Ramanuja

In VaradarAja Sthavam, Swamy KoorathAlwan explained about pErarulAlan
in his second slokam beautifully as follows:
(This slokam is adiyens favourite slokam which can be recited always which
gives amrutham like feelings on pErarulAlan)

Slokam 2

*********

Srinidhim nidhim-apAram-arTinAm 
arTithArTa paridhAna dhIkshitham
Sarva-bhUtha-suhrutham  dhayAnidhim 
DevarAjam adhirAjam AasrayE |

       He is the wealth of PerumdEvi ThAyAr (Thiruvukkum 
thiruvAhiya selvA –Kaliyan). Already mahalakshmi is great nidhi 
for all. Here in Hasthigiri, HE (pErarulAlan) is nidhi to Mahalakshmi
(PerundEvi ThAyAr). He is like the deep mine of treasures!

He has taken a vow that, by standing on Hasthigiri he will bless one 
with whatever they pray for the desired goals of life (purushArthams) 
– arTithAaTa paridhAna dhIkshitham. HE has taken a dhIkshai that, 
he will grant the boons to the bhakthAs whatever they requests 
(purushArthams) at HIM. He always thinks about conferring 
auspiciousness on all living beings (sarva bhUtha suhruth).

He is a treasure house of DayA – DdayAnidhim - DayaiyE 
kadaintheduthArpOl iruppan – HE is made up of Dayai. He  
is the Swamy to all dEvAs, He is the King of dEvAs – 
dEva rAjam – adiyEn seeks refuge at His sacred lotus feet 
– adhirAjam AsrayE – 

(If there is any mistake plz excuse adiyEn – as adiyen is poor in
sanskrit)

Dear bhagavathAs,

adiyEn will try to prove that Sriman Narayanan is parantattvam
by using paasurams from Thirumazhisai Alwar who is best to
condemn all other sAshtrAs.

adiyEn will now try to give some pasurams which conforms the
supremeness, parantattvam of Sriman Narayanan.

1)In pasuram 53: (nAnmugam thiruvanthAthi)

“……………….- pollAtha

thEvaraith thEvarallAraith thiruvillAth

thEvaraith thErElmin thEvu.”

In the above pasuram, Alwar states that, he wont consider others
as “dEvar” or “deivam”, because they dont have any sampandham
with Sri Devi Naachiyar. The person who had sampandham with
Sri Mahalaksmi is none other than Sriman Narayanan, is considered
to be “deivam” or “dEvar”. Others including “brahma-rudrAdhigal”
aren’t considered as “deivam or dEvar”.

Now, the saivites starts refusing Alwar by saying that, “You state that,
only Narayanan is deivam, others aren’t. Then the sAshtrAs says that, your
lord is one of person who born along with Indran as UpEndran during
Vaama Avataram, and one among trimurtis “brahma-vishnu-rudran”.
Then the dosha’s for the brahma-rudrAdhi’s wont comes to your lord
also? Because, vishnu is also one dEvar among the brahma-rudrAdhi’s.”

To this question, now Thirumazhisai Alwar refutes clearly in his 54
Pasuram in nAnmugam thiruvanthAthi.

2.paasuram 54

“thEvarAi niRkumath-thEvum ath-thEvaril

moovarAi niRkum muthupunarppum – yaavarAi

niRkindrathellAm nedumAlen rOrAthAr

karginRa thellAm kadai.”

The alwar says that “even though HE born as brother to Indran and
stood as one dEvar among trimurti’s, it is true that HE is antharyAmi
to brhama-rudhrAdhi’s which is explained by Vishnu Puraanam as

“srushtisdhithyanthakaranIm brahmavishnusivAthmikAm |

sa samj~nam yaathi bhagavAnEga Eva janArthdhana: || “

[Vishnu Puranam 1.2-66 ]

muthpunarppum – old avathAram of Sriman Narayanan;
muthu – old ; punarppu – sankalpam ;
It means that it’s an avataram due to HIS sankalpam. Not like others as due
to their karmam, they took birth which is stated in Purusha Sooktam as follows:

“thripAthUrdhva udhaith purusha: padhOsyEhAbhavAth puna:”

[Purusha Sooktam]

Even in Gita Lord Krishna says that HE took birth due to HIS sankalpa
roopa gna~nam. “sambhavAmyAthmamAyayA”

Eventhough HE stood one among trimUrti’s, HE is none other than
avatAram of Parama Purushan Sriman Narayanan.

In next word - “yaavarAi nirkinrathellAm” -alwar proves that as a
Parantattvam, HE stood to withhold all the chethanAs’ and sarva
pathArthangal like dEvar, manushyar, thiryak, sthAvaram, etc.,
Apart from HIM, emperuman is in all other things which is different
from HIS roopam, qualities, etc., through “vyApakam” HE gives
roopam, naamam to all those things which different from HIM.
HE only born as Upendran, Vishnu among trimurti’s.

1.thEvarAi niRkumath-thEvum – born as Upendran, brother to
Indran during Vaamana Avataram

2.moovarAi niRkum muthupunarppum – old avataram of Sriman
Narayanan as Vishnu among trimurti’s

3.yaavarAi niRkindrathellAm – all other things which got its
saththai, roopam, naamam, et.c,

4.nedumAlE — all the above are only Sriman Narayanan,
sarvEshwaran, paramporul;

Even though HE stood as one thEvar among Indran, eventhough
HE is one among trimurti’s, —- HE is none other than the sarvEshwaran
Sriman Narayanan, who withstands in all chethanAchEshtithangal to
provide saththai, roopam, naamam etc.,

5. enrOrAthAr karginRa thellAm kadai — If you don’t know this, then
what you have learned so far is waste.

Thus through the above paasuram, Thirumazhisai alwar clearly proves
the parantattvam of Sriman Narayanan even though HE stood as thEvar
one among trimurti’s.

This paasuram is to CONDEMN those, who think that HE is one among
the trimurti’s and equivalent to others.

Note: Suggestions and comments are Welcome!!!!!

Dear Bhagavathas,

NambAduvAn was a devotee of Thiru-k-kurungudi emperumAn.

During every ekAdasi, he used to go up to temple and

hymns some pasuram, performs mangalAsasanam to emperuman

and will return to his house happily. One day when he

was on the way to temple, caught up by a brahmarakshasu

(an evil soul) and it told him that, it wants him as food.

NambAduvAn said that, he will come back after reciting

some pasurams ( NambAduvAn sings using Kaisika Pann),

then it can took him as food.

But brahmarakshasu was not in a position to leave

NambAduvAn, because it felts that he may escape. Hence

NambAduvAn started promising to brahmarakshasu that, if

he didnt turned back after completing mangalAsAsanam

to emperuman he may became that, or he may get the

papam like that, etc.., etc.,, On hearing all those,still

brahmarakshasu was not in a position to leave nambAduvAn

to perform mangalAsAsanam to emperumAn.

Now, NambAduvAn promised that, “IF ANYONE SAYS THAT

LORD SRIMAN NARAYANAN IS EQUIVALENT TO, or ON PAR

WITH, or INFERIOR TO SOMEONE ELSE, then WHAT THE

PAAPAM and NARAKAM( hell) that HE WILL GET, I WILL

ALSO GET THE SAME, if i dont returned back to you”

Once on hearing this, the brahmarakshasu IMMEDIATELY

released the hands of NambAduvAN and said that,

“IN THIS LOKAM, THERE IS NO SIN GREATER THAN THIS!”

From the above NambAduvAn vaibhavam (Kaisika Puranam,

which still takes place in thiru-k-kurungudi divya desam

every year during Kaisika ekadasi festival), it’s clear

that EVEN BRAHMARAKSHASU knows that Lord Sriman

Narayanan is paramAtma, paramporul. There is no one

who is on par with, or equivalent or superior than HIM!!

NOW ITS THE QUESTION OF WHETHER, HOW MUCH

WE UNDERSTOOD AND BELIEVE THAT HE IS PARAMATMA !!!

Adiyen,

by HIS grace would like to explain that Sriman
Narayanan is the supreme paramatma of all.
In fact there are many pramAnams from Vedas,
Upanishads, Meemamsa,Nyaya darga Puranas, Smruthis
which explains very clearly that Sriman Narayanan is
Paramporul.

The problem with Vedas is that, it will confuses
many people who can not perform Nyaya sancharam into
it. Adiyen will try to explain the concept of Sriman
Narayanan as parathEvathai, paramporul,sarvEswaran to
all without touching Vedas.
1) While Srimad Ramanujar had some doubts, he insists
thiru-k-kachchi nambigal to clear his doubts from
Lord Varadaraja Perumal, since thiru-k-kachchi
nambigal had bhAgyam of interacting with Lord Varadan

through archA thirumEni at Kachchi. When thiru-k-kacchi
nambigal during his aalavatta kainkaryam intimated
about the doubt that Srimad Ramanujar had, Lord
Varadan cleard the doubts by giving 6 words as answers
which is populalry called as “Varadaraja Perumalin 6 vaar-
thaigal” through thiru-k-kachchi nambigal to Ramanujar.

The first word given by Lord Himself is:
1) “ahamEva parantattvam”

the word itself says that, HE is ParathEvathai,param
porul, sarveswaran.

There is NO one, who is on par equal with him NOR
superior than him. THis is stated by the alwar as
“Oththar mikkaarai ilayaaya maamaaya….”
In Varadaraja Sthavam by KooratAlwan he states that
Sriman Narayanan is paramporul in his first slokam

“swasthi hasthigirimasthasEkara: santhanOthu mayi
santhadham hari: |
nissamaapyadhikamapyadhaththa yam dEvamoubhanishadhI
saraswathI ||”

It is not that Veda or any purana is telling who is
paramporul or parathevadai. The Lord Himself had
stated as HE is Supreme , paramporul , sarvEswaran.
In Bhagavat Gita, many places, Lord Krishna explained
about HIS supremeness as Parathevathai especially in
Sarama slokam.

Adiyen dont find that,except Sriman Narayanan no other
thevathai had stated their supremeness (paramporul)
during VibhavAvataram(Lord Krishna through Gita) and
Archa thirumEni( Lord Varadan through thiru-k-kachchi
nambigal).

2) From Thirumazhisai Alwar Pasuram, first pasuram
“Naanmuganai nArayanan padaithaan
naanmuganum thaanmugamAi-ch sankaranai-th
thaanpadaithan
yaanmugamaai anthAdhi mElittu ariviththEn aalporulai
sinthAmal konminIr thErnthu “

Instead of explaining the above pasuram in english
adiyEN would like the person to read the vyAkyAnam
by Acharyar periyavaachan pillai which after reading
that, we can surely argue that Sriman narayanan is
paramporul.

Adiyen will continue in next mail through
Nampaaduvaan vaibhavam in Kaisika puraanam.
************************************************************

Shrimathe Ramanujaya Namaha:

Dear Krishna Devotee!
Adiyen couldn’t able to digest your question on
incarnation of Adhi Sesha and Bhoomi Pirattiyar as
Bhagavath Ramanujar and Sri Andal respectively.

Anyhow, adiyen with the blessings from both
Sri Andal and Srimath Ramanujar, try to give
some information to the questionnaire.

The event which proved Srimath Ramanujar is
avatara of Adishesha are:

1) Before the birth event of Srimath Ramanujar occur
Sri Nammalwar who is in the “Acharya Paramparai”
immediately after Sri VishvaksEnar, ordered his
sishyA Madurakavi Alwar to boil Tamirabarani river
water. When he boiled the water, he got a vigraham
which is different from Nammalwar’s image.
Madurakavigal now enquired his acharya about the
emergence of vigraham which is different in looks
and structure from Nammalwar. Nammalwar informed
Madurakavigal about the birth of new JagathAchAryar
to this world who is going to change the entire world
by his preachings and establishment of VisishtAdvaitam
which is related to Veda sampandham (as told by Sri
PErarulAlan to Srimath Ramanajuar through thirukkachi
nambigal “Darisanam bEtha Evacha”).Nammalwar explains
this in “Poliga poliga pOittru valluir saapam….”
thiruvaimozhi pasuram about the incidence that will
happens after the birth of Srimad Ramanujar.

Nammalwar instructs Madurakavigal that the vigraham
is none other than “BavishyadAchAryar” who is Adisesha
avataram.

There is one slokam which explains that during
a)Krutha yukam - he is Adiseshan
b)ThrEtha yukam - Lakshmanan avataram
c)Dwapara yukam - Balaraman avataram
d)Kali yukam - Bavishyadi avataram

During Ramanujar period, when sishyAs were reciting
this slOkam, they got doubt about who is that “bavish
yadi” which is mentioned in that slokam. Srimad
Ramanujar called upon some close sishyAs and told that
“HE is none other than the bavishyadAchAryar which is
explained in that slokam”

From this its clear that Ramanujar is avatara of
AdisEshan himself.

Apart from this, the vaibhavam of Alavandar, Thiruk
kottiyur nambigal, thiru-k-kachchi nambigal clearly
explains that Srimad Ramanujar is avataram of
AdisEshan.

2) Now the event where Srimad Ramanujar proved that
he is avatara of Adiseshan and showed his divine
personalities:
ThondanUr is best example, where,when Srimad Ramanujar
is moving towards ThiruNarayanpuram due to some
problems at SriRangam, a group of 1000 Jains approached
Srimad Ramanujar for defeating in his philosophy of
VishitAdvaitam.
Srimad Ramanujar asked to put a curtain between them,
the group of peoples who came for debate and him. He
took his divine avatar as thousand headed Adiseshan
and answered all questions at the same time. After this
event most of the peoples from that group surrenderd
his divine feet which is a well-known event for every
Sri vaishnavite.

3) Vaibhavam of Sri Andal itself clearly tells that
she is avataram of Boomi PiraAttiyAr. For this, no need
to refer any sashtrAs. Vaibhavam is the authority which
is accepted by our PoorvAchAryars.
Desikan’s “Bhoo Sthuthi”, which clearly explains that
Sri Andal is avataram of Bhoomi PirAttiyAr.

The birth of Sri Andal in Thulsi itself clearly
shows that she is the divine personality.

The title “Soodik koduththa naachiyAr” clearly shows
that she is divine personality. Emperuman will adorn
the flowers which is worn by Sri Andal only - A great
vaibhavam which is unique for HER only.

Swmain next question is
>From what i have
> learned from their life events, is that both were
> very humble and
> never claimed to be anything other than servants of
> the lord.

Not only Sri Andal and Srimad Ramanujar can never
claimed to be anything other than servants of the lord.
All the chith and achitth are servants of the lord.
Only HE can tell that HE is sarvarakshakan during
HIS avataram as in Sri Ramayanam and Mahabaratam.

All others except HIM, has to say that they are
servants of HIM only. Nobody can claim anything
other than this!!! (Infact this is one of the gnanam
that a Vaishnavite has to receive from Acharyan during
ManthrOpadesam).

Adiyen hopes that, the above explanation is appropriate
If there is any mistake, adiyen appologizes for that.

Adiyen
senthil

— tesh_tel <tesh_tel@yahoo.co.uk> wrote:

> Srimathe Ramanujaya Namah

>

> Dear devotees,

> Jai Sri Krishna.

>

> I have one issue which i am keen to have some

> knowledge about. In

> Our dharma Sri Bhagavan and his associates

> periodicaly take form in

> the material world for the uplift of Jivas. One

> unfortunate feature

> of this beleif is that many wicked jivas take

> advantage of this

> belief and claim themselves as God, some examples

> include King

> Paundaraka in the Dwarapara Yuga (who claimed to be

> the real

> krishna) and Puttarpathi saibaba in this yuga.

>

> Our shastras fortunalty provide validification of

> The avatars so

> that we cannot be fooled. As we know by reading the

> shastras we have

> no doubt that Sri Rama and Sri Krishna are the

> Supreme lord himself.

> Now Sri Vaishnava sampradaya is 100% bonafide

> according to

> shrastras, i just wanted to know which shastras and

> authority

> provide us with the information that Sri Andal and

> Sri Ramanuja are

> Bhudevi avatara and Sesha avatara respectively.

> From what i have

> learned from their life events, is that both were

> very humble and

> never claimed to be anything other than servants of

> the lord. I

> cannot recall a time when Sri Andal or Guru Ramanuja

> displayed their

> divine personalities. So how do we know of there

> true identities???