Mangalam to
the devotees who chant long live Ethiraja (Prince among sanyasis)
long live Ethiraja longlive Ethiraja (thrice). Mangalam to the
devotees who hail the devotees referred above. The hierarchy
goes down like this when ultimately the immortal divinity prostrates
at the holy feet of such devotees.
It is tradition to commence any
work with a Mangala sloka. So MM observes this convention before
making his appeal. We see Rishis ( sages ) of Dandakaranya before
making their appeal to Lord Rama utter Mangalam prayunjanaka
( mangaLaani prayunjaanaa: ) and Jatayu commencing with words
Aayushman. The benedictory words Vazhi Ethirajan are uttered
thrice. This also accords with tradition. Periazhvar in his very
first prabandam Thiruppallandu commences with the word Pallandu
uttering it thrice. Nammaazhvar in his stanza " poliga poliga
poliga pOyiRRu valluyir sabam " ( Thiruvaymozhi ) utters
the word poliga thrice. We find in Veda Vakyam " Om shaanthi
shaanthi shaanthi ", the word shanthi being referred thrice.
Further we find in the stanza devotion to the devotees' devotees
going down in the hierarchy likewise taking precedence to that
of devotion to the divinity. This is in accordance with a cardinal
Vaishnavite doctrine of glorifying the devotees. Thirumangai
Azhvar in His Mangalasasanam of Thirukkannapuram Sowriraja Perumal
avers that this sentiment is the true significance of Thiru Ashtaksharam
as understood by him vide his utterance.
This is only an echo of Nammazhvar's
thought conveyed as follows.
As Ramanuja conceived and proclaimed
all his doctrines based on Nammazhvar's Prabandhams such as the
one referred above explaining the true meaning of Ashtaksharam
which is considered to be Mantra japam, this finds the first
reference at the commencement.
(2)
Oh, Ramanuja,
people who do not associate themselves with people who do not
share the doctrine of "Ramanujaya Namaha" are fit to
be prostrated by the immortals ever living in Eternity.
The same thought conveyed in stanza
one is conveyed in negative form with Dvayam altered as Ramanujaya
Namaha. In short it means as follows: The thought should be always
"Ramanujaya Namaha" If it is not possible, at least
do not associate with people who have no such thoughts. It means
associate with people who always chant this altered dvayam to
put it in a positive way. It is only such people who are fit
to be prostrated.
In the first stanza after the usual
Mangalam, MM conveyed the real significance of Ashtaksharam.
In the second stanza his devotion to Ramanuja is conveyed in
the form of Dvayam. His appeal will commence from the third stanza
as is done in Yathiraja Vimsati.
(3)
Oh! Ramanuja
you are my father, mother, mistress, heir and wealth. To put
it in short, you are my everything. For this attitude this physical
body is a great handicap. I want to do away with this mortal
state. Kindly let me know why you are not fulfilling this wish.
This sentiment is identical with
the famous saying "thvamEva maatha cha thvamEva pithaacha".
Similar sentiments were expressed by Nammazhvar vide his Thiruvakku
(Holy saying)
In this line, Nammazhvar considers
the Lord in the same way as described above. Alavandar considers
Nammazhvar in the same way vide his utteranace "mathapithayuvathayasthanaya
viputhis sarvam yatheva". Mamunigal following the same foot
prints elevates Ramanuja like wise in this stanza.
While referring to the mother Mamunigal
says NaRRaay (nNal thaay). Pillai Lokacharya in Mamukshuppadi
describes a special feature of the mother in an excellent way
as iraamadam oottuvadhu. The son quarrels with the mother, refuses
food offered by her and goes out of the house in anger to sleep
in a choultry. Even though he is hungry, his ego would prevent
him from accepting food from mother. The Mother unable to bear
her son's hunger sends food to the caretaker of the choultry
and feeds the son through him. Such is the deep affection of
the mother and hence referred as NaRRaai. Further Mamunigal expresses
"ivvudalai inRe aRuththaruLa". Mamunigal's passion
to leave the world is so urgent and so he wants it to be fulfilled
in this every day i.e. immediately. This is similar to Nammazhvar's
sentiment expressed as" Thadamudai vayal ananthapuranNagar
pugudhum inRe" (thiruvaaymozhi 10-2-1) wherein Nammaazhvar
opines that pilgrimage to Thiruvananthapuram should be undertaken
on the very day a decision is taken to visit the place and should
not get postponed. To put it in nutshell, it is the thinking
of great seers that pious wishes should get fulfilled earliest.
It will be seen that great significance is attached to every
word in the stanza and perhaps it may be too long to bring out
the full impact. Hence it is proposed to touch on the main aspect
leaving the readers who are interested to learn more to study
the commentaries on this work.
(4)
Oh! Ethiraja this
physical body has imprisoned me. When will I be freed from this
state to enjoy the everlasting happiness of Eternity. Alas! Where
else I can go? Is it not your burden to help me achieve my goal.
I hope you realise it.
This physical body which is an
embodiment of materialism is a prison for the soul which longs
for happiness in Eternity. Amudhanar in his memorable work Ramanuja
Nootranthaadhi observes that Ramanuja was born in this world
to lift helpless mortals to Moksha vide His pronouncement .
Mamunigal refers to the significance
of Ramanuja's Avatar in this stanza.
thanbudhalvan_goodaamal thaanbusikkum
bOgaththaal
(5)
Oh! Ethiraja,
can the father enjoy and be happy without the association of
his son? Am I not equivalent to your son? Does it accord well
when you enjoy Moksha without associating me? Please explain.
Out of intense passion Mamunigal
questions why Ramanuja delays granting his wish in several ways.
He finds fault with Ramanuja in every role like father etc for
his lapses. Regarding father's affection to a son Pillai Lockacharya
oberves
in Sri Vachana Bhusanam. Longer the distance between the son
and father, nearer and dearer would be the father to the son.
When such is the case, how is it you alone enjoy in Moksha without
my association never thinking of me. The enjoyment in Moksha,
which
is unique, is described by Nammaazhvar as "kattezhil vaanavar
bOgam!
(6)
Neem as it grows increases its bitterness. My body is like neem.
As it grows it does only unworthy things. My living longer is
not conducive to lead a righteous life. As the body is the abode
of all evil forces, a way is to be found to end this.
Sugarcane as it grows increases
it sweetness. But neem as it grows increases its bitterness.
The body is like neem. The idea conveyed is clear. The suggestive
implication is, it is the duty of the father to correct the son
from going astray and as Ramanuja is like father he must act
with due responsibility. Mamunigal goes on further reminding
Ramanuja's duty as mother from the next stanza.
(7)
If a child on
breast feed falls ill, mother is on medication and cures the
child through her breast-feed. Oh! Ethiraja, Am I not your child
and you my mother. Does it belittle you if you take steps to
redeem me as the mother does it towards her child?
MM's view is as follows: Just as
a mother takes responsibility and undergoes the rigours herself
to cure the child, Acharya should take the role of the mother
and redeem the disciple as the mother does to her child. This
sentiment is similar to Bhattar's Srisukthi (Holy saying) in
Sri Rangaraajastavam vide" "rukNE thokEsva iva janNanNee
thath kashaayam pipanthee"
(8)
A mother who does
not remove the child finding it near a well will be considered
as a compile in the abatement of the crime if the child falls
in the well. Oh! Ethiraja even though I am responsible for my
destruction due to my fault, our relationship casts a duty on
your to lift me from adversity as you are in the role of a mother
MM is an ardent devotee of Pillai
Lokacharya and hence he reflects the thoughts of that savant
in this stanza. The same sentiment is expressed in Sri Vachana
Bushanam vide Lockacharya's Srisukthi (Holy saying)
(371)
(9)
On finding the
child falling in the well, the mother plunges in to the well
immediately to save the child. I am born in this world to suffer
on account of sins committed by me. Ramanuja Avataram is bound
to take place to redeem me from the misery.
A good interpretation of the verse
is as follows. Oh MM you say you are born to suffer in this ocean
of samsara. If anybody were to redeem you logically he should
be out of this zone to lift you up. How will it be possible for
Ramanuja being in similar circumstances in the ocean of samasara
to lift you up as you desire? This sloka serves as a reply to
the query. We are born here as a result of Karma. But Bhagavan
Ramanuja Avataram is to take place out of his compassion (karuna)
similar to God's Avatar of Rama etc. MM compares Ramanuja as
the mother who plunges into well out of compassion for the child.
In order to save the child, she finds herself in the well. Similarly
Ramanuja finds himself in this ocean of samsara to save me says
MM
(10)
MM addresses him as follows:
Sadagopar (Nammazhvar)
is considered as the Holy feet of Lord Ranganatha whose consort
is Lakshmi Devi. Similarly Ramanuja is equated to the nectar-impregnated
flower like Holy feet of Sadagopar. Oh! Mind! Be devoted to such
exalted Ramanuja.
We find in all Vaishnavite Temples
sadaari symbolise representation of the Holy feet of the Lord
being placed on the heads of devotees. Likewise, Nammazhvar's
holy foot symbolises Ramanuja. Amudanar gives expression to the
same sentiment vide his Sri sukthi
(1)
(2)
(3)
(4)
(5)
(6)
(7)
(8)
(371)
(9)
(10)