SrisailEsa dayApatram dhIbhaktyAdi gunArnavam
yatIndra pravanam vandE ramyajAmAtaram munim.
SrisailEsa dayapatram – SrisailEsa Lord Srinivasa = ‘a’. dayApAtram - one who is bestowed with His kripa = jIva = ‘ma’. So ‘ma’ is the servant of ‘a’. SrisailEsa would actually mean tiruvoimozhi pillai. Even in this case acharya is none other the Lord himself “sAkshAt nArAyanO deva:…”. So he can also be denoted by ‘a’
dhIbhaktyAdi gunArnavam - wisdom and devotion. In our sampradAya – jnAna would in fact mean seshatva jnAna only. Devotion would also come to a servant only. So both these denote seshatvam.
yatIndra pravanam - Who is a yatIndra ? one who unites the jIvatma with the paramAtma with his upadesa = a bhagavata or an acharya. pravanam – servitude to a bhagavata or an acharya. A person is acclaimed as a servant to the Lord only if he is a servant to a bhagavata. bhagavatseshatvam is fulfilled only if he is a bhAgavata sesha. This is the inner meaning of om. So this also connotes seshatvam
ramyajAmAtaram munim - ramyajAmAta = azhagiya manavalan = ranganatha = ‘a’. muni = one who meditates (mananam karoti iti muni:)= jIva = ‘ma’. So one who always thinks about ranganatha as his Lord is His sesha. This phrase also denotes seshatvam
Since all the four parts of SrisailEsa mantram explains the meaning of Om , this is praised as a mantram.
SrisailEsa mantram is not only equal to tirumantram. In fact it excels. tirumantram is a rahasya. But since it is a part of veda – any one who has the right to chant veda can chant tirumantram. He may be a karma or jnAna or bhakti yogi. Hence in the true sense it is not a rahasya. But is that the case with SrisailEsa mantra ? No. Only prapannAs chant this. So this truly is the rahasya. Moreover the Lord first propounded tirumantram. Realising its limitations, later on brought out SrisailEsa mantram in his anushtanam.
After all these, will anyone have a doubt that SrisailEsa dayapatram is THE MANTRAM. Let us all chant on the greatness of Manavala Mamaunigal – acharya of the prathamacharya.