SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Just as it is said in
athathasya guru: SrImAn mathvAdham dhivya thEjasam
abhirAmavarAdhISa ithi nAma samAdhiSath
(considering that child as possessing a divine effulgence, aNNar, the child’s father and a SrImAn (carrying out kainkaryam to emperumAn), gave the child the divine name azhagiya maNavALap perumAL), the child was given the divine name of azhagiya maNavALap perumAL who rests on the mattress of AdhISEshan, with spread hoods, for a long time. Just as periyAzhwAr had said of krishNa in periyAzhwAr thirumozhi 1.1.7 “Ayar puththiran allan arum dheyvam” (he is not a herd-boy, he is the divine entity) and periyAzhwAr thirumozhi 2.5.1 “ennaiyum engaL kudi muzhudhAtkoNda mannan” (one who won over me as well as our entire clan), the parents took the child to sikkal kidAram, father’s place for aNNar’s consort and nurtured him there. He too, just as it has been said in
parabhakthi paragyAnam paramAbhakthidhyapi
vapushAvarthamAnEna thaththasya vavruthEthrayam
(along with the physical form of that azhagiya maNavALap perumAL nAyanAr which was growing, the three qualities of parabhakthi, paragyAnam and paramabhakthi too grew) [parabhakthi is the state of knowing about emperumAn, paragyAnam is the state where the person would visualize emperumAn as directly seeing, paramabhakthi is the state where one is not be able to sustain in the absence of emperumAn just before attaining him), grew up such that his divine qualities also grew along with his physical form. His father, aNNar, too carried out all the rituals which are ordained for one who is born in the varNam of a brAhmaNa, just as it has been said in
prApthAn prAthamivikEvarNE kalpagyA: kalpayanthi yAn
kAlE kAlE cha samskArAn thasya chakrE kramENa sa:
(whatever rituals are ordained to be performed by those who know kalpasUthrams for people in the first varNam were performed by him (aNNar) for his son.
aNNar performed rituals such as chaulam (Sikhai or tuft), upanayanam (wearing the sacred thread) as mentioned in SAsthras at the appropriate age. He also taught his son the meanings of vEdhams. The son too grew up, as said in
AthAmparapAdham AjAnu bhujam ambujalOchanam
AkAramasya sampaSyan mukthOpi mumunE jana:
(Even common people, lacking in intelligence, looking at his divine form with reddish divine feet which were similar to reddish lotus, divine hands which extended to his divine knee and divine eyes which were like reddish lotus, felt very happy) and as said in
sauSeelyEna suhruthvEna gAmbhIryEna gareeyasA
ragyanEnaprajAnAncha rAmO’yamithi mEnirE
(people looked at him as SrI rAma, seeing his nature of moving well with lowly people too, being loving towards all, his dignified composure and making people happy), making everyone who looks at him, happy. Just as chandhiran (moon) grows every day, increasing his rays, azhagiya maNavALan too grew up as said in
kAlEna sakalAnAmcha kalAnAmEgamAspatham
susupE saththam pUrNa: suthAmSurIva nirmala:
(azhagiya mAnAvALan, the distinguished repository of all arts, shone like the chandhiran without any fault), having unsurpassed greatness on account of complete knowledge.
adiyEn krishNa rAmAnuja dhAsan
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