Dear BhagavathAs:: adiyEn namaskArams::
Due to grace of divyadampathis, and anugraham of theRku veedu -
Sri KuRunga naachiyaar samEtha Sri Vadivazhagiya Nambi, adiyEn
attended the Kaisika ekadasi festival at Thiru-k-kurungudi.

As you all know that, this “NampAduvAn Charithram” was narrated
by Sri Varaha Perumal to Bhoomi Piraattiyaar in Varaha Puranam.
NampAduvAn was born in low - chandala - kulam, but was a great
bhAgavatha, devotee of Sri KuRungudi Nambi. It was his usual that
on every ekAdasi, he used to observe “jAkratha vratham” - without
sleeping full night, singing the glory of Lord and thinking about him-.

On one karthigai ekAdasi, NampAduvAn left to KuRungudi nambi
temple to observe his fast and render some pAsuram using various
paN’s on Sri KuRungudi Nambi.

But unfortunately, he was caught by a BrahmarAkshasu on the way to
Nambi temple, and it threatened him that it is going to consume him
as food.

NampAduvAn argued with Brahmarakshasu that, he would return back
soon after his vratham and darshan of Kurungudi Nambi, then it can took
him as food. But BrahmarAkshasu was not in a position to believe
NampAduvAn. BrahmarAkshasu argued that, no one in this world would
come back as food. -
Is there any possibility that a deer could escape
after it was caught up by a lion? -

Then NampAduvAn started promising Brahmarakshasu that, if he is
not going to return back, he would get sin of those who treat their guests
with difference in hospitality, etc.,.,etc.,

But for none of NampAduvAn’s promises, BrahmarAkshasu was NOT
satisfied, and simply replied —
The promise is like When a cow was caught up by a lion, the Cow
promised Lion that it would return back after feeding it’s calf (offspring)!
So I am not going to leave you!

At last NampAduvAn promised that “Who ever thinks/say that
Supreme Lord Sriman Narayanan is EQUIVALENT / ON PAR
with OR INFERIOR with other dEvathAs, that PAPAM would
catch me!”

After hearing this BrahmarAkshasu was annoyed by saying that,
“Oh BhagavatharE!, What a promise you made!, None would dare
to say like that. Now I believe on you, and soon return back. I will
wait till you return”

NampAduvAn happily went to Sri Kurungudi temple, observed his
jAkratha vratham, rendered pAsurams on Sri Vadivazhagiya Nambi
using various paN’s. The last pAsuram that he rendered on Nambi was
based on KAISIKA PAN.

After NampAduvAn completed his ekAdasi vratham, while on the
way to BrahmarAkshasu was interrupted by Sri KuRungudi Nambi
HIMSELF as an old man. HE advised NampAduvAn to take another
path to escape from BrahmarAkshasu. But NampAduvAn was not
in a position to defer from his promise to BrahmarAkshasu. Hence
Nambi said —
” It’s usual in this lOkam that, to save one’s own life from an enemy,
you can promise on various things, but it’s not necessary to fulfill that vows”

But NampAduvAn argued that he would stand on DHARMA, and is
going to fulfill the vow that he had made to BrahmarAkshasu.
On hearing that, Nambi was happy and blessed NampAduvAn!

NampAduvAn returned to BrahmarAkshasu and requested to consume
him as food. Rather BrahmarAkshasu deferred from that point, and
requested NampAduvAn to grant phalan of the pAsurams that he
rendered on Nambi using various paN’s.

NampAduvAn - “As per the promise, I returned back to you. Now you
should not defer from our deal “
BrahmarAkshasu - “Oh BhagavatharE!, Please grant the phalan of
at least half of the pAsurams that you rendered on Sri Nambi”
NampAduvAn - ” I didn’t praised Kurungudi Nambi based on any phalan.
Now you have to consume me and Don’t defer from your promise”
BrahmarAkshasu - “Oh BhagavatharE!, Please grant the phalan of
the last pAsuram based on KAISIKA PAN that you rendered on Sri Nambi”
NampAduvAn - “Initially you seemed to be aggressive and threatened me
that you are going to consume my flesh as food, but now you are
requesting for the phalan to rescue from your curse. Can you tell Who are
you? What is your Poorvikam? What is your gOthram? “

BrahmarAkshasu - “Oh BhagavatharE! My name is Soma Sarma. I was
a great vidwan in conducting Yagnams. Due to ahankAram, I made mistake
while reciting the mantrams and was cursed by dEvars to became
Brahmarakshasu. They also told that, I would be relieved from this curse
after I met a devotee - from chandala kulam - of Sri Nambi at Thiru Kurungudi.
Hence I request you to kindly grant me the phalan of the last pAsuram
on Kaisika paN and relieve me”

After the above request, NampAduvAn granted the phalan of the pAsuram
based on Kaisika paN and relieved the Brahmarakshasu from its curse!.

The above would be enacted as drama in front of Sri Vadivazhagiya Nambi
during every Kaisika Ekadasi at KAISIKA MANTAPAM.

Dear bhAgavathAs,
adiyEn wants to share the word of Swamy Embar to his sishyAs on
Azhwar’s act of madaloorthal, nOnbu nOtral, thoodhu viduthal is not
swaroopa viruttham from VArththAmAlai - 374.

Mudhaligal of Swamy EmbAr put forth the question infront of EmbAr, Is
it correct for Azhwars to send ambassador(thoothu viduthal) to
emperumAn, nOnbu nOtral (thirupAvai by Sri AndAl), madaloorthal (by
Kaliyan) for emperumAn ?. Those acts aren’t swaroopa viruththam?

EmbAr replied to this by using slOkam from Srimad Ramayanam:
“Azhwars gnAnam got transformed into prEmam and made them to search
the way of attaining emperumAn in anyway whether its rightway or not,
were due to His soundaryam. Therefore the fault is with emperumAns’
soundaryam, not with Azhwars. This can be seen in Srimad Ramayanam,
while Dasaratha Chakravarthy was announcing as Sri RAmapirAn was next
successor to his throne. As soon as DasarathA started announce the
pattAbishEkam of Sri Rama, he seen everyone was happy with that and
uttered the same. Then he enquired the people “Before I complete the
word, everyone says that, Sri Rama should be crowned as King next to
me. Is there any problem you(people) faced during my reign or did you
found any fault with me? “

For that the people replied that..” Oh! King DasarathA, your son has
too many good attributes (KalyAna guNangal). Listen to the various
attributes of your son….” The peoples started explaining about
KalayAna gunA’s of Sri RamapirAn and finally stated that ” Having such
a son like Sri Rama who is a ocean in kalyAna gunA’s, is the only one
fault with you, None other than this!”.

Swamy EmbAr used the above dhrushtAndam from Srimad Ramayanam to
justify the azhwars act of madaloorthal, nOnbu nOtral, thoodhu
viduthal..is due to the fault of emperumAn’s soundaryam and is NOT
swaroopa viruththam. (From vArththAmAlai - 374).

Dear BhAgavathAs,

adiyEn want to remember the great sishyA of emperumAnAr, Sri ArulAlapperumAl EmperumAnAr on the account of his thiruavathAra nakshatram on Karthigai, Bharani - 3^rd Dec. He is one of the important sishyA of emperumAnAr. While allotting different kainkaryams to different sishyAs, emperumAnAr allotted performing thiruvArAdhanam to his thiruvAradhana perumAl-Sri pErarulAlan to Sri ArulAlapperumAl EmperumAnAr. That was his greatness.

We know that, ArulAlapperumAl EmperumAnAr was an advaita sanyasi with the name-yajNya mUrthi, and he wants to debate with Swami EmperumAnAr. They agreed to debate for 18 days and both came to an agreement that if one fails to win, then what should be done on that side. YajNya mUrthi agreed that, he will enter into Swami EmperumAnAr’s siddhAntham and will change his name to Swami EmperumAnAr’s name if he fails to win. Similarly Swami EmperumAnAr agreed that, he wont touch grantham – Grantha SanyAsam – if he fails to win in the debate.

Till the 16^th day, there was no result of winning on either side. On 17^th day, yajNya mUrthi became stronger in his debate and appeared that he would win. On the same day, Swami EmperumAnAr returned to his SrimaTam with extreme grief and poured his feelings to thiruvAradhana perumAl pErarulAlan. The next day, Swami EmperumAnAr while entering into the debate hall, by seeing Swami’s majestic appearance, yajNya mUrthi surrendered in the lotus feet of EmperumAnAr.

With the help of tips given by pErarulAlan in Swami’s swapnam, Swami defeated the mAyAvAdha siddhAntham. Since Swami defeated yajNya mUrthi in the debate, according to the agreement, yajNya mUrthi had to enter into our Swami EmperumAnAr’s siddhAntham by changing his name into EmperumAnAr’s name. But Swami realized the help of PerarulAlan, without HIM it won’t be possible for Swami to defeat yajNya mUrthi. Also in swapnam, pErarulAlan said that, “Oh! IlaiyAzhweer, Don’t worry. I had brought you a sishyA who is on par with you in all aspects”. Hence EmperumAnAr gave the new name to yajNya mUrthi as “ArulAlapperumAl”, then Swami according to the agreement added his name which results in “ArulAlapperumAl EmperumAnAr”. After became the sishyA of EmperumAnAr, ArulAlapperumAl EmperumAnAr performed nithya kainkaryam to his AchAryar Ramanujar. He was one of the gift to our sampradhAyam given by pErarulAlan – Varadha PrasAdham. Again pErarulAlan proved that “HE IS VARADHAN” - - dhEvarAja! dhayAsindHO! dhEva dhEva! JagathpadhE!

yatirAja dayApAtram yatipankti viBUSaNam |
dayApAla munim vandE desikAgrE saram saDA ||

Dear BhAgavathAs,

Sri NampiLLai’s thiruavathAra uTsavams is going to be celebrated on 4^th-Dec the same day of Thirumangai Azhwar’s thiruavathAra day. Vadakkuth-th-thiruveedhi piLLai is one of great sishyA of Sri NampiLLai.

When Vadakkuth-th-thiruveedhi piLLai was doing nithya kainkaryam to the lotus feet of his achAryar Sri NampiLLai, his mother named Ammi complained to Sri NampiLLai that, her son is not interested in gruhasta life and appealed Sri NampiLLai to advice him, so that his gn~Anam would be transferred to his descendents. Sri NampiLLai ordered Ammi to bring Vadakkuth-th-thiruveedhi piLLai and blessed him to enter into gruhasta life. Through achArya’s bless, Vadakkuth-th-thiruveedhi piLLai presented a santhAnam to Sri Vaishnava sampradhAyam named Sri PiLLai lOkAchAryar.

Sri piLLai lOkAchAryar was born to Vadakkuth-th-thiruveedhi piLLai through the bless from NambUr VaradhAchAryar alais Sri NampiLLai. This is AchAryar Varadha PrasAdham. Another Varadha PrasAdham is by Lord PerarulAlan himself. We know, PiLLai lOkAchAryar is amsam of Kanchi PerarulAlan. Hence PiLLai lOkAchAryar is said to be “Varadha Dwaya PrasAdham”

One Varadhar – NambUr VardhAchAryar (Carama parva AchAryan)

Another Varadhar – Kaanchi VaradharAja perumAl (Pradhama parva AchAryan)

So, Lord DevaperumAl at thiru-k-kachchi is said to be PerarulAlan as HE is famous for HIS boons showered to our SampradhAyam and to HIS adiyArs - “arTithArTa paridhAna dhIkshithan”

“dhEvAdhi dhEvanai chenRU nAm sEvithAl

AvAvendru ArAinthu arul”

Dear BhAgavathAs,

adiyEn after looking into the Sri Ramanuja Journal Issue 2 Volume 2, the avatAra day of Eyunni mAdhavap perumAl, disciple of Swami NampiLLai falls on the same day of ArulAlapperumAl EmperumAnAr thiruavatAra day.

UpadEsa rathina mAlai – 48, 49, clearly explains the flow of “Edu” from AchArya NampiLLai to the remaining through Sri ManavAla mAmunigal.

Edu was written by Vadakku-th-thiruveedhi-pillai and since he had written that without obtaining perimission from his AchAryar, Swami NampiLLai didn’t allowed Edu to be read by anybody. Eyunni mAdhavap perumAl received anugraham from NamperumAl, then Edu was given to him by Sri NampiLLai. Then it was given to his son PadhmanAbap perumAl. The lineage was as follows:

Sri NampiLLai –> Eyunni mAdhavap perumAl –> PadhmanAbap perumAl –> nAlUr piLLai –> nAlUrAchchAn piLLai

(Excerpt from PBA Swamins DivyArtha Dheepikai , UpadEsa rathina mAlai – 49)

Now adiyEn likes to start with the vaibhavam of nAlUr piLLai. Because, only nAlUr piLLai gave Edu to the world (allowed everyone to read) which was held by only one person till PadhmanAbhap perumAl.

The following is the excerpt from Sri.U.Ve.Velukkudi Krishnan Swamin’s “Thiru-k-kachchi – DivyadEsa Vaibhavam” upanyAsam.

PadhmanAbhap perumAl gave Edu to nAlUr piLLai. Till PadhmanAbhap perumAl, “Edu” exists in this world under only one person. It was not released publicly which allowed everyone to be read. Edu was transformed from one person to another person and not to be read by anyothers except the one who owns.

When nAlUr piLLai was standing infront of Sri PerarulAlan sannidhi at thirukkachchi to receive the Edu from PadhmanAbhap perumAl, he prayed to pErarulAlan while satAri was placed on his head that, “Only YOU have to help in releasing this Edu, so that everyone will be benefitted in reading this. If not, after accepting the AchAryan’s word, adiyEn can’t change that. This is the right time that You have to help adiyEn”. By understanding the nAlUr piLLai’s manOratham, Sri PerarulAlan through archaka ordered PadhmanAbhap perumAl to give Edu to nAlUr piLLai and through him release it to the world so that everyone can learn and be benefitted.

Everyone can give their own words. But here Sri VaradharAja perumAl gave the words of others - “Edu” - to the world. Again he proved that “HE is VARADHAN”. HE is known to be a rakshagar of Sri Vaishnava SampradhAyam by giving so many boons to his adiyArs.

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

Sri:||

Dear BhagavathAs,

adiyEn will try to clear the doubts raised by you, under the guidance from our beloved AchAryAs. If there is any mistakes, please pardon adiyEn for that.

> Is Mukti/Liberation as cheap as it is “portrayed/interpreted” as in our

> Shastras???

First adiyEn wants to clearly tell that, Mukti/Liberation IS NOT CHEAP as you think. Liberation or adiyEn can say that reaching Sri Vaikuntam to perform nitya kainkaryam to Sri VaikuntanAthan.

IN ONE LINE ADIYEN CAN SAY THAT, IF YOU WANT TO REACH PARAMAPADAM OR OBTAIN LIBERATION FROM THIS WORLD,

According to our sampradhAyam, we have to perform saranAgati to DivyaDhampathi’s through AchArya sampandham. WITHOUT AchArya sampandham, IT IS NOT POSSIBLE.

Adiyen will try to explain this based on the following:

Sri Pillai lOkAchAryar in his Sri Vacana Booshanam says:

“Iththaiyozhiya bhagavath sampandham dhurlabam”

—- 440 Soothram

There are 9 types of relationship between the JeevAthmA and ParamAthmA which is called as “Navavidha Sampandham” which can’t be broken by even EmperumAn - “unthanOdu uravEl namakku ingu ozhikka ozhiyAthu” as said by Sri Andal in ThiruPaavai.

For 440 soothram, Sri Manavala Mamunigal in his vyAkyAnam explained as below:

Eventhough it is said that, the relationship between the jeevAthmA and ParamAthmA is “anArchiththam”, then why Pillai lOkAchAryar says that without the AchArya sampandham, there is NO bhagavath sampandham. Because, the jeevAthmA has to know this gn~Anam of relationship with ParamAtmA. The jeevAthmA obtain this gn~Anam ONLY through AchAryan’s upadEsam. Without AchArya sampandham, jeevAthmA doesn’t have this gn~Anam. Hence Pillai lOkachAryar says that without the sampandham of AchAryan, bhagavath sampandham is NOT POSSIBLE. Till the jeevAthmA gets AchArya sampandham, it’s devoid of sampandha gn~Anam.

This can be explained by using the following example:

It’s said that, theertha yAtra, Ganga SnAnam will lead to mOksham. Eventhough there are lot of fishes in the River Ganges, will it attain mOksham? since it’s always present inside the river water. NO DEFINITELY NOT!!! Because those fishes doesn’t had the gnAnam that, the Ganga water came from emperumaan’s thiruvadi.

Again adiyEn want to explain through the excerpt from Sri Velukkudi VaradhAchAryar Swamin upanyAsam on “VisishtAdvaitam” concept. In that, Swamin said that, When peoples were asking permission to go Teertha yAtra to Ganga, Manu Bhagavan enquired each people “Do you accept that Emperuman is our Swamin, and we are HIS dAsars(adiyArs)?”. For those people who accepted, Manu used to tell, “You NO need to go theertha yAtra, since you are having the gnAnam of our relationship with emperumAn. Those theertha yAtra is meant only for those who dont have that gnAnam.” And for those people who doesn’t accepted, Manu used to tell, “You also NO need to go theertha yAtra, because it WONT fetch you anything, since you don’t want to accept the sampandha gnAnam with emperumAn.”

The above is the excerpt from Manu Smruthi. Those theertha yAtra and other karmA’s are only meant for obtaining sampandha gnAnam with Bhagavan. Once sampandha gnAnam with emperumAn is obtained, then the JeevAtma will obtain Liberation. In our sampradhAyam the sampandha gnAnam is obtained ONLY through AchArya sampandham, NOT THROUGH ANY OTHER MEANS like going to theertha yatra, doing xyz, etc…..

Hence WITHOUT taking shelter under AchAryan, one cannot attain paramapadam or mOksham.

As mentioned by Sri Shekar that,
> >According to my knowledge only
> > God can make us change our lives.

Only Acharyan can change our lives. Even bhagavath
avatAram fails to change the lives of peoples.
Now we will see how AchArya avatAram of EmperumAnAr is
better than the VibhavAvatAram like Rama Krishna
avatAram of Emperuman. This is stated in Ramanusa
NooTranthAdhi – 41.

Until Sri Ramanujacharya [Emperumaanaar] appeared and
preached even Lord Sriya: Pathi could not accomplish
from his avathArams and the manner in which it yielded
fruits now, when emperumAnAr appeared is amazing. He
has made everyone understand the unparalleled
Supremacy of Sriman Narayanan and made them His
devotees - Amudhanaar enjoys herein:

maNmisai yOnikaL thORum piRanthu engaL maathavanE
kaNNuRa niRkilum kaaNakil laa,ula kOr_kaLellaam
aNNal iraamaa Nnuchanvanthu thOnRiya appozuthE
nNaNNaru NYaanam thalaikkoNdu, naaraNaR kaayinarE. 41

(Thanks : Sri Madhvakannan Swamin)
———— ——— ——— ——— ——— ——— -

Below is translation as heared during
Sri.U.Ve.Velukkudi Krishnan Swamins UpanyAsam.

maNmisai yOnikaL thORum piRanthu – emperumaan had
takenbirth in all forms in earth as matsya, koorma, dEva
(Vamana), manusya – in this as Kshatriya –
RamavatAram, as Vysya – KrishnAn, and even as tree
(upjAmaram).

engaL maathavanE – In all these avatArams He born
along with Sri Devi NaachiyAr.

kaNNuRa niRkilum kaaNakil laa,ula kOr_kaLellaam –
eventhough He born and took avatAr as one among them,
peoples couldn’t recognize the greatness of His
SarvasEshthvam. It resulted in Lord Krishna saying in
Bhagavat Gita as:
“avajAnanthi mAm moodAha….” - peoples with ajn~Anam
insulted me. !

aNNal iraamaa Nnuchanvanthu thOnRiya appozuthE – But
once Srimath Ramanujar took birth in this earth.

nNaNNaru NYaanam thalaikkoNdu, naaraNaR kaayinarE –
Ramanujar showed the people with crystal clear
knowledge and unambiguous interpretation of
Gita, Brahma Sootram, VedhAs, and other Sri Sookthis
that enabled the people with enough knowledge that
they become dAsyan towards emperumAn.

Such is the greatness of avatAram of JegathAchAryan
Srimath Ramanujar when compared with avataram of Lord.

From the above, its clear that Lord couldn’t able to
correct all the people through His avataram. Only
AchAryan can bring enlightenment to the JeevAtma like
us through their enormous dayA and can correct us, and
can make understand the relationship
(nithyasampandham) between the jeevAtma and Him!

Sri:||

Dear BhagavathAs,

Adiyen after analysing for so many days, yesterday
when adiyEn was listenening to the UpanyAsam of Sri.U.Ve.
Velukkudi Krishnan Swamin on “Devaperumalin
aaruvaarthaigal” , immediately struck with the answer
for the question of “Can’t our Lord take one more
Avatara?”

Let us start from the beginning with five forms of our
emperuman. As we know, Lord exists in five forms as
follows:

1)Param – Paramapada nAthan at Sri Vaikuntam
2)VyUham – Sheerabdhi nAthan at ThirupAr kadal
3)Vibhavam – Rama, Krishna avatAram
4)AntharyAmi – Inside jeevAtma (?)
5)Archai – Divyadesams such as Sri Rangam, Aththigiri,
Thirukkannapuram, etc.,

In the above, Param is the home for our emperumAn
where He gives sEva to pirAttiyArs, nithyasUris such
as VishvaksEnar, KarudAlwar, Ananthan(AthisEshan ),
etc.,

VyUham is place where emperumAn sleeps above
AdhisEshan on ThirupAr kadal gives sEva to Brahma,
RudhrAdhi’s and other Devars (“ayarvarum amarargal
athipathi” - Nammalwar)

Vibhavam had happened once up on a time, during that
time we were not there. During RamavatAram, Rama gave
sEvai to AyOdhyA peoples Krishna for gOpikAs and
bhakthAs like Arjuna, Vithurar, etc., This avatAram
has time limit which is unlike Param, VyUham,
AntharyAmi, and Archai.

AntharyAmi – He lives inside everyone, but none
capable to recognize Him.

Archai – Only in this form, our beloved Emperuman
gives sEvai to all irrespective of whether he/she has
yOgyadhai to attain salvation. Eventhough if we had
committed mahApApams, emperumAn due to His nirhEthuka
krupai gives His sEvai (visible to us) only in this
ArchAvatAram.

1) If you attain salvation, then only you can have
nithya sEva of Paramapada nAthan.
2) If you are one among dEvar’s, you can have sEva of
SheerAbdhi nAthan.
3) Vibhavam – no way for us to take birth during
VibhavAvatAram which happened once up on a time.
4) AntharyAmi – eventhough He resides inside us, we
don’t have that much gn~anam to recognize Him.
5) Archai – easier for everyone to have His sEva in
this world who lost His sEva in the above four forms.

Now our poorvAchAryars compared the above five forms
with 5 water bodies.

The first form Param is like “Avarana jalam”. It is
said that, each andam is covered with saptha (seven)
Avarana jalam. We didn’t know about how Avarana jalam
would be? We dont have knowledge about it. Similarly,
we don’t know about how Paramapada nAthan would be.

The second form VyUham is like “pArkadal”. We know
about the milk. We have the knowledge of how milk
would be, it’s colour, taste, roopam, etc., But we
haven’t seen the ocean filled up with full of milk. We
can ONLY imagine how would be an ocean of milk.
Similarly, we can only IMAGINE how SheerAdbdhi nAthan
would be. We can’t see Him.

The third form Vibhavam is like “perukkAru”. During
rainy season, due to heavy floods, new river streams
and water bodies will emerge. After some time, there
won’t be paths of that newly developed streams. All
will vanish. Only at some places we can see water
stagnating at some places. Similarly, Rama Krishna
avatAram had taken once upon a time, but now, we are
having only the divyadesams like AyOdhya, DwAraka,
etc., which is like the stagnating water after the
avatAram had finished.

The fourth form AntharyAmi is like “thrivEni”. At
thrivEni sangamam, peoples says that, the third water
body which is not visible to human eye, will join
(sangamam) with the two river under the ground.
Similarly AntharyAmi – eventhough it is said that He
is inside us, He is not visible to us easily.

The fifth form Archai is like everflowing river like
Ganga, Cauvery where peoples like us can see at all
times. Whether he/she is sandAlan or punyAthmA, these
holy rivers removes their sins. Similarly, in
archAvatAram our bhagvAn gives His sEvai to all
peoples irrespective of their punyam / pApams and due
to nirhEthuka kripai He removes all their sins.

Our Azhwars and poorvAchAryars all dwelled up on with
ArchAvatAram only. Thondaradipodi Azhwar, in his
ThirumAlai, says:

“…achuvai perinum vEndEn……”

Azhwar simply rejects anubhavam at Sri Vaikuntam
(Paramapadham) .

ThirupAnAzhwAr says:

“andarkOn aniyarangan en amudhinaik-
kanda kangal maRonrinai kAnAvE “ (AmalanAthipirAn)

Azhwar simply rejects darshan of any after having
darshan of Periya Perumal Sri Ranganathar at Sri
Rangam.

BhoodhathAzhwAr says:

“manathullAn vEnkatathAn mAkadalAn…”
(IrandAm thiruvanthAdhi, 28)

Azhwar says, Only archai (vEnkatathAn) resides
inside him – manathullAn, then only azhwar says
about mAkadalAn – vyUham.

Our AchAryar Sri ParAsara Bhattar, longed for
anubhavam with Sri Renganayaki sametha Sri RenganAthar
only. He used say with Namperumal that, “ I will go
and see in Paramapadam. I dont want your sEvai as like
your sEvai with nithyasUris. If you are not like as in
Sri Rangam, I will stand at the end of Paramapadam and
JUMP from there to this world.” It shows clearly how
our Acharyar Bhattar loved ArchAvatAram of NamperumAl
at Sri Rangam.

When our

Hastigiri pErarulAlan,
Thirukannapuram Sowri rAja perumAl,
Sri Rangam Namperumal,
ThiruvallikEni pArthasArathi,
Thirukudanthai ArAvamudan were present,

did adiyEn need any more avatAra of Him?
DEFINITELY NOT!!!

 —————————————————————

Dear BhagavathAs,

after looking into the mail of Sriman Narasimhan
swamin about the enquiry of “Varadaraja Sthavam”
by Swamy KoorathAlwan, adiyEn had the thought of
that SlOkam. Actually it is one among the “Pancha
Sthavam” composed by Swamy KoorathAlwan. THe other
were:

1)Sri VaikunTa Sthavam on Sri Paramapada nAthan

2)Sri Sthavam on Sri Mahalakshmi PirAttiyAr

3)AthimAnusha Sthavam on VibhavAvatAram emperumAn

4)Sri Sundara bhAgu Sthavam on ThirumAlirun chOlai

Kalazhagar-archAvatAram

5)Sri VaradarAja Sthavam on Sri Hastigiri pErarulAlan

Sri Sundara bhAgu sthavam was composed by ALwan when
he was in ThirumAlirunchOlai after he lost his eye
sight due to the atrocity committed by the cruel
King Kirumikanda Chozhan-Sri Vaishnava thvEshi-.

After the return of Swamy EmperumAnAr from ThirunArA
yana puram, Swamy Ramanujar requested Alwan to compose
one Sthavam on behalf of Hastigiri pErarulAlan to get
back his sight again.

Instead Alwan requested PerarulAlan to grant mOksham
to NAlUrAn (his sishyA) who committed bhAgavatha
apachAram, since NaalUrAn is responsible for lost of
his AchAryan eyesight. Such is the greatness of Swamy
KooratAlwan!! Thats why AmudanAr says that “Its
difficult to explain the vaibhavam of Alwan in any
language” in Ramanusa NooTTrandhAthi.

The above five Sthavams are together known as “Pancha
Sthavam”. The greatness of these five were stated
by Sri ParAsara Bhattar in Swamy KooratAlwan’s
thaniyan as:

“SrivathsachinhamisrEbhyONama ukthim adheemahE

yadhukthyas-thrayeekaNDE yaanthi MangaLasoothrathAm”

Meaning:

KooratthAzvAn’s Sri Sookthis have attained the state of
ThirumAngalyam (auspicious thread worn by Sumangalis)
around the Vedha Maadha.We recite the word of Nama:for
the MahA PaNdithar,KurEsar with the same reverence as
we recite the sacred Veda manthrams.
————-

From the above thaniyan, inspite of ALwar Sri Sookthis,
other AchArya Sri Sookthis, IthihAsam such as Ramayanam
Mahabharatam, PurAnams such as Vishnu Puranam,etc.,
Only Swamy KooratAlwan Sri Sookthis have attained the
state of ThirumAngalayam to Vedha Maadha. Such is the
greatness of the Pancha Sthavams and the composer Swamy
kooratAlwan !!

His works has to be read by all SriVaishnavites which
is delicious and sweet to recite. While reciting Sri
Varadaraja Sthavam, the experince brings Hastigiri
PerarulAn in fronts one’s eye.

The following is the post from one group member regarding
Sri VanamAmalai OnnAna Jeeyar Swami. Adiyen would like
to share it with others..

— Varadarajan Sourirajan <varadarajan_tcs@yahoo.com> wrote:

> Srimathe Ramanujaya namaha
>   Srimad Vara Vara MunayE Namaha
>   Sri vAnAchala mahA munAyE Namaha
>   
>   Punarpoosam thirunakshtra significance
>   
>   Of all the twenty-seven Nakshatrams of the Tamil
> calendar, ¡§Punarpoosam¡¨ deserves a special
> mention.  This nakshatram boasts of the
> thiruavatAram of the following divinities:
>   Sri Chakravarthi Thirumagan (a) Sri Ramapiran
> Chittirai month
>   Sri Kulasekara Azhwar (a) Sri Kulasekarap perumal
> ¡V mAsi month
>   Sri Embar (a) Ramanuja padhachchAya ¡V thai month
>   Sri Mudaliyandan (a) Sri DAsarathi ¡V Chittirai
> month
>   Sri Vanamamalai onnAna JEEyar swamy (a) Sri
> Ponnadikal Jeeyar swamy ¡V purattAsi month
>   Sri kArapankAdu venkatAchariyar swamy (a)
> kArapankAdu swamy. ¡V panguni month.
>   
>   Significance of the title PonnadikAl Jeeyar
>   
>   Owing to the vicinity of the kanyA punarvasu or
> the PurattAsi punarpoosam which falls on 14th of
> October 2006, this posting aims to bring out the
> prabhAvam of Sri vAnamAmalai onnana Jeeyar swamy.
> The pseudonym ¡§Ponnadi-kAl Jeeyar¡¨ draws a
> distinctive attention.  It¡¦s only after the advent
> of this achArya, swamy manavAla mAmunikal¡¦s sishya
> sampath (Wealth of Sishyas), grew multifold and
> hence the name ¡§ponnadikAl¡¨ (meaning feet of
> gold).
>   Swamy rAmAnuja spread Srivaishnavism through 74 of
> his disciples called simhAsanAdhipathis. Likewise
> manavAla mAmunikal spread it through eight of his
> disciples called Ashta Diggajas. The first and
> foremost amongst them is Vanamamalai onnAna Jeeyar
> swamy who established innumerable Mutts, throughout
> India called thOthAdri/Vanamamalai mutts.
>   
>   Thiruvadi of Swamy manavAla mAmunikal
>   
>   When the devotees (adiyArs) go to any of the
> Srivaishnva temples, we have the practice of,
> archakAs placing the lotus feet of the lord (sri
> SatAri or sri satakOpam) on the heads of all the
> presents in the gOshti (Assembly of adiyArs).  This
> is how the relationship is established between the
> adiyArs and the archA moorthi of the emperuman in
> any divya desam.  Getting the thEErtha prasadam and
> sri satakOpam is the primary duty of any
> srivaishnava.  This holds good for all the azhwars
> and achAryas sannadhis. To elaborate,
>   
>   „«      emperuman¡¦s lotus feet  (thiruvadi nilai)
> is sri satakOpam (swamy nammAzhwAr)
>   „«      swamy nammazhwAr¡¦s thiruvadi nilai is
> swamy rAmAnuja
>   „«      swamy rAmAnuja¡¦s thiruvadi nilai is swamy
> mudaliyAndAn
>   „«      all other achAryAs (after swamy ramanuja)
> thiruvadi nilai is swamy manavAla mAmunikal.
>   „«      Swamy manavAla mAmunikal¡¦s thiruvadi
> nilai is swamy ponnadikAl jeeyar or swamy onnana
> vanamAmalai jeeyar commonly called as ponnadiyAm
> sengamalam.
>   (There are certain exceptions to the above, such
> as
>   ƒæ     swamy ramAnujA¡¦s thiruvadi nilai in
> thirumalai is swamy anandAzhwAn
>   ƒæ     swamy nammAzhwAr¡¦s thiruvadi nilai in
> azhwAr thirunagari is swamy madhura kavi azhwAr )
>   
>   Hence to get the sambandham (relationship) of
> swamy manavAla mAmunikal, ponnadikAl jeeyar swamy¡¦s
> importance becomes an unspoken niyamanam (rule).
>   
>   PonnadikAl Jeeyar swamy¡¦s association with Periya
> Jeeyar
>   PonnadikAl jeeyar swamy was very close to periya
> jeeyar (swamy manavAla mAmunikal). Swamy always
> wanted Vanamamalai Jeeyer to have all the fame and
> fortune he possessed.  Hence he blessed Vanamamalai
> swamy also with ashtadiggajAs similar to his great
> ashtadiggajAs.  Thereby, he appointed the following
> ashtadiggajAs to Vanamamalai swamy:
>   
>   mahAryar
>   saramapungavar
>   Suddha sathvam anna
>   appAchiyAr anna
>   rAmAnujam pillai
>   ghostipuraththayar
>   pallakkAl siththar
>   Jnana kan-AththAn.
>   
>    Then, Periya Jeeyer also allotted the appropriate
> kainkaryams to each one of them.  From then on,
> Vanamamalai ponnadikkAl swamy remained with great
> fame along with his ashtadiggajAs, as a krupApAthram
> of periya Jeeyer.  Periya Jeeyer also instructed
> mahAchAryar to compose a thaniyan on his acharya
> which would proclaim his acharya¡¦s greatness for
> ever.  Hearing such an order from periya Jeeyer,
> mahAryar concentrated on the divine qualities of his
> acharya and immersed himself in the ocean of his
> acharya¡¦s qualities and submitted the following to
> his acharya¡¦s divine feet:
>   
>    RamyajAmAtru yOgeendra pAdha rEkhA mayam sadhA
>   ThathAyath thAthma sadhdhAthim rAmAnuja munim
> bhajE
>   
>   Listening to the above, Periya Jeeyer was
> astonished.  He felt that the verse not only got out
> the greatness of Vanamamalai Jeeyer but it was also
> honey flowing to the ears of the listener and hence
> very admirable.
>   Pleased with the thaniyan told by mahAryar, Periya
> Jeeyer swamy ordered as follows:
>   
>   ¡§Like the ¡§SrisailEsa dayApAthram¡¨ thaniyan,
> which was submitted by periya perumal himself in the
> garuda mandapam with three kandams, this thaniyan
> should also be regarded equally important and should
> be recited by all Srivaishnavas.  Like starting with
> ¡§pallandu pallandu¡¨ and ending with
> ¡§appAnjasanniyamum pallAndE¡¨ considering the first
> and second paasurams of thirupallandu to be like a
> single paasuram and recited together; and like the
> varaha charam slokam which has two parts
> (padhyadvayam) but still considered as a single
> mantram; and like the mantra ratnam, which though
> considered as a single mahA mantra rahasyam, still
> has two parts detailing about the angam and angi;
> and like the ¡¥Hari¡¦ padham which has 2 aksharas;
> Consider ¡§SrisailEsa¡¨ thaniyan and ¡§ramya
> jAmAthru yOgeendra¡¨ thaniyan to be connected to
> each other and to have equal importance.¡¨
>   
>   
>   Greatness of vAnamAmalai jeeyer swamy
>   Swamy was responsible for acting as purushakaram
> (recommendation) for annan and others to surrender
> to the divine feet of Sri Periya Jeeyer and also
> accepted a few of them as his shisyas as per the
> order of Sri Periya Jeeyer.
>   Swamy was responsible to bring appillai and
> appullAr to the divine feet of Sri Periya Jeeyer
> swamy.  First swamy convinced periya jeeyer to
> accept them as his disciples and then he went to the
> banks of kaveri and along with the help of
> erumbiappa, swamy brought both appillai and appullAr
> to the divine feet of Periya Jeeyer and made them
> the two among the ashtadiggajas of Sri Mamunikal.
>   Sri Periya Jeeyer himself used to praise and call
> Swamy as ¡§PonnadikkAl Jeeyer¡¨. Periya Jeeyer
> considered swamy his very close disciple and also an
> atma bandhu and also wanted vanamamalai swamy to get
> all the pleasure and treasure he obtained. And hence
> made swamy sit in his seat and presented his
> thirukkai Azhvars in the hands of vanamamalai swamy
> and asked him to do samAsrayanam just like him. Then
> Periya Jeeyer appointed ashtadiggajas for
> vanamAmalai Jeeyer swamy just like his own
> ashtadiggajas.
>   
>   Further Periya Jeeyer sent vanamamalai swamy to
> tour in the northern states as his representative
> and fulfill his wish to uplift all jeevatmas over
> there and bring them to our sampradayam by giving
> them ramanuja sambhandam through samAsrayanam.
> During his last days, Periya Jeeyer instructed his
> upadandam, thiruvAzhimOdhiram and thiruvadinilai of
> his own acharya thiruvAimozhi pillai to be given to
> vanamamalai Jeeyer, though swamy was not near periya
> Jeeyer at the time when periya jeeyer attained
> paramapadam.  Periya Jeeyer had his special grace on
> vanamamalai swamy.
>   
>   Vanamamalai swamy also was blessed specially by
> Periya perumal, and that is why he gifted him the
> aranganagarappan and himself went with him to
> vanamamalai.  There is no need to say that
> vanamamalai perumal, who have got his divine
> consort, srivaramangai nAchiyar as kannikAdAnam from
> swamy had his special wishes for swamy and that is
> why he gave all the responsibilities of the
> deivanAyakan sannadhi kainkaryams to swamy himself.
> Next thiruvEnkatamudaiyan, showed the greatness of
> swamy and his acharya bhakthi in the dream of
> thiruvEnkata periya kElvi Jeeyer and thus showed his
> love for Vanamamalai Jeeyer.  And nAchiyar in
> thirumalai accepting swamy as her father shows
> largely the great mahimai of PonnadikkAl Jeeyer
> swamy.
>   
>    With the blessings of all the perumals swamy did
> a lot of kainkaryam in the deivanAyakan sannadhi,
> thirukkurungudi nambi sannadhi and also in spreading our ramAnuja darshanam
all over India .