Sri PeriyavAcchAn PiLLai's
Manikka Malai (text in Adhawin Font, Roman Text, PDF) is one of Sri PeriyavAcchAn PiLLai's important independent works. In this work he discusses the meaning of PurushakAra and Prapatti based on basic relationship between the AchArya and the disciple. In this work he presents a systematic and comprehensive definition of what it means to be an AchArya.
AchArya means the one who is the foremost among the Vaidhikas (vaidikAgresara), who has devotion to BhagavAn, who is without egoism, who understands the tirumantram according to the correct meaning - that tirumantram is the essence of all the Vedas, the case of all mantras, the document for the inseparable relationship of the soul and the Lord, the savior of Mumukshus-, who has no interest in artha and kAma but yet lives within the world and follows the dharma, artha, kAma (lokaparigraha) [and hence practices dharma, artha and kAma].
This definition of an AchArya establishes several important points. The AchArya must strictly follow the Vedic traditions, and he can live within the world as long as he has no specific interest in artha and kAma. Sri PV Pillai illustrates this definition by referring to the lives of RAmAnuja and KUrattAlvan. Next, PV Pillai describes the different categories of AchAryas: father, maternal uncle, father-in-law, the giver of SAvitrI mantra, the teacher of the Veda, the giver of any mantra, or the giver of bhagavanmantra. But all these AchAryas cannot be accepted as AchAryas for the prapannas. According to the tradition, the AchArya who is eligible for initiating one into prapatti is the one who instructs the individual on how to withdraw from any action that is considered to be an obstacle for obtaining the Lord. This AchArya is also the one who preaches (upadesa) that one should trust and be fearless and understand the Lord, Who is the consort of Sri is alone our protector". He encourages his disciple and him that by grace of the Lord he came to the correct path as a Srivaishnava. The good disciple (Sishya) will not become proud because of the AchArya's affection; he will be grateful to his AchArya for making him worthy (of prapatti), and he will always admit that whatever greatness that he possesses comes through his AchArya's grace. PeriyavAcchAn Pillai next quotes phrases from the AlvArs that usually denote the Lord but here used to refer to the AchArya. Finally, the author advises a Sishya to live in the vicinity of the AchArya.
Turning to the subject of the mumukshu (one who desires liberation), PeriyavAcchAnpillai records an incident that occurred between Nanjiyar and Nampillai, and concludes that a mumukshu should be in this world longing for the unity with the Lord. A Sishya should be grateful for the AchArya and follow these principles:
After discussing what principles the disciple should follow, PeriyavAcchAnpillai raises the question of the need for the purushakAra, especially when the AchArya already is there to function as intercessor. Because the individual who is in this world commits many sins and goes against the will of the Lord, he earns the anger of the Lord against him. It is the purpose of the Supreme Lord, Who is independent and omnipotent, to examine the sins of the individual and to punish accordingly. To save the individual from such punishment, purushakAra is essential. Since PirAtti (LakshmI) is of the form of compassion, She will help to save the individual; PeriyavAcchAnpillai here quotes an incident from the RAmAyana to illustrate this point.
PeriyavAcchAnpillai next raises the question of why there is need for two pururshakAras, the AchArya and PirAtti. He replies that the AchArya as purushakAra means that one should approach the Lord through the AchArya who helps to remove the defects of the individual. And if one approaches the Lord through PirAtti, this will remove "the Defects of the Saranya (i.e.. the Protector, The Lord)." PeriyavAcchAnpillai defines the phrase "the defects of the Lord" to mean that, though He is omnipotent and independent, He does not consider the nature of the milieu where the individual lives (i.e., SamSAra), and simply records all the defects of the individual. Piratti will influence Him to ignore the defects of the individual who has sought protection.
A key definition of prapatti is now given. PeriyavAcchAnpillai says that prapatti means that one should abstain from one's own effort to obtain God, for one's own efforts are obstacles to obtaining the Lord. He quotes from KUrattAlvAn a phrase, which can be traced to NammalvAr and the Tirukkural, that prapatti means "giving up one, catching hold of another", i.e. giving up one's own effort because one is ignorant, incapable, and unobtained (aprApta) and catching hold of the Lord Who is omniscient, omnipotent and obtained.
In the last part, PeriyavAcchAnpillai, discusses the subject of sinning against the devotees (bhAgavatApacArA). He states that one should not consider other Srivaishnavas as ordinary human beings and equal to oneself. To establish this point he quotes elaborately from the hymns of the AlvArs to show that devotees were given a very high position in the Vaishnava society at that time. After giving a quick critique of the approaches of other schools, he concludes this treatise by stating that a good disciple (Sishya) should always live in the vicinity of the AchArya.
Sri PeriyavAcchAn Pillai ThiruvadikaLE SaraNam.
Source: Sri Vaishnava ManipravAla, K. K. A. Venkatachari