SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
madhurakavi nishtai of SrI gOvindha dhAsar appan
Later, one day, when all the people had assembled together in jIyar’s matam, though everyone knew, jIyar said that the term “dhEvum maRRu aRiyEn” (adiyEn does not know of any other God (than AchAryan)) would be apt only for SrI gOvindha dhAsar appan, recognising him in a distinguished way.
Just as it has been said in
sAkshAnnAyAyaNO dhEva: kruthvA marthya mayIm thanum
magnAnudhdharathE lOkAn kAruNyAchchAsthra pANinA
jagathO hitha chinthAyai jAgratha: paNiSAyina:
avathArEshvanyathamam vidhdhi saumyavaram munim
(know that it is only nArAyaNan, who is sarvESvaran, who has come into this world in human form (as AchAryan) and uplifts people who have been submerged in the ocean of samsAram, with the help of SAsthras, through his mercy, and that among the incarnations that he, who reclines on the mattress of AdhiSEshan and who is awake, undertakes in order to benefit the worlds, maNavALa mAmunigaL is one), in order to make it mercifully clear that “We are this” jIyar gave SrI gOvindha dhAsar appan the vigraha of azhagiya maNavALap perumAL for his thiruvArAdhanam (daily divine worship), making him to be deeply involved with the ultimate goal [of carrying out service to emperumAn]. SrI gOvindha dhAsar appan too, who has been practising mOr munnam (eating buttermilk rice as the first course) for thirty years, heard all the meanings of rahasyams (esoteric texts) from jIyar, not leaving his divine feet ever, and even if he were to leave, not going to the place where he rests in the night, and was carrying out daily servitude to jIyar [the term mOr munnam refers to the practice of a disciple eating from the same banana leaf in which his AchAryan had eaten; since AchAryan eats rice mixed with butter milk at the end, the disciple, not wishing to change the flavour of that rice, has rice mixed with butter milk, first, before having the other types of rice]. Later, during the uthsavam of thiruvAdippUram (celebrating the birth of ANdAL), SrI gOvindhappa dhAsar appan brought the thIrtham (sacred water) and other prasAdhams from sUdikkoduththa nAchchiyAr (a divine name given to ANdAL since she donned the flower garland strung by periyAzhwAr on herself, before letting it to decorate perumAL) and offered them to jIyar. jIyar accepted them and in order to make ANdAL happy, gave the title of “bhattarpirAn dhAsar” to SrI gOvindhappa dhAsar (bhattar pirAn is the name of periyAzhwAr, AndAL’s father). Subsequently, when gOvindha dhAsarappan became totally detached with samsAram and embraced sanyAsam (renouncement), he was called as bhattar pirAn jIyar. Just as vaduga nambi was totally dedicated to rAmAnujar’s divine feet, bhattar pirAn jIyar was also an AchAryanishtAgrEsar (best among those who were deeply engaged with AchAryan) for maNavALa mAmunigaL. While he was living with charama parva nishtai (the ultimate stage of being firmly rooted in AchAryan) carrying out insperable service to his AchAryan, he was called by many titles such as bhattar pirAn jIyar, dhEvu maRRu aRiyEn, bhattar nAtha munivarAbhIshta dhaivatham (maNavALa munigaL was bhattar pirAn jIyar’s most desired dhEvathA), SrI madhurakavicharithakAri mahitha chArithra SrImAn bhattanAthapathISvara: (SrI bhattar pirAn jIyar is the one who has the great conduct of having SrI madhura kavi nishtA (totally dependent) towards maNavALa mAmunigal). jIyar, the saumyajAmAthru muni, who was being served by such anthimOpAya nishta agrEsar (one who is best among those who are firmly rooted in the ultimate stage of being totally dependent on AchAryan), had a great urge to worship nammAzhwAr who was like a mother and father and who was a relative in all ways, since it had been a long time since jIyar had worshipped him. He made an appeal to perumAL, received his permission, and just like a calf runs towards its mother cow, left immediately for AzhwAr thirunagari. On his way, he reached madhurai kUdal nagar, joyously recognising it as the birth place of thiruppallANdu (always recited first whenever nAlAyira dhivya prabandham is recited) and worshipped “mallANda thiN thOL maNivaNNan” (emperumAn who has the complexion of gem stones and who annihilated wrestlers [appointed by kamsa] with his powerful shoulders), carrying out mangaLASAsanam to him.
adiyEn krishNa rAmAnuja dhAsan
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