Sri Parthasarathi thunai Srimathe ramanujaya
Namaha Sri Vara Vara MunayE
Namaha Sri vAnAchala mahA munayE
namaha Dear
bhagavatas, Continuing with the meaning of the
sloka, ?Srimad rangam jayatu paramam dhAma
tEjOnidhAnam bhoomA tasmin bhavatu kushalee kOpibhoomA
sahAya I divyam tasmai dhishatu vibhavam dEsikO
dEsikAnAm kAlE kAlE vara vara muni: kalpayan mangalAni
II? paramam dhAma ? the highest place (the
divine abode of emperuman); tEjOnidhAnam ? filled with energy; This divine place, Srirangam has the
utmost power to win over all the enemies.
Can there be enemies to emperuman? No. Emperuman doesn?t treat them as
enemies, but they consider emperuman as an enemy to them (the same was indicated
by Sri Rama piran when he uttered the words, ?maranAnthanthu vairAni?). But even such nastika vadhis while they
have a glance of namperumal and his beauty they immediately loose themselves to
his charm and loving smile. Slowly
they start to learn about the kalyana gunas of emperuman and then they get
trapped totally into the ocean of bhagavat krupai. Let that high place filled with nithya
Sri, Srirangam remain with prosperity! bhoomA tasmin bhavatu kushalee kOpi
bhoomA sahAya: - In that great
place, let the emperuman whose greatness is beyond words stay happily along with
Sridevi and bhoodevi. Who is that
lord who has put down all the energy and descended to Srirangam to uplift the
innocent souls suffering in samsArA? (kOpi?) He is ?bhoo mA sahAya:?
bhoo-Bhoodevi; mA- Sridevi, Periya pirattiyAr; sahAya: - their support, Periya
perumal. Here a beauty is seen in
the ordering of the words.
Generally we say Sridevi, bhoodevi and even according to Sanskrit grammar
it should have been only mA bhoo sahAya:
But why has it been rearranged?
It is because emperuman is regarded as Sriya:pathi, which is a special
identification to him. So bhoomi
piratti not wanting to come in between the divine couples took her position in
the front. It is a common saying in
our culture that it is not wise for anyone to stand or sit in between a husband
and wife. That has been followed by
bhoodevi, though she is also the consort of perumal. The same rearranging is seen while we
say ?ithihAsa puranangal?. This has
been clearly explained by pillai lokacharya in his Srivachana bhooshana sutra,
?evai erandilum vaiththuk kondu ithihAsam prabhalam; aththAlE adhu
murpattadhu? divyam tasmai dhishatu vibhavam dEsikO
dEsikAnAm kAlE kAlE vara vara muni: kalpayan mangalAni : Let the greatest of the acharyas, Vara
Vara muni do mangalasAsanams daily to that great bhagavan and increase the
vaibhavams (greatness) of emperuman multifold. Sri Vara Vara muni is regarded as
greatest of the acharyas since he is the acharya to Periya perumal himself. Our guruparamparai starts with ?lakshmi
nAtha samArambhAm? Sriya:pathi Sriman Narayanan. But that Narayanan choose manavAla
mAmunikal as his acharya and there by the chain of guruparamparai starts with
Narayanan and ends with Periya perumal.
When perumal himself choose mAmunikal as his acharya what to say about
his greatness? (On this masi dwadasi day, namperumal takes the role of a
disciple and as a regard to his acharya, refrains from having ?surulamudhu?
(thambhoolam) and takes only the prasadam of his acharya, mAmunikal as offering)
That is why erumbiappa regards him as ?desikO desikAnAm?. It is not enough if jeeyer did
mangalAsasanams one time or twice but he should remain doing the same forever
(kAlE kAlE) so that the Sriranga Sri keeps on growing (?Sriranga Srischa
varthathAm?) so that not only Srirangam but all the divya desams and the whole
world will live with wealth, health and prosperity (?neekAdha selvan niraindhu?
?selvathirumAlAl engum thiruvarul peRRu enburuvar?). ?SrimathE ramyajAmAtru muneendrAya
mahAtmanE Sriranga vAsinE bhooyAt nithya sree nithya
mangalam? Alwar emperumAnAr Jeeyer thiruvadigalE
sharaNam Jeeyer thiruvadigalE
sharaNam Adiyen ramanuja
dAsee Sumithra
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