SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Sakshat phalaika lakshyatva pratipaththi pavithritham /
Mantra ratnam prayachchantham vande varavaram munim //
(w to w) Sakshat phala – in doing mangalasasanam to Bhagavan which is the fruition of preaching of Dvaya Mantra, eka lakshyatva pratipaththi pavithritham – purified by mere thinking, Mantra ratnam – Dvaya Mantra, which is called Mantra Ratna, prayachchantham – preaching, varavaram munim – Alagiya Manavala Mamuni, vande – I pay my obeisance.
(commentary) By preaching Dvaya Mantra to his disciples, Mamunigal thinks disciples change themselves to perform mangalasasanam to Bhagavan. If only He thinks so, His upadesa will attain purity. Hence, it can be said that Mamunigal preached Dvaya Mantra to Erumbiappa at the highest order of purity.
If one does not preach as stated above but preaches with the intention of 1.Benefits of money, service etc. of mundane matter, 2. Liberating disciple to attain moksha, 3. His service to Bhagavan by regulating a disciple, and 4. To avoid his seclusion by keeping the company of disciple, then the purity of such Upadesa is lessened. It is natural a question may arise, that is it not for Acharya who lives in this world to need money and service, sending disciple to moksha, perform service to Bhagavan in lifetime, and good relationship with disciple by Acharya? All these are good only and not bad. By considering these as benefits of Dvaya Mantra Upadesa, how will they diminish its purity? To answer this – In the matter of Acharya, a disciple who thinks that whatever little he contributes by serving his Acharya, matches the first benefit above. Secondly with this thinking of Bhagavan, who anticipates for a person, directs him to an Acharya to get Dvaya Upadesa and then enable him to come to Him by attaining moksha. Third, with the thinking of Acharya, he trains the disciple to become a good disciple by doing Upadesa for performing mangalasasanam to Bhagavan which is agreeable to Bhagvan. With this Acharya will get the opportunity of service to Lord. Fourth, a disciple, who for a long time behaved with ahankara and mamakara, which ruined his originality and later he, who thinks always with gratitude for having moulded by an Acharya in doing mangalasasanam to Bhagavan, that disciple would like to have an inseparable relationship with an Acharya. Hence, Acharya does not consider the benefit for moulding a disciple in the matter of performing mangalasasanam to Bhagavan thereby attaching purity to his tutelage. In this way, Mamunigal did Dvaya Mantra Upadesa to Erumbiappa. It is to be noted that he did this upadesa by resting his thoughts at the feet of Emberumanar, as Emberumanar is superior in our Acharya Ghosti. It is ordained that Dvaya Mantra is to be meditated after meditating Guruparamapara. This was earlier explained in the Sloka 16 line ‘Yathindra Charanathdvanthva pravanenayva chethasa’ Hence, this serves as a reminder to think of Acharyas before and after Emberumanar when one meditates on Dvaya Mantra. Among the five parts which are to be practiced by Sri Vaishnavas, Mamunigal practiced Upadanam, to collect the things for submitting to Bhagavan, by accepting Erumbiappa as a disciple and moulded him as a servant to collect things for Bhagavan. One has to remember that this is pointed out in Sloka 12 ‘Atmalabath param kinchith’.
Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD
Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-21
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