Manavala Mamunigal & Ramanuja | ராமானுஜரும் மாமுனிகளும் | Perungalathur | Dr Venkatesh Upanyasam

Sri Chakra Varadacharyam, the most sattvic Guru, Sri Nidhi, Raghavam, I bow to the greatly compassionate one. Sri Shailesha, the vessel of grace, the ocean of virtues like devotion, I bow to Yatindra Pravanam, the great sage Ramanuja. My salutations to everyone.

The Perungalathur Peerkangaarnai Asthika Samajam, along with Sriman Trustee, and Thamburas, have come together as three entities to jointly conduct this special festival in celebration of Manavala Mamunigal's star. I am immensely happy to meet you all and give a discourse on Manavala Mamunigal. For providing such an opportunity, I express my heartfelt salutations to everyone in this group.

As a bonus, along with all this, the children beautifully recited the Pasurams, Vazhi Thirunamams, and Thaniyans. They also enacted and presented a drama and dance. For the fortune of experiencing all this as a bonus, I offer my salutations once again.

This place is called Perungalathur. In ancient times, this place was also known as Perungulathur. It is said that there was a big pond in this place. Now, we speak of two ponds: the Peerkangaarnai pond and the Perungalathur pond. Because of the presence of these two large ponds, it was named Perungulathur. It is said that Perungulathur, over time, transformed into Perungalathur.

It is very appropriate to give a discourse on Ramanuja and Manavala Mamunigal in Perungalathur. What is the reason? There is a verse in the Sri Vaishnava tradition. What is that verse? "Lakshmi Nathaya Chintarijaldhara Karunya Nathaya Dhanaraghuvram Poramtham Yamu Charithram Rabhadharendra Sambhooriya Pranisharachathisam Desikendra Pram."

Let me explain the meaning of this verse. Narayana, Lord Vishnu, is an ocean of grace and compassion. It is said that Namazhwar, like a cloud, brought water from that ocean of compassion. This cloud, Namazhwar, rained that nectar of grace upon the mountain called Nathamuni. Lord Vishnu is an ocean. Namazhwar, like a cloud, drew water from it. He rained that nectar of grace upon the mountain called Nathamuni. That nectar rain split into two streams: one was Uyyakondar, and the other was Manakkal Nambi. These two streams merged and formed a river. That river is Swami Alavandar. That river split into five branches: Periya Nambi, Thirumalai Nambi, Kothiyur Nambi, Thirumalai Andan, and Alwar Thirunagari Perumal Araiyar. From the ocean of grace, Namazhwar, like a cloud, drew water and rained it upon the mountain called Nathamuni. It became two streams, Uyyakondar and Manakkal Nambi. From that, a river called Alavandar was formed. That river split into five branches of Acharyas. Those five branches merged into a lake, the great pond of Ramanuja. This place is Perungulathur.

So, what do we understand from this? The ocean of our Lord's grace, its water, was drawn by the cloud called Namazhwar. It was rained upon the mountain called Nathamuni. It became two streams, Uyyakondar and Manakkal Nambi. From that, a river called Alavandar was formed. That river split into five branches: Periya Nambi, Thirumalai Nambi, Kothiyur Nambi, Thirumalai Andan, and Alwar Thirunagari Perumal Araiyar. This became the great pond of Ramanuja. That Ramanuja is again the great pond of Manavala Mamunigal. Both these great ponds have now resided in the hearts of spiritual devotees here in Perungalathur.

Therefore, the topic of today's discourse is not just the glory of Manavala Mamunigal, but Ramanuja along with Manavala Mamunigal. Because when Ammangar was speaking at the beginning, she summarized the greatness of Manavala Mamunigal. After that, I thought, what is there for us to say after she has accomplished all the glories? I thought, let's say it from a new perspective. Ramanuja himself gave birth to Manavala Mamunigal. So, should not the events that happened in Ramanuja's life repeat in his life? Let's see how they repeated.

There is a beautiful song: "In the beginning, the Lord of Serpents was summoned. Rangara, on Earth, for two hundred years, you shall live. In the middle, appearing as a divine garment, you who sought the supreme abode, go forth. To stand as before, fulfilling the remaining tasks, come." It is said that the Lord said to Adishesha, "Wake up, my bed, Adishesha. The Kali Yuga is wreaking havoc on Earth. You must save the people from this. You must spread devotion widely. You must give the correct meaning to the Vedas. For that, go and live on Earth for two hundred years and impart good teachings." The Lord told Adishesha, "Live on Earth for two hundred years, teach good things to people, reform them, and give meaning to the Vedas and the Pasurams of the Azhwars."

Adishesha came as Ramanuja. He lived on Earth for 120 years. He protected the Vedas. He made everyone understand the meaning of the Vedas. He protected the glory of the Divya Desams. He protected the greatness of the Azhwars' Pasurams. He told everyone that even the last person can attain salvation. He established that God is common to all, whether male or female, Brahmin or outcaste. 120 years passed. He could not bear to be separated from the Lord any longer. He returned, saying, "I am coming to Vaikunta." The Lord saw him and asked, "I told you to live for 200 years. Why did you come back in 120?" He replied, "The pain of being separated from you is unbearable. I cannot bear it any longer, so I have come."

Ramanuja appeared in the year 7. He lived for 120 years after his star. He came to Vaikunta. The Lord said, "My command was to live for 200 years. You lived for 120. What about the remaining 80?" Adishesha then said, "Wait for another 200 years. I will incarnate on Earth again and complete the remaining tasks." Accordingly, in the year 1370, in the month of Ippasi, on the Moolam star, the same Adishesha, the same Ramanuja, incarnated as Manavala Mamunigal. From 1370 to 1443, he lived for 73 years. It should be 80 years. A judge has said that plus or minus 10% is allowed. So, 73 out of 80 is more than 90%. This is the song: "In the beginning, the Lord of Serpents was summoned. Rangara, on Earth, for two hundred years, you shall live. In the middle, appearing as a divine garment, you who sought the supreme abode, go forth. To stand as before, fulfilling the remaining tasks, come." It is said that in the year of the ordinary, on the Moolam star, he came.

In the month of Ippasi, on the Moolam star, Mamunigal, Ramanuja himself, incarnated again. He incarnated again as Adishesha. He fulfilled the tasks left unfinished. What was left unfinished? In Ramanuja's incarnation, the meanings of the Sanskrit Vedas and Vedanta were well explained. Now, as Manavala Mamunigal, he had to propagate the Tamil Vedas, the Azhwars' Pasurams, and make their meanings well understood by everyone. He incarnated for that purpose. So, he is him, and him is he. He has come as this person.

So, what are the similarities in the lives of both? When reading the introduction about me, one thing was said, and I committed to it. Whenever he gives a discourse, he writes a poem himself, and he himself explains that poem. No one else will explain my poem; we have to explain it. So, he himself will explain it. Now, Ramanuja and Manavala Mamunigal are one and the same. I have researched eight similarities and composed a verse in the Sardula Vikriditam meter. I will present that verse and explain its meaning. No one else will quote our verse; we have to explain it ourselves. Therefore, our verse is what I will discourse on.

"Sesham Prathipathaka Guru Padha Vyakyana Suthi Lo, Lokasmin Guruptithi Dayaka Vara Arshabhimananvitha Srimad Dravida Vedajatha Rasika Srimad Madhava Sri Guru Vandehgam Suyadesha Lakshmana Gurum Srimad Varum Yoginam."

What does this mean? There are eight similarities between Ramanuja and Manavala Mamunigal. In other words, whatever events happened in Ramanuja's incarnation, those eight events have repeated in Manavala Mamunigal's incarnation. He is him, and him is he. History repeats itself, as the proverb says. There are eight such things. What are those eight things? We will see them within the next six and a half hours.

The first thing is "Seshamsha Prathipathakav." Both appeared as incarnations of Adishesha. We mentioned this in the introduction. However, both of them revealed that they are Adishesha in a specific context. Many people say they are divine incarnations, but they do not reveal who they are incarnations of. They might have passed away without revealing it. But Ramanuja and Manavala Mamunigal proved and revealed that they are Adishesha.

Let's come to Ramanuja. You must have heard of the Thondanur Lake in Karnataka. On the banks of that Thondanur Lake, Ramanuja debated with ten thousand Jains. They denied the Vedas, saying, "We do not accept the Vedas as true." Ramanuja said, "The Vedas are the supreme authority. We must live according to the principles of the Vedas." On this basis, a fierce debate took place on the banks of the Thondanur Lake between Ramanuja, who came to protect the Vedas, and ten thousand people who opposed them.

Now, ten thousand people are debating against one Ramanuja. It is impossible for one person to debate against each of them. Ten thousand people are in front of him, and only one Ramanuja is there. He called his disciples and said, "Tie a curtain." They put up a screen. Ramanuja sat on one side of the screen, and the ten thousand people sat on the other. He said, "Ask your questions, and I will answer." The ten thousand people asked questions, and answers kept coming from here. It is like Ashtavadhani, Dasavadhani, or Sahasravadhani. Even if ten thousand people ask questions, the answers keep coming from here.

No one understood how it was possible. How could he debate and match so many people? Then, one of the ten thousand people slightly lifted the screen and peeked. What did he see? The book "Prapannāmṛtam" has a verse about this: "Tāvara sahasra phaṇamaṇḍita ekenu yuvaram sarvān." He peeked and saw that it was not Ramanuja with one head. It was Adishesha with a thousand heads, with two thousand tongues. A snake has two tongues per head, so Adishesha, with a thousand heads and two thousand tongues, was sitting and debating. He was terrified. "Swami, I am your disciple," he said, falling at his feet. Thus, Ramanuja defeated those ten thousand people on the banks of the Thondanur Lake. Even today, if we go to the temple on the banks of the Thondanur Lake, we can see Ramanuja in the form of Adishesha, how he appeared, and his divine form. Thus, Ramanuja, the incarnation of Adishesha, proved that he was Adishesha during his lifetime through this debate. This happened in his life.

Now, let's come to this side. In school, we do LHS = RHS, right? You can consider Ramanuja on the LHS. What did he do? Did he show a thousand heads and two thousand tongues? Now, come to the RHS. Experience his second incarnation, Manavala Mamunigal, on the right side. What did he do? In Kanchipuram, there was a great sage named Kidambi Nayanar. Manavala Mamunigal studied Sri Bhashyam under him. He studied Ramanuja's Sri Bhashyam under Kidambi Nayanar of Kanchipuram.

When the discourse was completed, the Acharya, Kidambi Nayanar, asked his disciple, Manavala Mamunigal, "I have certainly known your divine incarnation's specialty. Please reveal it." He said, "Learning this Sri Bhashyam is very difficult. For us, our Acharya's Sri Bhashyam discourse took almost 17 years. Such a Sri Bhashyam, you have learned from me so quickly. This means you are no ordinary person. You must be a divine incarnation. Tell me, whose incarnation are you?" The Acharya, Kidambi Nayanar, asked his disciple, Mamunigal.

Now, Mamunigal thought. One should not hide from the Acharya. If the Acharya asks, one must respond. If it were someone else, he might have said, "I am not that. I am an ordinary person." But the Acharya asked with his own mouth. "Okay, to reveal the true nature, I will show you who I am," he said. He showed Kidambi Nayanar the form of Adishesha with a thousand heads. "I am an incarnation of Adishesha," he said. Kidambi Nayanar was amazed. "He came to me as a disciple? It's like Rama, even though he knew everything, studied under Vasishtha. Krishna, even though he knew everything, studied under Sandipani."

Even though the phone is ringing, despite being told not to, it rings. Similarly, even though he knew everything, he came to me and studied. Kidambi Nayanar understood. He revealed his form of Adishesha with a thousand heads to him. This is one.

Second, in Alwar Tirunagari, some things happen without asking. We don't eat these in the middle of the discourse. Another thing is that Manavala Mamunigal resides in Alwar Tirunagari. See, all great souls have difficulties in their lives. Many people plan to destroy them. Some people set fire to his mutt, intending to destroy Manavala Mamunigal. Manavala Mamunigal was residing in the mutt near the Tamirabarani river in Tirukkurugur, near Tirunelveli, in Alwar Tirunagari. His mutt was set on fire.

What happened when the fire was set? The book "Ethiraja Pravana Prabhavam," which narrates the history of Mamunigal, states: "In the middle of the night, the Jeeyar, by his own glory, emerged in the form of Sesha, preventing the fire from touching him." When the fire was set, Mamunigal took his Adishesha form. He came out of his mutt in the form of a snake, so that the fire would not touch him. There too, he showed that he was Adishesha.

Third, Manavala Mamunigal was once meditating in his mutt in the afternoon. Mamunigal was in meditation. He would meditate on Ramanuja's divine form. "May the divine feet of the radiant Ethiraja live long. May the divine garment worn on his waist live long. May his radiant red form always live long. May his divine face shine brightly. May his pure smile live long. May his lotus-like eyes live long. May his twelve divine names adorn him. May his divine form with a beautiful posture live long. May his divine mudra live long." While meditating on Ramanuja's divine form, Mamunigal sat.

Then, a woman named Sadagopa Kothri, who was Mamunigal's disciple, saw the door was closed. She slightly opened the door and peeked. She saw Adishesha with a thousand heads. She was frightened. "What is this? Adishesha is inside? In the afternoon? Through the door, she saw the divine form of the thousand-headed, radiant Ananthazhvan." She was startled. "Oh, a snake? Adishesha?" she was frightened. Mamunigal saw her. "Oh, you found out?" he said, smiling. Smiling, Mamunigal said, "Do not tell anyone. You are my disciple, and you have seen. But do not tell anyone outside. That he is Adishesha is known to everyone."

No, because great souls, without showing their greatness, will do things like ordinary people. They said, "Do not reveal this outside." Then it happened to three people. Ramanuja showed himself as Adisesha once when he debated in Thondanoor. Mamunigal, in three places: one, with our Acharya Kidambi Nayanaar; two, when the fire was lit at Alwar Thirunagari; third, when he saw himself as Adisesha while meditating and chanting. We see these three places. So, the first similarity between the two has come. Not only have they shown that they are incarnations of Adisesha, but they have also proclaimed it. Seshaamsa Prathipaadhaga, one, over Mani, six. Next, what is the second similarity? Both will follow the path of their predecessors. That is, who says "my way is my own way"? They will not do that. That is, we should not say what comes to our mind, "This is how my mind feels." When elders have been saying something for ages, it is not right to change it or say, "This feels right to my mind." That is, in science, they might say that, a new invention. In spirituality, whatever is very traditional, whatever is very ancient, that has more value. We must remember this well. New things in spirituality have no value; old things have value. In science, new things have value. So, we should never change what the elders have told us. We must follow that path. Where Ramanuja showed this was in Vyasa's Brahma Sutras. According to Ramanuja's calculation, Vyasa has arranged 545 sutras. This is to explain the meanings of the Upanishads. Ramanuja had to write a commentary for it. What did he do? He did not write it himself. Before him, for Vyasa's Brahma Sutras, there was a sage named Bodhayana Rishi, who wrote a commentary called Vritti. He had to bring that book, Bodhayana Vritti. He said, "I will write based on that." The reason is two things. One, Alavandar's wish. Alavandar, Ramanuja's paramacharya, wished that the commentary for Brahma Sutras should be based on the book Bodhayana Vritti. Two, a Rishi's mind is known only to another Rishi. If Vyasa, a Rishi, wrote Brahma Sutras, a human like us should not try to interpret it. Bodhayana, another Rishi, should give the interpretation. Therefore, he should not write the meaning of Brahma Sutras as he pleased. Hence, Ramanuja decided to write a commentary based on the commentary written by Bodhayana Rishi. But where to get Bodhayana Rishi's commentary? In Kashmir, there is a big library called Sharada Peetham. There, palm-leaf manuscripts are available. Ramanuja and his disciple Koorathazhvan went to Kashmir in search of that palm-leaf manuscript. When they went there, many scholars refused to give the book to Ramanuja. They thought that Ramanuja would become a new scholar by reading this book. He was already a great sage. They did not give him the book. He argued with them and won. Then they gave him the book. Ramanuja and Koorathazhvan brought it. In one day, Ramanuja read the first chapter. He gave the rest to Koorathazhvan to write. There are a total of four chapters. Ramanuja read the first chapter. The next day, they came and said, "It's enough, what you have read is enough. Give us the palm-leaf manuscript." They took it and left. Ramanuja cried. Look, in those days, he traveled from Srirangam to Kashmir for a book. Even if we get a PDF, we don't read it. He went all the way to Kashmir for a palm-leaf manuscript. With his disciple, he struggled, argued, and got the book. He read only one chapter out of four. They took the book away. Ramanuja cried. His disciple Koorathazhvan said, "Swami, I made one mistake. Please forgive me." "What is it?" asked Ramanuja. "While you were reading one chapter, I stayed up all night and read the remaining three chapters. I have done it. Shall I recite those three chapters here, in Srirangam, between the two Kaveris?" he asked. Ramanuja looked. "I have benefited from your upbringing. Come," he said, folding his hands and bowing to the parrot. "I am proud to have received a disciple like Koorathazhvan. What a disciple!" Praising Koorathazhvan, Ramanuja returned to Srirangam. Now, the first chapter is in Ramanuja's heart. Based on that, he composed Sri Bhashyam. For the remaining chapters two, three, and four, Ramanuja would ask Koorathazhvan to tell him. He would say, "What did Bodhayana say in the Vritti Grantham?" Koorathazhvan would convey it. Listening to that, Ramanuja would say, "Write based on that concept." Koorathazhvan would write it down. That is, Koorathazhvan wrote Sri Bhashyam, which Ramanuja dictated. He dictated and wrote the first chapter himself. For chapters two, three, and four, first Koorathazhvan would recite from the Vritti Grantham. Then Ramanuja would dictate. Koorathazhvan would write it down like a typist. Recitation, dictation, typing – using these three formats, Ramanuja composed Sri Bhashyam. In it, Ramanuja states at the beginning: "I have not written this Sri Bhashyam, the commentary on Brahma Sutras, myself. It is based on Bhagavat Bodhayana's extensive commentary on Brahma Sutras, and the commentaries of the previous Acharyas, following their tradition. The sutras are explained through this." He thus blessed Sri Bhashyam. This is not all. Ramanuja also blessed Gita Bhashyam, a commentary on the Bhagavad Gita. Ramanuja did not do that himself either. Before Ramanuja, Alavandar, in his book Gitartha Sangraham, wrote a concise summary of the Bhagavad Gita. Based on that, Ramanuja blessed Gita Bhashyam to elaborate on it further. He also composed three prose works: Stotram, Saranagati Gathyam, Sriranga Gathyam, and Vaikunta Gathyam. He did not do these directly either. Alavandar had praised the Mother in his Chatusslokhi and praised the Lord in Stotra Ratnam. He followed the path shown by him. So, Ramanuja never said, "This appeals to my mind, my way is my own way." He traveled following the path shown by the great ones, the Rishis, and the Azhvars. We see this in his life. On this side, it is the LHS, and on this side, it is the RHS, which comes to Madhavadasi Mamunigal. Similarly, his Pasuram is known to everyone. "Listen without fail to the method spoken by the elders, and do not speak what comes to your mind afterwards. Those who speak what comes to their mind are fools." He said, "You should listen to what the elders have said without fail and follow it. If anyone speaks, 'This is what comes to my mind, this is how it appears to my mind,' they are fools." He said, "Do not listen to the words of such people." "The elders will tell us about their teachings and practices. Will the words bring clarity and lead the world to live happily in the light?" He said, "You should listen well to what the elders have said and act according to their grace." Where did Mamunigal demonstrate this? We saw a commentary for Ramanuja, the Brahma Sutra Bhashyam, Sri Bhashyam. Now, Mamunigal, everyone has heard of Periyazhwar Thirumozhi. Periyazhwar, who raised Kannan as his child and sang devotional songs, is Periyazhwar Thirumozhi. For that Periyazhwar Thirumozhi, a great soul named Periyavachchan Pillai had already written a commentary. However, a large part of that commentary, out of a total of about 470 Pasurams, had been eroded for about 400 Pasurams, leaving commentary for only about 50-60 verses. Seeing this, Mamunigal thought, "Alas, if the commentary for 400 verses is gone, future generations who cannot understand the meaning will be in trouble. We would have struggled to read Tamil, and without commentary, it would be difficult to even read the verses. If no one explains the meaning, will we ever understand it?" Someone jokingly said, "Periyazhwar sang that the Lord had a little gray hair." "What is this? We might get it, but does the Lord?" he asked. Look at the second verse of Thiruvaimozhi. "Mananaga malamarai malarmisai ezhedarum manan unar valavilan pori unar avaiyilan inan unar muzhu nalam edhirnizha kazhuvinum inan ilan enan uyir migun narai ilanen." He sang, "Migu means plenty. Narai means gray hair. Migu narai means plenty of gray hair. Ilanen means I don't have it." Someone interpreted that verse as meaning, "He doesn't have plenty of gray hair." "What is this? Is it possible to interpret it like that?" So, unless there is a commentary from an Acharya, can we understand it? Mamunigal sat and wrote a commentary for those 400 verses for which the commentary had been eroded. He completed the commentary. For the remaining 60 verses, he did not write a commentary. Starting from the Pasuram "Vaakku Thooimai," he did not write a commentary. If asked, "Your commentary is good. Can you write for the remaining part too?" Then Mamunigal stated, "No. For that part, Periyavachchan Pillai's commentary was eroded. That's why I wrote. When this great soul has already written a commentary, we should not do something new, overriding what the elder has done. We must follow the path of the elders. If they say something, we should not do something new, overriding it." Thus, he stopped without writing a commentary for the remaining part. Writing a commentary is a great deed, but leaving it where he did not write is twice as great. But that is the respect for the elders. If they have done something, we should not do something new, overriding it. We see a similar incident in Ramanuja's life happening in Mamunigal's life, don't we? When you hear this, you might think, "What's the big deal about following what the elders said?" Why should we thank Ramanuja and Mamunigal for reading the books from a thousand years ago as they are today? Otherwise, imagine, if we change the books a little, and then the next person changes them a little, what will happen? At a wedding, the groom asked for drinking water. He asked another person for water in the groom's pot. He asked the next person for water in the groom's silver pot. He asked the next person for the groom's silver pot. The father-in-law saw that there was no silver pot and said, "No wedding at all. Stop it." Then he asked, "What did he ask for? What did he say? What is the reason?" This is not a joke. We need to think about this. If you start changing something small, it will go somewhere. That's why Ramanuja and Mamunigal, both of them, showed that whatever was said then should not be changed for any reason. If children have doubts, and you start saying, "I will explain this scientifically for them," you should not change it scientifically for the children. We should instill faith and reverence in children. We should teach them that what the elders said is correct. If you start saying, "The child won't listen if I say it like this, so I will change it for the child," that is, we can change our logic. We can say LHS, RHS, but the meaning should be the same. It's like cutting off the head for the head or cutting off the foot for the foot. If we start changing our tradition to make someone accept it, then nothing will remain. Someone had put up a board: "Good vegetables sold here." Someone asked, "You are selling here, why 'here'?" Okay, he erased it. "Good vegetables sold." Then, the neighboring house was selling bad vegetables. "Good" is erased. "Vegetables sold." It's obvious that they are sold by looking. Erase that too. "Sold." What are you selling? Erase that too. Then there was only a board. "Board." Why is the board there? Erase it. The board was removed. Then the shop was removed. If you start erasing, changing, then everything will be changed. Ramanuja and Mamunigal toiled for this: whatever was said then should not be changed. Today, we recite the Vedas as Vyasa said them. Think about this: the same verse that Vyasa wrote in his Mahabharata five thousand years ago is recited today. This is a simple matter. If I give a discourse today, and someone asks me to repeat it after four days, they will change it somewhere. But the Bhagavad Gita, the Vedas, the Azhvar Pasurams, have been recited as they were thousands of years ago, even today. The reason is Ramanuja and Mamunigal. This is point number one. So, one is the same as the other, and the other is the same as him. Adisesha appeared and showed himself. Two, the words of the elders should not be changed. Three, both of them wrote many commentaries, but not new books, not new granthas. Ramanuja and Mamunigal did not do anything like, "I am writing something new, creating something new." Great souls have already blessed many books. Their concept was to provide commentary for those books, explain their meaning better to others, and preserve that meaning. To explain it understandably, there is a proverb, isn't there? It is more meritorious to protect an existing temple and renovate it than to build a new temple. If you are very attractive, and I am very weak, if you do something so beautifully, everyone will look at you, and no one will look at me. Even if we are a little smart, can we be as smart as them? Shall we go? Now, the third point. It is more meritorious to protect and renovate an existing temple and perform renovations than to build a new temple. Ramanuja and Mamunigal thought, "Instead of writing a new grantha, there are many granthas written by the elders before us. We should provide commentary for them, explain their meaning, and preserve that meaning." That is their concept. To explain it understandably, there is a proverb, isn't there? It is more meritorious to protect an existing temple and renovate it than to build a new temple. If you are very attractive, and I am very weak, if you do something so beautifully, everyone will look at you, and no one will look at me. Even if we are a little smart, can we be as smart as them? Shall we go? Now, the third point. It is more meritorious to protect and renovate an existing temple and perform renovations than to build a new temple. Ramanuja and Mamunigal thought, "Instead of writing a new grantha, there are many granthas written by the elders before us. We should provide commentary for them, explain their meaning, and preserve that meaning." That is their concept.

Teaching others is the more important task, isn't it? That's why, if you look at Ramanujacharya's life, he himself wrote only two books. One is the Kathiyathithirayam. He surrendered and showed us how to surrender, to make us understand, Kathiyathirayam. The other is Nithya Grantham. What a Sri Vaishnava should follow in their daily life, for that is Nithya Grantham. Even that, how did he do it? Nithya Grantham is based on Alavandhar's Agama Pramaniyam, he composed it. Kathiyathirayam is based on Alavandhar's Sthotra Ratnam, Chatushloki, he composed it. But on this side, look at all other books. Ramanujacharya's commentaries are explanations for the Brahma Sutras: Sri Bhashyam, Vedanta Deepam, Vedanta Saram. For the Bhagavad Gita, the commentary is Gita Bhashyam. After that, for the Upanishads, a concise commentary, Vedanta Sangraham. He did many commentaries. He did that so that those texts could be preserved and taught to us. Because we don't understand many meanings, we need commentaries to understand. I'll give a small example. A verse known to everyone in the Gita: "Parithranaya sadhunam, vinashaya cha dushkrutham, Dharma samstapanarthaya, sambhavami yuge yuge." What does it mean, my dear? Have you heard children say this verse? Even TV programs put this verse. "Parithranaya sadhunam" - to protect the good. "Vinashaya cha dushkrutham" - and to destroy the wicked. "Dharma samstapanarthaya" - to establish righteousness. "Sambhavami yuge yuge" - I appear in every age. Lord Perumal says this. Everyone interprets it like this: protecting the good and destroying the wicked means some bad person is beating up a good person, and Lord Perumal intervenes, beats up that bad person, and saves this good person. He comes for this. If everyone interprets it this way, and in this meaning, movies also portray it. Some hero beats up a villain, and immediately they put this verse: "Parithranaya sadhunam, vinashaya dushkrutham, Dharma samstapanarthaya, sambhavami yuge yuge." But there is a deeper meaning within this, and it was Ramanujacharya who showed it. Protecting the good - who are the good? He asked, who is good? In a discourse, if someone silences their mobile phone, they are good. That's one kind of good. But there are more important good people, he says. Whoever desires to enjoy the Lord, to serve the Lord, to embrace the Lord tightly, to converse with Him, to associate with Him, and who yearns for that every day – those devotees are called good. "Parithranaya sadhunam" – protecting that devotee means what? If Lord Perumal doesn't appear to that devotee, they will perish, they will die. Protecting them means an avatar coming from Vaikuntha, Lord Perumal descending and saying, "I have come for you, enjoy me well. Come, I will perform a divine play for you, I will speak with you. Are you giving fruit? Give, I will eat. Are you giving a garland? Give, I will wear it." If He speaks a few words with the devotee, their life will be saved. This is "Parithranaya sadhunam." He protects the devotee who wishes to serve Him by giving them darshan and saving them with His divine qualities. And when He comes, what does He do? These wicked ones, like Ravana, Kumbhakarna, are there. While He is there, He also deals with them. Just like when studying auxiliary subjects. He destroys them, like Kamsa, Ravana, with a couple of blows. "Vinashaya dushkrutham." And then, "Dharma samstapanarthaya," He establishes righteousness, which is His divine worship form, and for that, "Sambhavami yuge yuge," He comes in every age. Why? To destroy the wicked. Ramanujacharya comments, "Protection of the good is the primary intention; destruction of the wicked is secondary." If He had thought of destroying Ravana, Rama wouldn't have needed to come. He could have sent Chakrathaazhwar from Vaikuntha and said, "Go and destroy Ravana, and Kumbhakarna, Indrajith, all at once." If He had said that, He would have gone and finished the task at the speed of His word. Why wouldn't He have sent him? With just a thought, "Let Ravana be destroyed," he would go. "Let Kamsa be destroyed," he would go. "Let Shishupala be destroyed," he would go. Why would He have to descend from Vaikuntha for this? Do you know why He came? To accept the fruits offered by Shabari, to embrace Hanuman, to accept Vibhishana's surrender, to shake hands with Guha and call him friend, to dance hand-in-hand with the Gopis, to wear the garlands given by the garland makers, to accept Akrura and Arjuna as friends. He cannot do this from Vaikuntha. He has to descend to do it. How can He embrace Hanuman and call him friend from Vaikuntha? How can He accept fruits from Shabari and eat them from Vaikuntha? He descended for this. And when He came, these wicked ones were not idle; they caused trouble. He struck them a couple of times and destroyed them, and He, primarily, "Sadhuparithranam," protected His devotees. To put it more clearly, Lord Perumal rushed to save Gajendra, not to kill the crocodile. Narasimha appeared from the pillar to protect Prahlada, not to destroy Hiranyakashipu. He could have destroyed him in any way. Because it was for Hiranyakashipu that he came from the pillar, today, thousands are saying, "I am God." If Narasimha had to come from every pillar, he wouldn't. If there were a thousand Prahladas, Narasimha would come from a thousand pillars. But here, there are lakhs of Hiranyakashipus, and not a single Prahlada is seen. That is why, in Perungalur, we made children into Prahladas and brought forth Narasimha. If Ramanujacharya hadn't explained this meaning, would we have understood? That's why he wrote a commentary. What's the problem with us writing new books? We don't even read what already exists. If I write another text, it won't be read. So, Ramanujacharya showed us by writing commentaries. Now, Maamunigal follows the same path. We too should do a lot of commentaries. His own written texts are: one is Upadesa Ratnamalai, about the Alvars and Acharyas, so that everyone can know about the tradition. For that, Upadesa Ratnamalai. Thiruvaimozhi Nootrandhaadhi, so that the meaning of Thiruvaimozhi is understood by everyone, for that, Thiruvaimozhi Nootrandhaadhi. To praise Ramanujacharya, Aarthi Prabhandham, Ethiraja Vimsathi. That's all. He did a Devaraja Mangalam for Kanchipuram. But if you look closely, commentaries. He did a commentary for the part of Periyazhwar Thirumozhi that was left out. There was no commentary for Ramanuja Nootrandhaadhi. That also belongs to the 4000, doesn't it? So, Maamunigal wrote a commentary for Ramanuja Nootrandhaadhi. After that, in the Rahasya Granthams, he wrote commentaries for Acharya's works. The three secret texts by Pillai Lokacharya: Mumukshupadi, Tattva Trayam, Sri Vachana Bhushanam. He wrote commentaries for them. In this way, by writing many commentaries, Maamunigal conveyed their deep meanings to us. We need to give an example of his commentary, right? How can we enjoy it without a commentary? A scene known to everyone: in Sundara Kandam, Hanuman meets Sita in Lanka, sings the story of Rama, and gives the ring. Sita sees it and rejoices. Periyazhwar described this. In Periyazhwar Thirumozhi, the third decade, the tenth Thirumozhi, this is called the "Adaiyaala Pathu" (Token Ten). In ten verses, Hanuman, as Rama's messenger, gives the token. It starts with "Nerindha karunguzhal." In the ninth verse, Hanuman finally gives the ring. Sita receives the ring, how happy she was! Periyazhwar sings: "Dikku neerai pugazhlaan, theevelvi sendra naal, Mikka perum sabai naduve villiruththaan, Mothiram kandu ukkumaal adaiyaalam Hanuman endru uchimel vaiththukkondu ugandhanal malarkuzhalaal Seethaiyume." This is a tongue twister. Like Shakespeare saying something, "Kaadai kaadai." Similarly, "Vaiththukkondu ugandhanal malarkuzhalaal Seethaiyume, ugandhanallal malarkuzhallaal Seethaiyume." Sita placed the ring on her head and was happy. Periyazhwar finished it there. If she was happy by placing it on her head, what is this? Maamunigal comments on this. The essence here is that Periyazhwar sang the verse in Hanuman's mood. Maamunigal, becoming Sita, commented in Sita's mood. How did Sita rejoice? She first received the ring in her hand. After receiving it, she first placed it on her head as a gesture of respect and reverence. Then she wiped it with her eyes. She embraced it to her chest. She performed a sacred bath for the ring with her tears. After that, she stared intently at the ring. If Sita looks at the ring, these meanings are not in the song; they are shown by Maamunigal in the commentary. Sita looks at the ring, the ring. Within the ring, Rama's ring finger is visible. The hand of Rama, along with the ring finger, is visible. The body of Rama, along with the hand, is visible. Rama Himself, along with His body, is visible. Within the ring, Rama Himself was visible. She embraced Him. Sita attained the joy of seeing Rama. This is in the commentary. What is in the song? "Vaiththukkondu ugandhanal malarkuzhalaal Seethaiyume." She was happy. What happiness? That within the ring, Sita saw Rama Himself. That is the happiness she attained, Maamunigal shows. This is the basis on which even a modern poet wrote: "Sentra idam yavum nizhal pola thonuthe, Andru sonna vaarththai alai pola odhuthe. Kanaiyaazhi enge manavaalan ange, Kaanamal naanum uyir vaazhvadh enge? Kangal irandum endrum ummai kandu pesumo? Kaalamini mel nammai ondraai kondu serkkumo?" Thus, Sita rejoiced seeing the ring. If a commentary is given, only then can that meaning be understood. Therefore, instead of creating new texts, explaining the meaning within existing texts and providing commentaries is superior. How many are there? 25. No, three similarities. Next, their commentaries, each has a unique style. Let's add a point here. In the third point itself, look at Ramanujacharya's explanations. In many places, he would criticize the views of others. But no matter how many people's views he criticized, he wouldn't criticize them. He would only point out the flaw in their approach and criticize that. He wouldn't speak in a way that would hurt someone's feelings. That is Ramanujacharya's style. The same style is seen in Maamunigal's commentaries. Even when condemning a wrong idea, he would only point out the flaw in that idea, not criticize the person who said it. There is no practice of criticizing the speaker. This is seen in both of them. Another thing, in all of Ramanujacharya's commentaries, if he needs to explain something, he goes straight to the point. He only talks about that, not beating around the bush or adding two extra things. He finishes it. Ramanujacharya's Sri Bhashyam, Gita Bhashyam, Vedanta Sangraham – whatever topic he takes up, it is directly related. Another point would be very good. If we give a discourse ourselves, who will comment? "Sardhi is also worth mentioning, but you missed it. This is worth mentioning." If we consider Ramanujacharya's style, we should consider ourselves insignificant. However, whatever the topic, he speaks directly, like holding a thread. That is Ramanujacharya's style. Once, there was a discourse on "Seetha Kalyanam" (Seetha's Wedding). I went to a friend's gathering. I thought he would start with Seetha Kalyanam. The speaker started talking about "How to grind curry leaves chutney." Is this a cooking recipe or Seetha Kalyanam? I asked. "Hey, it's Seetha Kalyanam, listen!" he said. He spoke for 20 minutes about curry leaf chutney. I asked him, "Hey, he's been talking about curry leaf chutney for 20 minutes, what's this?" He said, "Listen, he's at least letting us hear it." Okay, after about half an hour, 40 minutes, he came to the point. Why so much time on curry leaf chutney? "Because the cook at Seetha Kalyanam made such a curry leaf chutney," he said, and then he connected it, like tying a cow to a post. He ground the curry leaf chutney, served food to everyone, and then Seetha Kalyanam, Seetha Kalyanam. 20 minutes for curry leaf chutney, 40 minutes. It's not like that. Whatever the point is, he speaks directly to the point. Along with that, if there's a Upanishad verse, he would explain it right there. If there's another important verse, and he hasn't spoken about it, people might ask. He would say, "There's someone else to talk about that, they will mention it there." That is Ramanujacharya's style. Similarly, look at Manavala Maamunigal. When he comments on a verse, he first gives an introduction. This is the subject of this verse. Then, he explains the meaning, word by word. Then, he explains the sentence meaning, consolidating it. After that, he explains the meaning of the Mahavakyam (great sentence) by combining two or three lines. And then, there's the overall meaning of the verse. If you tell us, you give summaries in Divya Prabandham daily. What new should we do? Those are the paths shown by the Acharyas. Maamunigal first gives a good introduction, then the meaning, sentence meaning, Mahavakyam meaning. After that, he also explains the inner meaning, the "Venkayaartham." He has his own style of explaining. We see that he followed that style. Also, when looking at Maamunigal's discourses, he conducted them in the same style as his commentaries. So, we see that both excelled in commentaries. We have seen three similarities. Now, the fourth similarity: both left behind a lineage of disciples. Ramanujacharya, to maintain his legacy, appointed 74 Simhasanadhipathis (throne holders). Ramanujacharya, before going to Vaikuntha, appointed those 74. Why 74? There's a small reason for that. Nathamunigal already knew that Ramanujacharya was going to incarnate. Our Alwar Himself told him, "In the Pasuram 'Puliga Puligan,' I have spoken about him." Realizing this, Nathamunigal always used to say a word: "If rain falls in a barren land, a sparrow can drink. If it falls in fertile land, the whole country will yield. If rain falls in a barren land, a sparrow can drink. If it falls in fertile land, the whole country will yield." He kept saying this. The Acharya who came after Nathamunigal, Uyyakondar, he told him this. For this...

If asked for the meaning, the Acharya said, "You must repeat what is said." He was saying, "If it rains in a puddle, a sparrow can drink. If it rains in Veeranam, the whole land will yield." He was saying this. He was Manakkal Nambi. He told his disciple, "What is the meaning?" he asked. "I don't know either. My Acharya said it. I am saying it. You also say it," he said. Then, "If it rains in a puddle, a sparrow will drink. If it rains in Veeranam, the whole land will yield," he said. Next, he told his disciple Alavandar. "What is the meaning?" Alavandar asked. "My Acharya said it. You also say it. If it rains in a puddle, a sparrow will drink. If it rains in Veeranam, the whole land will yield," he also said. After Alavandar, Periya Nambi. Periya Nambi told Alavandar, "What is the meaning?" he asked. "I don't know. My Acharya said it. You also say it. If it rains in a puddle, a sparrow will drink. If it rains in Veeranam, the whole land will yield." Periya Nambi's disciple Ramanujar. Nathamuni lived. Manakkal Nambi, Alavandar, Periya Nambi, Ramanujar. Periya Nambi told Ramanujar, "If it rains in a puddle, a sparrow will drink. If it rains in Veeranam, the whole land will yield." Looking at Ramanujar, Periya Nambi said, "You are very wise. You will ask me questions next. What is the meaning of this?" Ramanujar said, "I don't know the meaning of this." Ramanujar said, "Swami, forgive me. This disciple has understood the meaning." Periya Nambi said, "The meaning that no one has understood until now, you have understood." Ramanujar said, "This speaks of the glory of this disciple. I do not wish to say it with my own mouth. However, since the Acharya has asked, I will say it. What is the meaning? A puddle means the footprint of a cow, right? It is called 'kulambu'. If a cow steps on mud, how far will its footprint be? It will be small. If it rains within that small area, there will be enough water for a sparrow to drink. But if the same water falls into the Veeranam lake, water will come to Chennai city from the Veeranam drinking water project. It will benefit the whole world. So, the same rain, if it falls in a puddle, benefits only one sparrow. If the same rain collects in the Veeranam lake, it benefits a city. It benefits the whole world." The Acharyas before Ramanujar used to say "puddle" and they were "Anuvrutti Prasanna Acharyas". They would test extensively to see who the person was, how much devotion they had, how much knowledge, how much learning, how much detachment. After seeing all this, they would impart knowledge. Therefore, like a puddle, if meaning was collected in them, it would benefit only one disciple somewhere. But Ramanujar was a "Kripa Mathira Prasanna Acharya". If there is desire, it is enough to impart knowledge. He went to the Veeranam lake. If these meanings reached him, just as the water of Veeranam benefits the whole world, these meanings, when they reached Ramanujar, would become the prosperity of the whole world. So, what would the other Acharyas do? They would see how much a person was suffering and impart knowledge if they suffered. Ramanujar would impart knowledge if they desired. If I say "Kannana", two drops of tears come from the eyes. What more qualification is needed? What caste was he born in? What gender? Man or woman? Poor or rich? Educated or uneducated? Whether he lived in a mansion or a hut. If he says "Kannana" and sheds tears, he has devotion. "Come, I will impart knowledge to you." The elders taught through one lineage. The opponents did not ascend. See, the elders impart knowledge to all who have desire in this world. They spoke and set boundaries. So, if you went to those before him, the puddle water would benefit only one sparrow. If you went to the Veeranam lake of Ramanujar, the water would benefit the whole world. Now Ramanujar understood the meaning. He thought, "The elders would not say anything without reason. Nathamuni could have said any lake. Why did he say Veeranam lake?" He was from that town. There is some matter in Kattumannarkoil. He went to Veeranam lake. Ramanujar saw that the lake water was divided into 74 channels for irrigation. They had made 74 outlets. Ramanujar understood. "I must become the Veeranam lake and establish 74 Acharyas as heads of thrones, and through them, spread the tradition. This is Nathamuni's desire." So, after himself, he appointed 74 heads of thrones. This is Ramanujar's LHS. Now let's look at the RHS. Manavala Mamunigal. He is an incarnation of Adisesha. What did he do? Adisesha supports the earth. Ramanujar is also Adisesha. Mamunigal is also Adisesha. Adisesha supports the earth from below. Does Adisesha support alone? No. There are eight elephants called Ashtadikkajas. Adisesha and the eight elephants together support the earth. In the Perumal temple, there is the Sesha Vahanam. Next time, look closely at the Sesha Vahanam. Below it, there is a Kurmamurthy, a tortoise-shaped Perumal. He is supporting the earth from below as the Kurma Peedam. Above that, you will see eight elephants, Ashtadikkaja. Above that is Adisesha. Perumal rides on the Sesha Vahanam. So, Adisesha does not support alone. Kurmamurthy Perumal also supports. The eight elephants also support. Now Mamunigal, who is Adisesha, thought, "If we are to support the Sri Vaishnava tradition, we should not support alone. Just as there are eight elephants to help, we will appoint eight disciples as Ashtadikkajas." So, he appointed Vanamamalai Jeeyar, Ponnadikkal Jeeyar, Paravastu Bhattarpiran Jeeyar, Thiruvenkada Jeeyar, Kovil Kandadai Annan, Prativadi Bhayankara Mannan, Erumbiyappa, Appillai, Appillaiyar as Ashtadikkajas, eight elephants. And in the middle, Mamunigal, as Adisesha, with the disciples called Ashtadikkajas, and through their disciples, he arranged to support the Sri Vaishnava tradition. This is the fourth similarity. The fifth similarity is that both have a deep interest in Divya Desams. Both Ramanujar and Manavala Mamunigal would melt when they heard about Archavatara Divya Desams. On one hand, Ramanujar did so much service in Srirangam. "Thiruvarangan's wealth was completely renovated, long live." Ramanujar established the flower service for Perumal in Tirumala through Anantazhvan. For more on what Ramanujar did for Tirumala, watch our latest video on our YouTube channel, "Dr. Venkatesh Upanyasams," titled "Thirumalai and the Lord." It is a separate discourse of 20 services Ramanujar performed for Tirupati Malai, presented in 20 points. It is a separate topic. He did so much service there. He had great interest in Kanchipuram's Perarulalan. "Thaguthu Thozha Annal Thenathiyurar Kazhalinaikizh Poondavan Palan Ramanusan." Above all, Thiru Narayana Puram's Selva Pillai. He is a very dear child, a beloved child. For that Perumal, called Ethiraja Sambathkumaran, the Alwar's Pasuram was not directly available. Ramanujar could not bear it. He wished to offer some Pasuram to this Perumal. So, he took the first Tiruvaymoli of the fourth ten of Namazhwar's Tiruvaymoli, "Oru Nayagamai Oda Ulagudan Andavar Karunai Kavarntha Kalar Sithagiya Panaiyar Perunadu Kana Immaiyile Pichai Thām Kolvar Thiru Narayanan Thāl Kālam Pera Sindhithu Thūyinom." He offered this Pasuram to the Selva Pillai Perumal of Thiru Narayana Puram and made that place a Divya Desam. That is his interest in Archavatara. For that Selva Pillai, even though that Perumal was in the palace of a Delhi Sultan, Ramanujar searched for that Perumal and went to Delhi. He told the Sultan, "You seem to have brought some Perumal idol. I must take that Perumal back." He showed him. There were many stolen idols. He asked, "Who is your Perumal?" Ramanujar compared the original idol with the ones shown. None of them matched. "These are not them." He said, "I only have these." "No, no. Perumal told me in a dream that he is with you." He thought, "Does an idol speak?" The Sultan did not know these things. "Does an idol speak? No, no. My Perumal spoke to me. He told me in a dream that he is here." He said, "My daughter, the princess, is playing with a doll. Could it be that? But you are a renunciate. How can you go to that side?" Ramanujar said, "I don't need to go. If I call, my Perumal will come. Selva Pillai, come!" Perumal ran and sat on Ramanujar's lap. Ramanujar had that faith. Perumal came. We think, "It's just an idol. Will he come if I call?" Because we think like this, he doesn't come to us. "Selva Pillai, come!" he called. Perumal came and was installed. However, the princess, who belonged to the Islamic faith, perhaps thinking of the Perumal as a doll or for some other reason, developed affection for Perumal and followed him. Ramanujar saw. "You are of any religion, it is not wrong. You have come with devotion to Perumal." He installed her at the feet of Perumal as Bibi Nachiar, Thulukka Nachiar. We call her Nachiar in the position of a mother. Even today, she is installed at the feet of Perumal in Thiru Narayana Puram. There is a secret in this. Why should this Pasuram, "Oru Nayagamai," be offered to Thiru Narayana Puram? What is in that song? It says "Narayanan Thāl," not "Thiru Narayanan Thāl." Thāl means feet. The feet of Narayana are everywhere. Thiru means Lakshmi or Piratti. Thiru Narayanan Thāl means the feet of Perumal with Lakshmi. In Thiru Narayana Puram, there is also a Piratti at his feet, Bibi Nachiar. Therefore, "Thiru Narayanan Thāl," meaning the feet of Narayana with Thiru, is appropriate here. He placed it there. Ramanujar often recited this with joy. So, we see his interest in Divya Desams. Now let's come to Mamunigal on this side. He had a special interest in Rajamannarkudi. We say Rajamannarkudi, right? Mamunigal had a special interest in that place. Rajagopalan is miraculously installed there. He did not have Alwar Pasurams for him. Mamunigal saw. Ramanujar, on the LHS, took the Tiruvaymoli "Oru Nayagamai" and offered it to Thiru Narayana Puram. Here, Mamunigal came. He offered the Pasuram from Namazhwar's Tiruvaymoli, the fourth ten, starting with "Theerppārai Yāmini Enganam Nādugum Annai Mīr," to Rajagopalan of Mannarkudi. He also received Alwar Pasurams. He also made it a Divya Desam. Let's compare LHS and RHS. For Thiru Narayana Puram, there is the Pasuram. For Mannarkudi, Mamunigal offered Pasurams. It is asked, "Thiru Narayanan Thāl" is there. Thiru Narayana Puram is okay. On what basis was it offered? In that Pasuram, there is a song. Mamunigal explained the meaning. "Unniththu Matroru Deivam Thozhal Avanai Allal Nummichchai Sollinum Thōl Kuzhaikkappadum Annai Mīr Mannappadu Maraivānanai Van Thuvrāpathi Mannanai Yēthumin Yēthuthalum Thozhādumē." This Pasuram comes. In it, the Perumal is referred to as "Van Thuvrapathi Mannan" by Nam Alwar. "Van Thuvrapathi Vannu" means a very generous and benevolent king of Thuvrapathi. Thuvrapathi means Dwaraka. It means the king of benevolent Dwaraka. That is the meaning. But in Tamil, "Van" + "Thuvrapathi" becomes "Van Thuvrapathi." If the three-looped 'n' comes, 'th' becomes 'd'. Therefore, "Van Thuvrapathi" becomes "Vanthuvrapathi." So, when sung together, it is read as "Vanthuvrapathi." Let's break it differently. "Vandu Vura Pathin" can be broken. "Vandu Vura Pathinum" can also be broken. "Vandu" means bee. "Vura" means to live. "Pathi" means town. "Vandu Vura Pathi" - which town does not have bees? It is Mannarkudi. Because that place is called "Senbagaranya Kshetram." If there is a Senbaga tree, bees will not come to that place. "Vandu Vura Pathi Mannanai." So, how should this song be understood? "Unniththu Matroru Deivam Thozhal Avanai Allal Nummichchai Sollinum Thōl Kuzhaikkappadum Annai Mīr Mannappadu Maraivānanai Vandu Vura Pathi Mannanai Yēthumē." Therefore, Mamunigal showed that it should be interpreted as Rajagopalan of Mannarkudi. Also, for the Mannarkudi Gopalan, Swami Desikan composed a "Gopala Vimsathi." Mamunigal, for the Mannarkudi Gopalan, composed the wonderful "Gopala Vimsathi" as well: "Purnam Brahma Swayam Ekavika Pari Variyam Korakram Varathile Vasudevod Vēlāvidhitharaya Sariya Gopas Prathikan Gopadiyovipathi." So, both were interested in Divya Desams. This is the fifth similarity. The sixth similarity is that both have a special interest in the Divya Arulicheyals of the Alwars. Ramanujar was very interested in the Alwars' Arulicheyal, and Swami Manavala Mamunigal was also interested. Let's see an example of this. How much devotion Ramanujar had towards the Alwars? Once, Ramanujar went to Alwar Tirunagari. He bathed in the Tamaraparani river. After bathing, he came out. A washerman came. He bowed down to Ramanujar and called out, "Hey Parankusha! Hey Karimara! Hey Sadagopa! Hey Namazhwar! All of you come!" Ramanujar asked, "Why are you calling out the names of Namazhwar like this?" The washerman said, "Sir, wait. Namazhwar is our family deity. Would I insult him? These four are my sons. This one is Karimara, this one is Sadagopan, this one is Parankusan, this one is Namazhwar. Hey, all four of you, serve Ramanujar!" All four bowed down and prostrated. Ramanujar is said to have wept profusely. The washerman asked, "Why are you crying, sir?" Ramanujar said, "If I had a good married life, I would have had many children like this and named all of them with different names of Namazhwar and called them with joy. My married life did not turn out well." Ramanujar said this. See how much interest he had in the Alwars. He wished to name his children after Namazhwar. Similarly, Ramanujar was also known as "Thiruppavai Jeeyar." Because every day, when he went for alms, Ramanujar would recite Thiruppavai. He was so engrossed in the Pasuram "Undhu Madhagalitran" that he fell down. You know that history. Beyond that, Ramanujar would say something. If you talk about the Ramayana, then...

To whom will the place come? If Namalvar's Thiruvaimozhi is recited, it is said that Ramanujar will come to that place. Just as Hanuman would be present at a place where a Ramayana discourse is held, Ramanujar would be present at a place where Thiruvaimozhi kalakshepam takes place. Where is it? The Thiruvaimozhi, which bestows yoga to those who have realized the truth, and the sweet music that gives joy to the mind, the Lord with the golden chest, embraced by the great Goddess, who pervades every land, and whose virtues shine, this Ramanuja is the crest-jewel of our lineage. Thiruvarangathammudanar has sung in Ramanuja Uttranthathi. Ramanujar will be present where Thiruvaimozhi is spoken. To that extent, the Alwar and his verses are cherished. He is praised as Sadagopan's golden feet. He is one who attained salvation by bowing at Maran's feet. Ramanujar's devotion to the Alwars.

Let us now turn to Manavala Mamunigal. There is a song about him. If the glorious Ranganathar, surrounded by lotus-filled fields, were not to appear on this earth, would not the Tamil Veda be like tamarind dissolved in the river? If Manavala Mamunigal had not incarnated, would the Alwar's verses, which are the Tamil Veda, have become like tamarind dissolved in the river? What does it mean for tamarind to be dissolved in the river? Someone asked, "Doesn't our river have tamarind dissolved daily?" The meaning of tamarind dissolved in the river is this: the river water is flowing, right? If you dissolve tamarind in it, what will happen is that its entire essence will be lost. All the essence will be washed away, and only the pulp will remain. Similarly, if he had not incarnated, the essence of the Alwar's verses would have been washed away by the Kali Yuga, and only the pulp would have remained. He incarnated and saved the Alwar's verses and preserved their essence.

How did this happen? The Acharya of Mamunigal was Thiruvaimozhi Pillai. Before Thiruvaimozhi Pillai went to Vaikuntam, before he attained the feet of his Acharya, he called Mamunigal and told him something. "This is the Kali Yuga. The meaning of the Vedas will not be easily understood by everyone. To make them understand, the Alwars have given us their divine compositions. But in the Kali Yuga, it is unknown how many will preserve even these divine compositions. Even if you tell people to put their cell phones on silent during a discourse, after an hour, the bell will still ring. The Kali Yuga is like that. In this Kali Yuga, to preserve the Alwar's verses is very difficult. Therefore, someone must dedicate their entire life to it." Mamunigal came forward and said, "I dedicate my life as a servant. I dedicate my life to save the divine compositions."

Then Thiruvaimozhi Pillai told Mamunigal something. "Do not spend too much time on Sanskrit scriptures. Listen to Sri Bhashyam once. And, pleasing to us and to our Lord, constantly contemplate Thiruvaimozhi and other divine compositions. Like the ancients, offer mangalasasanam to Perumal and reside eternally in the temple." Sanskrit texts like Sri Bhashyam should be heard and read once, but not exclusively. But, entirely focus on the Alwar's divine compositions, including Thiruvaimozhi, always contemplating them, propagating their meaning, singing "Pallandu" to Perumal, and living in Thiruvarangam, you must protect the Alwar's verses. Thus, Thiruvaimozhi Pillai, the Acharya, commanded. Accordingly, Mamunigal also went to Thiruvarangam, performed Thiruvaimozhi kalakshepam, explained its meanings to his disciples, and lived wonderfully in Srirangam.

To illustrate how beautifully he preserved it, there was a great soul named Thirumalai Thanthaperumal Bhattar in Srirangam. Thirumalai Thanthaperumal Bhattar invited Manavala Mamunigal to his house. Mamunigal came. He requested Mamunigal, "Since you have come to our home, you must explain the meaning of some verse." Sometimes, when we go to someone's house, they say, "The speaker has come, welcome, please sit and explain something." Thirumalai Thanthaperumal Bhattar, who had invited Manavala Mamunigal to his house, requested him to explain something. Seated there, Mamunigal, unlike us, had no notes, no references, nothing. He began with the hymn of Thiru-Tholaivillimangalam, which starts with the verse "Thuzhavilmani maada onguth tholaivillimangalam thozhum" from Thiruvaimozhi. He began from the very incarnation of the Alwar and narrated the legends about the Alwar in the commentary. We don't even have the song, let alone the commentary. The commentary on the song is "Eedu 36,000 padi." He narrated the entire commentary, starting from the incarnation and including all the legends about the Alwar, with such wonder that Thirumalai Thanthaperumal Bhattar called Mamunigal "36,000 Padi Perukkar" (one who multiplies 36,000 padi). He had memorized the entire commentary of 36,000 padi. What is "padi"? One padi means 32 letters. 36,000 padi means 36,000 multiplied by 32. Imagine how many letters that would be! To memorize the entire commentary of 36,000 padi, not just for a thousand verses, but for the entire commentary, one must have dedicated their life to it. He himself sings about it. "We have received the words of our elders, and we have received them fully as our pastime." When asked what is our pastime, Mamunigal says, "Memorizing the verses and their commentary is our pastime." If asked what is our pastime, someone might say "Bhagyalakshmi and Pandian Stores." But, "We have received the words of our elders, and we have received them fully as our pastime." Our pastime is the divine compositions and their commentary. We must see how much we have ingrained them in our minds. He narrated it with the commentary. By speaking like this, he protected the divine compositions. So, he had devotion to the Alwar's verses, and so did Ramanujar. That's six points. Not just six, someone said sixty-five points. Yes, yes, that many points. We have reached the seventh point. Both of them attained the status of Acharya to Perumal.

Ramanujar also became an Acharya to Perumal. Where was Ramanujar? Thiruvengadamudaiyan did something. He said to Ramanujar, "You are my Acharya." Ramanujar asked, "How can I be your Acharya?" Thiruvengadamudaiyan said, "An Acharya is one who gives the conch and discus. You gave me the conch and discus." Actually, Thirumalaiyappan's conch and discus were given to a king named Thondaiman Chakravarthi. He used them for war. Then, he said, "You keep them." Thiruvengadamudaiyan stood without his conch and discus. Then there was a great debate about which deity he was. Later, Ramanujar came and said, "You deities, keep your weapons. I will place the conch and discus." He asked each deity to take back their respective weapons. Accordingly, after placing all the weapons, the doors were closed. The next morning, when the shrine was opened, Perumal stood holding the conch and discus given by Ramanujar. So, who gave him the conch and discus? Whether it was on his shoulder or in his hand, Ramanujar gave him the conch and discus. "I am your disciple, you are my Acharya." It is not enough for a disciple to merely receive the conch and discus from the Acharya. Kalakshepam, called "Granthavyanam," must be performed. So, Ramanujar performed a kalakshepam called "Vedartha Sangraham" for Thirumalaiyappan. Actually, he did not write Vedartha Sangraham initially. It was a half-hour discourse. Ramanujar sat on the Acharya's seat, and Thiruvengadamudaiyan stood as a disciple with folded hands. Ramanujar explained the meaning of all the Upanishads to Thiruvengadamudaiyan as Vedartha Sangraham. Perumal listened as a disciple. That is why even today, there is a shrine for Ramanujar in Tirumala. There is no shrine for any other Alwar or Acharya. On the mountain of Tirumala, in the court of Perumal, there is a shrine for Ramanujar. How is Ramanujar there? He is in a seated posture. In the shrine of Thiruvengadamudaiyan, Perumal is in a standing posture. The Acharya is seated, and the disciple Perumal is standing. Therefore, he is the Acharya even to Thiruvengadamudaiyan. Ramanujar was praised as "Sangaazhi Alutha Perumal Desigendra." Furthermore, we see that Thirukkurungudi Nambi, Perumal, and Sri Vaishnava Nambi also became disciples of Ramanujar. The evidence for this is in Thirukkurungudi. If you get permission and can go up to the Ardha Mandapam and have darshan, you will see a small plank on the left side of Perumal, as we face him. That plank is the Acharya's seat. Ramanujar is seated there. Below, Thirukkurungudi Nambi stands as a disciple. Thirukkurungudi Nambi asked Ramanujar, "I tried to enlighten people and correct them through many teachings, but they did not change. After you came and said something, everyone changed. How can you teach them the secret of how people who are born in various wombs on earth, and who cannot see our Madhavan even when he stands before them, can attain Narayana by gaining knowledge immediately after the great Ramanujar appears?" Ramanujar said, "I will not tell you if you ask like this. You must make me sit on the Acharya's seat, and you must become a disciple. Ask as a disciple should ask, and I will teach you." Therefore, Perumal, making Ramanujar sit on the Acharya's seat and becoming a disciple, asked, "What did you say?" Then Ramanujar taught Perumal the Ashtakshara, the eight-letter mantra, and said, "O Lord, you should preach to many people, but you should say, 'He is great, he is great.' Perumal should say that. He is the greatest. But in the world, if you say 'I am the greatest,' they will not accept it. But if someone else says, 'He is great,' they will accept it. If I say I am great, they will not accept it. This is the secret. This is my secret to success." Ramanujar taught Perumal. Therefore, there is a shrine for Ramanujar there.

Now let's come to Mamunigal. In Srirangam, he was "Eedu 36,000 Perukkar" and performed Eedu kalakshepam. Sri Ranganatha Perumal saw this. He thought, "Such a great soul! His greatness must be revealed to the world." It does not mean that Perumal does not know Thiruvaimozhi or its commentary. Perumal knows everything. But for the world to know the greatness of Mamunigal, who knew this, Perumal had to become his disciple and listen to him. Then people would marvel, "Oh, someone has given a kalakshepam even to Perumal!" Therefore, Perumal invited Manavala Mamunigal. "You must perform the kalakshepam of Eedu 36,000 padi for Thiruvaimozhi for me. I will set aside my festival for a year and listen." The Thiruvaimozhi is full of Ranganathan's glory. "Vaan thigazhum solai mathirangar vanpugazh mel aanra Tamil maraigal aayiramum" - even these thousand great Tamil verses, Ranganathan himself is listening to them. Just as Rama heard the Ramayana sung by Kusha and Lava, Mamunigal explained Thiruvaimozhi with commentary, and Ranganathan himself sat and listened. When he performed that kalakshepam, he would not speak contradictorily. There would be no contradictory statements. He would speak simply and understandably. He would explain the meanings with evidence. Thus, Perumal sat and listened to each of his qualities. Whether it was the flow of Ganga, or the holy flow of Kaveri, Mamunigal took up each verse. This is Sruti Prakriya, Sri Bhashya Prakriya, Sudha Prakasika Prakriya, Gita Bhashya Prakriya, Pancharatra Prakriya, Sri Ramayana Prakriya, this is Mahabharata Prakriya, this is Sri Vishnu Purana Prakriya. He explained each one as Padartha, Vakhyartha, Mahavakhyartha, Vengayartha. The kalakshepam, which began on the fourteenth day of the waxing moon in the month of Aani in the year Pramadisa, and on a Friday, was completed on a Sunday, the Moola star, in the month of Aani in the year Pramadisa. On that day, Perumal himself, as a priest's son named Ranganayakam, wished to offer a unique verse to Mamunigal as a disciple. At the completion of the kalakshepam, the verse "Sri Sailesha Dayapatram, Deepthiyadi Gunarvam, Yatheendra Pravanam Vandhe, Ramyajamatram Munim" was offered by Perumal himself in the form of Ranganayakam, a priest's son. Thus, history tells us. So, to show his greatness to the world, Perumal became his disciple. He made Mamunigal his Acharya. We see this in Ramanujar's history as well. We also see it in Mamunigal's history.

A disciple must perform five services to an Acharya. Nambperumal performed all five of them for Mamunigal. What are these five services? First, the disciple must dedicate all their property to the Acharya. Perumal's greatest property is Adisesha, who serves as an umbrella when standing and a throne when sitting. Perumal gave that Adisesha seat to Mamunigal. That is why in any temple where you see Mamunigal's lineage, Adisesha is behind them. It is said that he is an incarnation of Adisesha. But Ramanujar is also Adisesha, so why isn't there an Adisesha seat behind him? Only behind Manavala Mamunigal can the Adisesha seat be seen. Why is it only behind Manavala Mamunigal? Because Perumal gave his own Adisesha seat to Mamunigal, saying, "You are my Acharya, I have surrendered my possessions to you." This is the first service. What is the second service? The disciple must add the Acharya's name to their own name. This happened naturally for him. He is called Azhagiya Manavala Mamunigal. Sriranganathan is called Azhagiya Manavalan. So, the Acharya's name has been added to his name. The third is to offer a unique verse for him. That is why he offered the verse, "I bow to Azhagiya Manavala Mamunigal, who is the recipient of Thiruvaimozhi Pillai's grace, who is an ocean of virtues including knowledge, devotion, and detachment, and who is devoted to Ramanujar. Sri Sailesha Dayapatram, Deepthiyadi Gunarvam, Yatheendra Pravanam Vandhe, Ramyajamatram Munim." The fourth is to propagate the Acharya's fame. One must boldly go and say everywhere, "He is my Acharya. I am in this state because of him." One must say it boldly. That is why it is said, "Always worship the 'Vazhi Thirunamam' of Manavala Mamunigal." "Vazhi Thamarai thalinai vazhi, Selai vazhi thirunabi vazhi, Thuyamarbhum purinoolum vazhi, Sundara thozhinai vazhi, Kaiyumthiya mukkolum vazhi, Karunai pongiya kanninai vazhi, Poyillatha Manavala Mamuni, Punthi vazhi pugazh vazhi vazhiye." He made arrangements for the Acharya's fame to be sung well for another century, saying, "May the servants live, may the city of Arakka live, may the Tamil book of Sadagopan live, may the world surrounded by the ocean live, Manavala Mamuniyey, live for another century."

Finally, the fifth is what is called the Acharya's "Thiruvadiyayan" (departure). On the day he went to Vaikuntam, the disciple must properly observe that day. The Acharya's birthday must be celebrated. More importantly, the disciple must observe the Thiruvadiyayan. That is why, even today, Ranganathan conducts Mamunigal's Thiruvadiyayan on the twelfth day of the waning moon in the month of Masi. The disciple must do that for the Acharya. By performing those five services, Nambperumal became Mamunigal's disciple. The seventh unity is achieved. Now, finally, the eighth unity, the final unity. Both of them took sanyasa for the tradition. We must always remember their sacrifice for a moment. For what reason did Ramanujar take sanyasa? The only reason was that his wife did not cooperate with his devotion and service. He had a great task to accomplish, and he had to propagate the tradition. But if his wife did not cooperate, that task could not be completed. For that sole reason, he took sanyasa, became a sanyasi, and propagated this tradition. He became a sanyasi for the tradition, with no other reason. Because in Vaishnavism, it is not that one attains moksha only by becoming a sanyasi; one can attain moksha even as a householder. In that case, why did he leave his household life? The only reason was for us.

Now, regarding Mamunigal, why did Mamunigal take sanyasa? He used to perform Eedu kalakshepam and Thiruvaimozhi kalakshepam frequently in Srirangam. But he had many relatives. In someone's house, a child would be born, or someone would die. Birth, death, pollution, sorrow would keep coming. Ten days of pollution, three days of pollution, one day of pollution would keep coming. If this happened, the kalakshepam would be postponed. Mamunigal saw that his Acharya had instructed him to perform this Thiruvaimozhi kalakshepam throughout his life. He had so many relatives. If a birth or death occurred in their house, was there a time then when it was just "us two, or one of us"? In those days, many children were born consecutively. Similarly, many deaths would also occur. If this happened, it would be an obstacle to the kalakshepam. The kalakshepam must proceed well in Srirangam. There should be no obstacles. For that sole reason, he renounced his household life, became an ascetic, and became Manavala Mamunigal. Until then, he was called Azhagiya Manavala Nayinar. The reason he became Manavala Mamunigal, a sanyasi, was so that the kalakshepam could take place and Thiruvaimozhi could spread. Thus, the fact that we can appreciate the tradition today is due to the great sacrifices made by those great souls. Through these eight unities, we can appreciate it.

So, the first unity: both are Adisesha, and he came to do the work left by him. The second unity: both did not change the path of the elders. That is why we experience the texts of that time in the same way today. The third: both gave many commentaries, which is why we understand those meanings well. The fourth: both left behind a lineage of disciples, which is why their ideas have endured to this day. The fifth: both were devoted to Archavatara. Do we also need to hold onto Perumal? They showed us the simple way: hold onto Perumal in the form of idols in temples and homes. The sixth: both had devotion to the Alwar's verses, because the divine compositions clarify the unclear hidden meanings for us. Swamy Desikan also sings, "By reading the beautiful Tamil verses, we clarify the unclear hidden meanings." So, both showed that the divine compositions reveal the meaning of the Vedas. The seventh: both became Acharyas to Perumal. The reason is that Perumal had no other way to make their greatness known to the world. "If I become their disciple, then their fame will be known to the world." For that reason, the Lord did so. Finally, he sacrificed and became a sanyasi, and propagated the tradition.

I started this at the beginning with a Sanskrit verse. To conclude, I will complete it by reciting these eight points in Tamil in an eight-syllable, four-line, ஆசிரிய விருத்தம் (Asiriya Virutham).

"For showing the glory of the great form, for following the path of the elders, for giving many commentaries, for bestowing guru lineage to the world, for love of divine Archavatara, for immersion in the great Tamil Veda, for becoming a guru to Thirumal, and for being the great Mamuni, Emperumanare!"

Saying this, I complete this special discourse on the occasion of Manavala Mamunigal's Thirunakshatram. I am grateful for the opportunity given to me. Once again, to Sri Man Ras Beer Kingaranai, to the Astika Samajam of Perungaloor, to Thamarasu, and to all those who were instrumental in organizing this. Even though it is a weekday, you have shown it to be a strong day, and you have come as a strong crowd. To all of you, beyond the hall, so many people are sitting outside. You all gathered in such large numbers and conducted this. The children sitting in front and listening with joy deserve a special round of applause. May we all receive the grace of the Acharya on this Mamunigal Thirunakshatram.

"May the wise scholars of pure Tamil, with clear minds, rejoice and be blessed. May the great artists of the world, with divine arts, shine with radiance. May the ordinary humans of this earth be uplifted in their lives. May the wise sages of great knowledge flourish. May the arts of the Lord of Kurugadhi, surrounded by fragrant gardens, flourish. May the eyes of the people of Arangam, surrounded by dark clouds, be filled with joy. May the divine incarnation of the noble Mamunipar, in the Tamil language, flourish on the day of Moolam in the month of Ippasi, which shines with beauty."

Saying this, I conclude. Hallelujah!