SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
periya jIyar [great jIyar], who was being worshipped by such disciples, was making all the people in the world to be engaged with artha panchakam (five principles of knowing about oneself, knowing about emperumAn, knowing about the means to attain emperumAn, knowing about the greatest benefit and knowing about the hurdles in reaching emperumAn). He uplifted them by being engaged with the ultimate means (of holding on to AchAryar). He ordained kandhAdai aNNan and prathivAdhi bhayankaram aNNA to teach thiruvAimozhi Idu and SrIbhAshyam to nAyanAr.
When he was living like this, uplifting everyone and gracing even sthAvarams (plant entities) such as the tamarind tree for which he granted mOksham, with causeless mercy, jIyar recited a pAsuram in which he brought out his qualities:
thennarangar sIraruLukku ilakkAgap peRROm
thiruvarangath thiruppadhiyE iruppAkap peRROm
manniya sIr mARan kalai uNavAgappeRROm
madhurakavi soRpadiyE nilaiyAgap peRROm
munnavarAm nam kuravar mozhigal uLLappeRROm
muzhudhum namakkivai pozhudhupOkkAgap peRROm
pinnai onRudhanil nenjam pOrAmaRpeRROm
piRarminukkam poRAmai illAp perumaiyum peRROmE
(We were fortunate to be the target of the great mercy of SrI ranganAthan; we were fortunate to have the divine abode of SrIrangam as our dwelling place; we were fortunate to have thiruvAimozhi, composed by the great nammAzhwAr, as our feast; we were fortunate to be deeply engaged with our AchAryan, in line with the teaching of madhurakavi AzhwAr; we were fortunate to imbibe the teachings of our preceptors; we were fortunate to have these as our aid for spending time purposefully; we were fortunate, in our minds, in not being interested in anything else; we were fortunate in having the greatness of not being jealous of others’ excellence).
Just as it has been mentioned in the verse yamyam spruSathi pANibhyAm (whosoever that he touched with his divine hands), while even plant life got uplifted because of his divine touch, should one talk about his uplifting people? The following SlOkams bring out the benefits that people had because of maNavALa mAmunigaL:
thath pAdhapadhma samsparSapAvanam salivam janA:
svIkurvantha: sukhEnaiva svarUpam prathibhEdhirE
AlOkair anukampAdhyair AlApair amruthachyuthai:
anvaham pANipAdhasyasparSanyAsaiScha pAvanai:
manthra rathna pradhAnEna thadhartha prathipAdhanAth
AthmArpaNEna kadhichith agyApanE nacha
kEchith kshEmam yuyusthasya pAdhapadhyasya samSrayAn
anyE thadhrUpaninAthagyE thannAma kIrthanAth
SruthvA thasyaguNAn dhivyAna sthuthvAthAnEva kEchana
nathvAthAm dhiSamudhdhiSya smruthvA thadh vaibhavam parE
apathiSyagamapyEnamanyE prathitha vaibhavam
anyEthadh bruthya bruthyAnamalOka sparSanAthapi
anyEthadh pAdhasamsparSa thanyEsambhUya bhUthalE
abhavan bhUyasA thasya munE: pAthram krupAdhruSAm
Evam sarvE munIndharENa bhabhUvus srastha bandhanA:
(Due to the connection with maNavALa mAmuni’s divine lotus feet, his disciples, by imbibing the SrIpAdhathIrtham (water from his divine feet) easily understood their svabhAvam (which is servitude); some people uplifted themselves through his divine glance, his non-ebbing mercy which was flowing like nectar, through contact with his divine feet, through submitting to those divine feet, through obtaining dhvaya mahAmanthram, which is considered as manthra rathnam and learning its meanings from him; some got uplifted through surrendering to him, by appealing to him about their ignorance; some people made that great muni’s divine form as an object of their meditation, some recited his divine names, some heard about his divine auspicious qualities and praising him through those qualities; some worshipped and prostrated in the direction in which he was dwelling mercifuolly; some kept thinking about his greatness and were happy; some, through the divine glance of dhAsadhAsars (the disciples of his disciples) of such manavALa mAmunigaL who had such glories and by being born on this earth which had become purified by the touch of his dhAsadhAsars became objects of his divine glance and got uplifted; thus everyone, through the mercy of that munIndhrar (king of ascetics) maNavALa mAmuni, got rid of their attachments). Thus, starting with those who had taken his SrIpAdhathIrtham (divine water from his feet), those who had the fortune of being the object of his glance, going on to those who were meditating on him, who had contact with him, without any distinction between those who were near to him and those who were far away from him and those who were to come on to this earth in later years, he made everyone to be far removed from the bondage with samsAram, making all the worlds irrespective of whether it was samsAram or paramapadham, to be golden hued, to such an extent that one had to search for people to correct them.
sarvAvasthA sadhruSavibhavA SEshakruthvam ramayAbharthu:
thyakthvA thadhapi paramam dhAmathadhprIthi hEthO:
magnAnagnau varavaramunE mAdhruSAnunninIshan
marthyAvAsE bhavasi bhagavan mangaLam rangadhAmna:
(Oh maNavALa mAni who is complete with auspicious qualities! dhEvarIr has been carrying out all glorious services, in all states, to emperumAn who is the consort of SrI mahAlakshmi. dhEvarIr has left that paramapadham (SrIvaikuNtam) and uplifted people like adiyEn, who are immersed in the fire of samsAram, due to affection towards that emperumAn; dhEvarIr is remaining as the bright lamp in this divine abode, thiruvarangam, in this world). In line with this, he completed the purpose for which he had incarnated.
adiyEn krishNa rAmAnuja dhAsan
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