Śrī Mudaliyāṇḍān, originally named Dāśarathi, stands as a beacon of unwavering devotion and selfless service within the illustrious lineage of Śrī Rāmānuja’s disciples. Revered as an embodiment of guru-bhakti and a pillar of the Viśiṣṭādvaita tradition, his life exemplifies profound humility, intellectual acuity, and tireless dedication to his Ācārya and the divine cause. He was not merely a disciple but a spiritual associate, deeply ingrained in the very fabric of Śrī Rāmānuja’s mission to propagate the essence of the Vedic wisdom.

Life of Mudaliyāṇḍān

Early Life and Connection to Śrī Rāmānuja

Śrī Dāśarathi was the son of Anantadīkṣitulu and the son-in-law of Keśava Yajva, making him the nephew (sister’s son) of Śrī Rāmānuja in his pre-monastic life. From a young age, Anantadīkṣitulu personally oversaw Dāśarathi’s education, initiating him into the sacred thread ceremony (upanayana) and imparting comprehensive knowledge of the Vedas and Vedāntic scriptures. Stories of Śrī Rāmānuja’s greatness reached Dāśarathi, filling his heart with an ardent desire to serve his illustrious uncle. This yearning led him to Kāñcīpuram, where he sought out Śrī Rāmānuja and humbly prayed to be accepted as a disciple. Śrī Rāmānuja, recognizing his sincere devotion, graciously accepted him.

Along with Śrī Kūreśa, Dāśarathi was among the first disciples to receive the Pañca Saṃskāras (five purificatory rites) and the sacred mantra from Śrī Rāmānuja, marking his formal initiation into the Śrī Vaiṣṇava fold. It was Śrī Rāmānuja himself who affectionately bestowed upon Dāśarathi the revered name “Mudaliyāṇḍān.”

The Embodiment of the Daṇḍam (Staff)

A profound incident highlighting Mudaliyāṇḍān’s significance occurred during Śrī Rāmānuja’s persistent attempts to receive the Tirumantra Upadeśa (initiation into the sacred mantra) from Tirukkoṭṭiyūr Nambi. After being turned away seventeen times by Tirukkoṭṭiyūr Nambi as a test of his resolve, Śrī Rāmānuja was finally summoned. He was instructed to come alone, bearing only his daṇḍam (staff) and pavitram (sacred ring of grass), emphasizing the secrecy and sanctity of the initiation.

However, when Śrī Rāmānuja set out for Tirukkoṭṭiyūr Nambi’s residence, he called upon both Mudaliyāṇḍān (Dāśarathi) and Śrī Kūreśa, asking them to accompany him. Upon reaching Nambi’s presence, when questioned why he brought companions despite being asked to come alone with only his daṇḍam and pavitram, Śrī Rāmānuja gave a deeply symbolic and affectionate reply. He stated that Śrī Kūreśa was as pure and essential as his pavitram (sacred ring), being a sādhu-puṅgava (foremost among saints) and the very embodiment of humility and detachment. As for Mudaliyāṇḍān, Śrī Rāmānuja declared that he was his daṇḍam (staff). He explained that Mudaliyāṇḍān was adept at engaging in debates with those who challenged their philosophy, effectively silencing and defeating them, just as a staff is used for support and defense. He further expressed that he could not be separated from these two, who were as vital to him as his daṇḍam and pavitram. This declaration underscores Mudaliyāṇḍān’s fierce loyalty and intellectual prowess in defending the Viśiṣṭādvaita Siddhānta.

The Eradication of the Three Madas (Arrogances)

Though already initiated, Mudaliyāṇḍān later sought further mantra upadeśa from Śrī Rāmānuja, expressing his earnest desire for deeper spiritual knowledge, seeing Śrī Kūreśa’s blessed reception of it. Śrī Rāmānuja, wishing to further refine Mudaliyāṇḍān, directed him to Tirukkoṭṭiyūr Nambi, saying that Nambi had not yet granted him the teaching.

When Mudaliyāṇḍān approached Tirukkoṭṭiyūr Nambi, the venerable Ācārya recognized him as “Yatirājula Daṇḍam” (Śrī Rāmānuja’s staff). Nambi then imparted a profound lesson, explaining the “three madas” (arrogances) that hinder spiritual progress: Vidyā Mada (arrogance of learning), Dhana Mada (arrogance of wealth), and Kula Mada (arrogance of birth/lineage). He emphasized that true qualification for mantra upadeśa comes only after shedding these three false prides, which delude the unworthy. Nambi conveyed that Śrī Rāmānuja always held Mudaliyāṇḍān in high esteem and only refrained from immediate upadeśa to test his readiness, following Nambi’s own instruction. Mudaliyāṇḍān, after a period of sincere self-reflection and genuine surrender, returned to Śrī Rāmānuja, affirming that he had cast off these madas. Śrī Rāmānuja, satisfied by this transformation, confirmed his readiness and granted him the desired mantra upadeśa, cementing Mudaliyāṇḍān’s spiritual advancement.

The Epitome of Guru-Sevā and Humility

Mudaliyāṇḍān’s life profoundly exemplified selfless service to his guru. When Periya Nambi’s daughter, Attuḷḷāyamma (Śrī Rāmānuja’s guru-sister), faced immense hardship and verbal abuse from her in-laws, who scorned her father for not sending servants with her, Śrī Rāmānuja was deeply moved. He considered Attuḷḷāyamma as his own sister. His mind immediately thought of Mudaliyāṇḍān.

Śrī Rāmānuja summoned Mudaliyāṇḍān and instructed him to go to Attuḷḷāyamma’s in-laws’ house and perform all household chores from dawn till dusk, ensuring she would not have to do any work. Despite Attuḷḷāyamma’s initial protestations, Mudaliyāṇḍān firmly stated that obeying his Ācārya’s command was his sole duty. He meticulously performed all tasks—washing dishes, sweeping, fetching water from a distance, cooking, and all other household duties.

While performing these menial tasks, Mudaliyāṇḍān continued to keenly listen to the scriptural debates that regularly took place in the house, often involving learned scholars. One day, when a scholar misinterpreted a scriptural point, Mudaliyāṇḍān, without a moment’s hesitation, paused his work and humbly interjected, offering the correct interpretation with profound clarity. The scholars, as well as Attuḷḷāyamma’s in-laws, were astonished. They later realized that Mudaliyāṇḍān’s explanation was indeed perfectly aligned with the scriptures.

Overwhelmed with shame and remorse for having made such a learned scholar perform menial labor, Attuḷḷāyamma’s in-laws rushed to Mudaliyāṇḍān, pleading for forgiveness and requesting him to cease his work. However, Mudaliyāṇḍān steadfastly refused, declaring that he would continue to serve until Śrī Rāmānuja himself commanded him to stop, as his duty was solely to obey his guru’s word. Hearing this, Attuḷḷāyamma’s in-laws, along with the scholars, hastened to Śrī Rāmānuja, explaining the entire situation and begging him to recall Mudaliyāṇḍān to prevent further bhāgavata-aparādha (offense to a devotee). Śrī Rāmānuja, delighted by Mudaliyāṇḍān’s unwavering obedience and humility, then sent for him. Upon Mudaliyāṇḍān’s return, Śrī Rāmānuja reiterated his satisfaction, acknowledging that Mudaliyāṇḍān had indeed shed the three madas and was now fully qualified for the highest spiritual instructions.

Role in the Conversion of Viṣṇuvardhana (Biṭṭaladeva)

Mudaliyāṇḍān played a significant role in Śrī Rāmānuja’s mission to establish Viśiṣṭādvaita in Karnataka. When the Jain king Biṭṭaladeva (later known as Viṣṇuvardhana) of Mysuru was troubled by his daughter being possessed by a Brahmarākṣasa, the queen, Śāntalādevī, sought help from Toṇḍanūr Nambi, a great devotee of Śrī Rāmānuja. Toṇḍanūr Nambi advised them to seek Śrī Rāmānuja’s help, recalling a previous instance where Śrī Rāmānuja had freed a princess from a similar affliction.

The Jain ācāryas of the king refused to help, citing his physical disability. Desperate, the king sent an invitation to Śrī Rāmānuja, promising to become his disciple along with his subjects if his daughter was cured. Mudaliyāṇḍān and other disciples eagerly urged Śrī Rāmānuja to seize this opportunity to propagate Śrī Vaiṣṇavism in the kingdom.

Śrī Rāmānuja, accompanied by his disciples including Mudaliyāṇḍān, arrived at the royal palace. After successfully curing the princess, Śrī Rāmānuja converted King Biṭṭaladeva, renaming him Viṣṇuvardhana. The king and his subjects joyfully embraced Śrī Vaiṣṇavism. This mass conversion enraged the 12,000 Jain ācāryas, who challenged Śrī Rāmānuja to a public debate.

In this grand debate, Śrī Rāmānuja, with his divine power, manifested as a thousand-headed Ādi Śeṣa, addressing each of the 12,000 Jain scholars simultaneously from a thousand mouths, delivering irrefutable arguments. While the text primarily describes Śrī Rāmānuja’s direct role in this miracle, Mudaliyāṇḍān, as Śrī Rāmānuja’s “staff” and a key disciple, would have been an integral part of this momentous event, providing intellectual and practical support to his guru. His very presence affirmed Śrī Rāmānuja’s authority and lineage.

Works of Śrī Mudaliyāṇḍān

Per historical and traditional accounts of the Śrī Vaiṣṇava Sampradāya, there are serveral contributions by Śrī Mudaliyāṇḍān

Prapannapārijāta

This is a significant text that elucidates the doctrine of Prapatti (surrender).

A commentary on Śrī Vacana Bhūṣaṇam

Some traditions suggest he might have provided early commentaries or elucidations on the works of Piḷḷai Lokācārya.

Oral Contributions

As a close confidante and key interpreter of Śrī Rāmānuja’s teachings, his contributions were often in the form of oral elucidations and the systematic propagation of the Siddhānta, which later disciples might have codified. He was a central figure in the goṣṭhi (assemblage) of Śrī Rāmānuja’s direct disciples, where profound philosophical discussions and interpretations took place.

His most significant “work” was undoubtedly his exemplary life of service, which formed an integral part of the foundation for the flourishing of the Viśiṣṭādvaita Sampradāya under Śrī Rāmānuja.