Sri Ramanuja is the key Acharya , who followed the tradition established by AaLavandaar and his grand father
Natha Munigal and established  ,what we know today as Sri Bhagavat Raamaanuja Siddhaantham. Great Acharyas
folowed him and enriched that Tradition .

1.Thiruvarangatthu AmudAnAr"s tribute to RaamAnujA

Many of the AchAryAs acknowledged their debt of gratitude to Sri RamAnujA and offered their heart felt tributes to him.
Thiruvarangatthu AmudanAr, a contemproary of Sri RAmanujA composed the RaamAnuja NooRRanthadhi , a work ,
which is part of the NaalAyira Divya Prabhandham.  He became  a disciple of KooratthAzhwAn  at
the suggestion of Sri RAmAnuja.

2. Sri NigamAntha MahA Desikan"s tribute to Lakshmana Muni

Swami Desikan blessed us with "Yati Raaja Sapthathi , a work consisting of 70 verses. There he celebrated the ancient nature
of Sri Bhagavat RaamAnuja SiddhAntham. He pointed out the special significance of LakshmaNAryA's(Raamaanuja"s) upadesam as  enshrined in his Sri Sookthis. Like Thiruvarangatthu AmudaanAr, Swami Desikan also asserted that RAmAnuja"s holy feet are more important than that of the Lord Himself.He explained his reason for this strong Aacharya Bhakti for Yati Raaja. In the fifteenth verse of Yati Raaja  Sapthathi , he stated:

AMUNAA TAPANAATHISAAYEE BHOOMNAA
YATIRAAJENA NIBHADDHA NAAYAKA SREE :
MAHATI GURU PANKTHI HAARA YASHTI:
VIBHUDHAANAAM HRUDHYANGAMAA VIBHADHI

Here, Swami Desikan compares Sri RAmAnujA to the  beautiful center piece of a necklace made up of brilliant
gems. Each of the gem is a PoorvAcharya. The splendor of the Center piece according to Swami outshines the radiance of the Sun.That Naayaka Mani (Center piece) unlike the Sun removes the inner darkness as opposed to the Sun, which removes only the external darkness. Swami Desikan says that the entire Achaarya Parampara is uplifted by the Nayaka Mani, Sri RaamAnuja. Such was  the reverence of Swami Desikan for  Sri RAmAnuja.

3. ManavALa Maamuni's tribute to Yati Raaja

The focus of this posting will be the Yati Raja Vimsati of Sri ManavALa Maamuni . In twenty beautiful verses, he
distilled the essence of his Bhakthi for Sri RaamAujA .

Maamuni was born in Azhwaar Thirunagari a year after Swami Desikan ascended to Sri Vaikuntam. The Year was
1370 AD. He lived for 73 Years on this earth and rendered great service by blessing us with commentaries on
Sri Pillai Lokaacharyar"s Rahasya Granthams .He  was a disciple of ThiruvaiMOzhi Pillai, who himself was a disciple
of Sri PiLLai Lokaacchaar . Maamuni"s Acharya sked him to  focus on Thirvaimozhi and give minimum attention to Sanskrit
sources and Sri Bhashyam. After his Guru"s death in 1410AD, Maamuni spent some time at Kanchi and learnt Sri Bhashyam from  a disciple of Brahma Tantra Svatantra Jeeyar, a direct disciple of  Swami Desikan. Maamuni had high regard for Swami Desikan and  called Swami Desikan as Abhiyuktar or the Revered one.

 After his return from Kanchi, he elected Sanyasa Asrama and was  known as Yatinra PravaNar, or the leader among Sanyasis. His reverence for RamAnujA and Nammazhwar had no limits. He intrepreted Thiruvaimozhi as per his Guru"s wish and wrote brilliant commentaries for the  Rahasya Granthas left to us by Sri Pillai Lokaacchaar. His first work was his tribute to Rammanuja in twenty verses known as  Yatiraja Vimsathi. He blessed us with the commentaries on  Srivachana Bhooshanam, Tattvatrayaa, Mumkshuppati of  Sri  Lokaacchaar.

He wrote a commentary for the RamAnuja Nooranthadhi .He also wrote a commentary for AruLaLa PermuAL EmperumAnAr"s  Jnana Saara and Prameya Saara. He composed Thiruvaimozhi Nooranthadhi to celebrate Nammazhwaar"s thousand verses . The other works by him are Upadesa Ratna Maala, a summary of the Guruparampara  and Alwaar"s
teachings, Thiruvaaradhanakramaa, in the spirit of Sri Ramanuja"s  Nitya Grantham.

Towards the end of his life, he created a beautiful  commentary on Acharya Hrudhayam, a work by the brother of Pillai Lokaacchaar. He came to know that the white ants had damaged partly   the Commentary of Periyavaacchaan PLLai on Periyaazhwaar"s pasurams. He replaced  the missing four decades with his own commentary and filled the gap.
 
When he became too ill , he began to pray to Ramanuja to bless him with  entry to Sri Vaikuntam with great ardour and anguish (Aarthi). He dictated one verse a day. the collection of those moving verses came to be known as Aarthi Prabhandham, which was his  final work. He begged forgivenness of any  apacharams committed to his sishyaas and gave away all his books
and Araadhana Moorthis to Lord Ranganatha and entered Parama Padam. His famous disciples were  the eight elephants of the quarters(Dik Gajaams) (VIZ) VanamAmalai Jeeyar, Bhattar Piraan Jeeyar, Thiruvenkata Jeeyar, Koyil Kanthaadai Jeeyar ,  Prativadhi Bhayankaram ANNan, AppiLLan,  Erumbi Appa, and AppiLLai . They carried on the tradition established by
their illustrious Acharya.

YATIRAJA VIMSATI OF SRI MANAVAALA MAAMUNI

This tribute to Sri Ramaanujaa (Yatirajaa) was a response by MaNavALa Maamuni to the suggestion of his own Acharya,
Thiruvaimozhi Pillai. At that time, ManavALa Maamuni was a grahasta and his name in that Asramam was Azhagiya ManavAla
NaayanAR. His Acharya had completed the construction of a special sannidhi for Sri Ramaanujaa in Azhwaar Thirunagari in accord with the tribute to Raamanuja as "MAARAN ADI PANINTHU UYNDAVIRAAMAANUSAN". ( that Ramaanujan , who became holy through the worship of Nammazhwaar). Azhwaar Thirunagari is the birth place of Satakopan/MaaRan .

Hence,  Thiruvaimozhi Pillai wanted to create a special sannidhi for Yatiraja. He constructed a prakaram around that Sannidhi and named it "Sri Ramaanuja Chaturvedi Mangalam "and appointed special Archakaas for the Sannidhi of Yatiraja. He made his disciple,Azhagiya MaNavALa NayanAR the trustee and administrator of that Important Sannidhi. NayanAR conducted the Utsavam and AarAdhanam for Yatiraja with great devotion and affection for many years. Thiruvaimozhi PiLLai was so pleased with the devotion and Sraddha of his prime disciple that he began to call NayanAR as Yatindra Pravanar. He also
commanded his disciple to compose a tribute to Yatiraja. Thus was born the  illustrious Vimasati on Sri Ramanujaa. Those , who heard this tribute for the first time were so moved by the loftiness of the thoughts and the depth of devotion of Sri NayanAR that they composed the following Taniyan (Invocatory verse ) to salute Sri NayanAR :

VALLARGAL VAZHTHUM KUREKASAR TAMMAI MANATTHU VAITTHU
SOLLARA VAZHTTHUM MANAVAALA NAYANAAR tondar kuzhaam
ELLAAM TAZHAIKKA YATIRAASA VIMSATI EENRU ALITTHOHN
PULLARAVINDHA THIRUTTHAALL IRANDAIYUM PORRU NENJEH

(meaning) Dwelling on  the thought of Nammazhwaar, who is  worshipped by all Aasthikaas, Manavaala Naayanar paid his heart felt tribute to Ramaanuja so that all of his disciples could prosper . He gave birth to Yatiraja Vimsati and gave it to us as his gift. O My mind! please pay homage to the holy feet of this composer, whose beautiful feet are like a pair of fully blossomed lotus flowers.

The beauty  and the auspicious attributes of Yatiraja Vimsati has been praised by another Acharya by the name of Vara Vara Muni this way:

" YADH UDHITHAA  YATI BHOOPATI VIMSATI: SAMAVATEERITA
SUDHAA RASAA-------- DRAKSHAAM ATIKSHIPATHI NINDATI
MAAKARANTHA TAARAAM SUDHARASAJAREEM ADHIKAROTHI "

Sri vara Vara Muni states that the Maathuryam (sweetness) of Yatiraaja Vimsati put the taste of grape juice to shame and excelled the taste of honey associated with the Makarantham (Pollen ) of flowers and that it is a cool cascade of Nectar.

ManavALa Maamuni is known as an incarnation of Sri Ramanuja and hence questions have arisen as to how he could praise himself. The Samaadhanams (justifications ) have been made this way: Sri Ramachandra was the incarnation of Sriman Naarayanan(VEDA VEDHYEH  PAREH PUMSI JAATEH DASARTATHMAJEH) and yet , he worshipped Sriman Narayana (Sri Ranganatha) as stated in Srimad Ramaayanam (SAHA PATNYAA VISAALAKSHYAA NARAYANAM UPAAGAAMT ).Another queston was about the many self-depreciatory statements about his unfitness (Naicchiyam) as a devotee of Sri Ramanuja ( Verse 6: YATIRAJAAARYA ! ALPAAPI MEH NA BHAVADHEEYA PADAAPJA BJHAKTHI : ) . Here, ManavaaLa Maamuni cringes  and states that I do not have the adequate and appropriate Bhakthi at the holy feet of Sri Ramanuja. Such Naicchanusandhaanam statements are intended for us as an example to approach the sacred feet of Yatiraja with reverence and humility. This and other similar statements do not cast doubt on
the extraordinary love that Maamuni had for Sri Ramaanuja.

TANIYAN FOR THE YATIRAJA VIMSATHI

YA: STHUTHIM YATIPATI PRSAADANEEM
VYAAJAHAARA YATIRAJA VIMSATHIM I
TAM PRAPANNAJANA  SAATAKAAMBHUDHAM
NAUMI SOWMYA VARA YOGI PUNGAVAM II

I salute the Sowmya Vara Yogi ( ManavaaLa Maamuni ) ,who composed the Yatiraja Vimsathi to gladden
the heart of  Sri Ramanuja. He is the one, who is the nectar of moon's rays(food )  for the PrapannAs taking the form of
the  Saataka birds . It is represented that the myhtical Saataka birds partake the moon's rays alone as their food and reject everything else as their food.This Taniyan compares the PrapannAs to the SAtakA birds insofar as the
PrapannAs live only by the grace of Sri RamAnujA. It is suggested that the PrapannAs do not need to go anywhere else for their succor and  survival and Sri RamAnuja"s holy feet are their means and goal for salvation.

VERSE I

SRI MADHAVAANGRI JALAJA DWAYA NITYA SEVAA
PREMA AAVILA AASAYA PARAANKUSA PAADA BHAKTHAM I
KAAMADHI DHOSHA HARAM AATMA PADA AASRITHAANAAM
RAMANUJAM YATIPATHIM PRANAMAAMI MOORDHNAA II

Maamuni says here that he salutes the king  of Sanyaasis, Sri Ramanuja, with his head (i-e) he prostrates before him.
He describes three  attributes of Ramanujaa here. First, he states that Ramanujaa destroys the defects such as Kaamam
in those, who seek refuge at his holy feet. Second, Maamuni explains that Ramaanuja had extraordinary affection and  reverence for Nammazhwaar. Third, He says that Ramanuja had a mind "agitated " by his great desire to offer Nitya Kainkaryam at the lotus feet of Madhava, his Lord.

He describes Raamanuja as "Kaamathi Dhosha Haram ".Kaamam, Lobham, Madham, Moham, Maatsaryam, Ajnaanam,
and Asooyai  are the undesirable character traits that become reasons for Bhagavat -Bhagavatha Virodham. Out of his compassion for his disciples, Ramanuja helps them overcome these limiting defects and sets them free on the perfection of their spiritual quest to practise of Bhakthi Yoga or Prapatti Yoga.

Next, Maamuni states  that the mind of Ramanuja was "agitated over his deep desire to offer Nitya Kainkaryam to
the Lord (Nitya Sevaa Aavila Aasaya ). There are two kinds of agitation that the mind experiences. One is out of Karma Nibhandanam or based on Karma driven worries . The other is Prema Nibhandanam or driven by the great affection for the Lord. Here, the sorrow out of separation from the Lord (Visslesham ) makes the Bhaktha long  for the Lord and makes him  engage in Practising Madal (Paraankusa Nayaki and Para Kaala Nayaki"s attempts) or Mangalaasasanam
( pouring out of one's heart desires thru verses of Praise) or Practising Nonbu like Aandaal did in Thiruppavai. The minds of
Satakopa, THirumangai and AandaaL were indeed agitated about their  inabilit y to acheive union (Samslesham ) with the Lord. Maamuni cmpares the state of Ramanuja with that of the Azhwaars, who preceded him.

VERSE 2

SRIRANGARAAJA CHARANAAMBHUJA RAJAHAMSAM
SRIMAD PARAANKUSA PADAAMBHUJA BRUNGARAAJAM I
SRI BHATTANATHA PARAKAALA MUKAABJAMITRAM
SRIVATSA CHIHNNA SARANAM YATIRAAJAMEEDEH II

THERE ARE FOUR POINTS ABOUT RAMANUJA THAT ARE BEING REVEALED TO US BY MAAMUNI IN THIS VERSE:

(1) Sri Rangaraaja Charanaambhuja Raja Hamsam :
        That Ramanuja is like the king swan that is resting at  the lotus feet of the Lord.Sri Ranganatha asked RamAnuja to rest at his feet until he shakes off his mortal coils ( Yaavat Sareera Paatam Atraiva Srirangeh Sukhamaasva) during a conversation with  RamAnujA in one of the Gadhyams.

(2) SRIMAD PARAANKUSA PADHAMBHUJA BRUNGHA RAAJAM :

        Sri RamAnujA is sitting on the lotus feet of Nammazhwaar as a king of bees tasting the nectar . This is called Guna Prayukta Daasyam. Nammazhwaar's statement ( Thondarkku Amudhunna SolmaalaigaL Sonnehn ) is related to the experience of Ramanuja here. That Thiruvaimozhi was nectar to Ramanuja is indicated here.

(3) Sri Bhattanatha Parakaala Mukabhjamitram:
        Bhattanatha is Periyzhwaar.Parakaala is Thirumangai Azhwaar. Ramanuja is described as the sun,which makes the faces of Bhattanatha and Parakaala.. Ramnuja was engaged  in ParaTatva Nirnayam or establishing the supermacy of Sriman Narayana , just like Periyaazhwaar; He was involved in temple kainkaryams , just as Parakaalan was involved with the building of Prakaarams, Dasaavathra Sannadhi at Srirangam.

Hence, Periyaazhwaar and Parakaala would be beaming with joy at the Kainkaryams of Ramanuja, just as the Lotus blooms at  the sight of the Sun.

(4) SRIVATSA CHIHNA CHARANAM :
        Here, Maamuni points out that Ramanuja was the object of Kooratthaazhwaan"s Saranaagati or latter was the feet of
Ramaanuja. Maamuni states here that he offers his salutation to Raamaanuja , who had such special relationship with Sri Ranganatha, Nammazhwaar, Peiyaazhwaar , Parakaala and Kooratthaazhwaan .

VERSE 3 :

VAACHAA YATEENDRA! MANASAA VAPUSHAA CHA
YUSHMAT PAADHAARAVINDHA yUGALAM BHAJATHAAM GURUNAAM I
KOORAATHINATHA KURUKESA MUKA AADHYA PUMSAAM
PAADA ANUCHINTANA PARA: SATATAM BHAVEYAM II

O Lord of Sanyaasis! Kooratthaazhwan, Thirukkuruhai Piraan PiLLAn and others occupying Acharya Peetam are worshipping your Lotus feet with their speech, mind and body . May I be blessed with the boon of  devotion to such Acharyas , who are direct disciples of yours !

VERSE 4:

NITYAM YATINDRA ! TAVA DIVYA VAPU: SMRUTHOU MEH
SAKTAM MANOH BHAVATHU VAAK GUNA KEERTANEH ASOU I
KRUTYAM CHA DAASYA KARANAM TU KARA DWAYASYA
VRUTYANTHAREH ASTHU VIMUKAM KARANATRAYAM CHA II

Here, Maamuni prays to Ramaanuja that his speech,mind and body should always be attached to him(RamAnujA).He prays for his mind to be focussed on the thoughts about the Divya Anga Sowndharyam of Ramaanuja. He prays for his Speech to be engaged in offering praise to Ramaanuja. He prays for his limbs to be offerig Daasyam to Yatindraa. He begs RaamAnuja to change his mind, body  and speech  away from thoughts that do not focus on him .

VERSE 5:

ASHTAKSHARAAKYAMANURAAJA PADATRAYA ARTHA
NISHTAAM MAMA ATHRA VITARAATYA YATINDRA NATHA I
SISHTAGRA GANYA JANASEVYA BHAVAT PADAHAABHJEH
HRUSHTAASTHU NITYAMNUBHOOYA MAMAASYA BUDDHI: II

Here, Maamuni asks for the blessing of RamAnujA to strengthen his faith in the three parts of Ashtakshara mantram. The three
parts are Pranavam, Nama:Padam and NArAyana padam. They stand for  Ananyaarha Seshatvam, Ananya Saranathvam and Ananya  Bhogyatvam. He begs RaamAnujA to bless him here and now to have that type of enduring faith in following the meanings of the Maha mantram of Sriman NarAyanA. He also asks for RaamAnujA's blessing for his wavering  mind to become rooted inthe thoughts about  the lotus feet of Yatindra , which is the object of uninterrupted
worship by great disciples like Kooratthzhwaan, Aandaan and Embaar.

Now for a moment, let us reflect on the  adoration of Embaar and Swami Desikan on the verses that they used to meditate on the beautiful body and commanding presence of Yatiraja.

the last two lines of the 8 lined verse of Embaar are as follows:

YEPPOZHHUTHUM YATIRAASAN VADIVAZHAGU YENN IDAYATTIL ULATHAAL
ILLAI YENAKKU YETIR ILLAI YENAKKU YETIR ILLAI YENAKKU YRTIREH

Here, Embar confesses that there is no one equal to him, because he has the memory of Sri Ramanuja"s beautiful body enshrined in his heart forever.In the other six lines,  he goes onto describe the lotus feet of his Acharya,his tender fingers like a creeper, sacred ochre dress befitting that of a Yati, scared thread, tridhandam, his merciful upadesam, his beautiful and
ennobling smile symbolizing mercy, the beautiful eyes full of compassion, his thick tuft and the tucking of it in a bundle . The adoration and the Dhyanam of an Acharya and his Svaroopam is an integral part of the salutations that
a disciple offers to guide him in his daily activities.

Swami Desikan, who is known as the Kavithaarkika Simham( the lion among poets and logicians) melts over the thought of Sri Ramanuja and praises the  beauty of Ramanuja with great emotion:

UPAVEETHINAM URDHVAPUNDRAVANTHAM
TRIJAGAT PUNYAPHALAM TRIDANDAHASTHAM
SARANAAGATHA SAARTHAVAHAMEEDEH
SIKHAYAA SEKARINAM PATIM YATHEENAAM

Here, Swami says that he praises the king of Sanyaasis, who has the Yajnopaveetham, Urdhva Pundram , Tridhandam
and recognizes him as the sum of the fruits of the Punyam ofthe three worlds .  He points out that this Acharya with the most beautiful tufted hair is the leader of those, who has  offered Saranaagathi at the  feet of Sriman Naraayana.

With these invocatory thoughts on the sacred memory of Sri Ramanuja, we will continue with the rest of Yatiraja Vimsathi.
From verse 6 to the Twentieth  concluding verse, ManavALa Maamuni is  overcome by the greatness of Sri RamAnujA and his unfitness as a  follower of the lofty teachings of the AchAryA and describes in moving verses his inadequacies and pleads for the grace of Sri RamAnujA to save him.

VERSE 6:

O Yatiraja Arya! ( O Paramount Yati ) , Dayaa Eka Sindho ( O Ocean of  Mercy), I do not have enduring devotion at your lotus feet. My infatuation with sensory delight increases daily. What can I do? The basis for this  deplorable state is my Paapam ( Amushya Nidhaanam Math Paapam Eva). There is no other reason. Please destroy my sins .

VERSE 7:

O Yatindraa! I have the body of a human, but my conduct is  that of an animal devoid of reason( Aham tu Nara Vaphu:, Vrutyaa Pasu :). Here he reminds of the statement "Jnanena Heena:, Pasubhi: Samaana: ". Inspite of this deficiency, others praise me as an expert in Vedaas and  as one  who is the treasure house of auspicious conduct . I am deceiving
these people, who are not aware of my deficiencies. Please guide and save me.

VERSE 8:

O Yatiraja! I call myself as a Prapanna and mingle with your devout  disciples and pretend as though I am an evolved one and hide my  inauspicious tendencies. I sadden your heart. I am a Murkan. Please  have mercy on me!

VERSE 9 :
O Yatiraajaa! I ama satan. I am filled with Sata Vaayu. I move with your  devoted disciples as though I am having utter faith in Acharya, the mantram that he blessed me with and the devotion to the Devathaa behind that Mantram. I am a bold one , who fearlessly struts around inspite of my deficiencies. Please save me! I ma indeed a Murkan that
deserves to be saved!

VERSE 10:

O Yatiraajaa! I engage constantly in committing Apachaaraas with my mind, body and  speech. I carrry on with acts that
sadden your heart. I pretend like a Aanukoolya Sankalpan (the one , who carries out acts approved by Saastraas ). I keep
on spending my time this way. I am a Murkan! What a sad lot that has befallen me! Please have mercy on me and save me.

VERSE 11:

O Yatirajaa! Normally people fear about the consequences of their sinful deeda  and are ashamed over them and desist from
them for fear of entering Narakam. For me , there s eems to no such restraint. I am not afraid or contrite. I keep on doing more
of the prohibited acts. My state is deplorable! Please  rescue from  this recidivism.

VERSE 12:

ANTHAR BAHISCCHA SAKALAVASTHUSHU SANTHAM
EESAM ANTHA: PURA: STHITHAM IVA AHAM aVEEKSHAMAANA:
GANDHARBHA VASYA HRUDHAYA: SATATAM BHAVAAMI
HANTHA TVAT AGRA GAMANASYA YATINDRA! NA ARHA:

O Yatindra! I am like the one , who is blind from birth. Such a man can not seethe objects infront of him. I am like him in
the sense that I am unable to comprehend the Lord, who pervades all both inside and outside. I am full of passion and
delight in sensory objects and  stray from the cognition of the Lord (VIswaantharyaami, Antharbhaisccha tat sarvam Vyaapya Naraayana:sthitha: ). How can I feel fit to appear before You?

VERSE 13 :

O Yatiraaja! Even if I wallow in the sorrowful ocean of the  three afflictions(Taapaas), I repeatedly indulge in sensory
delights. I have no desire to escape from repeated births. My accumulated sins are the cause of this deplorable behavior. O My Acharya! Please  banish all those sins with your powerful glance and rescue me quickly!
( Tvameva Hara Tat Yatiraaja! Seekram ).

VERSE 14:

Here, Maamuni refers to the Naicchaanusanthaanam thoughts tnat Kuratthaazhwaan included in his Vardaraja Sthavam and Vaikunta Sthavam. There, Aazhwaan, the most sacred disciple of Sri Ramaanujaa is in a mood of self-depreceation and cries out about his deficiencies. Maamuni is reminded of those cries of a great soul and says that What Azhwaan
referred to fits him to a tee. He appeals therefore to Sri RamaanujA that he and he alone should be the object of the mercy of Yatiraaja instead of the great Bhagavatha like Aazhwaan.

VERSE 15:

In this and the previous verse, Maamuni appals to Yatiraaja this way: Karunaiva tu madh gathi: teh = teh karunaa yeva madh gathi: ). He says that the great Acharya"s limitless mercy is the only rescue. Here he says that the Naiccham statements of AalavAndhaar, AazhvAn , Parasara Bhattar an dothe r Achaarya Sikhamanis have found their home in him . Therefore, he says that he should be the object of Yatirajaa"s compassion .

VERSE 16:

Here, he appeals to the Nirhetuka Karunaa of Sri RaamAnujA. He prays for the destruction of desire for the sensory delights and the uplifting of him to a state of Sarama with thoughts full of the Bhakthas and disciples of Sri Yatiraaja.He wants to reach that saramaavati state and stay there.

VERSE 17:

Here, Maamuni answers Sri Ramanuja"s question on why Maamuni is pressing for this kind of help. Maamuni says that the
Lord Of Srirangam stands  as  Videhayan ( Yatokthakari ) to Ramanuja.Reference here is to incidents like the one, where Ramanuja brought the Vaishnava Dhobi in front of Ranganatha and appealed to the Lord to accept the beautiful Parivattam cleansed and prepared by the clothes washer.Ranganatha opened his eyes and looked at the Lovely Parivattam and
accepted it and blessed the Dhobi and blessed him from his Apachaaram during Krishnaavatharam . The name of the Dhobhi of Mathura nagaram was Rajakan. Krishna and Balarama confronted him and asked him to give them the beautiful clothes he was carrying for delivery to Kamsaa. Ranganatha pardoned the Dhobhi brought before him by Ramaanuja for his trespasses during his life as Rajakan in a previous aeon.

VERSE 18:

Here again , he reminds Ramanuja about his special powers that derive from his closeness to Ranganatha. He says that the Lord alone  can destroy the sins committed by mind , body and speech in the  present, past and future. Sri RamaanujA offers protection to his  disciples through his power of intercession with NamperumaaL.  Aacharya Sambhandham and the the Acharya Nishtai as a form of Saranaagathi is referrd to here.

VERSE 19:

Here, Maamuni pays tribute to his Immediate Acharya , Thirumalai Azhwaar or Thiruvaimozhi PiLLai or Sri Saila Nathan. He acknowledges the  command of his Acharya that led to the composition of Yatiraaja Vimsathi. He acknowledges that his Acharya  introduced him to the worship of Sri Ramanuja"s lotus feet. He pleads for the blessing of freedom from all obstacles that interfere with the seva for those Lotus feet.

VERSE 20:

 Here, Maamuni hails RAmAnujA as Dhayaa Ambu Raaseh! Herecognizes the great Aacharya as the ocean of mercy. He asks  RaamAnujA to accept his Vigyapanam or appeal. He says: Vigyapanam Tat Anghikurushva. He cites the reasons why  the Acharya should  accept his appeal. The reasons are the lack of knowledge that Maamuni possesses regarding Tattva, Hita and Purushaarthaas. His lack of Aatma Gunaas . His state of helplessness . He asks RamaanujA to take
 these factors into account to accept his appeal and come to his rescue.

I will conclude this posting with a slokam from Yet another composition of MaNavALa Maamuni known as DEVARAAJA MANGALAM ,which was created  by him at kanchipuram, when he was receiving instructions on Sri Bhashyam from
the disciple of Brahma Tantra Swatantra Swami. One day, Maamuni was standing in front of Varadaraaja PerumaaL and he was overcome by the blessings  of that ancient Archaa Murthy , who spoke to Thirukkacchi Nambi and  gave the six instructions to Sri Ramaanuja as well as the object of great  affecton of Swami Desikan.The twelve verses of Devaraja mangalam  poured out of his mouth. The twelfth slokam , which is used by us in our Sattumurai everyday is as follows:

MANGALAASASANA PARAI: MADHAACHARYA PUROGAMAI:
SARVAICCHA POORVAACHARYAI: SATKRUTHAAYAASTHU MANGALAM

Our Poorvaacharyaas celebrated as Asmathaacharyaas had the singing  of the praise of the Lord (Mangalaasaasanam ) a stheir profession. To  that Lord praised  by them, Hail to Him! Hail to HIm! Pallaandu to Him!  Following the ancient Aacharyas , who preceded me, I am offering Pallaandu to  HIM with this Devaraaja Mangalam.

MANGALAM VEDHASOH VEDHIMEDHINEE GRUHA MEDHINEH
VARADHAYA DAYAADHAMNEH DHEERODHAARAYA MANGALAM

AZHWAAR, AACHARYAAL THIRUVADIGALEH SARANAM

Oppiliappan Koil Varadachari Sadagopan