SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
nAyanAr was then offered thIrthaprasAdham (perumAL’s sacred water), SatAri (symbolising his divine feet) and divine garlands. He felt happy as if he had received crown and garlands [as a King], thinking “We have become the target for SrIranganAthan’s divine mercy”. Looking at thirukkOttUril aNNar, he said “namperumAL showered his mercy for dhEvarIr’s sake”. He then went along with aNNar to his divine residence where bhattar sent all the prasAdhams partaken of by perumAL. They accepted those and partook of them. aNNar then gave him a discourse on the good words and deeds of pUrvAchAryars. Then, he went around, along with aNNar, to the various divine residences which had been occupied in the past by pUrvAchAryars. When he went to the divine residence of piLLai lOkAchAryar, he prostrated and reminisced his thaniyan
vAzhi ulagAsiriyan vAzhi avan mannu kulam
vAzhi mudumbai ennum mAnagaram vAzhi
mananjUzhndha pErinbamalgu migu nallAr
inanjUzhndhu irukkum iruppu
(Long live piLLai lOkAchAryar! Long live his great clan! Long live the great place mudumbai! Long live the way the great people surrounded the mind and brought great bliss). Another pAsuram also arose in his divine mind then:
maNavALan mARan manamuraiththAn vAzhi
maNavALan mannukulam vAzhi maNavALan
vAzhi mudumbai vAzhi vadavIdhi thAn
vAzhiyavan urai seydha nUl
(azhagiya maNavALap perumAL nAyanAr (brother of piLLai lOkAchAryar) spoke the divine mind of nammAzhwAr. Let the divine clan of that maNavALan live long. Long live maNavALan! Long live mudumbai! Long live vadavIdhi (the street in which lOkAchAryar’s residence had been built)! Long live the text written by him!) This was followed by three SlOkams compiled on the two AchAriyars’ (piLLai lOkAchAryar and azhagiya maNavALap perumAL nAyanAr’s) unparalleled glories:
vANIm puNyasudhApakAm Satajithsvairam vigAhyAdharAth
AnIyAmrutha mathrachakradhukubhau lOkOpakArAthmakau
yau vAkbhUshaNa dhESikEndhrahrudhayApikyau prabandhAvimau
thE vandhE bhuvanAryasundharavarau krishNAthmajau dhESikau
(I bow down to those two AchAryars, the sons of vadakkuth thiruvIdhip piLLai, namely piLLai lOkAchAryar and azhagiya maNavALap perumAL nAyanAr, who, with the nature of helping the samsAris (dwellers of materialistic realm), composed SrIvachana bhUshaNam and AchArya hrudhayam respectively, by immersing in the stream of nammAzhwAr’s thiruvAimozhi with total dedication and coming out with nectarean meanings),
AryasaumyavaraSSatArikalijith bhattESa mukhyAthmanAm
bhakthAnAm vimalOkthimaugthika maNInAthAya chakrE bruSam
kruthvA sAdhurahasyathrayArtham akhilam kUtam viSpachithriyam
lOkAryAvarajassuSikshakavaraS chUdAmaNiSSObathE
(azhagiya maNavALap perumAL nAyanAr was the divine brother of piLLai lOkAchAryar; he learnt the meanings of sathsampradhAyam (good, traditional philosophy); he was worshipped by everyone and was a great ornament. With the pure words of great devotees such as nammAzhwAr, thirumangai AzhwAr, periyAzhwAr et al, which are like pearls, he brought out the deepest meanings of rahasyathrayam (three esoteric messages, viz. thirumanthram, dhvayam and charama SlOkam), in line with the divine minds of pUrvAchAryars, lucidly) and
yasyAham kuladhaivatham raghupathEr Adhanam SrIsakam
kAvErI sarithindharIpanagarI vAsasthalee puNyabhU:
krishNO mAnyagurur varENyamahimA vEdhAntha vidhyAnidhi:
bhrAthA saumyavaras svayanthu bhuvanAchAryOsi kasthE sama:
(For whom azhagiya maNavALan [periya perumAL], who was the thiruvArAdhana (divine worship) vigraham of chakravarthi thirumagan SrI rAman, was the kuladheyvam (presiding God of the clan), for whom the puNyabhUmi of SrIrangam temple which is between the two streams of divine kAvEri, is the dwelling place, for whom vadakkuth thiruvIdhip piLLai, who is a famous personality and highly venerable, was both the father and AchArya, for whom azhagiya maNavALap perumAL nAyanAr, who was a wealth of both vEdhAnthams (samskrutha and dhrAvida) was the younger brother, such piLLai lOkAchAryar is the AchAryar for the entire world. Who could equal such dhEvarIr?)
He then exclaimed looking at the divine residence of piLLai lOkAchAryar “rahasyam viLanidha maNNanRO?” (Isn’t this the place where esoteric meanings came forth?) He stayed there for some time, listening to kOttUril aNNar explaining the glories of piLLai lOkAchAryar; feeling grateful, he worshipped aNNar exclaiming “How fortunate are we!” He then mercifully entered the temple which was like the residence for pUrvAchAryars [they spent more time inside the temple than they did in their respective dwelling place]. perumAL gave him the sacred water, divine garland, pariyattam (divine cloth worn around the head) and his divine feet (SatAri). Just as it is said
thasmin sasmitha nEthrENa SrImathA SEshaSAyinA
sathkrutha: kruthavAn vAsam kinchith thathra thadhanthikE
(he lived for some time under the divine feet of periyaperumAL who is a SrImAn and who has huge, long, well-blossomed divine eyes, and who looked at him with his anugraham (mercy)). periya perumAL told him “Stay here until your body falls down, just like our udaiyavar, looking after the affairs of my residence [temple] and analysing the dharSana rahasayams (esoteric meanings of the philosophy)” nAyaNar readily agreed to it, saying “mahAprashAdham” (it is a huge gift) and took residence there.
During that time, he examined all the manuscripts of pUrchAchAryars on rahasyaprabandhams (compiled on esoteric prabandhams), re-writing those which had been destroyed by termites and bringing them to light. One day vAnamAmalai jIyar told him “uththama nambi, who is in charge of perumAL’s thiruvArAdhanam is not doing his tasks correctly; he is reducing the quantum of food offered to perumAL”. nAyanAr, being very modest, did not like to take any harsh action on uththama nambi. He told jIyar to request perumAL “Please correct him so that he conducts dhEvarIr’s thiruvArAdhanam without any deficiency” and did the same himself, to perumAL.
adiyEn krishNa rAmAnuja dhAsan
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