Author Archives: venkatesh erumbi

pUrva dhinacharyA – 31

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Abjasanastham avadata sujata murtim aameelitaksham anusamhita mantra ratnam /
Anambramowlibihi upasitam antarangaihi nityam munim varavaram nibruto bhajami //

(w to w) Abjasanastham  – one who is seated in padmasana for meditating Paramatma,   avadata sujata murtim  – possesses the body with beauty and whiteness like thick milk, aameelita aksham – with little closed eyes due to  meditating the  divya mangala vigraha of Lord which is  soothing to eyes and heart, anusamhita mantra ratnam  –  who is slowly and secretly pronouncing the Dvaya,  otherwise called Mantraratna,  Anambramowlibihi  – who has the bowed down head fully immersed in worshipping, antarangaihi  – close to  Koil Annan, Prativadi Bhayankaram Anna and other disciples,  upasitam  – who are always worshipping, varavaram munim  – Manavala Mamunigal, nibrutassan  – with perseverance, nityam  bhajami  – always I am worshipping.  

(Commentary) It is to be known that Viswamitra  says that one has to perform Yoga in a place which is not windy, without much undulations besides being beautiful and placing a wooden stool and keeping all limbs of the body in  the lotus throne with cloth, deer leather, sacrificial grass on it.  Based on Dharma Sastra, one has to perform Yoga  by focusing one’s two eyes on the tip of one’s nose, it is mentioned that Mamunigal has little closed eyes.  In Vishnu Tatva it is said that Yogi who is seen by all those persons, as he is meditating with incantation of the attributes of  Bhagavan  by rolling down tears due to happiness which is hair raising. Hence, I am always worshipping Mamunigal who is worshipped by disciples.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-31

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pUrva dhinacharyA – 30

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Tataschetas samadaya purushe pushkarekshane /
Uttamsita karadvandvam upavishtam upahvare //

(w to w) Tataha – After taking food, pushkare ekshane  – the lotus eyed Krishna, to the Lord, who is Paramapurusha,  chetaha  – his mind, samadaya  – strongly fixed, Uttamsita karadvandvam  yada tada – placing two hands above the head in worship form, upahvare  – in a lonely place, upavishtam  – worshipping Manavala Mamunigal  who is seated in yogic pose of padmasana.

(Commentary) After anuyagam (taking food), Sastra says that meditation on Paramatma is to be done. He is saying that now. Yoga is to be performed three times like aradhana which is explained further. Yoga means that one has to meditate in the heart the Lord with Divya Mangala Vigraha without losing focus. The Lord is pervaded in the soul of Celestials, people, animals and plants. This is called Vishnu’s all- pervasiveness in all subjects. It is to be noticed that Parasara says that deity is to be concentrated in the heart of those who perform Yoga. Taittriyopanishad  says that the deity centered in the heart of Yogis and resides in the heart of the organ of Sun is the same.  Chandokyopanishad says that the deity who resides in the organ of Sun is lotus eyed. Hence it is implied that the word purushe pushkarekshane means that the lotus eyed deity is residing in the heart of Yogi like Mamunigal. The etymology of word purichethe means that the deity is residing in the body of Yogi and the word purusha means Vishnu who is Paramapursha. The root of the word Yogayuji  samadow means Samadhi which tells the meditating on Paramatma.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-30

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pUrva dhinacharyA – 29

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Aradhya Srinidhim Paschath Anuyagam vidhaya cha /
Prasada Patram mam krutva pasyantham bhavayami tham //

(w to w) Paschath  – After completing the noon rituals, Srinidhim  – his deity Aranganagarappan,  Aradhya –  perform puja with great reverence, Anuyagam  vidhaya  consuming the prasadam which was offered to the Lord, mam  – I, who wasn’t inclined to even look at the prasadam,  Prasada Patram krutva  – having consumed the leftovers of Mamunigal,  pasyantham  – who is gracefully looking at me, tham  – that Mamunigal,   bhavayami  – I will always meditate upon.

(Commentary) The word Aradhya means that having done puja fully to one’s satisfaction.  Sandilya Smriti says, just like how one would try to please a Prince, an agitated elephant and affable guests, one should perform puja to the Lord with due fear and love. Just like how a virtuous woman would please her husband, a mother pleases her infant, a disciple pleases his Acharya and a person who had assimilated a mantra, in that away the Lord is to be pleased. Accordingly, Mamunigal did puja to his deity Aranganagarappan. The word Anuyagam  means the performance of puja to Lord following that taking the prasadam  that was offered to the Lord. Bharadwaja says that one has to take the food after doing parishechanam and taking food in five forms on behalf of Lord who is pranan, apanan, vyanan, udhanan, and samanan.  Also Sandilya says that one has to worship the Lord who is residing in one’s heart, and after taking the theertham of  Lord by saying  pranayasvaha etc. and perform homam in our mouth.  Then by thinking the Lord without rushing, one has to take the food without complaining the low-saltiness, excess of tamarind, etc. Further one has to relish the sayings of Sandilya: about cleanliness, limited quantity, taste, acceptance to heart, stickiness of ghee, pleasant to look and little warm. In the words, ‘Anuyagam vidhaya cha’  the alphabet ‘cha’ means that Mamunigal arranges food for Sri Vaishnavites before he takes food. It is to be noted that Erumbiappa also narrates in Varavara Muni Kavya that Manavala Mamunigal takes food only after giving food to Sri Vaishnavites, which has sweetness, fragrance, is clean, soft and arranged with pure heart by offering to Lord. By offering food with spirit to Sri Vaishnavites, Mamunigal satisfied himself and then he takes food. It is to be reminded that on earlier occasion,  Mamunigal asked Erumbiappa to take food in the Mutt which he rejected by intending the common commandment that one should not take the food offered by a saint or take food in the vessel of a saint.  This he rejected due to his wickedness and now he got himself corrected. The word, pasyantham bhavayami means that he worships Mamunigal who is looking at him. At the same time it means that Mamunigal is fascinated to see what caused Erumbiappa to consume food which he once rejected?  Erumbiappa says that he worships him always for the magnanimous favour extended to him by correcting his mistakes. Hence, the rejection of food of a saint as stated in the Sastra is to be thought of in case of a non-Vaishnavite saint.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-29

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pUrva dhinacharyA – 28

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Tataha svacharanambhoja sparsa sampanna sowrabaihi /
Pavanairrarththinas theerthaihi bhavayantham bhajamitham //

(w to w) Tataha  – After preaching the gist of meaning of Divya Prabandhas, sva charana  ambhoja  sparsa sampanna sowrabaihi  – by the association of his fragrant feet, Pavanaihi – purity, theerthaihi  – given to consume Sripada theertham, arththinaha – disciples prayed to give Sripada theertham, bhavayantham  – which uplifts, tham  – that Mamunigal, bhajami – I am prostrating.

(Commentary) In this Sloka, Mamunigal, after preaching the gist of meaning of  Divya Prabandhas, as requested by the disciples, he distributed his Sripada theertham for their consumption. Since Sri Ramanuja was not alive by then, Mamunigal felt that, he being his reincarnation, it will not be wrong to distribute his Sripada Theertham to his disciples. Disciples also pleaded with him. It is to be noted that since the feet of Mamunigal is like lotus and by its association, the theertham gets fragrance and purity. The plurality of word theerthaihi, denotes  that he gave Sripada theertham three times. The Smriti reminds ‘threehi pibeth’  which means that Sripada Theertham is to be taken three times. In some places Sripada Theertham is given only two times. For this action, there is a reference in Usana Smriti.  It is said that the Sripada Theertham of  Bhagavatas will render purity and it is equal to drinking the juice of Soma plant. Further it states that during the course of sacrificial offering, one has to take two times Sripada Theertham which is equal to taking juice of the Soma plant. So, Sastra accepts two types of giving Sripada Theertham and one need to practice it according to one’s sampradaya. In Bharadwaja Samhitha it is stated that to get Upadesa from Acharya, the disciple has to consume Sripada Theertham which is a part of the process. Hence, in the last Sloka, having mentioned about the preaching of gist of Divya Prabandhas, here, Sripada Theertham is mentioned sequentially. Erumbiappa  being absorbed  in the Upadesa, the word ‘namami’ is mentioned in the last Sloka. Now, having conditioned his mind by getting Sripada Theertham,  Erumbiappa  uses the word ‘bhajami’. It is to be noted that Mamunigal, who had no desire, never expects from anybody and nothing to be done.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-28

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pUrva dhinacharyA – 27

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Tatvam Divyaprabandhanam saram samsara vairinam /
Sarasam sarahasyanam vyasakshanam namami tham //

(w to w) samsara vairinam  – eradicates the birth, sarahasyanam  – combined with the meaning of Tirumantra, Dvaya and Charama Sloka, Divyaprabandhanam  – for the Divya Prabandham of Alwars, saram  – have power to eradicate the birth, Tatvam  – The Acharya is Chief, the means and goal which is the true nature of soul,  Sarasam  – with greater sweet, vyasakshanam  – explaining without any doubt, tham  – that Mamunigal, namami  – I am worshipping.

(Commentary) Alwar’s Divya Prabandhams eradicate the cycle of birth. This is stated in the concluding hymns of Tiruviruttam (100), in Tiruvoymozhi (4.8.11) and other places also.  The cursory glance of the above Rahasyas explains that the Lord is Chief, He is the means and He is the goal.  If one dwells deep into this, it is derived that the devotees of Lord are the Chief, the means and the goal.  Further if one pursues analyzing these, Acharya is Chief, the means and the goal. Thus, the Rahasyas  give importance to the third meaning of Acharya who is all, as Acharyas like Madhurakavi and others who practiced Acharyanishta. Here, Mamunigal, otherwise called Yathindrapravanar is imbibed in Sri Ramanuja, as he considered him as the Chief, the means and the goal which is the gist of Divya Prabandhas, and preached this to his disciples. As explained before among the Acharyas, Sri Ramanuja is great. Seshi – Chief, Prapyan – Refugee, Upayam – to attain the Chief who is the means. Acharya is the Chief to whom service is to be done; one need not search for other means and approach the Acharya as the only means. This is the gist of Rahasyatraya. Mamunigal preached this to his disciples and for this one has to prostate with head. Hence, the word tham namami is used which means that Erumbiappa is worshipping.  

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-27

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pUrva dhinacharyA – 26

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Atha Srisailanatharya namni srimathi mandape /
Thadangri pankajadwandachchaya madhya nivasinam //

(w to w)    Atha  – after reaching the Mutt, Srisailanatharya namni  – name of his Acharya Srisailanathar, otherwise called Tiruvoymozhi-p-pillai, srimathi  – much luminous, mandape  – in the Mandapa,  Thad angri pankaja dwanda chchaya Madhya nivasinam –  seated in the shadow of the feet of a carved picture of Tiruvoymozhi-p-pillai,  (add in the next Sloka that he is worshipping Mamunigal).

(Commentary) The Kalakshepa Mandapam in the Mutt is named as Tiruvoymozhi-p-pillai Mandapam, and it has Pillai’s carved picture in it. Mamunigal is seated in the shadow of the feet of his Acharya. The word Srimathi Mandape means the much luminous Mandapa. Here, the luminous means that Mamunigal brought the sand from the Tirumaligai (House) of Purvacharyas like Pillai Lokacharya and smeared it in the wall etc. It is best known that the sanctity of the place where great people’s feet touched the sand is beyond question. Hence, this Mandapa is sanctified.  Here, there is another version in the rendering of words in the sixth ending case with plurality Thad angri pankaja dwandachchaya madhya nivasinaam. In this version, it means that in the midst of feet of Tiruvoymozhi-p-pillai, disciples like Mamunigal are seated. This is meant in the next Sloka,Divya prabandhnam saram vyasakshanam namami tham’, which means that Erumbiappa is worshipping Mamunigal who is preaching the meanings of Divya Prabandhas.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-26

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pUrva dhinacharyA – 25

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Mangalasasanam kruthva tatra tatra yathochitham /
Dhamnas thasmath vinishkramya pravisya svam nikethanam //

(w to w meaning) tatra tatra  – In the matter of Archavatara, beginning from Andal to Paramapadanathan,  mangalasasanam  – doing mangalasasanam to wipe out any deficit and enrich goodness, yathochitham  – as liked in such matter, kruthva  – after doing, thasmath dhamnaha –  from that Sannidhi, vinishkramya –  leaving with a heavy heart, svam  nikethanam  – to his Mutt, pravisya  -entered….

(commentary)   Mamunigal visited Andal and other Sannidhis for doing mangalasasanam and not for worshipping. Hence, the word ‘mangalasasanam krutva’ is mentioned. Mamunigal did mangalasasanam especially for Emperumanar (Sri Ramanuja) and exclusively for Emperumanar’s liking he further did mangalasasanam for others. Hence there are ups and downs in it and it reminds Erumbiappa to use this word yathochitham. Although the Sastra ordained ‘anagnihi anikethaha syath’ which means that a saint should not possess a house permanently and should not perform homam, in the Sloka the words svam nikethanam pravisya means that a place called Mutt which is given by Ranganatha. He ordained him to stay permanently – this will not be considered as a mistake. The word ‘vinishkramya’ means that Mamunigal returned with heavy heart leaving others from Sriranganathan temple, with a view to perform his  other  works like Tiruvaradhanam, Grantha Kalakshepam etc. which are inevitable.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-25

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pUrva dhinacharyA – 24

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Devi Goda Yathipathi satadveshinow rangasrungam
Senanatho vihagavrushabhaha srinidhissindhu kanya /
Bhooma neela gurujanavruthaha poorushaschethyameesham
Agre nityam varavaramunehe angriyugmam prapadhye //

(w to w meaning) Devi Goda  – the divine Andal, Yathipathi Satadveshinow  – Emberumanar called Yathiraja  and Satakopa, otherwise called Nammalvar, rangasruingam- Vimana, the upper portion of sanctum sanctorum Srirangam, Senanathaha  – Senai Mudaliyar, vihagavrushabhaha  – Garuda, the King of birds, Srinidhihi – the treasure of Sri Mahalakshmi which is Sri Ranganathar, sindhu kanya – Sriranga Nachchiyar, the daughter of milky ocean, Bhooma neela gurujanavruthaha  – surrounded by Bhoomi Piratti, Periya Piratti, Neela Devi, Nammalvar and others, Poorushaha cha  – Chief of Paramapada, yithi ameesham agre – before these  elites, Varavaramunehe  – of Manavala Mamunigal, angriyugmam  – feet, nityam  – daily, prapadhye  – I worship.

(Commentary) By entering the Nanmugan Kottai entrance, Manavala Mamunigal go round in the order of worshipping Andal, Ramanuja, Nammalvar, Sriranga Vimanam, Senaimudaliyar, Garudazhwar, Sriranganathan, Sriranganachchiyar and also worships the deities like Sri Bhoomi Pirattiyar, Neela Devi, Nammalvar and other Alwars besides Paramapadanathan in the Sannidhi of Paramapadanathan. Erumbiappa worships only Mamunigal and not other deities. Why he has not worshipped the other deities?  He worships only Mamunigal, as Mamunigal already worshipped other deities and worshipping him suffices. Since he is Acharya parathantra, he worshipped only Mamunigal. In the words of Bharadwaja, it is said that while worshipping Emberuman in Archa form, one has to worship with intense devotion. One has to worship His paraphernalia, bhaktas and Acharyas also.  Accordingly, Mamunigal did mangalasasanam to Sriranganatha, along with Andal and other bhaktas,  Senaimudaliyar and other paraphernalia. Andal, who is the Avatara of Bhoomi Devi, submits to Varahapperumal that she is a bhakta, disciple and servant to Him. (Aham Sishyacha daseecha bhakta cha Purushottama). Bhooma Devi and Neela Devi and Periya Piratti, otherwise called Sriranganachchiyar are in the group of wives to Him. Hence, Mamunigal while doing mangalasasana to Sriranganatha, also worshipped the wives, paraphernalia, Acharya and other bhaktas. Erumbiappa also worships Mamunigal in the presence of all every day.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-24

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pUrva dhinacharyA – 23

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Mahati srimati dware gopuram chaturananam /
Pranipatya sanairantaha pravisantam bhajami tham //

(w to w meaning) srimathi  – plenty of wealth, Mahathi  – more spacious, dware – on the way to Temple tower, chaturananam  gopuram  – the tower of Nanmugan,  Pranipatya  – worshipped with thought, word and deed, sanaihi –slowly in that temple (by earnestly turning his eyes which enjoyed all the beauties of tower),  pravisantam  – going, tham  – that Mamunigal, bhajami  – worshipping.

(Commentary) The words ‘srimati’ ’mahati’ are supplements to famous temple entrance of Nanmugan kottai vassal. By entering through this, Brahma and others attains all wealth and despite the devotees of Sri Ranganatha fully throng this entrance, there would still be much space left to occupy. This signifies the roominess of this entrance.  This tower is called chaturananam  – Nanmugan Gopuram. The word  pranipatya  denotes the thought of prostrating, pronouncing it and by prostrating physically at the entrance.  

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-23

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pUrva dhinacharyA – 22

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Tatas sardham vinirgathya bruthyair nityanapayibihi /
Sriranga mangalam drashtum purusham bhujakesayam //

(w to w) Tataha – after preaching Dvaya, Sriranga mangalam  – who regulates Sriranganagar,  bhujakesayam  – who reclines on Adisesha, purusham  – Periya Perumal, otherwise known as Purushottaman, drashtum  – to see,  nityanapayibihi bruthyaihi – inseparable for even a moment with Koil Annan and other disciples, vinirgathya  – starting from his Mutt…..

(Commentary) The word ’Sri’ naturally means to show the greatness, but here it is adjective to Sriranganagar. Rangam is ‘Sri’ – hence called Srirangam.  Aranganagar is popular not because of Periya Perumal, who is in a reclining posture. Then what causes its prominence? It is Periya Perumal, who bestows the greatness to all the devotees, Himself wished to be great by staying in Srirangam.  It is to be remembered that there is a Sloka “Ksheerapder mandalathpanohi yoginam hrdayadapi rathingatho hariryatra thasmath rangamithismrutham” (reference unknown, but Mamunigal referred in his commentary on Periyalwar Tirumozhi 4.8.1) which says that the Rangam is very much loved by Emperuman in comparison to residing in the heart of Yogis, Surya Mandalam and Milky ocean and hence called this town Ranganagar. This is based on the desire of Emperuman. As per our understanding, further sriranga mangalam which means that Emperuman is bestowing greatness to Sriranganagar and this is to be experienced. Truly speaking, naturally both the meanings are great. The word, ‘Purushaha’ has three meanings – 1. Purathi iti – purushaha  is the first  etymology. For the word ‘Purushaha’, the verbal root ‘Puru agragamane’  means Emperuman was existing before creating the universe and hence the nature of creation of universe is the meaning for this verbal root.  2. In the second verbal root, puri chethe iti pursha meaning one who resides inside the heart.  Hence, antaryamitvam (inner soul) is pointed out. 3. In the third verbal root, purusanothi iti purusha which means one who gives plenty. i.e. everything will be given without any reservations. Hence, it denotes generosity (audaryam).  These three meanings are akin to Azhaiya Manavala Perumal. Elite people say that reclining on the Adisesha is the symbol for supremacy. It is to be noted here that Mamunigal is resorting to the darshan of the Lord Ranganatha for the happiness of Emberumanar alone and not for any other sake. The word ‘nityanapayibhihi bruthyaiyhi’ means the disciples who are inseparable even for a moment.  Usually in the world, one can say that the shadow is the only inseparable for a person.  Even the shadow will disappear in the dark. The disciples of Mamunigal will not leave him even in the dark – such is the glory as mentioned by Annaappangar Swami. Hence, the great devotion of disciples on Mamunigal is mentioned.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/09/purva-dhinacharya-tamil-22

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