SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Disciples suffering in separation from jIyar
Later, just as it is said in “kadhiravan pOy guNapAl sErndha mahimai pOl” (like the greatness of sUriyan (sun) reaching the eastern direction), a sUriyan set in the eastern direction. Disciples such as jIyar nAyanAr, kandhAdai aNNan et al felt extremely sorrowful as brought out by the pAsuram
sIyar ezhundharuLivittAr segamuzhudhum
pOyiruL mILap pugundhadhE thIya
vinai naiya vembulanAl Idazhindhu mAyvOr
anaivArkkum EdhO araN
(jIyar has mercifully ascended [to SrIvaikuNtam]. Throughout the world, darkness has set in. Which is the protection for those who suffer from their bad deeds and lose themselves in the way of their senses?) In line with their characteristic of servitude, they tonsured their heads, took a bath and re-entered the matam. They saw the emptiness in the matam in the absence of jIyar and were highly distressed. They consoled one another by singing various pAsurams, with their voices breaking, and their eyes shedding copious tears. In line with the glories of jIyar, they carried out his thiruvadhyayanam (conducting various rites during the thirteen days starting from the date of ascension to SrIvaikuNtam), taking sacred water and food offerings as per laid down systems. They then carried out the kainkaryams which had been ordained for them [by jIyar].
Subsequently, periya perumAL, who is referred to as the treasure for the clan of ikshvAku, gave to jIyar nAyanAr (mAmunigaL’s grandson) the treasure of his clan, SrI rangarAjar as well as the matam which had been given to jIyar and which jIyar had offered back to perumAL. Along with these, perumAL also gave jIyar nAyanAr, sacred water, divine garland, divine cloth, SrI SatakOpan etc and blessed him. Seeing this, all those who had high reverence for jIyar were very pleased and considered jIyar nAyAnAr as jIyar himself, worshipping him continuously.
jIyar nAyanAr learns SrI bhAshyam and thiruvAimozhi Idu
kandhAdai aNNan, in line with jIyar’s orders, instructed his grandson, jIyar nAyanAr, thiruvAimozhi Idu (commentary for thiruvAimozhi). prathivAdhi bhayankaram aNNA too, later, instructed SrIbhAshyam (commentary written by rAmAnujar for vEdhavyAsar’s brahma sUthram) to jIyar nAyanAr and kandhAdai nAyan, in line with jIyar’s orders. In doing so, he mercifully discharged his duty, as mentioned in the SlOkam
SrImAn sundharajAmAthru muni: paryAya bhAshyakruth
bhAshyam vyAkuruthE thasya SrOthrukOdau mamAnvaya:
(mAmunigaL, who is the reincarnation of bhAshyakArar (rAmAnujar) and who is a kainkarya SrImAn (having the wealth of kainkaryam), is explaining the meanings of SrI bhAshyam himself. I have a connection with the assembly of those who learn that SrIbhAshyam). Later, he taught SrIbhAshyamm to people such as pOLippAkkam pOrERRu nAyanAr, who was dwelling in thiruppathi as his only place of residence. He also taught thiruvAimozhi Idu to paravasthu SrInivAsAchAryar who hailed in the clan of bhattarpirAn jIyar, as well as his sabrahmachAri (classmate) paravasthu azhagiya maNavALa jIyar, thus manifesting that he is indeed thiruvAimozhi nAyanAr. He protected the rAmANuja sidhdhAntham (the philosophy of rAmANujar) by displaying his fame of prathivAdhi bhayankarar [one who is a nightmare for those who do not accept his philosophy).
adiyEn krishNa rAmAnuja dhAsan
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