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???

adiyEn recently visited kOil and fortunate to attend
vasantha Uthsavam of NammperumAl and thAyar. Now
thAyAr vasantha uthsavam is going on. During this visit
adiyen visited SriVaishnavaSri (Sri Vaishnava book store)

During the chat adiyEn, comes across the sad news of
demolishing the old matam(Azhagiya singar matam) where
the footprints of poorvAchAryars of Shrimath Azhagiya Singar
(from the 1st Shrimath Singar onwards) and their dusts were
present are now going to loose because of reconstruction of
mutt building. The problem of this new construction is that,
these people(building contractors) dont know the value
of the DUSTS FROM poorvAchAryArs foots which is there
in the present day matam floors. Some of the valuable
paintings also present which is not taken care in the
new construction. By laying MARBLES on the floors, where
the dusts of our poorvAchAryAs were present, we lost the
bhAgyam of touching those dusts when we visit those matams.

An example was the Vaibhavam of Sri ManavAla mAmunigal.
When ManavAla Mamunigal constructed his matam at present
east chiththirai street, he took sands from Sri Kaatazhagiya
Singar koil and still that sands can be seen at Manavala
maamunigal sannidhi. ManavAla mAmunigal called that sands
as “Rahasyam Vilaintha Mann”, since only at Kaatazhagiya
singar koil, Pillai lOkAchAryar used to give discourses
to his sishyAs. This shows that the dusts and footprints
of our achAryas wherever is available, has to be preserved
which yields blessings and jaanam whenever we visit those
places again. Only the people who have great bhAgyam can
have the contact with those great dusts of poorvacharyars.

Similarly, the matam where Shrimath Ramanujar lived for
many years at Sri Rangam had been reconstructed with
new marbles on the floor. Thereby we lost the divine dusts
from Shrimath Ramanujar where he might have walked and lived
there for many years. The contact of even those small dusts
will drive away all our sins and is great bhAgyam. ADiyen
feels very sad on this culture of marble flooring at the
old matams where our poorvAchAryArs lived!!!

Adiyen REQUESTS all the bhagavathas and bhakthas of ALL
MUTTS to prevent the reconstruction of old mutts by
laying MARBLES on FLOOR !!! Marbles wont give any value
to our divine mutts except the luxurious looks which is
not required at the mutts!!@~!

Marble flooring, marble walls loses our divine looks and
purity of divine places. Thats why, this is not recommeded
at the vaishnavite temple premises. The same can be followed
at the mutts also.

Adiyen extends HUMBLE REQUEST to all those who have in
touch with mutts to STOP this marble flooring at the old
mutts where our poorvAchAryArs dusts ,footprints were present…

Only if we do now, this can be handed over to the next gene
rations. Its our responsibility to preserve this !

PS:  This issue has been discussed in “Paanchajanyam” monthly news
paper from Sri Rangam.

ShrimathE Ramanujaya namaha:

There was an interesting story, how thirukkachchi nambigal

came to do aalavatta kainkaryam at thirukkachchi. Thirukkachchi

nambigal went to Sri Rangam first, and started doing aalavatta

kainkaryam to periyaperumAl. But periaperumAl said that,

“Since I am lying in middle between two ubaya kAveri rivers,

it’s so cool here. Your aalavatta kainkaryam is not required and

suitable for me here!”

Now thirukkachchi nambigal moved to thirumalai to do

aalavatta kainkaryam for thiruvEnkatamudaiyAn. There

also thiruvEnkatamudaiyAn said that, “the water from falls

already produces chillness as alwar says “kulir aruvi vEnkatam”

in one of pAsuram. PerumAl who lies on river bed itself, where summer

will be very hot, doesnt need your kainkaryam. Whereas here,

only for some days you can see sun. Hence your kainkaryam is

not suitable for me !”.

Now thirukkachchi nambigal moved to thirukkachchi to do

aalavatta kainkaryam to pErarulAlan. Only here aalavattam

is necessary because of heatness in pErarulAlan since HE

came from yAgakuntam performed by Brahma. HE sacrificed

HIMSELF all the way from Sri Vaikuntam to appear infront

of Brahma in yAga kuntam. Not only to appear for Brahma but

also to give darshan to poor AthmA’s like us who can not

visualize HIM directly. So HE proved again as “varadan”!!!

ShrimathE rAmAnujAya namaha||

According to archAvathAram, emperumAn is not going to talk

or response to anyone. The only response is HIS beautiful smile

always. This what our poorvAchAriyars states as,

“archAvathAra samAthiyai tholaiththu kondu avan oru naalum

yaarudanum pEsuvathillai, pEsa pOvathumillai ! ”

But at some instances, our beloved emperumAn losed HIS

archAvathAra samAthi, and started talking with some of HIS

close antharangargaL.

There are three antharangargaL at three important divya dEsams.

As stated by nAyanAr in his great “Acharya Hrdayam”

“panipoovum aalavattamum veenaiyum kaiyumaaga

pushpa thyAga bhOga mandapangalil………………….”

at Tirumala — pushpa mandapam

at permAl kOil — thyAga mandapam

at kOil — bhOga mandapam

At kOil, there was an antharanga paniyAl called Thiruvilakku

Pichchan. His duty was to hold deepam near Sri RenganAthar

sannithi. When Nampillai was delivering discourse to his

sishyAs, periyaperumAl got interest in Nampillai’s upanyAsam

and thereby losing HIS archAvathAra samAthi, periyaperumAl

stood up from resting on AadhisEshan. When HE was about

to cross the karbhagriham, HIS sowkumArya thirumEni

touched Thiruvilakku Pichchan. PeriaperumAl says that,

“I heard that Nampillai is doing kalAkshebam about me!, I

stood up just to hear that”. On seeing PeriyaperumAl

stood near him, as collection of large dark clouds -kariya

thiranda uruvam pOlE - Thiruvilakku pichchan says that, “Swamin,

You are not supposed to get from your AdhisEshan and come

out of this garbhagriham. So go and be there in your form.

If you want to listen Swamy Nampillai’s upanyAsam, listen from

inside itself”. From that day onwards, still now PeriyaperumAl never

lost HIS archAvathAra samAthi!!. This is well explained in

Swamy Nampillai’s vaibhavam.

At thirumalai, thiruvEnkatamudaiyAn lost HIS archAvathAra

samAthi and discoursed thirumanthra rahasyam to a King called

ThondaimAn Chakravarthi which is also sang by Thirumangai alwar

in his pasuram.

At thirukkachchi, our pErarulAlan, lost HIS archAvathAra

samAthi and started speaking with Thirukkachchi Nambigal

at many times. Whenever doubt arises, thirukkachchi

nambigal would ask pErarulAlan, and pErarulAlan would

also respond to thirukkachchi nambigal through archAvathAra

thirumukham. That was the close relationship between the

thirukkachchi nambigal and pErarulAlan. This was well

explained by Swami ManavAla mAmunigal in DEVARAAJA

MANGALAM.

“srikAnchee pUrnamisrEna preethyaa sarvaabhibashinE |

adheetharchaavyavasthaaya hasthyathreesaaya mangalam ||”

Sri ManavAla mAmunigal states that, “ srIkAnchee

pUrnamisrEna preethyaa……”. PerarulAlan out of

HIS preethi on Kanchi pUrnar alais Thirukkachchi

nambigal, starts speaking with him by losting HIS

archAvathAra samAthi. By knowing this, our

emperumAnAr apart from his five Acharyans, considers

Thirukkachchi Nambigal also as one of his Acharya.

Through Thirukkachchi Nambigal, emperumAnAr

enquired answer for his doubts from pErarulAlan.

EmperumAnAr also didnt revealed what were his

doubts to thirukkachchi nambigal. Usually after

aalavatta kainkaryam, thirukkachchi nambigal would

left immediately. But on that day, he was standing near

pErarulAlan with some thing in his mind. Now our

pErarulAlan starts asking thirukkachchi nambigal,

“Why are you waiting for ?”. Thirukkachchi nambigal

says that, “ my sishyA, has some doubts and he wants the

answer from YOU for that!”. As soon as hearing this

from thirukkachchi nambigal pErarulAlan started telling

six words as if HE was expecting this doubt would arise

from Shrimath Ramanujar earlier itself!

PerarulAlan answered important “SIX WORDS”

(“Aaru vaarthaigal”) to Thirukkachchi nambigal, as

answers for emperumAnAr doubts. This six words

forms a base (as foundation) for establishing

VishistAdvaita SidhdhAntham by Swamy Ramanujar.

So, without pErarulAlan’s six words, its difficult to imagine

our sampradhAyam! HE saved our sampradhAyam by

giving these words from HIM (namm sampradhAyaththai

rakshiththu koduthavar dEva perumal alias pErarulAlan)

By this pErarulAlan proved that HE is VaradarAjan again!!

- King among giving boons (varam tharuvathil rAjA)!!!

(To be continued in next article)

Shrimathe rAmAnujAya namaha|| 

Dear bhAgavathAs,

most of us will have doubt that how to compare our pirAttiyAr

with jeevAthmA and AnjanEyar with AchAryAr. Adiyen

told that based on Swamy MudaliyAnDAn vaibhavam.

And also Swamy Desikan has proved that in his stOtram.

Swamy Desikan states that “………………….

LankAruDHa vivEka rAjadhanayA nyAyam:|”

Adiyen mentioned only a single line

from the entire stotram. In that Swamy Desikan

clearly states that “the position of sItA

pirAttiyAr in ashOkavanam is EQUIVALENT to

the presence of jeevAthma in this sareeram.

This is nyAyam (true)!” Here Swamy founds the

new truth that both the positions of pirAttiyAr

and the jeevAthma are SAME.

From Swamy Desikans pramAnam its clear that

adiyens’ words also matches with that.

The same is expressed in MudaliyAnDAn vaibhavam

also. Swamy MudaliyAndAn is sathsishyar of

Shrimath Ramanujar. One day Swamy MudaliyAndAn

in his upanyAsam to his sishyAs, explained the

concept of sItA pirAttiyArs’ position in ashOka

vanam. There Swamy MudaliyAndAn explained as:

“

1) sitA pirAttiyAr in ashOkavanam is same as

(=)jeevAthma in this sareeram.

2) RAvanan with ten heads is same as (=)ten

(patthu)inthiriyangal which pulls the jeevAthma.

3) AnjanEyan gave kanaiyAzhi to sItA is

same as (=)AchAryan who perform panchasamskAram

(kanaiyAzhi=chanku chakram)to his sishyA.

4)As prathiyupakAram to AnjanEyan, sItA pirAttiyAr

gave HER choodAmani to AnjanEyan, same as (=)

sishyA after receiving panchasamskAram from his

Acharyan, as prathiyupakAram says that “there is

nothing to give you AchAryare! except adiyens

namaskAram”. sishyA raises his hand above the HEAD

as like pirAttiyAr gave her Choodamani to AnjanEyan!

5) PirAttiyAr in Lanka surrounded by ocean is same

as (=) jeevAthma surrounded by samsAric ocean!

6) PirAttiyAr doesnt know about the position of

Sri Rama prabu is same as (=) jeevAthma also doesnt

know (no knowledge)about Paramapada nAthan in SrI Vaikuntam.

The only the two difference is that there in

rAmAyanam, Lord Raman doesn’t know about the position

(Where about) of sItA pirAttiyAr, but here the

paramAthmA knows the jeevAthmA very well.”

The above was the upanyAsam given by Sri MudaliyAndAn

to his sishyAs which was explained well in his

vaibhavam. Actually there are two differences,Adiyen

forget to explain one more difference between the

pirAttiyArs position with jeevAthma.

So from the Swamy Desikans stotram, Sri MudaliyAndAn

vaibhavam which adiyen knows, the posting contents

which equates the sitA pirAttiyArs position with

the jeevAthma is correct.

Shrimathe Ramanujaya Namaha:

Dear bhagavathAs,

there was interesting event which proves that, only Sri RenganAtha is ,

standing at Thirumala as ThiruvEnkatamudiayAn. This was proved by

using ThiruppAnAlwar pAsuram by Sri RanganAthar through an

araiyar swAmin. Here is an incident which proves that all!

There was an araiyar swami who daily recites the Alwar

hymns infront of Sri RenganAthar. One day, the araiyar

swamin desired to worship ThiruvEnkatamudaiyAn at

Thirumalai. As usual after completing araiyar sEvai,

araiyar swamin requested Sri RenganAthar to allow him

to visit Thirumalai to worship ThiruvEnkatamudaiyAn.

But Sri RenganAthar said “ You can visit Thirumalai, but

before going there, You recite the AmalanAdhipirAn

pAsurams by ThiruppAnAlwar “

So araiyar swamin recites the AmalanAdhipirAn first

pAsuram “AmalanAdhipirAn adiyArkku ennai……….”

Then he starts second pAsuram “Uvantha ullathinai

ulagam……”. Then he started reciting third pAsuram

“Manthipaai vadavEnkata mAmalai, vaanavargal

santhiseiya ninrAn arangatharavinanaiyAn…….”

He sang with thAlam as “santhiseiya ninrAn

arangatharavinanaiyAn, arangatharavinanaiyAn ninrAn..”

Then araiyar swamin stops reciting the pAsuram and

says to Sri RenganAthar that he is not going to Thirumalai

to worship ThiruvEnkatamudaiyAn. Now Sri RenganAthar

asked araiyar swamin about the reason. Araiyar swamin

says that “ From ThiruppAnAlwar pAsuram, its clear

that only the Lord Sri RenganAthar who descends from

Sri Vaikuntam through Satya lokam, stands for a while

at Thirumalai to rest finally at Sri Rangam. (santhiseiya ninrAn

arangatharavinanaiyAn…….) So SrI RanganAthar only

stands at Thirumalai as ThiruvEnkatamudaiyAn. Hence adiyen

stops thiruvEnkata yAthra!”.

Now srI RenganAthar laughed for a while and replied

to araiyar swamin that “ Eventhough its said that all the

4000 pAsurams are available for me, why should I insist

you to hymn ThiruppanAlwar pAsuram is, thats the reason!”.

ShrimathE rAmAnujAya namaha: