SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
The ultimate order of piLLai to azhagiya maNavALap perumAL
Being an epitome of knowledge, devotion and detachment, living with the great glory brought by these qualities, piLLai lived with kainkarySrI (wealth of service) for a long time. Then thinking of permanent (uninterrupted) service in nithyavibhUthi (SrIvaikuNtam), he thought of his AchAryar, piLLai lOkAchAryar
uththamanE! ulagAriyanE! maRRoppAraiyillA
viththaganE! nalla vEdhiyanE! thaNmudumbai mannA!
sudhdha nangyAniyar naRRuNaiyE! sudhdhasaththuvanE!
eththanai kAlamirundhu uzhalvEn ivvudambaik koNdE?
(Oh the best entity! Oh lOkAchArya! Oh the wise one without any parallel! Oh the great scholar in vEdhas! Oh the leader of cool mudumbai clan! Oh the companion for the wise persons who are fully pure! Oh one one who is full of purely good qualities! How long more should I suffer with this physical form?)
Knowing well that the obstacle for joining his AchAryan is his body, he requested his AchAryan to liberate him from his body. He fell ill and was resting, due to ennui. He suddenly woke up with distress and grief. nAyanAr and other disciples asked him “What happened?” He replied “This is kali kAlam. Who will further take forward our dharSanam, with total interest and faith in AzhwAr’s dhivyasUkthis of aruLichcheyals (nAlAyira dhivya prabandham)? adiyEn is very worried due to that” nAyanAr told him reassuringly, after prostrating to his feet “adiyEn will do that” piLLai said “Mere words are not enough” nAyanAr touched piLLai’s divine feet and said, just as taking an oath, “adiyEn will do that” piLLai felt comforted; he called nAyanAr mercifully and told him “Do not keep your focus on samskrutha SAsthrams; listen once to SrI bhAshyam, but keep analysing aruLichcheyals which is dear to emperumAnAr and to us, constantly. Just like our preceptors, keep worshipping perumAL and reside permanently in kOyil (SrIrangam)” He called the other disciples and told them “Keep supporting him as a distinguished incarnation”. Just as it has been said in thiruvAimozhi “mAgavaigundham kANa en manam EgameNNum” he thought constantly of reaching SrIvaikuNtam, meditating on the divine feet of piLLai lOkAchAryar. He left for the divine abode on the bahuLAshtami (eight day after full moon) in the month of vaikASi (rishaba mAsam)
Distinction of thiruvAimozhip piLLai
Subsequently, nAyanAr and other AchAryas became devastated, being unable to bear the separation from their AchAryar. They overcame their grief and carried out the final obsequies for piLLai and conducted the thiruvadhyayanam on the 13th day. After that, every year, on the 8th day after paurNami in the month of vaikASi, nAyanAr would arrange for a feast for SrIvaishNavas which included the three fruits [mango, banana and jackfruit].
A unique distinction for piLLai lOkAchAryar was that he gave distinguished meanings in a very comprehensive manner which women and the ignorant too could understand. He could not sustain himself if separated from emperumAn and was continuously carrying out services to him. Just as the saying goes for the identity of a Sishya “SarIramartham prANancha sadhgurubhyO nivEdhayEth” (one’s body, wealth and life should be utilised for the sake of one’s AchArya), thiruvAimozhip piLLai consecrated the vigrahams of paramAchAryar (the supreme AchArya) parAnkuSa (nammAzhwAr) and his most affectionate disciple, udaiyavar, in AzhwAr thirunagari. This was a significant distinction for thiruvAimozhip piLLai. Another unique distinction for him was the great involvement which he had towards AzhwAr’s aruLichcheyal and the taste as well as firmness with which he propagated this. His divine star is viSAkam, in the month of vaikAsi (rishabham). His thaniyan is
namaS SrISailanAthAya kunthInagarajanmanE
prasAdhalabhdha paramaprApya kainkarya SAlinE
(I bow down to thiruvAimozhip piLLai, also called as SrI SailEsar, who mercifully incarnated at kunthIpuram. With the grace of nammAzhwAr, he obtained unparalleled kainkaryam and was splendorous on account of it)
Later, nAyanAr too, as ordained by his AchAryar [thiruvAimozhip piLLai], started giving discourse on aruLichcheyals such as thiruvAimozhi. Just as it is mentioned in the following SlOkam
thadhasthu mUlabhUthEshu thEshu dhivyEshu yOgishu
vavruthE vardhayanbhakthim vakuLAbharaNAdhishu
thathA thadhdhath prapannArtha sampradhAyam pravarthakAn
ayamAdhriyatha SrImAn AchAryAnAdhimAnapi
(subsequently, azhagiyamaNavALap perumAL nAyanAr, who is a SrImAn (having wealth of kainkaryam), nurtured bhakthi towards AzhwArs such as the incomparable nammAzhwAr, thus nurturing himself. In the same way he showed great respect towards pUrvAchAryars who had practised in their lives the sampradhAyic meanings of what the AzhwArs had said). Showing great respect for the distinguished pramANams (texts), pramEyam (sarvESvaran) and pramAthAs (authors of the texts), he continued nurturing dharSanam in AzhwAr thirunagari.
adiyEn krishNa rAmAnuja dhAsan
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