SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
nampiLLai had two wives. One day, the first wife would cook food while the next day, the younger wife would cook food. When things were proceeding like this, nampiLLai called his first wife and asked her “What do you think about me in your mind?” She offered her salutations to him, and with shyness and fear, replied “You are the reincarnation of namperumAL and my AchAryar. Whatever kainkaryams (service) that I carry out at your divine feet are my sustenance and compliance to your words”. He then asked his second wife, the same question. She replied, with shyness and fear “You are the husband and I am your wife” Hearing their response, nampiLLai ordained his first wife to carry out cooking everyday and his second wife to carry out services to her. On those days in the month when the first wife could not carry out cooking, the second wife would cook food. He would offer the food to emperumAn and then would make that prasAdham be touched by a dear SrIvaishNava who is born in high class [4th varNa], who is like chemical gold which will convert the items it touches to gold, who is immersed in pure sathva quality and is best among SrIvaishNavas, and will then consume that prasAdham. With this, it is understood that since his second wife lacks in purity, though the food is accepted by bhagavAn, it is also required to be touched by pure SrIvaishNava.
A son was born to nampiLLai through his second wife. As soon as the SrIvaishNavas announced this, a person by name thiruppErAchchAn said “An elder brother for me has incarnated” The meaning of this is that even if the son of AchArya is younger, he is considered to be elder.
One day nampiLLai was mercifully present in the mutt (living quarters) of pinbhazhagiya perumAL jIyar (his disciple). His disciples asked him “While we should be like AzhwAr to attain the goal, we are still engaged in women, food, beverages etc. What shall we do now?” nampiLai mercifully said “Even if we are still engaged in worldly aspects, after leaving the body and before attaining the ultimate goal of kainkaryam, emperumAn will make us acquire AzhwAr’s state and make it happen”. The pramANam (authentic proof) for this is the saying “nakalu bhAgavathA yama vishayam gachchantha” (the SrIviashNavas who are devoted to emperumAn will not reach yama’s (deity of righteousness) abode) and mudhal thiruvandhAdhi pAsuram 55 “avan thamar evvinaiyArAgilum engOn avan thamarE enRu ozhivadhallAl naman thamarAl ArAyapattaRiyAr kaNdIr” (you would see that the messengers of yama will not question SrIvaishNavas, other than being praised “Are they not followers of our emperumAn!” irrespective of the deeds of the SrIvaishNavas). Thus these AthmAs (soul; refers to sentient entity) will be constantly immersed in uplifting themselves. During the time of separation of the AthmA from its body, emperumAn will create a detestation for the AthmA in its body and when it starts its journey in archirAdhi mArgam (path of effulgence which leads to SrIvaikuNtam), he will manifest his divine form to the AthmA, just as he had manifested to SrI mAlAkArar (garland vendor during the time of krishNAvathAram), creating the qualities of parabhakthi, paragyAna and paramabhakthi in the AthmA (knowledge about emperumAn, inability to sustain in the absence of emperumAn and finally reaching emperumAn, respectively).
adiyEn krishNa rAmAnuja dhAsan
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