Maamunigalin DivyaSookthi Gaambeeryaanubhavam

Sri:

Srimathae Ramanujaya namaha

Srimath VaraVaramunayae namaha

English Translation of 

Maamunigalin DivyaSookthi Gaambeeryaanubhavam

Preface to SriVaraVaramuni Grantha Mala

Done by 

Ubhaya Vedantha Maha Vidwan Kanchi Sri Prathivaathi Bayankaram 

ANNANGARACHARYA SWAMI

Sri Emberumaanaar while concluding Sri Vaikunta Gadhya, says "amrutha saagaraanthar nimakna sarvayavas sukamaaseetha". The meaning of this verse being the entire body being immersed in ocean full of amutham. This made me think whether this is possible in this world that is full of agjnana. But I got this feeling while finishing and publishing Srimath varavaramuni grantha maala first samputam and I have become truly "amruthasaagaraanthar nimakna sarvayavan". 

Like azhwar said as "ariyaak kaalathullae adimaikan anbu seivithu", I was able to enjoy Manavaala Maamuni's ocean of Divya Sookthis from earlier ages itself. Adiyen's father taught me Sri VaraVaramuni Sathakam composed by our Koodasthar during my younger ages. When adiyen thinks of  Sri Sookthis like  "Surahaaraasareekaranachana yathsookthi laharikariyastham sthothum prabhavathi na vachaspathirapi" "thrakshamathishipathi ninthathi maharanthathaaram sudharasa jareem adharikarodhi" from those granthas, adiyen was thinking inside when adiyen will be able to enjoy such Sri Sookthis of Sri Manavaala Maamuni. Starting from the time when adiyen started to enjoy such Sri Sookthis till now, adiyen only can say "ullumthorum thithikkum" . Since adiyen has already rendered lots of editions denoting the madhuryam and ghaambeeram of Sri Manavaala Maamuni's Sri Sookthis, adiyen will only provide the sara of them here. 

While composing Thaniyan for Maamuni's Thiruvaaimozhi Nootrandhadhi it has been composed as, "Allum Pagalum anupavippar thangalukku sollum porulum thoguthuraithaan nalla manavaala maamunivan". Such thaniyan has never been composed for any other Sri Vaishnava Grantha. This makes us think that does anybody exists who thinks of SriSookthis always (allum Pagalum)? The maximum extent that any person who can enjoy will be 4 or 5 hours together. But adiyen had the bhagyam of enjoying these Sri Sookthis for the past 108 days while adiyen was completely immersed in this kainkaryam of publishing Sri VaraVaramuni Granthamaala. Having immersed in this ocean with much bliss, adiyen wish to put forth few words.

Sri Bhagavad Bhasyakaarar did Sri Bhasya, Vedanta Deepa and Vedanta Saaram as Vyakyanams. But none of them are comparable with the Vyakyanam done for Sri Bhagavad Geetha. Swami has ensured in this vyakyana that no single artham is left out and no extras are added. Albeit, Pillan, Nanjeer, Periya Aachan Pillai, Thellar Vadakkuth Thiruveethi Pillai, (Vadhi Kesari) Manavaala Yogi has rendered vyakyanas in Mani Pravaala style, none of their works command the style of the vyakyanas done by Sri Manavaala Maamuni for Rahasya Granthas that are bound to explain the deep, inner meanings of sastras. Out of blue, if we take a Pankthi from any of the vyakyanas done by Sri Maamunigal, it will be like "Thennum paalum kannalum amudhum oththae" and wont be like just another lines. The style with which Sri Maamuni does avatharikai for Soothrams will be very much beautiful. The vyakyanas bear the clarifications for the doubts that arise for normal people while going through the moolam as well as the clarifications with akshebha & samaadhanas that won't even get into the minds of Mahamedhaavis. It has quotes from all the Smruthi, Ithihaasa, Purana, Sri Bhasya, Sruthaprakasika, as well as even from saankyabowthayadhavaprakaasa's books, samhitaas like Viswakshena Samhita, Ahir Bhuthnya Samhita, Lakshmi Tantram etc. 

This will certainly make one wonder how much Gnana does this Acharya Saarva Bowmar possesed! Even in this age, where we have so much luxury in the name of printing machines, availability of Sri Gosas remains a problem for lot of us. This makes one wonder how did He acquired all such Sastras! Adiyen has attached the list of Sanskrit Pramanas that Swami has handled in the four Rahasya Grantha Vyakyanas as an appendix. Following is the break up of the number of Pramanas Swami has handled.

Grantha	Number of Sanskrit Pramanas
Mumukshupadi	189
Sri Vachana Booshana	542
Tatvatraya	492
Acharya Hrudhaya	555
Total	1778

For time being, I have made only the list as an appendix. Soon three more works should be taken with respect to these pramanas

1. Completely listing the entire Pramana Vachanas
2. Explaining the inner meaning
3. Listing from where these Pramana statements has been taken.

Adiyen wish to show one of the beautiful styles being adopted by Sri Manavaala Maamuni in his rahasya vyakyanaas. When Maamunigal finds that the inner meanings that He is about to show is present in Poorvaacharya's works, He never forgets to list the places and by which Acharya this is mentioned. Such kind of style will be rare to find among other acharyas. The number of places where they show acharya's SriSookthis as quotes will be very less. But the meaning they render will be of the Poorvaacharya's SriSookthis. This does not mean to negate any of their glories. This has to be taken as their style. Sometimes there are places which does not show the Acharya name as well as the Acharya's work's name like "Kechit yevamaahu: aparae yevamaahu:". But this style will never be followed by Maamunigal. Maamunigal has this unique style to record that "Such Acharya has mentioned this artha in such grantha in this way" and also will record that Sri Sookthi in that place itself. This is one of the special aspects of Maamuni's granthas. Swami's Vazhi Thirunaamam includes "Poi iladha manavaala maamuni pundhi vaazhi" only to celebrate this unique attribute possessed by Swami. Following contains the list of Acharyas whose names has been used by Maamunigal in His vyakyanas.

1. Alavandhar
2. Periya Nambi
3. Thirukoshtiyur Nambi
4. Emberumaanar
5. Embar
6. Vangipurathu Nambi
7. Koorathazhwan
8. Thiruvarangathamudanar
9. Uyyakondar (who lived during Swami Emberumaanar's time)
10. Thirukannamangai aandan
11. Bhattar
12. Sri Senathipathi Jeeyar
13. Kidambi Perumaal
14. Mudhaliyaandan
15. Pillai Thirunarayoor Arayar
16. Vaduga Nambi
17. Yengal Azhwan
18. Nanjeeyar
19. Nampillai
20. Nadaathoorammal
21. Srudaprakaasika Bhattar
22. Vadakku Thiruveethi Pillai
23. Periya Aachaan Pillai
24. Aachaan Pillai
25. Naduvil Thiruveethi Bhattar
26. Azhagiya Manavaala Perumal Nayanaar
27. VedaanthaVaasiriyar
28. Villipuththoor Pagavar
29. Vedaachaarya Bhattar
30. Vadhikesari Jeeyar

To summarize, acharya's Alavandhar, Emberumaanar, Koorathazhwan, Amudhanar, Bhattar, YengalAzhwan, Nanjeeyar, Nampillai, Nadaathoorammal,Srudaprakaasika Bhattar, Vadakku Thiruveethi Pillai, Periya Aachaan Pillai, Aachaan Pillai, Naduvil Thiruveethi Bhattar, Azhagiya Manavaala Perumal Nayanaar, VedaanthaVaasiriyar, Vadhikesari Jeeyar - their Sri Sookthis finds a total of 123 appearances in Swami's Vyakyanas. Further to this on 9 more places, only names of these Acharyas have been mentioned. On 3 more places, only Sri Sookthis have been mentioned.

In Sri Vachana Booshana vyakyanam for 457th Soothram, Swami has mentioned "Nalla Puthalvar idhyaathiyaalae ArulaalaPerumal Emberumaanar arulicheithaar". Further for vyakyana of 449th Soothram of Sri Vachana Booshanam, Swami has taken GnanaSaara Paasuram without mentioning Acharya's name as well as Grantha's name "amputhathai paarthiruppanatru yenrum Sollakadavathirae".

Similar to the list of Sanskrit Pramanas, Sri Maamunigal has put forth 2329 instances of Dravida Veda pramana vachanas in his four rahasya grantha vyakyanams

Grantha	Number of Dravida Veda Pramanas
Mumukshupadi	108
Sri Vachana Booshana	276
Tatvatraya	42
Acharya Hrudhaya	1903
Total	2329

Whenever Swami has shown the Aruli cheyal santhai as pramanas, Swami will not stop by just quoting the santhai alone. Instead He will make sure that the meaning of the quoted Aruli cheyal Santhai is also shown in the vyakyana. Had Swami not done this, there would not have been any usage of showing such Aruli Cheyal Santhais! It would have been more difficult, searching for the meanings of the Aruli cheyal Santhais being quoted, during kalakshebhams! Such was Swamy's mercy. Even if we leave places where the meanings are  easily derived from Aruli Cheyal Santhais, out of 100, Swami would have done vyakyana for 90 instances. This can be found abundant in Acharya Hrudhaya Vyakyana.

There is a great arthavishesha in this. Swami had made practice to always write from Poorvacharya vyakyana Pankthis whenever Swami mentions about inner meanings and has avoided using own words. Nanool proclaims that "munor mozhi porulaeyanri avar mozhiyum ponnae pol potruvam". Apart from that Swami Himself has stated as "Munnor mozhintha murai thappamal kettu pinornthu thaam adhanai pesathae ". There are special attributes even beyond this!

There are times when Rahasya Karthas, Sri Pillai Logacharya and His Holy Brother, take meanings apart from what has been said in vyakyanas. On such instances, Maamunigal has done vyakyanam as "Ingu poorvacharya vyakyanam  inganarikae irunthaalum Paramaptharaana ivar ippadi arulicheikayaalae". There are 9 such instances. We shall now see two of them.

1. In Tatvatraya, soornikai 180, Sri PillaiLokacharya explains that Emberuman creates (does srushti) as savigrahan. For this,  Sri PillaiLokacharya has taken "munneer galam padaitha yem mukil vannanae" from Sri Thiruvaimozhi. There Maamuni's vyakyana pankthis are "mukilvannan yenkira idhu avuthaarya guna paramaaga vyakyathaakkal palarum vyakyanam panninarkalae yaagilum, vigrahamaaga ivar arulicheigayalae inganum oru yojanai undu yenru kolla vendum. onrukku pala yojanai undaayirae iruppadhu"
2. In Sri Vachana Booshana, Soornikai 399,  Sri PillaiLokacharya has explained "Ethir soolal pukku" (Thiruvaimozhi) as vyapthi. Here  Maamuni's vyakyana pankthis are " Ethir soolal pukku yenkirathu avathaaraparamaaga matrumullaralae vykyaathamaayitrakilum ippodhivar ivvidathil vyapthi paramaaga arulichekiraar. anega yojanaikal undaiyirae irupathu."

Now, we shall see one in Acharya Hrudhayam

1. In vyakyana of Soornikai 50 "Pannar Padal Panpurai isai kol vedham pole", Sri Manavaal Maamunigal has mentioned " vyakyanangalil 'panpudai vedam' yenrozhiya 'panpurai vedam' yenra paadamum; 'isaikol vedam' yenkiraidhukku saama veda parathvamum kandathillaiyaakilum apthathamaraana ivar ippadi arulicheikayaalae ippadiyum kolla venum".

All these add to that fact whatever Maamunigal has told in Arthi Prabandham "munnavaram nankuravar mozhigal ullap petrom muzhudhum namakkavai pozhudhu pokkaaga petrom" .

Even above all these, we can boldly claim that Sri Manavaala Maamunigal is the only acharya who had immense and deep knowledge in the entire sastras. One can read sastras and carry awards like "chathusadhanatharaparaavaarapaareena:". But we can find only in Manavala Maamuni's vyakyanas that carries deep knowledge and debate on all the pathas irrespective of their usage (chirumai or perumai). This is done in line with "azhiyul pukku mugarnthu" and not like "apthir lankitha yeva". Albeit we can see 100s of places for this, we shall see one such instance.

In Sri Bhasya, Swami Emberumaanar has rendered sri Sookthis "jagatha saakakae leelaiva kevala prayojanam" & " parasya brahmana leelaiva prayojanam" against the moola sootra "Logavathathu Leela kaivalyam". Based on this Sri Pillai Logacharya made a soornikai in Tatvatrayam "srushtikku prayojanam kevala leelai". No vidwans will have even a slight doubtness with respect to these soornikais. But the way Sri Manavaala Maamuni does a research here in Tatvatraya soornikai needs to be taken note by pandits and vidwans. The way He has questioned keeping Brahma sootra in mind that; srusti itself is Leela roopam and it should not have leela as prayojanam needs a special mention. This needs to be done by people who are born like "saram thu saaravatham jaaneethae nitharaama"! Like this in all the places there will be only Sastratha nirmanams and Sastratha sarchais! While speaking about SriVaraVaramuneenthra divya Sri Sookthi suthanidhi, mahaprajars and adiyen bear no difference as "ko majjathoranukulasalayor vishesha".

Swami has shown "yojana bhethams" in more or less 60 soornikai's vyakyanams by starting with "Athava" or "anrikkae". These differences between the first interpretation and second interpretation can be understood only when one hears this from an Acharya through Kalakshebha.

What else? These vyakyana granthas are said to be done in 'Dravida bhasa'; but since this contains sakala sastratha saara nidhi; Asthigaas should come forward to place these granthas  in Kovil azhwars along with Archa Emberuman and should be worshipped daily!