SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
With all the activities which were to be completed as a result of his divine incarnation having been completed, jIyar was desirous of going to SrI vaikuNtam where the lord of the untiring nithyasUris resides. He wanted to experience the beautiful form of that effulgent origin of all, and with the affection that gushes forth as a result of that experience, carry out all services to that supreme entity, without leaving out anything. With his divine mind now focussed on leaving for SrI vaikuNtam, his divine body fell ill and he was unable to move around. Due to his condition [being unable to go mercifully to the temple] he was desirous of having dharSan of perumAL. He expressed his urge through the pAsuram
thirunALukkAgath thiruvIdhiyil arangar
varunALumARu adhu endhaikkinRu perumAL than
andha vadivazhagaiththAn Or nALum kANEnE
indha udambOdu ini
(It is that time when SrI ranganAthan, as part of the temple festivities, would come in the divine streets. With the present condition of my form, I am unable to have dharSan of that divine form of perumAL even for one day).
Just as it has been mentioned in the SlOkam
SathsambandhObhavathihitham ithyAthmanaiva upathishtam
SishtAchAram dhradayithumiha SrIsakO rangathurya:
dhvAram prApya pradhithavibhavO dhEvadhEvasthvadhIyam
dhrushtvaivathvAm varavaramunE dhruSyathE pUrNakAma:
(Oh maNavALa mAmuni! Having glories known to all, being the lord of all, being the consort of SrI mahAlakshmi, in order to firmly establish the practice which was established by him that relationship with great people will result in benefits, Sri ranganAthan has come here, to the frontyard of our divine residence; by showering his grace on dhEvarIr, he appears to be like one who has his desires fulfilled), perumAL, dressed and decorated resplendently, came on to the streets; having reached maNavALa mAMunigaL’s divine residence, he stood at the entrance for a very long time, giving dharSan to mAmunigaL. Just like a cloud which makes a dried crop to regain life and to sprout, perumAL enabled mAmunigaL to experience the union of perumAL with his ubhaya nAchchimArs (SrIdhEvi and bhUdhEvi) such that his ennui would disappear, as brought out by the verse “nIdupugazhth thennarangar dhEviyarum thAmumAga vandhu ennidar thIrthAr ippOdhu” (Sri ranganAthan, who has long standing fame, along with his divine consorts, came and removed my troubles now). After experiencing the union of perumAL with his ubhayanAchchimArs, mAmunigaL’s divine form again felt very tired, with his limbs, in an ecstatical condition, being unable to move. perumAL came back again to mAmunigal’s divine residence, stood there and came towards mAmunigaL, by mercifully coming into the hands of archakar. mAmunigaL worshipped perumAL and composed the pAsuram
pArArum aNNal irAmAnusa sIyar
sIrArum sEnai mudhaliyAr nAyanAr ArAdha
anbudaiya AththAn aRindhilarE ennudaiya
thunbaththaith thIrthaRkuththAn
(disciples such as vAnamAmalai jIyar, sEnai mudhaliyAr, nAyanAr et al do not know as to how to remove my sorrow). He informed vAnamAmalai jIyar and others about his condition through a divine message. Immediately on receiving his message, they too carried the divine message on their heads and mercifully reached mAmunigaL’s matam with urgency. They worshipped his divine feet. On seeing them, his illness disappeared from his divine form. Seeing the improvement in his condition, vAnamAmalai jIyar took leave of mAmunigaL since he had to go to the northern towns in order to spread rAmAnuja dharSanam (the philosophy of rAmAnujar). mAmunigaL allowed him to leave, telling him to come back soon. vAnamAmalai jIyar left for his journey to places in the northern country.
[Additional note from Professor irA. arangarAjan swAmy’s book “mannu pugazh maNavALa mAmunigaL”: There are two reasons for vAnamAmalai jIyar to undertake journey to northern parts of bhAratha dhESam. One was to spread the varavaramuni sampradhAyam and to let people who speak other languages know of the greatness of aruLichcheyal (nAlAyira dhivya prabandham); the second was to create a connection for these people to periya jIyar’s divine feet through him. vAnamAmalai jIyar’s AchAryar was maNavALa mAmunigaL. Thus, vAnamAmalai jIyar’s paramAchAryar was SrISailESar, also called as thiruvAimozhi piLLai. The glory of SrISailESar spread not only in the south but also in the northern country. Everyone would know about thuLasidhAsar, who had composed SrI rAmAyaNam wonderfully in hindhi bhAshai. It is known that thuLasidhAsar belonged to rAmAnuja dharSanam and that his ancestors had SrISailESar as their AchAryar. maNavALa mAmunigaL and vAnamAmalai jIyar were well known in the northern country. This is the reason that vAnamAmalai jIyar took the command from maNavALa mAmunigaL and spread lOkAchArya sidhdhAnthan (philosophy of piLLai lOkAchAryar) in the northern parts of our bhAratha dhESam. He had built several thOdhAdhri matams and established several mahanths (sampradhAyic heads) in the north].
adiyEn krishNa rAmAnuja dhAsan
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