Ramanuja

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).

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!

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 .

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: