Swami MaNaVALa MAmunigaLs

Yathiraja VimSathy

By:

Oppiliappan Koil
Sri VaradAchAri SaThakopan

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CONTENTS
PAGE

ACHARYA THANIYAN

LIFE AND WORKS OF SRI MANAVAALA MAAMUNIGAL

YATIRAAJAVIMSATHY
BY OPPILIAPPAN KOIL SRI VARADACHARI SADAGOPAN
INTRODUCTION
TRANSLATION

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BY OPPILIAPPAN KOIL SRI VARADACHARI SADAGOPAN

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sri:
srimate ramanjuaya namah:
sriranga nayika sametha sri rangantha prabrahmane namah:

ACHARYA THANIYAN

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SrisailEsa dayApatram dhIbhaktyAdi gunArnavam

yatIndra pravanam vandE ramyajAmAtaram munim.

LIFE AND WORKS OF SRI MANAVAALA MAAMUNIGAL

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SRI U.

BY
VE. OPPILIAPPAN KOIL VARADACHARI SADAGOPAN

Sikkil Kidaaram
Sri ManavALa Maamunigal revered also under the names of Sri Vara Vara Muni, YathIndhra
pravaNar is one of the greatest Sri VaishNavite AchAryAs. He was born in the village of
Kidaram in the year 1370 AD and ascended paramapadham in the year 1443 AD. He has
blessed us with 19 granthams. Three of them are in Sanskrit. The rest are in Tamil and
ManipravALam. The three works in Sanskrit are: YathirAja Vimsathi, Sri DevarAja mangalam
and Sri Kaanchi DevapperumAL SthOthram. His nineteen granthams can be classified under
three major categories:
(A) VyAkyAna Granthams or commentaries on the works of earlier AchAryAs like Sri PiLLai
Lokaachaar, PeriyavaacchAN PiLLai and Thiruvarangatthu Amudanaar. These eight
VyAkhyAna granthams are:
1. Sri Vachana BhUshaNam
2. Mumukshuppadi
3. Tattvathrayam
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4. AchArya Hrudhayam
5. Jn~Ana Saaram
6. PramEya Saaram
7. PeriyAzhwAr Thirumozhi
8. RaamAnuja NooRRanthAdhi
(B) Three granthams known as PramANa Thirattu are:
1. Eedu
2. Sri Vachana BhUshaNam
3. Tattvathrayam

1. UpadEsa Rathna Maalai

2. ThiruvAimozhi NooRRanthAdhi
3. Iyalc ChaaRRu
4. ThiruvArAdhana Kramam
5. YathirAja Vimsathi
6. DevarAja MangaLam
7. Sri Kanchi DevapperumAL SthOthram
8. Aaarthi Prabhandham, his last grantham.
Full text of some of these granthas are at http://www.srivaishnava.org/sva/mmmuni.htm

Hamsa Vaahanam
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(C) His Own Granthams in Sanskrit (3) and Tamil (5) add up to the remaining Eight:

He lived for 73 years on this earth performing many Kaimkaryams and undertook many
pilgrimages to many Sri VaishNavite Dhivya dEsams. Most of his life was spent however at
Srirangam. The work known as YathIndhra pravaNa PrabhAvam records the life and
accomplishments of this important AchAryA.
His devotion to AchArya RaamAnujA, Swami NammAzhwAr and NammperumAL was
extraordinary. He spent a significant portion of his life at Srirangam worshipping Sri
Ranganaathan and performing KaalakshEpams on AzhwAr-AchAryAL aruLiccheyalkaL.

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When he was 60, Sri RanganAthA wanted to honor Sri Manavaala Maamunigal for all his
kaimkaryams in spreading the message of NaalAyira Dhivya prabhandham. He commanded
Sri Manavaala Maamunigal to conduct an year long lecture series on SatAri Sooris
ThiruvAimozhi at Srirangam in His presence. All the regular uthsavams for the Lord of
Srirangam was cancelled that year, while He heard the pravachanams on ThiruvAimozhi based
on all the five commentaries starting from aRAyirappadi. At the conclusion of these
pravachanams, a small boy with dhivys tEjas came from the back of the sadas and sang a verse
that has come to be known as the Taniyan for Sri MaNavALa MaamunigaL:

srIsailEsa dayaapaatram dhIbhakthyAdhi guNArNavam

YathIndhra pravaNam VandhE RamyajAmAtharam munim
The audience and Sri Manavaala Maamunigal were wonderstruck after the small boy
disappeared as fast as he came on the scene. Later, through His archakAs, Sri RanganAthA
revealed that it was He, who appeared as a boy to pronounce the famous Taniyan for Sri
Manavaala Maamunigal, who is considered as a reincarnation of AchArya RaamAnujA. Earlier
at Thirukkurungudi, the Lord had appeared before RaamAnujA and requested for UpadEsams
on rahasyArthams and took on the name of Sri VaishNava Nambi as a result of these
upadEsams.

THE EARLY YEARS OF SRI MANAVALA MAAMUNIGAL

Thizhak-kidanthAn ThirunaavIRduaya pirAn ThAthar aNNan and Sriranga NaacchiyAr were
blessed with a beautiful son in the year 1370 AD. This was an year after Swami Desikan
ascended to Srivaikuntam.
The delighted parents gave the name of Azhagiya-MaNavALan, the name of Lord
RanganAthA to their child. ThaatharaNNan was a great Sri VaishNavite Scholar himself and
initiated his son in to VedAs, VedAngAs and Dhivya prabhandhams. The gifted son took on
grahasthAsramam at a young age and moved on to AzhwAr Thirunagari to be a disciple under
a great dhivya prabhandham scholar revered as ThiruvAimozhippiLLai (1307-1410 AD); latter
was a disciple of Koora kulOtthama DaasA (1265-1365 AD), who in turn was a direct disciple of
the renowned Sri PiLLai LOkAcchAr (1205-1311 AD), a contemporary of Swamy Desikan.
ThiruvAimozhi PiLLai (TVP) was also known as Sri SailEsar or Thirumalai AaLvAn because of
his connection to Thirumalai. TVP had settled down at AzhwAr Thirunagari and that is where
Azhagiya MaNavALan studied under him ThiruvAimozhi and rahasyArthams. TVP was moved
by the Bhakthi of Manavaala Maamunigal for AchArya RaamAnujA and appointed Manavaala
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Maamunigal as the AarAdhakar / administrator for a special temple he had constructed for
Bhagavath RaamAnujA. TVP also asked Manavaala Maamunigal to compose a sthuthi on
AchAryA RaamAnujA. Thus arose YathirAja Vimsathi, a moving tribute by Manavaala
Maamunigal to Bhagavath RaamAnujA. Soon a son was born to Manavaala Maamunigal and
he named the child RaamAnujappiLLai. Manavaala Maamunigal continued his studies under
TVP, performed AarAdhanam to AchArya RaamAnujA, worshipped AdhippirAN and Swamy
NammAzhwAr at AzhwAr Thirunagari until his own Acharyan attained the Lords feet in the
year 1410 AD. Manavaala Maamunigal was forty years old at that time.

Ranga Vimanam

Soon he left with his family for Srirangam along with his fellow sishyA, RaamAnuja Jeeyar, who
later became his own key sishyan under the name of VaanamAmalai Jeeyar. At Srirangam,
Manavaala Maamunigal did extensive research on the granthams of PoorvAchAryaas and
conducted kaalakshEpam classes. Seven more sishyAs sought his feet as their Achaaryan.
Together, they are known as Ashta Dhig Gajams or the mighty elephants guarding the eight
directions of earth. These 8 sishyAs of Manavaala Maamunigal are:
(1) VaanamAmalai Jeeyar
(2) BhattarpirAn Jeeyar
(3) ThiruvEnkata RaamAnuja Jeeyar
(4) Koil aNNan
(5) PrathivAdhi Bhayankaram aNNan
(6) YeRumpiappA
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(7) aAppiLLai
(8) AppiLLAr.

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Manavaala Maamunigal adopted SanyAsramam out of virakthi and the desire to perform
kaimkaryam to Sri RanganAthA without any theettu interrupting such kaimkaryams. The
prEksha manthram was given to Manavaala Maamunigal by a sreshta Sanyasi. Manavaala
Maamunigal excelled in his pravachanams and was given the honorific titles of Visatha Vaak
SikhAmaNI and SarvaJ~na Saarvabhoumar by the scholars of his time for his felicity in
interpreting the Sri Sookthis of AzhwArs and AchAryAs. We referred earlier to Sri

Thiruvallikkeni kEDayam

RanganAthAs honoring Manavaala Maamunigal with a famous Taniyan used by the

sampradhAyins of ThennaacchArya paramparai to this day.

After these kaimkaryams, towards the end of his life, Manavaala Maamunigal had such an
intense longing (Aarthi) to join the lotus feet of AchArya RaamAnujA out of his deep virakthi
from the life on this earth. He composed at this time, his famous Aarthi prabhandham one
paasuram a day and begged RaamAnujA to call him (Manavaala Maamunigal) to his
(RaamAnujAs) sacred feet at Sri Vaikuntam. These are great and moving expressions of
Manavaala Maamunigals NaicchAnusandhANams, which became our
NithyAnusandhAnam for developing VairAgyam and ruchi for Bhagavath-Bhaagavatha
Kaimkaryams. AchArya RaamAnujA responded to the intense prayer of Manavaala
Maamunigal and called Manavaala Maamunigal to his feet in the year 1443 AD.

SUMMARY OF HIS OWN LIFE BY SRI MANAVALA MAAMUNIGAL

In one of the paasurams of Aarthi Prabhandham, Manavaala Maamunigal expressed his own
satisfaction with the blessings that came his way due to the blessings of AzhwArs, AchAryALs
and the Lord in a moving way and gave thanks in a mind frame similar to Swamy
NammAzhwAr in his uNNUm sOr paruhu neer and ThuvaLil MaamaNI Maadam
Pathikams:

Tennarangar seer arulukkilahaahap peRROm Thiruvarangam ThiruppathiyE

iruppaaha peRROm manniya seer MaRan kalai uNavaahap peRROm Madhura kavi
soRRppadiyE nilayiaahap PeRROm munaavarAm nanguravar mozhikaL
uLLappeRROm pinnai onRu tanil nenju pErAmal peRROm piRar minukkam
poRAmaillA perumayaum peRROmE
Here Manavaala Maamunigal reflects with happiness over the amazing grace of the Lord of
Srirangam, his days spent joyously at His KshEthram, his blessings to have the Sri Sookthis of
NammAzhwAr as his nourishment, his obedient pursuit of the path shown by Madhurakavi
AzhwAr with respect to the reverence for his AchAryan, his treasuring of the upadEsams of
poorvAcchAryALs, his reflecting on their deep meanings as the way to spend his time and
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During his blessed life, Manavaala Maamunigal wrote commentaries for the three of the 18
rahasyams of Sri PiLLai LokAcchAr (Srivachana BhUshaNam, Tattva thrayam and
Mumukshuppadi), since they are the most prominent. He gave us a vyAkhyAnam for Azhagiya
maNavALa PerumAL NaayanArs AchArya Hrudhayam. By then, PeriyavAcchAn PiLLais
commentary for PeriyAzhwArs Thirumozhi had been eaten up by white ants. Manavaala
Maamunigal recreated this commentary for the benefit of future generations. He blessed us
with commentaries on AruLALap PerumAL EmperumAns Sri Sookthis known as Jn~Ana
saaram and PramEya Saaram. He wrote a commentary on RaamAnuja NooRRanthAdhi of
Thiruvarangatthu amudhanAr. Taathparya DhIpam arose from Manavaala Maamunigal as a
commentary on Bhagavath GitA. PramANatthirattukaL, ThiruvArAdhana PrayOgam,
IyalcchARRu, YathirAja Vimsathi, DevarAja MangaLam, UpadEsa Rathna Maalai,
ThiruvAimozhi NooRRanthAdhi were also created by Manavaala Maamunigal.

discarding all other distracting thoughts and living out his life with out generating the asooyai
of others. What a splendid and self-effacing summary of his life by this great AchAryan!
SeerArum YethirAsar ThiruvadigaL Vaazhi
Maaran Malar Paadham Thaan Vaazhi
Yenthai Thiruvarangan poRRppAdham Thaan Vaazhi

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NaarAyaNa, NaarAyaNa, NaarAyaNa

Daasan Oppiliappan Koil VaradAchAri Sadagopan
Pramaathi Iyppasi Sukla Paksha ThrayOdasi

Maamunigal at Saatrumurai

October 23, 1999.

YATHIRAAJA VIMSATHY

Sri Ramanuja, Sri Perumpudur

INTRODUCTION
In Sanskrit literature, the poems are organized in numbers of 4, 8, 10, 20, 50, 70 and 100. The
examples are; ChathuslOki of Alavandhar (4 verses); Sri DevarAjAshtakam of Thirukkacchi
Nambi and Sri SudarsanAshtakam of Swami Desikan (8verses); NyAsa dasakam of Swami
Desikan (10 verses); NyAsa Vimsathi of Swami Desikan(20 Verses); Sri VaradarAjA panchAsath
of Swami Desikan (50 Verses); Sri YathirAja Sapthathi of Swami Desikan (70 Verses); Daya
Sathakam and Sri Achyutha sathakam of Swami Desikan (100 Verses). Sri YathirAja Vimsathi
(Yatiraja Vimsati) of Sri MaNavALa MaamunigaL (Manavaala Maamunigal) belongs to the
category of Vimsathi, since this salutations to AchArya RaamAnujA has 20 verses.
Manavaala Maamunigals Yatiraja Vimsati is a moving sthOthram, which came in to being as a
result of the request of Manavaala Maamunigals Acharyan to Manavaala Maamunigal to
compose a sthOthra grantham on AchArya RaamAnujA. At that time, Manavaala Maamunigal
was a grahasthar and had the name of Azhagiya MaNavALa NaayanAr. He was the trustee and
administrator for the special temple built by his AchAryan, ThiruvAimozhi piLLai. NayanArs
devotion to RaamAnujA was so transparent that his AchAryan requested his sishyan to
compose an eulogy in Sanskrit for RaamAnujA, whose nine Sri Sookthis are in Sanskrit.
NaayanAr composed a deeply moving sthuthi on RaamAnujAs glories and his own
naicchiyams. NaayanAr begged for RaamAnujAs grace in a heart rending manner. NaayanArs
AchAryan was so moved by the reverence of his sishyan for RaamAnujA displayed in the
Yatiraja Vimsati that he began to address his dear disciple from then on as YathIndhra
PravaNar or one who is an authority on the glories of AchArya RaamAnujA.

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SRI U.

BY
VE. OPPILAIPPAN KOIL VARADACHARI SADAGOPAN

THANIYAN FOR YATIRAAJA VIMASTHI

Those who heard the slOkams of Yatiraja Vimsati were profoundly moved by the depth of
reverence of NaayanAr. One of them composed a Taniyan in Tamizh for Yatiraja Vimsati:

VALLARGAL VAAZHTTHUM KURUKESAR TAMMAI MANATTHU VAITTHU

SOLLAARA VAAZHTTHUM MANAVAALA NAAYANAAR THONDAR
KUZHAAM YELLAAM TAZHAIKKA YETHIRAASA VIMSATHI YEENRU
ALITTHON PULLAARAVINTHAT-THIRUTTHAALL IRANDAYUM PORRU
NENJE

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(MEANING):
Remembering the greatness of NammAzhwAr, who is worshipped by all AasthikAs,
MaNavALa NaayanAr paid his heartfelt tribute to RaamAnujA so that all of his own disciples
could prosper. NaayanAr gave birth to YathirAja Vimsathi and presented it to us as his special
gift. Oh My Mind! Please pay homage to the sacred feet of NaayanAr, which are like a pair of
fully blossomed lotus flowers.

Melkote Udayavar
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Another sishyar of Manavaala Maamunigal has described the sweetness of Yatiraja Vimsati
putting to shame the taste of grape juice and excelling the delectable taste of honey; he has
compared the slOkams of Yatiraja Vimsati as a veritable, cool cascade of nectar.

THE OFFICIAL TANIYAN IN SANSKRIT FOR YATIRAJA VIMSATI IS:

y> Stuitm! yitpit saidnI

Vyajhar yitrajiv<zitm!,
tm! pjn catkaMbud<

YA: STHUTHIM YATHIPATHI PRASAADANEEM

VYAAJAHAARA YATHIRAAJA VIMSATHIM
TAM PRAPANNA JANA SAATHAKAAMBHUDHAM
NAUMI SOWMYA VARA YOGI PUNGAVAM
(MEANING):
AdiyEn salutes the Sowmya vara Muni (Manavaala Maamunigal), who composed the Yatiraja
Vimsati to delight the heart of RaamAnujA. Manavaala Maamunigal is the nectar of moons
rays (food) for the PrapannAs taking the form of saathakA birds (it is believed that the
SaathakA birds exist on moons rays alone as their food and reject everything else).
This taniyan equates the PrapannAs to the SaathakA birds insofar as the PrapannAs live only
by the grace of Sri RaamAnujA. It is implied that the PrapannAs do not need to go anywhere
else for their succor and survival and that Sri RaamAnujAs sacred feet are their upAyam and
upEyam for salvation.

THE TWENTY VERSES OF YATHIRAAJA VIMSATHI

These twenty verses constitute one of the most beautiful appeal to RaamAnujA for conferring
his anugraham on Manavaala Maamunigal. The choice of words for the MangaLAsAsanam for
AchArya RaamAnujA are exquisite. The depth of NaicchAnusandhAnam of Manavaala
Maamunigal has very few comparisons. One hears the echoes of Swami AalavandhArs
SthOthra Rathna SlOkams and Swami Desikans YathirAja Sapthathi slOkams as well as the
RaamAnuja NooRRanthAdhi Paasurams of Thiruvarangatthu AmudanAr. We refer readers to
the above home pages and will cover here two slOkams to illustrate the glory of this sthuthi.

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naEim saEMyvryaeigpuvm!.

THREE ILLUSTRATIVE SLOKAMS OF YATHIRAAJA VIMSATHI

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(1) The second slOkam of Yatiraja Vimsati is an example of the exquisite skills of Manavaala
Maamunigal in the choice of words for the salutation to AchArya RaamAnujA:

Irrajcr[aMbuj rajh<s<
ImTpraz pdaMbuj&raj<,
Inaw prkal muoaim<
IvTsic zr[< yitrajmIfe. 2.
SrirangarAja CharaNAmbhuja Raajahamsam
Srimath ParAnkusa PadhAmbhja BhrungarAjam
Sri BhattanAtha ParakAla MukhAbhja Mithram
Srivathsa Chihna saraNam YathirAjamiidE
(COMMENTS):
There are four tatthvams about RaamAnujA that are being revealed to us by Manavaala
Maamunigal here in terms of his AchArya and Sishya paramaparai. Each of the four paadhams
of the above slOkam elaborate on these specifics:
First, RaamAnjA is saluted as SrirangarAja CharaNAmbhuja Raaja Hamsam. Manavaala
Maamunigal points out that RaamAnujA is like the king Swan that is resting at the lotus feet of
Lord RanganAthan.
Second, RaamAnujA is eulogized as Srimath ParAnkusa padhAmbhuja Brunga Raajam.
Here, RaamAnujA is visualized as the King Bee sitting on the lotus feet of NammAzhwAr. This
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type of salutation is known as GuNa Prayuktha Daasyam. Manavaala Maamunigal indicates

here that ThiruvAimozhi was nectar for RaamAnujA.
Third, Manavaala Maamunigal describes RaamAnujA as: Sri BhattanAtha ParakAla Mukha
abhja mithram. RaamAnujA is described here as the Sun, which makes the Lotus faces of
PeriyAzhwAr and Thirumangai bloom.

Fourth, Manavaala Maamunigal moves on to the sishya paramparai of RaamAnujA after

focusing on his AchArya paramparai. Here Manavaala Maamunigal pays special tribute to
KooratthAzhwAn, the dear sishyan of RaamAnujA: Srivatsachinha charaNam
YathirAjameedEh. Manavaala Maamunigal points out that RaamAnujA was the object of
KooratthAzhwAns saraNAgathi or latter was the Thiruvadi of RaamAnujA, who had a very
special relationship with Lord RanganAthA (NamperumAl), NammAzhwAr, periyAzhwAr and
Thirumangai AzhwAr.

(2) The fifteenth slOkam of Yatiraja Vimsati is a moving one, where Manavaala Maamunigal
invites RaamAnujAs attention to his insufficiencies and begs for the dayA and anugraham
of the great AchAryan:

zuaTm yamungum krnaw

aOy deizkvrae smStnECym!,
A*aSTysictmev myIh laeke
tSma*tIN k[Ev tu mitSte. 15.
Suddha aathma yaamuna GurUtthama KooranAtha
Bhattaakhya Desika Vara Uktha SAAMSTHA NAICHYAM
adhya asthi asankuchitham yEva mayi iha lOkE
tasmAth YATHEENDHRA! KaruNA yEva thu math gathi: thE
(COMMENTS):
In this verse, Manavaala Maamunigal appeals to yathirAjA this way: KaruNaiva thu math
Gathi: /thE karuN yEva math Gathi: (Oh AchArya RaamAnujA! (Your limitless Mercy is my
only refuge and cause for rescue from SamSaric afflictions). He goes on to say that the

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The allusion here is to the deep involvement of Para Tatthva NirNayam by RaamAnujA, just as
PeriyAzhwAr in the court of the PaandyA king. RaamAnujA was also involved in many temple
Kaimkaryams, just as Thirumangai (ParakAlan) was involved in building the saptha prakArams
of the Lord at Srirangam and the building of the DasaavathAra Sannidhi there.

Naichiyams (Statements on ones deficiencies and inadequacies) of AlavandhAr, ParAsara

Bhattar, KurEsar and other PoorvAchAryAs have found their home in him. Therefore,
Manavaala Maamunigal pleads that he should be the deserving and the most appropriate
object of the compassion of AchArya RaamAnujA.
The Naicchiyam statements (NaicchyAnusandhAnams) that Manavaala Maamunigal refers to
are cited below.
a. AlavandhAr: na nindhitham karma tadhasthi lOkE (sthothra rathnam: Verse 23),
amaryAtha: Kshudhra: -- (SthOthra rathnam: Verse 62)
b. KuratthAzhwAn: Taapa thryamayee dhavAnala dhahyamAnam
c. ParAsara Bhattar: Garbha Janma JarAmruthi, asannikrushtasya nikrushta JanthO:

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d. Swami Desikan: The twenty slOkAs of NirvEdha Paddhathi of Sri RanganAtha PaadhukhA
Sahasram.

(3) We will conclude this overview of Manavaala Maamunigals Yatiraja Vimsati with the
appeal made by him to YathirAjan:

Vijn~Apanam yathidham adhya thu maamkInam

ankikurushva YathirAja DhayAmbhrAsE
aj~na aathma guNa lEsa vivarjithasccha
tasmaath ananya SaraNO Bhavathi ithi mathvA
This slOkam relates to the ChUrNikai of AchArya Hrudhayam:

ThAiykkum mahanukkum Tampikkum Ivarkkum Ivaradi PaNinthavarkkumE Ivai

uLLathiu.
In this concluding Twentieth slOkam of the Yatiraja Vimsati, Manavaala Maamunigal hails
RaamAnujA as DhayAmbhurAsE or the Ocean of Mercy. He pleads with RaamAnujA to
accept his appeal (tath angikurushva). He cites as reasons for such a plea his lack of
knowledge about Sri VaishNavite doctrines (Tattva- Hitha-PurushArtham) as well as nonpossession of Aathma GuNAs. In his state of utter helplessness, Manavaala Maamunigal begs
the most compassionate RaamAnujA to take into account all his enormous deficiencies and
accept his appeal to come to his (Manavaala Maamunigals) rescue. Thus concludes one of the
most moving Sri Sookthis of Sri MaNavALa MaamunigaL in Sanskrit.

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YATHIRAJA VIMSATHY

BY MANAVALA MAMUNIGAL
(TRANSLATION IN ENGLISH BY SRI V. SADAGOPAN, NEW YORK)

(MEANING):
I offer my homage to MaNavALa Maamuni, who blessed us with YathirAja Vimsathi with the
intention of pleasing the heart of RamAnujA. He is the one, who showered PrapannAs with the
nectar of sakala saastrArthAs, just as the rays of moon fully nourish the ChaathakA birds.

SLOKAM 1:

Imaxva!i jljdVy inTyseva

emaivlazy
padm!,
kamaiddae; hrmaTmpdaitanam!
ramanuj< yitpit< [maim mUaR. 1.
Sri MaadhavAngri Jalaja dvaya nitya sevA premaaavila aasaya paraankusa paadha bhaktham |
kaamAdhi dhosha haram aathma padhamAsrithAnAm
Raamanujam Yathi pathim praNamAmi MoordhnA ||
(MEANING):
I salute the emperor of SanyAsis, Sri RamAnujA, who had great vAtsalyam for the lotus feet of
NammAzhwAr and who chased away the blemishes of those, who took refuge at his feet.

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Ya: sthuthim yathipathiprasAdaneem

vyAjahAra YathirAja vimsatheem |
Tham prapanna jana chathakAmbhudham
nowmi Sowmyavara Yogi pungavam ||

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In this beautiful slokam, Manavaala Maamunigal connects the AchArya paramparai from Sri
Ranganatha down to KuratthAzhwAn, the dear disciple of Sri RamAnujA. The sound effects of
reciting this slokam are beautiful. The poetic skills in Sanskrit of Manavaala Maamunigal is
abundantly clear. It is a pity that he elected to write mostly in Tamil.

Ramanujar with AzhvAn

SLOKAM 2:

Irrajcr[aMbuj rajh<s<
ImTpraz pdaMbuj&raj<,
Inaw prkal muoaim<
IvTsic zr[< yitrajmIfe. 2.
SrirangarAja charaNAmbhuja rAja hamsam
Srimadh ParAnkusa padhAmbhuja brungarAjam |
Sri BhattanAtha parakAla mukhAbhja Mitram
Srivatsa chi(h)nna CharaNam(SaraNam) YathirAjameedE ||
(MEANING):
I eulogize the emperor of SanyAsis, RamAnujA, who has chosen the lotus feet of Sri RangarAja
as the seat of his permanent residence, just as a king swan would seek a beautiful lotus for its
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place of rest. I salute Sri RamAnujA, who is resting on the beautiful paadha kamalam of
NammAzhwAr like a honey-sucking bee sitting on the fragrant lotus flower full of pollen and
honey. I offer my homage to YathirAjA, who is like a Sun to the lotus-like faces of PeriyAzhwAr
and Thirumangai AzhwAr, whose faces blossom forth at the sight of Sri RamAnujA. I bow
before the BhashyakArar, who is the refuge for KurEsa (or who has KurEsa as his Thiruvadi).

SLOKAM 3:

vaca ytIN mnsa vpu;a c yu:mt!

padarivNdyug< jta< gu[am!,
kraixnaw kkezmuoa*pu<sa<

vaachA yathindra! manasaa vapushA cha yushmath

paadhAravindha yugaLam bhajathAm guruNAm |
kurooadhinaatha kurukesa mukhA aadhya pumsAm
paadhAnuchintana para: sathatham bavEyam ||
(MEANING):
O Emperor of SanyAsis! May my mind be filled always with the thoughts of the holy feet of
those decorating the AchArya Peetams like KurEsa, Thirukkurhai PirAn PiLLai and others,
who are forever offering homage to your lotus feet through their speech, mind and body.

SLOKAM 4:

inTy< ytIN tv idVyvpuSSm&taE me

s< mnae vtu vak! gu[kItRne=saE,
k&Ty daSykr[e tu krySy
v&yNtre=Stu ivmuo< kr[y. 4.
nityam Yatheendhra! divya vapu: smruthou mE
saktham manO bhavathu vaak guNa keerthanEsou |
kruthyam dAsyakaraNam thu kara dvayasya
vruthantharEsthu vimukam karaNa trayam cha ||
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sadagopan. org

padanuicNtnprSstt< veym!. 3.

(MEANING):
O Emperor of Yathis! May my mind be blessed to meditate on your beautiful body (divya
MangaLa vigraham) !May my speech be engaged always in talking about your auspicious
attributes! May the two hands of mine be always engaged in serving you as your dAsA! May my
three karaNAs (manas, Vaak and Kaayam) be diverted from any other activities!

SLOKAM 5:

Aa]raOy mnuraj pdyawR

ina< mma ivtra* ytIN naw,
izag{yjn seVyvTpdae

sadagopan. org

a=Stu inTymnuUy mmaSy bui>. 5.

ashtAksharAkya ManurAja padha traya artha nishtAm
mama athra vithara adhya yathindra nAtha:
sishtAgraganya jana sevya bhavath padhAbhjE
hrushtAsthu nithyam anubhuya mama asya buddhi:
(MEANING):
O Lord of our kulam! In this samsAric life full of afflictions, I
pray to you for the boon of developing taste right now for
firmness of mind to follow steadfastly the three doctrines
elaborated by the mantra Raajam, Ashtaksharam. May I of
limited intellect and achievement be blessed to have the
uninterrupted meditation on your holy feet that has been fit
for worship by mahAns like KuratthAzhwAn, EmbAr,
PiLLAn and others.

SLOKAM 6:

ALpa=ip me n vdIy pdai>

zBdaidaeg icrNvhmexte ha,
mTpapmevih indanmmu:y naNyt!
taryayR yitraj dyEkisNxae. 6.

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Vaikuntha Dwadasi
Sriperumbudur

sadagopan. org

AlpApi mE na bhavadheeya padhAbhja Bhakti:

SabdhAthi bhoga ruchi: anvaham yethatE haa |
madh pApamEva hii nidhAnam amushya nAnyath
tath vaaraya Aarya YathirAja Dhayaika SindhO ||

ThirukkUdalUr Maamunigal

(MEANING):
O Ocean of Mercy! O my Crown Jewel of an Achaarya! I do not possess deep attachment to
your lotus feet. I do not seem to have even a small measure of that bhakthi to your sacred feet.
My desire for the worldly pleasures keeps on growing day by day. What a pity! The
fundamental reason for this phenomenon is the underlying paapams of mine. I can not think of
any other causative factor for this state. Therefore, I beg you to banish my paapams with your
grace.

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SLOKAM 7:

v&ya pzunRrvpuSTvhmIzae=ip
uTyaidis iniolaTmgu[ayae=ym!,
#Tyadre[ k&itnae=ip imw> v<
A*aip vnprae= ytIN vteR. 7.
vrthyA pasu: naravapu: thvahameedhrusOpi
sruthyAthi siddha nikhilaathma guNArayOyam
ithyAtarENa krithinOpi mitha: pravakthum
adhyApi vanchanaparOhtra Yatheendhra varthE

sadagopan. org

(MEANING):
O King of Yathis! I am an animal edition of human
existence. I have the body of a human being (nara
Vapu:), but by deeds, I am closer to an animal (Pasu
Vrutthi). Inspite of this, I mislead others and make
them think that I am a model of one shining with
aathma GuNAs celebrated by the VedAs and
VedAngAs. I am completely different than the
impression I give them. I am a pOli Bhagavathan
(pOtkan). What a Pity that I am in this despicable
state!

SLOKAM 8:

>oavhae=hminz< tv Ztce>
zBdaidaeg inrtZzr[agtaOy>,
TvTpad #v iz jnaEkmXye
imWya craim yitraj ttae=iSm mUoR>. 8.
dukkhAvaha: aham anisam tava dushta chEshta:
sabdhAdhi Bhoga Niratha: saraNAgAthAkya: I
Tvath paadha bhaktha iva sishta janowka madhyE
mithyA charaami YathirAja TadhOsmi Moorka: ||
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Srirangam

(MEANING):
O YathirAjA! What a ruffian and vesha Dhaari (actor) I am! I carry the title of Prapannan and
yet I am engaged in the performance of deeds not permitted by sAsthrAs. I create great sorrow
for you with my conduct. I am not fit to be seen in the company of your devout sishyAs and yet
I pretend that I am one of your very dear disciple and thus practice falsehood. You must take
mercy on me and lift me up.

SLOKAM 9:

inTy< Tvh< pirvaim gu< c m<

tevtamip n ikidhae ibeim,
#Tw< ZQae=PyzQvt! vtIyze

sadagopan. org

raim yitraj ttae=iSm mUoR>. 9.

nityam tvaham paribhavAmi guruncha mantram
tathdevathAmapi na kinchith ahO api pibhEmi!
ittham satObhya satavath bhavadheeya sankhE
dhrushta: charAmi YathirAja tadhOsmi Moorka:
(MEANING):
O YathirAjA! Daily I disgrace my AchArya, the
manthram and the DevathA associated with that
manthram. I do not seem to be afraid of doing so
even a little. What a pity? I roam boldly among the
group of your devout sishyAs like a great one, who
reveres Acharyan, manthram and its adhishtAna
devatha. I am indeed a ruffian!

SLOKAM 10:

ha hNt hNt mnsa iyya c vaca

yae=h< craim stt< iivxapcaran!,
sae=h< tvaiykr> iyk&dev
kal< nyaim yitraj ttae=iSm mUoR>. 10.

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Thiruvallikkeni Udayavar

haa hantha hantha mansA kriyayA cha vaachA

yOham charaami sathatham trividhApachArAn
sOham tavApriyakara: priyakruthvadevam
kaalam nayAmi YathirAja TadhOsmi Moorka:
(MEANING):
O YathirAjA! What a tragedy! I commit three kinds of Apacharams through my mind, speech
and body. I continue to do many things that cause you displeasure. Yet I go on acting like I am
doing all that you instructed me to do. I am spending my time in this fashion. I am indeed a
despicable ruffian

SLOKAM 11:

pape k&te yid viNt yanutap

sadagopan. org

la> pun> kr[mSy kw<qet,

maehen me n vtIh yaidlez>
tSmaTpun> punr< yitraj kveR. 11.
paapE kruthE yathi bhavanthi bhaya AnuthApa lajjA:
puna: KaraNAm asya katham katEtha |
mOhEna mE na bhavathi iha bhayathilEsa:
tasmAth puna: puna: agham YathirAja kurvE ||
(MEANING):
O YathirAjA! If one feels fear and repentance over committing sins, how can that person
engage in committing the sin once again. As far as I am concerned, I do not seem to
experience any sense of shame or repentance over repeated commission of sins. Therefore, I
keep on piling up my sins.

SLOKAM 12:

ANtbRihSsklvStu;u sNtmIz<
ANx> puriSSwtimvahmvI]ma[>,
kNdpRvZy dySstt< vaim
hNt TvdgmnSy ytIN nahR>. 12.
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anthar bahis sakalavasthushu santham Eesam

antha: Puras sthithamiva aveekshamANa: |
gandharbha vasya hrudhayas sathatham bhavAmi
hantha tvadh agra gamanasya yatheendhra! naarha: ||
(MEANING):
O YathirAjA! I am not fit to stand before you. I am
like a man blind from birth who can not recognize
an object in front of him. Similarly, I am unable to
see the Lord, who pervades the inside (antharyAmi)
and outside every object of His creation. I am always
under the influence of my desires (KAma
Paravasan). What a tragedy! I do not have the
qualifications to stand before you.

sadagopan. org

SLOKAM 13:

tapyIjint >oinpaitnae=ip
dehiSwtaE mm icStu n tiv&aE,
@tSy kar[mhae mm papmev
naw Tvmev hr t*itraj zI<. 13.
taapathrayee janitha dukkhanipAthinOpi
dehasthithou mama ruchisthu na tannivrutthou |
yethasya kaaraNamahO mama paapameva naatha!
tvameva hara tath YathirAja seegram ||

uDaiyavar on Adiseshan

(MEANING):
O King among SanyAsis! Even if my body is afflicted by the sorrows caused by the three kinds
of TaapAs, and I can not bear the sufferings caused by them, I have no deep desire to leave
this body. Actually, I nourish this body. My accumulated sins are the reasons behind this
attitude of mine. What a pity! O my ParamAchAryA! Please banish my sins quickly so I can be
freed from the sufferings caused by the Taapa ThrayAs.

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SLOKAM 14:

vacamgaecr mhagu[deizka(
kraixnaw kiwtaiol nECypa<,
@;ae=hmev n punjRgtIzStt!
ramanujayR k[Ev tu mitSte. 14.

Thirupathi Udayavar

sadagopan. org

vaachaam agochara mahAguNa Desika agrya

koorAdhinaatha kathitha akhila naichya paathram |
Yesha: aham yeva na punar jagadhi yeedhrusas
tath RaamAnujArya! karuNaiva thu madhgathistEh ||
(MEANING):
O Arya RaamAnujA! I am indeed the one, who fits in this world the complete description of the
person with all the condemnable attributes! There is no one else, who can answer to that
description. That is why, I conclude that your compassion is most suited for me and to lift me
up from my morass.

SLOKAM 15:

zuaTm yamungum krnaw

aOy deizkvrae smStnECym!,
A*aSTysictmev myIh laeke
tSma*tIN k[Ev tu mitSte. 15.
Suddha Aathma Yaamuna Gurootthama kooranAtha
bhattaakhya Desika vara uktha samastha naichyam |
adhya asthi asankuchitham yeva mayee iha lOkhE
tasmath Yatheendhra! karunaivathu madhgathis tEh ||
(MEANING):

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O YathirAjA! All of the sentiments of self-condemnation recorded by the great and pure
AcharyAs like AaLavandhAr, KurEsA, Parasara Bhattar are possessed by me in its entirety.
Therefore, O YathirAja! Your mercy has me as the most appropriate target.

SLOKAM 16:

zBdaidaegiv;ya icrSmdIya
n:ta viTvh vyya ytIN,
Tvasdasg[na crmavxaE y>

sabdhAdhi bhOga vishayA ruchi: asmadheeyA

nashtA bhavathi iha bhavadh dayayA yatheendhra |
tvadh daasadaasa daasa gaNanaa charama avathou
tatthdAsadhaika rasatha mama aviratha asthu ||
(MEANING):
O YathirAjA! May Thou bless me to be rid of desires to enjoy the transient pleasures associated
with the use of my limbs! May Your DayA banish my taste for such pleasures that only cause
misery later! May You make me an enduring servant of the servant of the servant of your
servant and reach the charamA state. I have nothing to offer at your altar. It is only your
nirhethuka karuNA that I am looking for as my
savior.

SLOKAM 17:

uTyve* injidVygu[Svp>
Ty]tamupgtiSTvh rraj>,
vZySsda vit te yitraj tSmat!
zSSvkIyjn papivmaecne Tvm!. 17.
Thondanur Ramanujar

Sruthyagra Vedhya nija divya GuNasvarupa:

prathyakshataam upagatha: iha RangarAja: |
Vasya: sadhA bhavathi tEh YathirAja tasmAth
saktha: svakeeya jana paapa vimochanE tvam ||

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sadagopan. org

tastEkrst=ivrta mmaStu. 16.

(MEANING):

sadagopan. org

O YathirAjA! Sri RanganAthA is presenting Himself at Srirangam for all to enjoy Him. He has
the auspicious attributes (KalyANa GuNAs) that can only be understood through the
declarations of the VedAs. That RanganthA of matchless power and glory is under your control.
Therefore, O Acharya Saarvabhouma! You are indeed capable of removing my miseries.

Udayavar with Adi Keshava Perumal and Thayar Sriperumbudur

SLOKAM 18:

kalye=ip kr[y inimRtait

papiySy zr[< gvT]mEv
sa c TvyEv kmlarm[e=iwRta yt!
]emSs @v ih ytIN viCtanam!. 18.

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kalathrayEpi karaNathraya nirmithathi

paapagriyasya saraNam Bhagavadh Kshamaiva |
sa acha tvayaiva KamalAramaNE arthithA Yath
Kshemassa yeva hi Yatheendhra! bhavathsrithAnAm ||
(MEANING):
O RaamAnujA! For the one, who has committed limitless sins through mind, body and speech,
the Lord of Srirangam is the sole refuge in the past, present and future. Our protection is
indeed that prayer of yours to the Sri RanganAthA on a panguni Uttaram day through your
SaraNAgathi. That is our invaluable and only protection.

SLOKAM 19:

Imn! ytIN tv idVypdaseva<

tamNvh< mm ivvxRy naw tSya>

kam< ivmiol< c invtRy Tvm!. 19.
Sriman Yatheendhara! Tava divya padhaabhja sEvaam
Srisailanaatha karuNA pariNAma dhatthaam |
thAm anvaham mama vivathaya naatha! tasyA:
kaamam viruddham akhilam cha nivarthaya tvam ||
(MEANING):
O My Lord RamAnujA! Please increase my blessings to have the darsanam of your lotus feet
daily. That blessing was conferred first on me by my own Acharya, Thirmali AazhwAr, out of
the great compassion that he had for me. Please banish any other desire that stands in the way
of the darsana bhaagyam of your lotus feet. The reference here is to the request of
MaamunigaLs own Achaarya, Thiruvaaimozhi PiLLai (Srisaila Naathar) asking his disciple to
compose a sthothram on Sri RaamAnujA.

SLOKAM 20:

iv}apn< yiddm* tu mamkIn<

AIk:v yitraj dyaMburaze,

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IzElnaw k[apir[amdam!,

Aae=ymaTm gu[lez ivvijRt

tSmadnNyzr[ae vtIit mTva. 20.

sadagopan. org

vijn~apanam yathithadhya thu maamakeenam

ankikurushva YathirAja DayAmbhurAsE |
Aj~na: ayam aathmaguNalesa vivarjithasccha
tasmaath ananyasaraNO bhavathi ithi mathvaa ||

With Kachchi PeraruLaalan

(MEANING):
O YathirAjA! O Ocean of Mercy! Please recognize me as an ignoramus, who does not know
much about Tattva, Hitha, PurushArthams and as a helpless one without any redeeming
qualities (Aathma GuNAs). Please accept my prayerful request for your grace and protection
and bless me.
Namo NaarAyaNAya,
AzhwAr EmperumAnAr Jeeyar ThiruvadigaLE SaraNam,
Daasan, Oppiliappan Koil VaradAchAri Sadagopan

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