Today is the thirunakshatram of swamy manavAla mAmunigal. To speak about this AchArya is impossible. As shrI PBA Swami says, he is “vAchAmagocharam” – like bhagavAn, his guNAs exceed the range of speech and mind+
Whether it is his boundless knowledge, or his utter simplicity towards devotees, or the sweetness and eloquence of his words and works, or his beauty, his glories are endless.
His ability to communicate lofty meanings easily is why he is called "viShadavAk sikhAmaNi"+
The very mention of this AchArya only renders all j~nAnIs speechless, as his greatness all but exceeds even AchArya rAmAnuja+
Many AchAryAs have written their own works and stotrAs for enjoyment of bhagavAn.
But how many have restricted themselves to only writing stotrAs/works only to fill in necessary gaps, and written commentaries without using their own words but only by quoting 28+ AchAryAs?+
This is the greatness of Mamunigal. Though he was like the Mandara which had churned the ocean of shAstra, he never exhibited it and only echoed previous AchAryAs. He was the embodiment of "AchArya abhimAna" - the fifth mokshopAya revealed in the shAstra for Kali yuga+
I will reproduce 2 beautiful pAsurams written on him by his sishya, shrI varamangai jeeyar here. This is part of a work called “guNa vaguppu”+
[The most wonderful Acharya who explained the truth of the Veda! The Master who removed the ignorance from the intellect of the ignorant people! Varavara Muni! Please bestow your lotus feet and rid us of the cycle of rebirths!]+
[One who astounds all by his j~nAna and vairAgya! King of Sri Vaishnavas! The Muni who is like a handsome bridegroom! Who is full of sattva! Who has the luminous feet of Sri Ramanuja as his crown!]+
[Who is a Pearl, the sweet taste of Sugarcane! Who is verily nArAyaNa, the nectar reclining in the Ocean! Grant us your feet with mercy.]+
It is also the thirunakshatram of Uttama Nambi, who delivered the prasAda (pAyasa) of shrI ranganAtha to shrI kUresha and his wife, after which they had 2 children – shrI parAshara bhattar and shrI veda vyAsa bhattar.
May both AchAryAs bestow their anugraha on us//
ADD: The tamil fonts for guNa vaguppu may be incorrect. Apologies, my tamil is not that strong and online tools do not do the conversion well. The english translation is what matters anyway.
The english text as uploaded by Sumitra Varadarajan is as followz:
As lakShmaNa, he demonstrated seshatva - servitude towards bhagavAn.
As balarAma, he showed his kAruNya - becoming compassionate towards those who are sinners.
In this manner, Adi Shesha showed he was the ideal Acharya+
On the one hand, an Acharya is the model devotee. On the other hand, he alone shows compassion to even those who have incurred the wrath of bhagavAn, who are the object of his anger.
It is in this manner that Adi Shesha exhibited compassion towards the kauravAs+
The role of devI is best understood from the incident of kAkAsura. This was a son of Indra, called Jayanta who was asura by svabhava. He assumed the form of a crow and pecked at sIta's chest in lust.
bhagavAn turned a blade of grass into a brahmAstra and hurled it at kAkAsura+
The crow flew everywhere, seeking refuge with all gods. None of them aided him & said the astra of rAma cannot be stopped by anyone except rAma himself.
So finally, the crow, exhausted, fell down helplessly at the feet of rAma. This is narrated by sIta to Hanuman as follows+
स तम् निपतितम् भूमौ शरण्यः शरणा गतम् ॥ वध अर्हम् अपि काकुत्स्थ कृपया पर्यपालयः
[sIta: The descendant of kakutstha, the refuge for those surrendered to him, out of mercy, protected that crow who had fallen on the ground, who had surrendered, though deserving to be killed]+
Most people know rajo and tamo guNa are blemishes and bind one to samsAra. What is not well known is that sattva guNa is also something that causes samsAra-gati.
The example given is that of bharadvAja+
The well-known story is that bharadvAja was so enamored of the Vedas, gaining happiness from their study, that he wanted more & more births to keep studying it, until Indra appeared before him, turned the 3 Vedas into 3 mountains and told him it was impossible to reach their end+
Thus, sattva guNa causes happiness and binds one to further births in pursuit of that happiness.
In harivamSha, Veda Vyasa refers to this attachment to Vedas as "brahma-kopa" - the anger (attachment) of the brAhmaNAs which is not conducive to moksha either+
There is an interesting description of mahAdeva in the bhAgavata purANa, where an important tattva is revealed. This section occurs right after the destruction of dakSha yaj~na.
[Under that tree which was a place full of great bhagavad upAsakAs (हायोगमये), the shelter for those who were free of aj~nAna, or were inquirers of the truth (मुमुक्षु), the gods saw Shiva seated, like Death personified, having given up anger.]+
After he had made vIrabhadra destroy dakSha's yaj~na, mahAdeva was meditating peacefully.
It says mahAdeva had given up anger, but compares his appearance to Antaka, mR^ityu devata. Is this not contradictory, as Antaka is frightening but giving up anger is a peaceful act?+
In shAnti parva of MB, nara and nArAyaNa relate a story to nArada, of how varAha, after rescuing bhU-devI, established the ritual for propitiating the pitR-s.
In doing so, varAha also proclaimed that he alone is worshipped by these rituals+
The words of bhagavAn are quite beautiful. These statements serve as the upabrahmaNa for the vR^iShAkapi sUkta in Rg Veda. Quoting:
[vR^iShAkapi said: I, who am the creator of the Universe, have resolved to create the pitR-s…. I am the father, grandfather and the great-grandfather. Know me to be situated in these piNDa-s.]+
[When one attains moksha, his sons will inherit his wealth; his enemies inherit his sins and his friends, his virtues]+
Now, here it says that his enemies will inherit his sins. Because sins are the displeasure of Ishvara, it makes sense that his anger will be directed to the enemies of bhAgavatAs.
But Acharyas explain, it may not always be this way+
There are two other ways by which the sins are exhausted. The first of these is, bhagavAn makes the bhakta experience the fruits of their sins, but without being affected.
This tattva is seen when the nAgAstra of karNa knocks off Arjuna’s crown+