaraja who told me to wait in Srirangam)"? Pillai Lokacharyar replied "Avathu yethu?(ஆவது ஏது?)" - "So what? Join the ghosti". Manarpakkam Nambi then joined Pillai Lokacharyars kalakshepa Ghosti and learned the remaining meanings of Rahasyas there.

Again, Sri Devaperumal appeared in Nambi's dream and asked him to request PillaiLokacharyar to write the meanings of Rahasyams as a Grantham, for the great meanings would be passed on to generations to come. Sri Nambi also requested the same to PillaiLokacharyar and Sri Pillailokacharyar obeyed Devaperumal's order and wrote the meanings as a Grantham which is Sri Vachana Bhooshanam.

Such is the circumstances, in which Sri Pillailokacharyar authored this great rahasya grantham.

In the next post, let us check out what does the word "Sri Vachana Bhooshanam" mean as a continuation to this post.

Dasan

Madhusudhanan MA

Avathaarikai - அவதாரிகை

In our Sampradayam, it is well known that Srivacahana Bhooshanam is one of the most important granthams and every srivaishnavaite should adhere to the anustanams specified therein. It is called as Rahasya Grantham as the concepts explained in that are really important and a 'must adhere' for everyone.

Legend has it, only to propagate the greatness of Srivachana Bhooshanam, Sri Manavalamamunigal rendered upadesaRathinamalai. Swami further states out of all granthams of PillaiLokacharyar Srivachana Bhooshanam is the Zion. Swami also states that it is difficult even to find one person who can adhere to all anustanams specified in Sri Vachana Bhooshanam("or oruvar undagil" - hence the name for our blog). Now lets try to realize what makes Srivachana Bhooshanamam & Pillailokacharyar to be the great among the lot.

In thiruppavai vyakyanam, Sri periyavachan pillai starts with a comparison of various people with Sri Aandal. It starts with "தேஹாத்மாபிமாநிகளுக்கும் ரிஷிகளுக்கும் பர்வத பரமாணு பரமான ஓட்டை வாசி போலும்".

He compares Dehaatmabhimanis(who thinks Deham is aatma - that is we) with Rishis and says that when compared with svaroopam, Rishis are like Parvatam(mountain) we are like a Paramanu(atom) state. This is quite a correct comparison as Rishis are capable of controlling thier Indriyams & do thapas & yogams thinking about Emperuman unlike us who are so filled with this worldly things.

Then, he compares Rishis who try to reach Bhagavan through THEIR efforts in the path of Bhakti yogam with Aazhwars who recieved the Vishesha katkasham of Emperuman and as a result they rendered Divya prabhandams and attained moksham. Now the Paramanu is Rishis and Parvatam is each Aazhwar. (To know the history of Divya Prabandhams check http://mangalasaasanam.blogspot.in/2012/07/history-of-dhivya-prabhandham.html)

Then, among all Aazhwars Periyaazhwar is special as other Aazhwars when recieved the kataksham from emperuman prayed to him to relieve them from this Samsaram as it is dangerous whereas Periaazhwar when saw Emperuman asked him(Peruman) to leave this dangerous samsaram and started Thiruppallandu. This is called as Mangalasasanam. Now Periazhwars is like a Parvatam among all aazhwars.

Then, compared to Periaazhwar who did Mangalasasanam to Emperuman, Andal & Madhurakavi are Parvatams as they did Mangalasasanam for Emperuman's Adiyaars(Bhaghavatargal). Now we can realize what is the difference between us(samsaris) and Aandal and where we stand :)

Now, a doubt would arise that is it really correct to compare Aazhwars with each other and as a result belittling other Aazhwars that too to an extent of placing them in a paramanu position. The answer is that it is called Nahi Ninda NyAyam. It is to bring out the greatness of a person or thing, by comparing with another one. However, this is not intended to insult or belittle the latter.

So, continuing this method of comparison, let us try to find out where it leads finally.

Our Poorvacharyas, when compared to Aazhwars takes the parvatam status as without their Vyakyanams and anubavams, people like us could never get to know the real essence of Divya Prabandhams.

Among Poorvacharyas, Krupa Matra Prassanacharyars(who are symbol of grace and would explain the meaning to anyone interested in knowing) starting from Sri Ramanujar take the parvatam status when compared to Anu Vruthi Prassanacharyars(who were strict in selecting their Sishyas).

Even among all Krupa Matra Prassanacharyars, Acharyars who had taken pain to write the Vyakyanams for Divya Prabandhams for they would be used and experienced by future generations take the parvatam status when compared to other acharyas.

Among the Acharyars who wrote Vyakyanams, If there was an Acharyar who could churn out the saram(essence) of all Vyakyanams(at times vyakyanams had to comment on parts of Prabhandams which would contain description of Nature, Timoorthy samyam etc which can be left out for a Prappannan) and provide as a Grantham, He would definitely take the Parvatam Status. That Acharyar is none other than asmadacharyar PillaiLokacharyar and the Grantham is none other than the famous SriVachana Bhooshanam. Such is the greatness of the Author and Grantham.

Now if we extend this comparison a little further, If there could be an Acharyar who can write a Vyakyanam for this noble Grantham to be handed over to generations to come, he would definitely take the parvatam status. That Acharyar is none other than the final gem of our Acharya Ratna haram, Kovil sri Manavala mamunigal. Indeed, no doubt that Namperumal selected the best acharyan for him.

Dasan

Madhusudhanan MA