In his Stotra Ratnam, Alavandar begins by paying tribute to his grandfather Ranganatha muni, popularly known as Nathamuni. That a salutation should be paid to Nathamuni is understandable, considering the greatness of the Acharya. But Nathamuni was not the direct preceptor of Alavandar. Nathamuni’s disciple was Uyyakondar and Uyyakondar’s disciple was Manakkal Nambi. Alavandar was the sishya of Manakkal Nambi. So, why does he start with worship of Nathamuni?
There are some rules we invariably follow. If one is in a temple, one does not prostrate before any Acharya. Suppose one meets one’s Acharya outside the temple, one must at once fall at his feet. Suppose one meets one’s Acharya when he is with his Acharya, then what does one do? In such a case, one should offer obeisance to the Acharya of one’s own Acharya. So, the praacharya takes precedence over the Acharya in such cases. Thus, offering worship to the praacharya is observed in practice. Therefore, Alavandar’s salutations to Nathamuni was correct, said Valayapet Ramachariar in a discourse. Through three slokams, Nathamuni is praised, and this is because he had three important attributes — jnana, bhakti and vairagya. There have been many with jnana. So what sets Nathamuni apart from others? If one’s jnana benefits one to the extent that it earns moksha for the person, then there is not much reason to praise him. He has attained liberation. That is all. But Nathamuni’s jnana benefits all of humanity, and so he deserves praise.
The number three has a further significance. It is to denote the three hurdles in our oath, when we seek liberation. We should use mano, vAk and kAyam — mind, speech and body — to praise the lord and to serve Him.
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