திங்கள், 24 ஆகஸ்ட், 2015

ராவணனின் ஸாம கானம்' "வீணை வாசித்த பெரியவா"

ராதே கிருஷ்ணா 25-08-2015

Varagooran Narayanan‎Vaideeham & Samprdhayam

ராவணனின் ஸாம கானம்'
"வீணை வாசித்த பெரியவா"

(நமக்கு தெரிந்ததைச் செய்ய வேண்டும். தெரியாத விஷயங்களைத் தெளிவாகக் கற்றுக் கொள்ள வேண்டும் என்ற பாடத்தை இந்த சம்பவத்தின் மூலம் வாழும் தெய்வமான மகாபெரியவர் நமக்கு இதன்மூலம் உணர்த்தியிருக்கிறார்)

நன்றி-அக்டோபர்-2014 தினமலர்.

ஒரு சமயம், மகாபெரியவர் மகாராஷ்டிர மாநிலம் சதாராவில் தங்கி இருந்தார். ஒரு அரசமரத்தின் கீழ் இளைப்பாறிய அவர், மரத்தின் வேரில் தலையை வைத்துப் படுத்துக் கொள்வார்.

முன்னால் திரை போட்டிருக்கும். பக்தர்களுக்கு தரிசனம் கொடுக்கும் சமயத்தில் மட்டும், திரையை விலக்குவார்கள்.

அன்று, சென்னையில் இருந்து வீணை வித்வான் ஒருவர் பெரியவரைத் தரிசிக்க நண்பருடன் வந்திருந்தார். பெரியவரைத் தரிசனம் செய்த அவர், அவரது அனுமதி பெற்று, வீணையை எடுத்து வாசிக்க ஆரம்பித்தார். பக்தர்கள் எல்லாரும் அந்த இசைமழையில் நனைந்து கொண்டிருந்தனர். வாசித்து முடித்ததும், வீணையை உறையில் இட தயாரானார் வித்வான்.

பெரியவர் அவரிடம், ""அந்த வீணையை என்னிடம் கொடு. நான் அதை வாசிக்கலாம் இல்லையா?'' என்று கேட்டார்.

பெரியவர் வீணை வாசிக்கப் போகிறாரா என்று எல்லாருக்கும் திகைப்பு. வித்வான் உட்பட..! ஆனால், எதற்காக வாசிக்க இருக்கிறார் என்பது மட்டும் யாருக்கும் புரியவில்லை.

வீணையைக் கையில் வாங்கிய பெரியவர் சுருதி கூட்டி, வித்வானிடம் காட்டினார். ""நான் சுருதி கூட்டியிருப்பது சரியா இருக்கான்னு பாரு,'' என்றார்.

வித்வானும், ""சரியா இருக்கு'' என்று சொல்ல, பெரியவர் வீணை வாசிக்க ஆரம்பித்து விட்டார்.

சில நிமிடங்கள் தான் ஆகியிருக்கும்! வித்வான் பெரியவரின் பாதங்களில் விழுந்தார். கன்னத்தில் போட்டுக் கொண்டு,

""பெரியவா! என்னை மன்னிக்கணும்! என்னை மன்னிக்கணும்! தப்பு பண்ணிட்டேன்! தப்பு பண்ணிட்டேன்,'' என்று திரும்பத் திரும்பச் சொல்லிக் கொண்டே கதறி அழ ஆரம்பித்து விட்டார்.

பெரியவர் வாசித்து முடித்தார். பின் வீணையை அவரிடம் திருப்பிக்கொடுத்து, ""வித்யா கர்வம் ஒருவனுக்கு கூடாது. கவனமாக இரு,'' என்று சொல்லி ஆசிர்வாதமும் செய்தார். வித்வானுடன் வந்த நண்பருக்கு என்ன நடக்கிறதென்றே புரியவில்லை.

பின் நண்பர் வித்வானிடம்,"" இங்கே என்ன நடந்தது? நீ தப்பு பண்ணிட்டதா கதறி அழுதே! பெரியவர் வித்யாகர்வம் கூடாது என்றார். அப்படி என்ன தான் இங்கு தவறு நடந்தது?'' என்றார்.

வித்வான் திகைப்பு கலையாமல் பதில் சொல்ல ஆரம்பித்தார்.

""கைலாய மலையைத் தூக்க முயன்ற ராவணனின் கைகள் மலையின் அடியில் சிக்கிக் கொண்டன. அப்போது, அவன் சாமகானம் இசைத்து சிவனை மகிழ்வித்து விடுதலை பெற்றான் இல்லையா! அதுபோல, நானும் இங்கே சாமகானம் வாசிக்க துவங்கினேன். ஆனால், திடீரென எப்படி வாசிப்பது என்று மறந்து போய்விட்டது. இது யாருக்கு தெரியப்போகிறது என, ஏதோ ஒன்றை வாசித்து நிறைவு செய்து விட்டேன். பெரியவர் இதைக் கண்டுபிடித்து விட்டார். என்னிடம் வீணையை வாங்கி, அந்தப் பகுதியை சரியாக வாசித்து நிறைவு செய்து விட்டார். பெரியவர் ஸர்வக்ஞர் (எல்லாம் அறிந்தவர்). அவருக்கு எல்லாம் தெரியும் என்பது எனக்கு தெரியாமல் போச்சே! அபச்சாரம் பண்ணிட்டேனே! அதனால் தான் அவரிடம் மன்னிப்பு கேட்டேன்,'' என்றார்.

நமக்கு தெரிந்ததைச் செய்ய வேண்டும். தெரியாத விஷயங்களைத் தெளிவாகக் கற்றுக் கொள்ள வேண்டும் என்ற பாடத்தை இதன் மூலம் வாழும் தெய்வமான மகாபெரியவர் நமக்கு இதன்மூலம் உணர்த்தியிருக்கிறார்

27 நட்சத்திரங்களும் அபிஷேகப்பொருளும்

ராதே கிருஷ்ணா 24-08-2015

Sangeetha Ravi‎தாம்ப்ராஸ்

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27 நட்சத்திரங்களும் அபிஷேகப்பொருளும்
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கிருஷ்ணரின் மாயை

ராதே கிருஷ்ணா 24-08-2015

கிருஷ்ணரின் மாயை

Narasimman Nagarajan shared AS Santhosh's post.

6 hrs ·

AS Santhosh

மாயையின் பலம்

நாரதர் ஒரு சமயம் கிருஷ்ணரைத் தரிசிக்கச் சென்றார். அவரை கிருஷ்ணர் ஆசீர்வதித்தார். இருவரும் உரையாடியபடியே உலாவச் சென்றார்கள். அப்போது நாரதர், கிருஷ்ணா! உங்களுடைய மாயை மிகவும் வலிமை வாய்ந்தது என்று சொல்கிறார்கள். அது உண்மைதானா? தேவரிஷி என்று எல்லோரும் என்னை அழைக்கிறார்கள். பிரம்மத்தை (தெய்வத்தை) உணர்ந்த பிரம்ம ஞானியாகிய என்னை உங்களுடைய மாயை என்ன செய்யும்? மாயையால் நானும் பாதிக்கப்படுவேனா? என்று கேட்டார். அதைக் கேட்ட கிருஷ்ணர், நாரதரின் கேள்விக்கு நேரடியாகப் பதில் சொல்லாமல், சற்று துõரத்திலிருந்த ஒரு குளத்தைச் சுட்டிக்காட்டி, நாரதரே! அதோ அந்தக் குளத்தில் மூழ்கி எழுந்து வாருங்கள்... என்று கூறினார். கிருஷ்ணர் கூறியபடியே, நாரதர் தன் கையில் இருந்த மகதி என்ற வீணையைக் குளக்கரையில் வைத்துவிட்டு, குளத்தில் சென்று மூழ்கி எழுந்தார். மூழ்கி எழுந்தாரோ இல்லையோ, அவர் அழகிய இளம் பெண்ணாக மாறியிருந்தார்! தான் நாரதர் என்ற பழைய நினைவுகள் அனைத்தும் அவருக்கு அறவே இல்லாமல் போயிற்று; குளக்கரையில் அவர் வைத்த வீணையும் இல்லை. கிருஷ்ணரும் அங்கு இல்லை.இப்போது நாரதப் பெண், குளத்தின் படிகளில் ஏறி மேலே வந்து கொண்டிருந்தாள். அந்த வழியாக அந்த நாட்டு அரசன், குதிரையில் வேகமாக வந்தான். அவன் இளைஞன், அழகானவன். நாரதப் பெண்ணை அவன் பார்த்தான். அவளைத் திருமணம் செய்து கொள்ள விரும்பினான். நான் இந்த நாட்டின் அரசன். உன்னைத் திருமணம் செய்துகொள்ள விரும்புகிறேன், உனக்குச் சம்மதமா? என்று கேட்டான். நாரதப் பெண் மவுனமாகத் தலையசைத்து, தன் சம்மதத்தைத் தெரிவித்தாள். அரசன் அவளைத் தன்னுடன் அரண்மனைக்கு அழைத்துச் சென்றான். இருவருக்கும் முறைப்படி திருமணம் விமரிசையாக நடந்தது. இருவரும் மகிழ்ச்சியுடன் வாழ்ந்தார்கள். சில ஆண்டுகளுக்குப் பிறகு அவர்களுக்கு இரண்டு குழந்தைகள் பிறந்தன. ஒரு சமயம் பக்கத்து நாட்டு அரசன், இந்த நாட்டு அரசன் மீது போர் தொடுத்தான்.

இருதரப்புக்கும் கடுமையாகப் போர் நடந்தது. போர்க்களத்தில் நாரதப் பெண்ணின் கணவன் கொல்லப்பட்டான். அதைத் தொடர்ந்து, நாரதப் பெண் இருந்த நாட்டின் தலைநகரைக் கைப்பற்றுவதற்கு பகைவர்கள் விரைந்து வந்தார்கள். அப்போது வீரர்கள் சிலர், போர்க்களத்தில்இருந்து தப்பி அரண்மனைக்கு வந்து நாரதப் பெண்ணிடம், அரசியாரே! போரில் நமது அரசர் கொல்லப்பட்டார்! பகைவர்கள் அரண்மனையைக் கைப்பற்ற நெருங்கி வந்து கொண்டிருக்கிறார்கள்! உங்களையும், நமது அரச குமாரர்களையும் பகைவர்கள் சிறை பிடிப்பதற்குள் இங்கிருந்து நீங்கள் தப்பிச் சென்றுவிடுங்கள், என்று கூறினர்.நாரதப் பெண்ணும், குழந்தைகளுடன் அரண்மனையிலிருந்து தப்பி ஓடினாள். ஆனாலும், பகைவர்கள் இதை அறிந்து விட்டனர். அவளைத் தேடிச் சென்றனர். அவர்கள் தன்னைத் துரத்தி வரும் சப்தம் அவளுக்குக் கேட்டது. அவள் மேல்மூச்சு கீழ்மூச்சு வாங்க வேக வேகமாக அருகிலிருந்த காட்டிற்குள் ஓடினாள். விரைந்து ஓடியபோது, அவள் தன் மூத்த மகனின் கையைத் தவற விட்டாள். இப்போது அவள் தன் ஒரு குழந்தையை மார்போடு அணைத்தபடியே ஓடிக்கொண்டிருந்தாள். இதற்குள் பகைவர்கள் அவளை மிகவும் நெருங்கி விட்ட ஆரவாரம் கேட்டது. இதனால் பயந்து வேகத்தை அதிகரித்த போது, அவள் கையில் இருந்த குழந்தையும் தவறி கீழே விழுந்தது. குழந்தையை எடுக்க
முடியவில்லை. பகைவர்களிடம் சிக்காமல் தப்ப கல்லிலும் முள்ளிலும் விழுந்தாள். அதனால் உடலில் பலமான காயங்கள் ஏற்பட்டன. நீண்ட துõரம் ஓடிய பிறகு, பகைவர்கள் துரத்தி வந்த சப்தம் கேட்கவில்லை. பகைவர்களிடமிருந்து தப்பியதை அவள் உணர்ந்தாள்.

காட்டிலிருந்த ஒரு மரத்தடியில் அமர்ந்து தன் நிலையை நினைத்து அவள், ஐயோ! என் நிலை இப்படி ஆகிவிட்டதே! நான் என் கணவரை இழந்துவிட்டேன்! குழந்தைகளையும் பறிகொடுத்து விட்டேன்.... நாட்டையும் பகைவர்கள் பிடித்து விட்டார்கள். ஆதரவற்ற அநாதையாக நான் இப்போது இருக்கிறேன். இனிமேல் நான் யாருக்காக உயிர் வாழ வேண்டும்? கல்லிலும் முள்ளிலும் அடிபட்டு உடல் முழுவதும் ஏற்பட்ட இந்தக் காயங்களின் வலியை என்னால் பொறுக்க முடியவில்லை. பசியும் தாகமும் என்னை வருத்துகின்றன! என்று பலவாறு கூறி கதறி அழுதாள். அப்போது கிருஷ்ணர் ஒரு முதியவர் வடிவத்தில் அங்கு வந்து, அம்மா! நீ யார்? ஏன் இப்படி இந்தக் காட்டில் தனிமையில் அழுதுகொண்டி ருக்கிறாய்? என்று கேட்டார். நாரதப் பெண், தன்னுடைய அவல நிலையை அவரிடம் கூறி அழுதாள். முதியவர் அவளிடம், அம்மா! அதோ தெரியும் அந்தக் குளத்தில் நீராடி விட்டு வா! அதனால் உனக்கு நன்மை ஏற்படும், என்று தெரிவித்தார். முதியவர் கூறியபடியே நாரதப் பெண் குளத்தில் மூழ்கி எழுந்தாள். உடனே நாரதப் பெண் உருவம் மாறி, பழைய நாரதர் வடிவம் கொண்டார். அவருக்கு நடந்தவை அனைத்தும் நினைவுக்கு வந்தன. குளத்தின் படிகளில் ஏறி வந்த நாரதர், குளக் கரையில் தான் வைத்துச் சென்ற வீணையை எடுத்துக் கொண்டார். சற்று துõரத்தில் கிருஷ்ணர் நின்று கொண்டிருப்பதையும் பார்த்தார். நடந்ததையெல்லாம் நாரதர் நினைத்துப் பார்த்தபடியே கிருஷ்ணரிடம் சென்று, பகவானே! நான் கர்வம் கொண்டதற்கு என்னை மன்னியுங்கள். உங்கள் மாயை மிகவும் வலிமை வாய்ந்தது என்பது உண்மை தான். மாயைக்கு நான் ஒருபோதும் வசப்படாமல் இருக்க வேண்டும் என்று என்னை ஆசீர்வதியுங்கள், என்று வணங்கிக் கேட்டுக்கொண்டார். கிருஷ்ணரும் நாரதரின் பிரார்த்தனையை ஏற்று ஆசீர்வதித்தார். வாழ்க்கை என்ற ஒன்று இருக்கும் வரை இதுபோன்ற மாயை இருந்து கொண்டே இருக்கும். இதில் இருந்து விடுபட ஒரே வழி இறைவனைச் சரணடைவது தான். தைவீ ஹ்யேஷா குணமயீ மம மாயா துரத்யயா! மாமேவ யே ப்ரபத்யந்தே மாயாமேதாம் தரந்தி தே!!.முக்குணங்களால் ஆகிய என்னுடைய இந்த மாயை தெய்வீகமானது, யாராலும் கடக்க முடியாதது. ஆனால் யார் என்னையே சரணடைகிறார்களோ, அவர்கள் இந்த மாயையைக் கடக்கிறார்கள். - பகவத்கீதை 7.14-

மகிஷாசுர மர்தினி ஸ்லோகம்

ராதே கிருஷ்ணா 24-08-2015

மகிஷாசுர மர்தினி ஸ்லோகம்

Varagooran Narayanan

6 hrs

1. அயிகிரி நந்தினி நந்தித மேதினி
விச்வ வினோதினி நந்தநுதே
கிரிவர விந்த்ய சிரோதி நிவாஸினி
விஷ்ணு விலாஸினி ஜிஷ்ணுநுதே
பகவதி ஹே சிதிகண்ட குடும்பினி
பூரிகுடும்பினி பூரிக்ருதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: மலையரசனின் மகளே, உலகை மகிழ்விப்பவளே, விளையாட்டாக உலகை நடத்திச் செல்பவளே, நந்தனால் வழிபடப்பட்டவளே, சிறந்த மலையான விந்திய மலையில் உறைபவளே, திருமாலுக்குப் பெருமை சேர்ப்பவளே, வெற்றி வீரர்களால் துதிக்கப்படுபவளே, பகவதீ, நீலகண்டரின் பத்தினியே, உலகமாகிய பெரிய குடும்பத்தை உடையவளே, அரியவற்றைச் சாதிப்பவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

2. ஸுரவர வர்ஷிணி துர்தர தர்ஷிணி
துர்முக மர்ஷிணி ஹர்ஷரதே
த்ரிபுவன போஷிணி சங்கர தோஷிணி
கில்பிஷ மோஷிணி கோஷரதே
தனுஜ நிரோஷிணி திதிஸுத ரோஷிணி
துர்மத சோஷிணி ஸிந்துஸுதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: நல்லோருக்கு வரங்களை மழைபோல் பொழிபவளே. கொடியவர்களை அடக்கி வைப்பவளே, கடுமையான வார்த்தைகளையும் பொறுப்பவளே, மகிழ்ச்சியுடன் பொலிபவளே, மூன்று உலகங்களுக்கும் உணவளித்துக் காப்பவளே, சிவபெருமானை மகிழ்விப்பவளே, பாவங்களைப் போக்குபவளே, பேரொலியில் மகிழ்பவளே, தீயவர்களிடம் கோபம் கொள்பவளே, கொடியவர்களை அடக்குபவளே, அலை மகளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

3. அயி ஜகதம்ப மதம்ப
கதம்பவன ப்ரிய வாஸினி ஹாஸரதே
சிகரி சிரோமணி துங்க ஹிமாலய
ச்ருங்க நிஜாலய மத்யகதே
மதுமதுரே மதுகைடப கஞ்ஜினி
கைடப பஞ்ஜினி ராஸரதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: உலகின் அன்னையே, என் தாயே, கதம்ப வனத்தில் வசிப்பதை விரும்புபவளே, சிரிப்பில் மகிழ்பவளே, மலைகளில் சிறந்த இமயமலையில் உச்சியிலுள்ள ஸ்ரீசக்கரத்தின் நடுவில் வீற்றிருப்பவளே, தேன்போல் இனியவளே, மது கைடப அசுரர்களை அழித்தவளே, கேளிக்கைகளில் மகிழ்பவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

4. அயி சதகண்ட விகண்டித ருண்ட
விதுண்டித சுண்ட கஜாதிபதே
ரிபுகஜ கண்ட விதாரண சண்ட
பராக்ரம சுண்ட ம்ருகாதிபதே
நிஜபுஜ தண்ட நிபாதித கண்ட
விபாதித முண்ட பதாதிபதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: சதகண்டம் என்ற ஆயுதத்தால் முண்டாசுரனை வீழ்த்தியவளே, யானை முகத்தினனான கஜாசுரனின் தும்பிக்கையைத் துண்டித்தவளே, எதிரிகளான யானைகளின் கழுத்தைத் துண்டித்து எறிவதில் திறமை மிக்கவளே, தண்டாயுதம் போன்ற தன் தோள்களின் வலிமையால் முண்டாசுரனின் சேனாதிபதியைக் கண்டதுண்டமாக வெட்டியெறிந்தவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

5. அயிரண துர்மத சத்ரு வதோதித
துர்தர நிர்ஜர சக்தி ப்ருதே
சதுர விசார துரீண மஹாசிவ
தூதக்ருத ப்ரமதாதிபதே
துரித துரீஹ துராசய துர்மதி
தானவ தூத க்ருதாந்தமதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: அருவிபோல் எதிரிகளின் பிணக் குவியலைப் பொழிகின்ற ஆற்றல் பெற்றவளே, பகுத்து ஆராய்வதில் வல்லவரான சிவபெருமானை எதிரிகளிடம் தூதாக அனுப்பியவளே, தீய சிந்தனையும் கெட்ட நோக்கமும் கொண்ட அசுரர்களை அழிப்பவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

6. அயி சரணாகத வைரிவ தூவர
வீர வராபய தாயகரே
த்ரிபுவன மஸ்தக சூலவிரோதி
சிரோதி க்ருதாமல சூலகரே
துமிதுமி தாமர துந்துபி நாத
மஹோ முகரீக்ருத திங்மகரே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: தஞ்சம் அடைந்த எதிரிகளின் மனைவியருக்கும் சரணடைந்த வீரர்களுக்கும் அடைக்கலம் தந்து காத்தவளே, மூன்று உலகங்களுக்கும் தலைவியாக விளங்குபவளே, எதிரிகளின் கழுத்தில் திரிசூலத்தை நாட்டியவளே, தும் தும் என்று முழங்குகின்ற துந்துபி வாத்தியத்தையே வெட்கப்படச் செங்கின்ற கம்பீரக் குரல் படைத்தவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

7. அயி நிஜஹுங்க்ருதி மாத்ர நிராக்ருத
தூம்ர விலோசன தூம்ரசதே
ஸமரவிசோஷித சோணிதபீஜ
ஸமுத்பவ சோணித பீஜலதே
சிவசிவ சும்ப நிசும்ப மஹாஹவ
தர்ப்பித பூத பிசாசரதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: தூம்ரவிலோசனன் முதலிய நூற்றுக்கணக்கான அசுரர்களை ஹூங்காரத்தினாலேயே தோற்று ஓடச்செய்தவளே, போரில் மாண்ட அசுரர்களின் ரத்தக்கடலில் தோன்றிய அழகிய சிவந்த கொடி போன்றவளே, சும்ப நிசும்ப அசுரர்களை அழித்ததாகிய மாபெரும் வேள்வியால் பூதகணங்களை மகிழ்வுறச் செய்தவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

8. தனுரனு ஸங்க ரணக்ஷண ஸங்க
பரிஸ்ஃபுர தங்க நடத்கடகே
கனக பிசங்க ப்ரிஷத்க நிஷங்க
ரஸத்பட ச்ருங்க ஹதாபடுகே
க்ருத சதுரங்க பலக்ஷிதிரங்க
கடத்பஹுரங்க ரடத்படுகே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: வில்லை வளைத்துப் போர் செய்வதால் நடனமாடுவது போல் அசைகின்ற கைவளைகளை அணிந்தவளே, பொன் அம்புகளில் ஒரு கையும் அம்பறாத்தூணியில் மற்றொறு கையுமாக விரைந்து அம்புகளைப் பொழிந்து, ஒலி எழுப்புகின்ற வீரர்களைக் கொன்றவளே, நால்வகை சேனைகளும் நிறைந்த போர்க்களத்தில் வெட்டப்பட்ட தலைகளைச் சதுரங்கக் காய்களைப்போல் விளையாடுபவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

9. ஜய ஜய ஜப்ய ஜயே ஜய சப்த
பரஸ்துதி தத்பர விச்வ நுதே
ஜணஜண ஜிஞ்ஜிமி ஜிங்க்ருத நூபுர
ஸிஞ்ஜித மோஹித பூதபதே
நடித நடார்த்த நடீ நட நாயக
நாடித நாட்ய ஸுகான ரதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: பகைவர்களால் வெல்ல முடியாதவளே, ஜெய ஜெய என்ற கோஷத்துடன் உலகினரால் போற்றப்படுபவளே, ஜண ஜண என்று ஒலித்து சிவபெருமானை மோகத்தில் ஆழ்த்துகின்ற கொலுசுகளை அணிந்தவளே, நடனம், நாட்டியம், நாடகம், பாடல்கள் என்று விதவிதமான கேளிக்கைகளில் ஆர்வம் உடையவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

10. அயி ஸுமன: ஸுமன: ஸுமன:
ஸுமன: ஸுமனோஹர காந்தியுதே
ச்ரித ரஜனீ ரஜனீ ரஜனீ
ரஜனீ ரஜனீகர வக்த்ர வ்ருதே
ஸுநயன விப்ரமர ப்ரமர ப்ரமர
ப்ரமர ப்ரமரா திபதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: நல்மனம் படைத்த தேவர்களின் அழகிய சோலையில் மலர்ந்த பாரிஜாத மலர்களைப்போல் பிரகாசிப்பவளே, பாற்கடலில் பிறந்து இரவில் ஒளிரக்கூடிய நிலவை ஒத்த முகம் உடையவளே, பார்த்தவர் வியந்து நிற்கும் வண்ணம் சுழல்கின்ற அழகிய விழிகளைப் பெற்றவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

11. ஸஹித மஹாஹவ மல்ல மதல்லிக
மல்லி தரல்லக மல்லரதே
விரசித வல்லிக பல்லி கமல்லிக
ஜில்லிக பில்லிக வர்கவ்ருதே
சிதக்ருத ஃபுல்லஸ முல்லஸி தாருண
தல்லஜ பல்லவ ஸல்லலிதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: மற்போரில் பல்வேறு திறமைகள் காட்டுகின்ற மாமல்லர்களுடன் மற்போர் செய்வதை விரும்புபவளே, மல்லிகை, முல்லை, பிச்சி போன்ற பல்வேறு மலர்களைச் சூடிய பெண்களால் சூழப்பட்டவளே, தளிரின் இளஞ்சிவப்பும் வெட்கப்படுகின்ற சிவப்பு நிறம் கொண்டவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

12. அவிரலகண்ட கலன்மத மேதுர
மத்த மதங்கஜ ராஜபதே
த்ரிபுவன பூஷண பூதகலாநிதி
ரூப பயோநிதி ராஜஸுதே
அயிஸுத தீஜன லாலஸ மானஸ
மோஹன மன்மத ராஜஸுதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: ஓயாமல் மதநீரைப் பெருக்குகின்ற யானையின் இன்பநடையை ஒத்த நடை உடையவளே, மூன்று உலகங்களுக்கும் ஆபரணமான நிலவை ஒத்தவளே, பாற்கடலாகிய அரசனுக்குப் பிறந்தவளே, அழகிய பெண்களின் மனத்தில்கூட மோகத்தையும் ஆசையையும் தூண்டுகின்ற அழகுவாய்ந்த இளவரசியே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

13. கமல தலாமல கோமல காந்தி
கலா கலிதாமல பாலலதே
ஸகல விலாஸ கலாநிலய க்ரம
கேலிசலத்கல ஹம்சகுலே
அலிகுல சங்குல குவலய மண்டல
மௌலிமிலத் பகுலாலிகுலே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: தாமரை இதழ்போன்ற மென்மையும் அழகும் வாய்ந்த பரந்த நெற்றியை உடையவளே, எல்லா கலைகளின் இருப்பிடமும் நீயே என்பதை உணர்த்துகின்ற அன்னநடை உடையவளே, தாமரை மலர்களை வண்டுகள் சூழ்வதுபோல், வண்டுகள் சூழ்ந்து மொய்க்கின்ற வகுள மலர்களைத் தலையில் சூடியவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

14. கர முரலீரவ வீஜித கூஜித
லஜ்ஜித கோகில மஞ்ஜுமதே
மிலித புலிண்ட மனோஹர குஞ்ஜித
ரஞ்சித சைல நிகுஞ்ஜகதே
நிஜகுணபூத மஹா சபரீகண ஸத்குண ஸம்ப்ருத கேலிதலே
ஜய ஜய ஹே மஹிஷாசுர மர்தினி
ரம்யக பர்தினி சைலஸுதே

பொருள்: உன் கையிலுள்ள புல்லாங்குழல் வெட்கப்படுகின்ற அளவுக்கு குயில்போல் இனிய குரல் படைத்தவளே, மலைவாசிகள் பாடி மகிழ்ந்து திரிகின்ற மலைகளில் மகிழ்ச்சியுடன் உறைபவளே, நற்குணங்கள் அனைத்தும் சேர்ந்து ஓர் உருவம் பெற்றதுபோல் வேட்டுவப் பெண்களின் கூட்டத்தில் சிறந்து விளங்குபவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

15. கடிதடபீத துகூல விசித்ர
மயூக திரஸ்க்ருத சந்த்ரருசே
ப்ரணத ஸுராஸுர மௌலி மணிஸ்ஃபுர
தன்சுல ஸன்னக சந்த்ரருசே
ஜிதகனகாசல மௌலி பதோர்ஜித
நிர்பர குஞ்ஜர கும்பகுசே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: நிலவின் தண்ணொளியைக்கூட தோற்கச் செய்கின்ற அழகிய கிரணங்கள் பிரகாசிக்கின்ற பட்டாடையை இடுப்பில் அணிந்தவளே, உன் திருவடிகளைப் பணிகின்ற தேவர் மற்றும் அசுரர்களின் கிரீடங்களில் பதிக்கப்பட்ட மாணிக்கக் கற்களைப் பிரதிபலிக்கச் செய்கின்ற நிலவொளி போன்ற ஒளியை வீசுகின்ற நகங்களை உடையவளே, யானையின் மத்தகத்தைப் போன்றதும், அழகில் பொன்மலையான மேருவை நிகர்த்ததுமான மார்பகங்களை உடையவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

16. விஜித ஸஹஸ்ர கரைக ஸஹஸ்ர
கரைக ஸஹஸ்ர கரைகநுதே
க்ருத ஸுர தாரக ஸங்கர தாரக
ஸங்கர தாரக ஸூனுஸுதே
ஸுரத சமாதி ஸமான ஸமாதி
ஸமாதி ஸமாதி ஸுஜாதரதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: உன்னால் வெல்லப்பட்ட கோடி சூரியர்களால் துதிக்கப்படுபவளே, தேவர்களைப் பாதுகாக்கவும் தேவ-அசுரப் போரை முடிவிற்கு கொண்டு வரவும் முருகப்பெருமானை மகனாகப் பெற்றவளே, சுரதன், சமாதி ஆகியோரின் உயர்ந்த நிலைகளைப்போல் உயர்நிலைகளை நாடுபவர்களிடம் ஆர்வமும் அக்கறையும் உடையவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

17. பதகமலம் கருணா நிலயே
வரிவஸ்யதியோ ஸ்னுதினம் ஸுசிவே
அயி கமலே கமலா நிலயே
கமலா நிலய ஸகதம் நபவேத்
தவ பதமேவ பரம்பதமித்
யனு சீலயதோ மமகிம் ந சிவே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: கருணையின் இருப்பிடமே! தினமும் உன் திருவடித் தாமரைகளை வணங்குபவர்களின் இதயத் தாமரையை உறைவிடமாகக் கொள்கின்ற மகாலட்சுமியே! நீ அடியவர்களின் நெஞ்சில் வாழ்ந்தால் அவர்களே திருமால் ஆகிவிட மாட்டார்களா? உனது திருப்பாதங்களே மிக உயர்ந்த செல்வம் என்று கருதுகின்ற எனக்கு அதைவிட வேறு செல்வம் வேண்டுமா? மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

18. கனகல ஸத்கல ஸிந்துஜலைரனு
ஸிஞ்சிநுதே குண ரங்கபுவம்
பஜதி ஸகிம் நசசீ குசகும்ப
தடீ பரிரம்ப ஸுகானுபவம்
தவ சரணம் சரணம் கரவாணி
நதாமரவாணி நிவாஸிசிவம்
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: பொன்போல் பிரகாசிக்கின்ற சிந்து நதியின் நீரினால் பக்தர்கள் உன்னை நீராட்டுகின்றனர். அவர்கள், தேவர்களின் தலைவியான இந்திராணியின் மார்பகங்களைப் போன்ற பெரிய மார்பகங்களை உடைய பெண்கள் தழுவுகின்ற சுகத்தைப் பெறமாட்டார்களா என்ன? அந்த சுகத்தைப் பெரிதென்று கருதாமல் உன்னையே நான் தஞ்சமடைந்துள்ளேன். என் நாவில் கலைமகளை எழுந்தருளச் செய்வாய். மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

19. தவ விமலேந்து குலம் வதனேந்துமலம்
ஸகலம் நனு கூலயதே
கிமு புரஹூத புரீந்துமுகீ
ஸுமுகீபிரஸெள விமுகீ க்ரியதே
மமது மதம் சிவநாமதனே
பவதீ க்ருபயா கிமுத க்ரியதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: எல்லா முகங்களையும் மலரச் செய்வதற்கு நிலவை ஒத்த உன் முகம் போதும். தேவலோகப் பெண்கள் உன்னை விடுத்து ஏன்தான் நிலவை நாடுகிறார்களோ? அதுவும் உன் செயல்தான் என்பது எனக்குத் தெரியும். சிவை என்ற பெயர் பெற்றவளே, மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை உடையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

20. அயி மயி தீனதயாலு தயா
க்ருபயைவ த்வயா பவித்வயமுமே
அயி ஜகதோ ஜனனீ க்ருபயாஸி
யதாஸி ததாஸனு மிதாஸிரதே
யதுசித மத்ர பவத்யுரரீ
குருதா துருதா பமபாகுருதே
ஜய ஜய ஹே மஹிஷாஸுர மர்தினி
ரம்ய கபர்தினி சைலஸுதே

பொருள்: அம்மா! உமையே! கதியற்ற என்னைக் கருணையுடன் காக்க வேண்டும். எல்லையற்ற கருணையால் நீ இந்த உலகிற்கெல்லாம் தாயாக விளங்குகிறாய். எது சரியானது என்று உனக்குப் படுகிறதோ அதைச் செய். என் மன ஏக்கத்தை அதுவே போக்கும். மஹிஷாசுரனை அழித்தவளே, அழகாகப் பின்னிய கூந்தலை டையவளே, மலைமகளே, ஜெய ஜெய என்று உன்னைப் போற்றுகிறேன்.

Mahishasura Mardhini - Sanskrit Devotional Song - Sri Sengalipuram Anantharama Dikshithar

அயிகிரி நந்தினி நந்தித மேதினி விச்வ வினோதினி நந்தநுதே கிரிவர விந்த்ய சிரோதி நிவாஸினி விஷ்ணு விலாஸினி ஜிஷ்ணுநுதே...

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ஸ்ரீ இராமானுஜர்

ராதே கிருஷ்ணா 24-08-2015

ஸ்ரீ இராமானுஜர்

http://www.mudaliandan.com/ramanujar.php

Swami Ramanujar

Ramanujar இராமானுஜர் is seen by SriVaishnavam as the third most important teacher (Acharya) of their tradition (after Nathamuni and Yamunacharya), and by Hindus in general as the leading expounder of Vishishtadvaita, one of the classical interpretations of the dominant Vedanta school of Hindu philosophy.

Swami Ramanujar Thanian (rendered by Koorathazhwan):

yo nithyam achyutha padhaambuja yugma rukma |
vyaamohathas thadhitharaaNi thrNaayamene |
asmadhguror bhagavathoasya dhayaikasinDHoh |
raamaanujasya charaNau sharaNam prapaDHye ||

Year: 1017 (Pingala Year) - 1137 (Pingala Year)
Birth Place: Sri Perumbudur
Other Names: Ramanujar, Yathirajar, Emperumaanar, Lakshmana Muni, Bhashyakarar, Udaiyavar, Ramanujamuni, Ilaya Perumal
Month: Chithirai
Thiru Natchathiram: Thiruvadhirai
Amsam: Adhi seshan and also Combination of Lord Vishnu's five weapons - Conch, Discus, Mace, Sword, Bow

Ramanuja was born as Ilaya Perumal in a Brahmin family in the village of Sriperumbudur, Tamil Nadu, India in Pingala Year (1017 CE). His father was Asuri Kesava Somayaji Deekshithar and mother was Kanthimathi. "From a young age he is reputed to have displayed a prodigious intellect and liberal attitudes towards caste. At this time he became friendly with a local, saintly Sudra (member of the service caste) by the name of Kanchipurna (Thirukachi Nambi), whose occupation was to perform services for the local temple statue of the Hindu deity Vishnu. Ramanuja admired Kanchipurna's piety and devotion to Vishnu and sought Kanchipurna as his guru-much to the horror of Kanchipurna who regarded Ramanuja's humility before him as an affront to caste propriety."

Shortly after being married in his teenage years and after his father died, Ramanuja and his family moved to the neighboring city of Kanchipuram. There Ramanuja found his first formal teacher, Yadavaprakasha, who was an accomplished professor of the form of the Vedanta philosophy that was in vogue at the time-a form of Vedanta that has strong affinities to Shankara's Absolute Idealistic Monism (Advaita Vedanta) but was also close to the Difference-and-non-difference view (Bhedabheda Vedanta). ("Vedanta" means the 'end of the Vedas' and refers to the philosophy expressed in the end portion of the Vedas, also known as the Upanishads and encoded in the cryptic summary by Badharayana called the Vedanta Sutra or Brahma Sutra. The perennial questions of Vedanta are: what is the nature of Brahman or the Ultimate and what is the relationship between the multiplicity of individuals to this Ultimate. Vedanta comprises one of the six orthodox schools of Hindu philosophy.) "

From a young age, his intelligence and ability to comprehend highly abstract philosophical points were legendary. He took initiation from Yadavaprakasa, a renowned Advaitic scholar. Though his new guru was highly impressed with his analytical ability, he was quite concerned by how much emphasis Ramanuja placed on bhakti. After frequent clashes over interpretation is that one of Yadavaprakasa's students plotted to kill Ramanuja as a means of pleasing their teacher, but Sri Ramanuja escaped in the afore-mentioned manner. Yadavaprakasa was horrified when learnt about the conspiracy. Ramanuja returned to Yadavaprakasa's tutelage but after another disagreement, Yadavaprakasa asked him to leave. Ramanuja's childhood mentor, Kanchipurna, suggested he meet with Kanchipurna's own guru, Yamunacharya.

Ramanujar had doubts and it is believed that Thirukachi Nambi cleared with that of Lord Varadarajan's wish.
Thirukkachi Nambi obtained from Lord Varadaraja the famous 'Six Words' and passed them on to Ilayazhwar. The six words provided the guidelines for Ilayalwar to follow. They were:-

Ahameva Paramtatvam – Sriman Narayan is the Supreme-most God/ Supreme-most Being.
Darishanam Bedayevacha – Individual jeevathmas (souls) are different from Sriman Narayana – the Brahmam and the Paramatma, but are a part of the Brahmam. Sriman Nayanana and souls are different (Bheda).
Upayayeshu Prapathischaath – Prapatti (surrender) is the means to attain salvation. By faith and surrender alone shall anyone reach Sriman Naraya, their only salvation.
Antimastriti Varjanam – Last remembrance of the Sriman Narayana on the part of the departing soul is not necessary. Thought of Brahmam at the time of death is not compulsory.
Dehavasane Muktisyaath – Moksha can be obtained only on laying off the mortal body. Release from bondage (Moksha) follows immediately on death.
Poornaacharya Samashraya – One must undergo SamashrayaNam as soon as possible from a qualified SriVaishnava Acharya. Choose Mahapurna as your spiritual teacher (Acharya).

After renouncing the life of a house-holder, Ramanuja travelled to Srirangam to meet an aging Yamunacharya, a philosopher of the remergent Vishishtadvaita school of thought.Yamunacharya had died prior to Ramanuja's arrival. Followers of Ramanuja relate the legend that three fingers of Yamunacharya's corpse were curled. Ramanuja saw this and understood that Yamunacharya was concerned about three tasks. Ramanuja vowed to complete these

Write a Visishtadvaita Bhashya for the Brahma Sutras of Vyasa which had previously been taught orally to the disciples of the Visishtadvaita philosophy.

That the name of Parasara, the author of Vishnu Purana should be perpetuated.

The name of Swami Nammazhwar should be perpetuated by writing a commentary on the Thiruvoimozhi
Legend goes that on hearing the vow, the three fingers on the corpse straightened. Ramanuja accepted Yamunacharya as his Manasika Acharya and spent 6 months being introduced to Yamunacharya's philosophy by his disciple, Periya Nambi although he did not formally join the community for another year. Ramanuja's wife followed very strict brahminical rules of the time and disparaged Periya Nambi's wife as being of lower subcaste. Periya Nambi and his wife left Srirangam.

Ramanuja realized that his life as a householder was interfering with his philosophical pursuit as he and his wife had differing views. He sent his wife to her parents house and renounced family to become sanyasin.

At the time of Sansyasin, Ramanuja renounced everything except Daasarathi as he was his Triple Staff (tridandam). Then he named Daasarathi as Mudaliandan as he was the 1st sishya of Ramanujar.

Swami Ramanuja incorporated teachings from 5 different people who he considered to be his acharyas.

Peria Nambigal: who performed his Samahsrayanam at Eri Katha Ramar Koil, Madhurandhakam

Thirukkotiyur Nambigal: who revealed the meaning of the Charama Shlokam and Ashtakshari to swami on his 18th trip

Periya Thirumalai Nambigal: who taught him Ramayana

Tirumalai Andan: who taught him Thiruvaimozhi

Azhwar Thiruvaranga Perumal Arayar: who taught remaining 3000 verses of Arulichcheyal (works of Azhwars) and Sandhai

With due respect, Kandadai Aandan carried the idol to Sriperumbudur and installed it there on the day nominated by Ramanujar. "sarva - kAlattilum sarva - chEtanarkkum sEvyamAm-paDi...".

While this was being done at Sriperumbudur, at Sri Rangam Emperumanaar felt that his strength was draining out and wondered why was it happening so.

He then recollected that it was the day he had nominated that day for his idol to be installed at Sriperumbudur. He at once sent a communication to Andan to come fast to Sri Rangam. On receipt of the communication Kandadai Aandan reached Sri Rangam very fast and prostrated before Emperumanaar. Emperumanaar told Kandadai Aandan to peform his final rites, as also to install his idol at the place where his body was laid to final rest. So Swami Ramanujar's utsavar thirumeni was installed by Kandadai Aandan at Sri Rangam.

Writings:

Ramanuja may have written 9 important books. They are also referred to as the nine precious gems, the Navarathnas.

1) His most famous work known as Sri Bhashyam. It is a commentary on the Brahma Sutras, known as the Vedanta Sutras of Badarayana.
Gadhya Thrayam (three prose hymns).
2) Vaikunta Gadyam describing Vaikuntha, the realm of Vishnu and recommending meditating on it.
3) Sriranga Gadyam, a prayer of surrender to the feet of Ranganatha.
4) Saranagati Gadyam, an imagined dialogue between Ramanuja and Shri (Lakshmi) and Narayana where he petitions Lakshmi to recommend Narayana to give him grace. Narayana and Lakshmi accept his surrender.
5) Vedartha Sangraha (a resume of Vedanta). It sets out Ramanuja's philosophy, which is theistic (it affirms a morally perfect, omniscient and omnipotent God) and realistic (it affirms the existence and reality of a plurality of qualities, persons and objects).
6) Vedanta Saara (essence of Vedanta) an appendix to Sri Bhasya. 7) Vedanta Deepa(the light of Vedanta), another commentary to Sri Bhashya.
8) Gita Bhashya (his commentary on the Bhagavad Gita).
9) Nithya Grantham (About the day to day activities to be performed by all Sri Vaishnavas).

Attained Paramapadam:

Ramanuja's service to promote our Sri Sampradaym grew day by day and he established a system at SriRangam temple which is called as "Koilozhugu" to perform the daily rituals and procedures to run the temple. This is followed even today. After this he went to Tirumala and established a system and created a mutt (religious institution) to organize the activities of the Thirumala temple. He had written various books on our Sri Sampradayam.

He established the Vishistadvaita philosophy based on the Vedas and azhwars Divya Prabandam. He appointed 74 simhasanapadhis to spread our sampradayam. He established a temple for Sriman Narayana in a place called Thirunarayanapuram (called as Melkote) in Karnataka state near Mysore. His works continued and he was taking all efforts to spread our Sri Sampradayam till his last. He lived for 120 years and attained Vaikuntapathi from SriRangam by the year Pingala (1137).

Sri Mudaliandan (Daasarathi)

Soottuyar maadangal thondrum ayodhiyarkon pudhalvan
Kaatililaiyan puripani Inbam karudhudhalal
Meetu Midaikudi pinnavanaiyinum velkilanai
Veetu kuriyan Mudaliandan ena meendadanae

It is interesting to note that Daasarathi (Mudaliandan) முதலியாண்டான் is considered as being an Avathara of the Lord Himself. It seems that Lord Rama was so pleased with Adiseshan's service to him as Lakshmana that he wanted to serve him in future Avatharas. As a result, he bestowed the Avathara of Balarama to Adiseshan and himself as Sri Krishna. Still unable to fulfill his desire, Lord Rama took the avatar of Mudaliandan inorder to pay his reverences to Swami Ramanuja.

Mudaliandan Vaibhavam in English (Illustrated Online book)
Mudaliandan Vaibhavam in Tamil (Illustrated Online book)

Download Swami Ramanujar & Sri Mudaliandan Swami Birth History - Video (87 MB)

Swami Manavala Mamunigal sloka on Sri Mudaliandan:

ய: பூர்வம் பரதார்த்தித: பிரதிநிதம் ஸ்ரீபாதுகாமாத்மந: |
ராஜ்யாய ப்ரததௌ ஸ ஏவ ஹி குரு: ஸ்ரீதாஸரத்யாஹவய: ||
பூத்வா லக்ஷ்மண பாதுகாந்திமயு கேஸர்வாத்மநாம் ஸ்ரேயஸே |
ஸாம்ராஜ்யம் ஸவயமத்ர நிர்வஹதி நோ தைவம் குலஸ்யோத்தமம் ||||

Ya: Poorvam Bharathaarthitha: Prathinithim Sripaadhukaathmana: |
Raajyaya Prathathou Sa Yeva he Guru: Sridasarathyahavaya: ||
Boothva Lakshmana padukanthimayu Kesarvaathmanaam Sreyase |
Saamrajyam Swayamathra Nirvahathi No Thaivam Kulasyothamam ||||

Meaning: The one who was worshipped by Bharatha in the earlier yuga and had given his Paadhuka (Footwear) to Bharatha for ruling the kingdom on behalf of him, that Lord Rama himself have born again as Daasarathi (Mudaliandan Acharyan) to uplift all Jeevathmaa (Individual Soul) to attain moksha, is now ruling the Srivaishnava Samrajyam (Lord Vishnu devotees Kingdom).

Sri Mudaliandan Thanian (rendered by Sri Kandadai Aandan):

padhuke yathi rajasya kathayanthi yadhakh yaya |
thasya daasarathe: paadav Sirasa dhaarayaam yaham ||

Meaning: Yathiraja paduka (Swami Ramanuja's Lotus feet) is what he is known as. Hence we pay our respect to Daasarathi's lotus feet (Mudaliandan)

Year: 1027 (Prabhava year) - 1132 (Virodhikruthi Year) Birth Place: Pachai Varana Puram (now Nazareth Pettai, near Poonamalle)
Other Names: Daasarathi (given by parents), Yathiraja paduka, Nam Vadhoola Desikan(given by Sri Ranganthar), Vaishnav Siro Bushaa, Aandan (given by Swami Ramanujar), Tridandam (given by Swami Ramanujar), Sri Vaishnava dasar (given by Sishya's)
Month: ChithiraiThiru Natchathiram: PunarpoosamAmsam: Lord Rama

Thiru Natchathira Thanian:

mesha Punarvasudhinae daasarathi hamsa sambhavam |
yatheendra paadhukaapikyam vandhe daasarathim gurum ||

Meaning: Chithirai Month (mesha month), day of Punarpoosam with Lord Rama's amsam also known as Yathiraja's paduka is our guru Daasarathi (Mudaliandan).

12 Azhwar's

Bhutam sarasya mahadahvaya bhatta natha
srIbhaktisara kulashekhara yogivahan |
bhaktanghrirenu parakala yatIndramishran
srimat parangkusha munim pranatossmi nityam || ... Read More
Swami Nammazhwar

Year: Beginning of Kaliyuga
Birth Place: Thirukurugoor
Other Names: Sadagopan, Sadaari, Paraankusun, Maaran, Vakulaa Baranan, Kurugaiyar-kone
Month: Vaikaasi
Thiru Natchathiram: Visakham
Amsam: Senai Mudhaliyaar (Viswaksenar) ... Read More
Swami Alavandhaar

Year: 917 - 1042
Birth Place: Kaattumannargudi
Other Names: Yamunacharyar, Yamunamuni, Periya Mudhaliar, Paramacharyar, vAdhimathEbha simhEndrar
Month: Aadi
Thiru Natchathiram: Utthiradam ... Read More
Swami Ramanujar

Year: 1017 (Pingala Year) - 1137 (Pingala Year)
Birth Place: Sri Perumbudur
Other Names : Ilayazhwar, Ramanuja, Yathirajar, Emperumannar, Lakshmana Muni, Bhashyakarar, Udaiyavar, Ramanujamuni.
Month: Chithirai
Thiru Natchathiram: Thiruvadhirai
Amsam: Adhi seshan and also Combination of Lord Vishnu's five weapons - Conch, Discus, Mace, Sword, Bow ... Read More
Sri Koorathazhwaan

Year: 1009 (Saumya Year) - 1132 (Virodhikruthi Year)
Birth Place: Kooram (Near Kancheepuram)
Other Names: Kuresan, Azhwan, Pavithram of Swami Ramanuja
Month: Thai
Thiru Natchathiram: Hastham
Amsam: Sri Vatsam (Mole on Lord Vishnu's Chest) ... Read More
Pachai Varana Perumal Koil (Pettai)

Perumal: Pachai Varana Perumal (Lord Krishna as Green Elephant)
Thayar: Amrithavalli Thayar, Sri Devi, Bhoo Devi
Location: Nazarethpettai (Near Poonamallee) View Map
Utsavar's: Perumal, Thayar, Sri Ramar, Ananthan, Garudan, Viswaksenar, Nammazhwar, Andal, Thirumangai Azhwar, Ramanujar, Mudaliandan, Pillai Lokacharya, Manavala Mamunigal.
Utsavam: Brahmotsavam (Uthiram Month), Pavithrotsavam (Ippasi), Chithirai (Mudaliandan Thirunatchathiram - Punarpoosam)
Agama: Vaikhanasa
Vimanam: Dharma Koti
Pushkarani: Dharma Pushkarani ... Read More
Sri Embar

Period: 1021 (Durmathi Year) - 1141 (Durmathi Year)
Avatharasthalam: Madhuramangalam
Other Names: Ramanuja Padha saayai (Ramanujar Lotus Feet's shadow), Sri Govinda Bhattar
Month: Thai
Thiru Natchathiram: Punarpoosam
Amsam: Vainathey (Garuda) ... Read More
Sri Pillai Lokachaarya

Year: 1205 - 1311
Birth Place: Srirangam
Month: Aippasi
Other Names: Ulagasiriyar, Lokacharyar
Thiru Natchathiram: Thiruvonam
Amsam: Kanchi Devaraja (Varadaraja) Perumal ... Read More
Swami Manavala Mamunigal

Year: 1370 - 1443
Birth Place: Alwarthirunagiri (Near Thirunelveli)
Other Names: Periya jeeyar, Varavara Muni, Sowmyajamatrumuni, Sowmyopayanthrumuni, Sundarajamatrumuni, Yathendra Pravanar, Ramyajamatrumuni
Month: Aippasi
Thiru Natchathiram: Moolam
Amsam: Adi Seshan ... Read More
Singaperumal Koil

Perumal: Padaladhri Narasimhar
Thayar: Ahobilavalli Thayar, Sri Devi, Bhoo Devi
Location: Singaperumal Koil (Near Chengelpet) View Map
Utsavar's: Prahladha Varadhan, Ahobila Valli Thayar, Viswaksenar, Nammazhwar, Kulasekara Azhwar, Periyazhwar, Thirumangai Azhwar, Thirukachi Nambigal, Ramanujar, Koorathazhwaan, Mudaliandan, Pillai Lokacharya, Manavala Mamunigal.
Utsavam: Brahmotsavam (Vaikasi Month), Pavithrotsavam (Avani), Thoppam Davana Utsavam (Maasi)
Agama: Vaikhanasa
Vimanam: Pranava Koti
Pushkarani: Suddha Pushkarani ... Read More
Sri Annavillappan

Year: Not Sure
Birth Place: Kancheepuram
Other Names: Venkatachaar
Month: Maasi
Thiru Natchathiram: Kettai ... Read More

vaadhoolavaradhaachaarya krpa poorna manoratham |
shree vengkata gurum vandhe sheelaadhi guna saagaram ||

History

Azhwar's

Poigai Azhwar
Boodhath Azhwar
Peyazhwar
Thirumazhisai Azhwar
Nammazhwar
Madhurakavi Azhwar
Kulasekara Azhwar
Periazhwar
Sri Andal
Thondarapodi Azhwar
Thiruppan Azhwar
Thirumangai Azhwar

Swami Nammazhwar

Nammazhwar நம்மாழ்வார், one of the twelve Azhwars, well known for his many hymns on devotion to Vishnu. Legend gives him the date 3102 B.C. (i.e., the beginning of the kali yuga). He was born in the asterism Visakham in the month of Vaikasi, in what is now thirupathi saaram (also known as Thiruvenparisaaram), Tamil Nadu. His name means "our own azhwar (azhwar means "one immersed in God"). He is also known as mARan, sataGopan, parAngusan, vakuLAbharaNan, vakuLAbhirAman, magizhmAran, satajith, kurugUr nambi.

Swami Nammazhwar Thanian (by Alavandhar):

mAthA pithA yuvadhayas thanyA vibhoothi: |
sarvam yadhEva niyamEna madhanvayAnAm ||
Aatyasya na: kulapathEr vagulAbhirAmam |
Srimath thathangri yugalam pranamAmi moordhnA ||||

Year: Beginning of Kaliyuga
Birth Place: Thirukurugoor
Other Names: mARan, sataGopan, parAngusan, vakuLAbharaNan, vakuLAbhirAman, magizhmAran, satajith, kurgUr nambi,
Month : Vaikasi
Thiru Natchathiram: Visakam
Amsam : Senai Mudhaliar (Viswaksenar)

He was born in a small town called Thiruvenparisaaram in the southernmost region of the Tamil country Nagerkoil.

His father, Kari was a petty prince who paid tribute to the Pandian King of Madurai. He must have been born fully enlightened because as a baby he never cried or suckled and never opened his eyes. According to legend, as a child he responded to no external stimuli and his parents left him at the feet of the deity of Lord Sri Adhinathar in Azhwarthirunagari. The child then got up and climbed into a hole in a tamarind, sat in the lotus position, and began to meditate.

It appears he was in this state for as long as sixteen years when a Tamil poet and scholar in North India named Madhurakavi Azhwar saw a bright light shining to the south, and followed it until he reached Nammazhwar's tree.

Unable to elicit any reaction from the child, he asked him a riddle:

"If the small is born in a dead's body (or stomach), what will it eat and where will it stay?" meaning, if the subtle soul is embodied in the gross body, what are its actions and thoughts? Nammazhwar broke his lifelong silence and responded that "It will eat that and it will rest there!" meaning that if the soul identifies with the body, it will be the body but if it serves the divine, it will stay in vaikunta and eat (think) of God. Madhurakavi Azhwar realized the divinity of this child.

Writings:

His contribution of 4 works which can be compared to all Vedas (numbering 1296 hymns) to the 4th thousand of the Divya Prabhandham includes the entire 4th thousand and part of the 3rd thousand, these works are

Thiruviruththam (100 verses) - Rig Vedha Saaram,
ThiruvAsiriam (7 verses) - Yajur Vedha Saaram,
Thiruvaimozhi (1102 verses) - Sama Vedha Saaram,
Periya Thiruvandhadhi (87 verses) - Atharvana Vedha Saaram.

Thiruvaimozhi describes Ranganatha as a metaphor to discussing the philosophical details in the nature of the paramathma (divine soul), the nature of the jeevathma (living soul), the means for the jeevathma (living soul) to attain the goal of Paramathma (divine soul). The blocks and hurdles on the way and the goal is towards Moksha (Salvation).

In the Srivaishnava canon, these four represent (in Tamil language) the four Sanskrit vedas, respectively Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda.

According to tradition "He poured the cream of these vedas" into his songs and poetry that were the result of deep mystic experience. Though Nammazhwar did not visit any of the 108 divyadesam temples talked about in the Vaishnava religion it appears from his works he must have had the vision of all the archa forms in the temples he had glorified in his hymns.

History

Varthamana Acharyan

shreemath vadhola kulavarathi poorna chandhram |
vAdhOla vengkata gurothhama puthra rathnam |
sreesaila desika kripAptha samastha bodham |
raamaanujarya guruvarya maham prapadhye ||

shree vengkatArya thanayam thath pAdha kamalAshrayam |
vAdhOlAnvaya pOrnendhum raamaanuja gurum bhaje ||

Kumara Bakthisarachaar

Shreemadh vadhoola kula vengatasoori pouthram |
vaaDHoola raamaanuja deshika puthra rathnam |
thath paadha yukma raNam thadhupaasithaaram |
sreebakthisaara guruvarya maham prapaDHye ||

Swami Alavandhar

Swami Alavandar ஆளவந்தார் is amongst the most important acharyas of Sri Vaishnava tradition. He was the foremost to identify that Swami Ramanuja was the future of Sri Vaishnava Sampradayam and ordered all his disciples to give due respect to Swami Ramanuja.

Swami Alavandhar Thanian (rendered by Swami Ramanuja):

yathpaadhaamboruha Dhyaana vidhvasthaasheShkalmaShah |
vasthuthaamupayaatho aham yaamuneeyam namaami tham ||

Year : 916 AD to 1042 AD
Birth Place : Kaattumannargudi
Other Names : Yamunacharyar, Yamunamuni
Month : Aadi
Thiru Natchathiram: Utthiradam

Yamunacharya, also popularly known as Alavandar, was the son of Ishwara Muni and grandson of the great acharya Nathamuni. He was born in 916 A.D at Viranarayanapuram (present day Kattu Mannargudi) in Tamil Nadu. Yamunacharya was a genius – a child prodigy. He was instructed in all Sastras. He had the gift of eka-santha – graha (remembering forever by learning only once).

Alavandar pronounced Swami Ramanuja as his successor. He ordered that all his disciples should give due respect to him and the act of surrendering to him was the only way for salvation.

na dharma nishtOsmi na chaatma vEdi
na bhaktimaan tvaccharaNAravindE
akinchanOananyagatih saraNya!
tvat paadamoolam saranam prapadye. (Sthothra Rathnam- 22nd sloka)

Oh you worthy of being sought as refuge! I am not one established in Dharma, nor am i a knower of the self. I have no fervent devotion to your lotus-feet. Utterly destitute as I am and having none else for resort, I take refuge under your feet. (Translation by Swamy Adidevananda)

During that time, AkkiAzhwAn, the rAja purOhithar sends his representatives to all pandits and asks them to pay taxes to him (since he is the chief pandit). mahAbhAshya bhattar becomes worried and seeing that yamunaithuraivar says that he will handle the issue. He sends a slOkam which says “he will destory the poets who look for cheap publicity”. Seeing this AkkiAzhwAn gets angry and sends his soldiers to bring yamunaithuraivar to the king’s court. Yamunaithuraivar tells them that he will come only if he was offered proper respects. So, king sends him a palanquin and yamunaithuraivar visits the court.

While the debate is about to start, rAja mahishi tells the king that she is sure that yamunaithuraivar will win and if he loses, she will become a servant of the king. And the king is confident that AkkiAzhwAn will win and he says if yamunaithurairvar, he will give half the kingdom to him.

Yamuna asked (or stated) three statements. He asked Akkialwan to counter.

1) AkkiAzhwAn’s mother is childless.

2) The King was just a ruler.

3) The Queen was chaste.

The scholar had to deny all the above three statements. They were all very tricky.

How can one say that his mother is barren, when he is her child!
How can anyone say in front of the King that he was unjust!
Punishment could be severe. Worst is, who can dare say that the Queen was not chaste!

The scholar was caught in terrible embarrassment. To get over this, the scholar challenged Yamunacharya to answer by denying the statements. Unfazed, Yamunacharya replied to all the 3 statements:

1) According to shastras, bearing only one child is equivalent to infertility. So, saying Scholar's mother was barren is acceptable, as he was her only child. It is like plaintain trees give only one bunch and mothers having only one child are called kathali vandhya in Sanskrit.

2) According to Shastras, all crimes committed by his people affects the King. So no King could call himself just.

3) According to Shastras, again, a woman is considered chaste only if she followed her husband implicitly or absolutely. In this debate, the King was supporting the scholar, while the Queen was supporting Yamunacharya. Therfore, the Queen was not following the King implicitly and so she could not be termed chaste.

(This is only to drive home a point that logic can not be the solution fully. One needs to fall back on Saasthras and Sruthi/Smrthis for praMANams.)

The King sent Akkialwan out of his kingdom and gave Yamuna half his kingdom. The queen hailed the boy as "Alavandhaar" ஆளவந்தீரோ - One who came to save me.

During Swami Nathamuni's final days, he had entrusted the task of establishing the siddhanta by his grandson Yamunacharya, to his disciple Swami Uyyakondar[உய்யக் கொண்டார்]. In his lifetime he could not achieve and so, Uyyakondar passed on the responsibility to his disciple Swami Manakkal Nambi [மணக்கால் நம்பி]. Swami Manakkal Nambi found it was difficult to meet Alavandar, as he was a ruler and had little time for religious matters. He devised a plan and offered daily thoodhuvalai keerai[தூதுவளை கீரை], a type of lettuce, to the Royal cook and requested him to serve the King daily. The cook prepared the lettuce and the King Alavandar relished the preparation. This continued for several months.

Suddenly Swami Manakkal Nambi stopped supplying the lettuce and so the cook could not serve the King. Noticing that lettuce was not in the plate, Alavandar called the cook and asked why lettuce was not served. The cook replied that one brahmin was supplying regularly and suddenly the supply was stopped. King Alavandar asked the cook to send the brahmin to him, if he reported again. Swami Manakkal Nambi appeared again and the cook promptly took him to the King Alavandar. Alavandar asked Swami Manakkal Nambi, what was he expecting to get, by supplying all these days lettuce. Swami Manakkal Nambi denied anything he expected from the King; but wanted to hand over a treasure, Alavandar's grand father had given to him. Thus the opportunity came and Swami Manakkal Nambi taught Bhagavad Gita to Alavandar as taught to him by Swami Nathamuni.

Realizing the greatness of Gita, Alavandar wanted to learn more about the Lord. Swami Manakkal Nambi took him to Srirangam and with the grace of Sri Ranganatha, Alavandar was instantly captivated by the beauty of the Lord. Renunciating all wealth and Kingdom, Swami Alavandar devoted himself to our philosophy and established his mutt to preach others. One of Swami Alavandar's disciple was Peria Nambi, whose disciple was Swami Ramanuja. Just like Ekalavya did not get tutored directly from Drona, Swami Ramanuja was not fortunate to be the direct disciple of Swami Alavandar.

ALavandhAr comes back to srirangam and is worried about appointing the successor to lead the sampradhAyam. He finds out about iLayAzhwAr (Sri rAmAnujar) who is studying under yAdhavaprakAsan in kAnchipuram. He visits kAnchipuram and in the dhEvaperumAl kOil, in front of kariyamAnikka perumAl sannidhi, he gives his divine katAksham towardsiLayAzhwAr who passes by at that time. ALavandhAr goes to dhEva perumAl and does a sharaNagathi to emperumAn to make iLayAzhwAr the next leader of the sampradhAyam. Thus ALavandhAr plants the seed to what is going to be a mahA vriskham (great tree) i.e.,emperumAnAr dharisanam. ALavandhAr asks thirukkachi nambi to help iLayAzhwAr in his spiritual development.

Finally he requests all his disciples and other srivaishnavas to assemble in front of him. He asks for their pardon for any mistakes he committed, accepts sripAdha thIrtham from them, does thadhiArAdhanam to them and leaves his charama thirumEni to paramapadham. All his disciples were plunged into sorrow and finally they start planning for the grand celebration. When srivaishnavas leave their body to go to paramapadham it is actually celebrated in a grand manner considering the great benediction they get when they go to paramapadham. All the charama kainkaryams like thirumanjanam, srichUrNa paripAlanam, alankArams, brahma ratham, etc are all explained in a detailed manner in ALavandhAr’s charithram and other AchAryas lives also.

In the mean time, periya nambi had gone to kAnchipuram to bring iLayAzhwAr with him to srirangam. When iLayAzhwAr goes to sAlai kiNaru for his kainkaryam of bringing water for dhEvaperumAL, periya nambi recites ALavandhAr’s sthOthra rathnam loudly. Hearing that and understanding the deep meanings, iLayAzhwAr enquires periya nambi about the author of the slOkams. periya nambi explaining about ALavandhAr’s greatness, requests iLayAzhwAr to visit him at srirangam. iLayAzhwAr accepting the proposal, goes to dhEva perumAL and thirukkachi nambi and takes permission from them to go to srirangam. While reaching srirangam, they see the procession of ALavandhAr’s thirumEni and periya nambi falls down crying. iLayAzhwAr also being very upset enquires from the local srivaishnavas and understand what has happened.

At that time, when the final kainkaryams for ALavandhAr starts, everyone observes that 3 fingers are folded in one of his hands. When iLayAzhwAr asks if anyone knew the reason, the srivaishnavas mention that ALavandhAr had 3 unfulfilled desires, viz:

We should show our gratitude towards vyAsa and parAsara rishi.
We should show our love towards nammAzhwAr.
We should have a bhAshyam written for vyAsa’s brahma sUtram as per visishtAdhvaitha sidhantham.

Hearing this, iLayAzhwAr immediately takes an oath that he will satisfy all the 3 desires and immediately ALavandhAr’s fingers unfolded. The assembled srivaishnavas become ecstatic looking at this and they say that ALavandhAr’s krupai and shakthi is fully showering on him and hail him to become our dharisan nirvAhakar. Once all the kainkaryams are over, iLayAzhwAr returns to kAnchipuram without even worshipping namperumAL since he was overwhelmed by the loss of ALavandhAr.

Works:

- Chatusloki
- Sthotra Ratnam
- Sidhi trayam (Atma trayam, Samvit trayam, Eeswara trayam) - These helped Swami Ramanuja to formulate his philosophy in Sri Bashyam)
- Geethartha Sangraham (base for the Gita Bashyam of Swami Ramanuja)
- Agama Pramanam (enabled Ramanuja to expound Pancharatra)
- Maha Purusha Nirnayam (This establishes the supremacy of Sriman-Narayana)

Based on this, Swami Ramanuja expounded Vedic Truths in Vedartha Sangraham and in other work like Stotra Ratnam Chatus Sloki.

Sri Koorathazhwan

Koorathazhwan கூரத்தாழ்வான் was born as Kuresan in a small hamlet 'Kooram' near Kancheepuram, in the year of 1009 A.D (Sowmya year, Thai month, Hastham star), in a affluent family. He, belonged to the clan of 'Haritha', were popular landlords during those days. Koorathazhwan was married at a young age to Andalamma, a devoted and pious lady. Both of them led a happy and peaceful life. They were deeply devoted to Lord Varadaraja Perumal. The pious couple were very famous in the holy town of Kanchi, for their unstinting philanthropy and kindness azhwan came to a temporary end. Later Koorathazhwan continued his earlier philanthropic works.

Sri Koorathazhwan Thanian (by Parasara Bhattar):

Shrivathsa chinha mishrebhyo nama uktheem adheemahe |
yadhukthasyas thrayee kante yaanthi manggala soothrathaam ||

Meaning: I salute the great mahaan Srivathsa Chinha Misra (Swamy Koorathazhwan) whose Sri Sookthis became the thirumangalyam of the mother Veda (The 4 Vedas also named as Thrayee as mentioned in the above thanian).

Year: 1010 (Saumya Year) - 1132 (Virodhikruthi Year)
Birth Place: Kooram (Near Kancheepuram)
Other Names : Kuresan, Azhwan, Pavithram of Swami RamanujaMonth: Thai
Thiru Natchathiram: Hastham
Amsam: Sri Vathsam (Mole on Lord Vishnu's Chest)

Kuresan was heavily influenced by the teachings of Swami Ramanuja, who was staying in Kanchipuram at that time. It was the time when Swami Ramanuja's teachings were growing popular and His fame was slowly spreading. Kuresan quickly approached Swami Ramanuja and became his disciple.

A bond was established between them and under the effective guidance of Swami Ramanuja, Kuresan was initiated into rigorous study of Vedic scriptures and other holy works. Meanwhile, due to other plans of the Lord, Swami Ramanuja moved to Srirangam and the frinedship between Swami Ramanuja and Koorathazhwan came to a temporary end.

Once it happened that Lord Varadaraja Perumal and his Consort Perundevi Piraati heard a heavy sound of a door being closed. The actual reason was that, Kuresan had closed the brass doors of his home, after completing his daily routine of feeding the poor. By the order of the Lord, who appeared in the dream, the chief priest arrived at the door step of Kuresan to bring him to the Lord. On hearing this news, rather than feeling happy, Kuresan was extremely saddened, as he thought that it was a sin on his part to disturb the Lord and his Consort at the night time, by 'renouncing' his charity activities. This incident created a turmoil in the mind of Kuresan, which was a turning point in his life. He and his wife moved to Srirangam, where Ramanuja was staying. On reaching Srirangam, the couple were given a warm welcome and Ramanuja was very happy to have his old friend again. Kuresan became a disciple of Ramanuja and assisted him in all his works such as spiritual study, management of the temple, philosophical compositions and many others. Soon Koorathazhwan became the hand and eye of Swami Ramanuja.

Later during Chola Kings reign, there was arguments going on between who is superior of all, Shiva or Vishnu. The King sent his courtiers to Ramanuja's mutt to bring him to his court. Knowing about the danger that Ramanuja might undergo, Azhwan decided to go to the kings courtiers in disguise wearing Kashayam cloth and carried tridandam. Along with Azhwan, Peria Nambi also went to the court.

The King instructed a written declaration which should read "Nothing higher than Shiva exists", and commanded them both to affix their signatures to it without protest.

Kuresan refused. He launched into a long and magnificent recital of authoritative texts and sources from the Vedas, Upanishads, Smritis and Puranas that proved that Narayana was the Supreme Principle and none was higher than Vishnu and hence he was the only object fit for worship and contemplation.

The Chola King was incensed. Thrusting a writing-quill into Kuresan's hands he commanded Kuresan again to forthwith sign the declaration swearing allegiance to Shiva. "If you refuse we shall have your eyes pulled out here and now!".

On hearing this Kuresan flew into a greater rage.

He grabbed the quill from the King's hands and said, "But let me save you from the trouble, you tyrant, I shall pluck out my eyes by my own hand! These eyes that have set sights on a sinner such as thee have no further use for me!".

So saying Kuresan plunged the sharp writing-quill into his own eyes,and extracting ball from socket threw his eyes on the floor at the King's feet!

Swami Ramanuja, Azhwan, Aandan @ Sri Mudaliandan Swami Thirumaligai

The sudden and violent act of martyrdom of Kuresan struck terror into the hearts of all assembled there!

The cruel King remained unfazed! He turned next to Mahapurna and commanded him to sign the declaration of apostasy. The elderly Sire too flatly refused, upon which the vengeful King ordered his courtiers to overpower Mahapurna and gouge out the old 'AchAryA's' eyes without further ado!

He leaves srIrangam to go to thirumAlirunchOlai (after emperumAnAr leaves to thirunArAyaNapuram/mElkOte) where he stays for 12 years.

He sings sundhara bAhu sthavam (one of pancha sthavam sung by him) to kaLLazhagar (thirumAlirunchOlai emperumAn). He returns back to srIrangam after hearing about emperumAnAr's return to Sri Rangam.

Under the instructions of emperumAnAr, he sings varadharAja sthavam to dhEva perumAL, and in the end asks for mOksham to all his sambhandhis – especially nAlurAn (who was one of the main causes for him losing his eyes).

In total he sings pancha sthavams – srI vaikuntha sthavam, athimAnusha sthavam, sundhara bAhu sthavam, varadaraja sthavam and srI sthavam – all of them contains the juice of vedantha meanings.

He gets assigned the pourANika kainkaryam in srIrangam temple by emperumAnAr and he also remains the grantha nirvAhi for our sampradayam during his times.

He and his wife receives the prasAdham from Sri Ranganathan and from that prasAdham two beautiful children were born to them. They were named parAsara bhattar and vEdha Vyasa bhattar.

He is so immersed in arulicheyal anubhavam (4000 divya prabhandham) that whenever he starts saying an upanyasam either he keeps crying after being overwhelmed by anubhavam or he faints. periya perumAL converses with him directly.

Finally, he requests mOksham from periya perumAL and periya perumAL grants it. When emperumAnAr asks "how can you leave before me?", he says "According to sUzh visumbaNi mugil… padhigam in ThiruvAimozhi, when one goes to paramapadam, nityas and muktas come and wash the feet of the newly arriving mukta atma. How can I allow you to come and do that for me? That is why I am leaving before you.".

It was at that moment that a most excellent and poignant prayer ("Thanian") in euphonious Sanskrit sprang spontaneously to Kuresan's lips and which even to this day all devout followers of Sri Ramanuja recite in their homes daily and at all times:

"yO nityamachutha padAmbhuja yugmarugma
vyAmOhatas-tadi-tarANi trNAya mEnE
asmath gurOr bhagavatOsya daiyaiyaka sindOhO
rAmAnujasya charanow sharanam prapadyE !".
"The Holy Feet of My Master, Swami Ramanuja, are my sole refuge! For He is an Ocean of Mercy! And for Him all else is dross other than the supreme wealth that is the Feet of God!"

Kuresan passed away peacefully after a few hours in the presence of his loving family, Andaalamma and their two young sons Vyasa and Parasara Bhattar.

All of Srirangam gathered and performed all the due obsequies and honours that one so great a soul as Kuresan richly deserved.

Attained Paramapadam:

Sri Koorathazhwaan ascended to Sri Vaikuntam which is believed to be by the year 1132, 6 months before Sri Mudaliandan attained Vaikuntam, in service of Lord Ranganatha &Swami Ramanuja. With his head on Pillai azhwaan's lap, lotus feet on Andal's lap (Azhwan's wife) and hand on Parasara Bhattar's lap, thinking about Swami Ramanuja'slotus feet, azhwaan attained Sri Vaikuntam.

Swami Ramanuja has so many Sishyas but not one like Sri Koorathazhwaan.

Sri Mudaliandan (Daasarathi)

Soottuyar maadangal thondrum ayodhiyarkon pudhalvan
Kaatililaiyan puripani Inbam karudhudhalal
Meetu Midaikudi pinnavanaiyinum velkilanai
Veetu kuriyan Mudaliandan ena meendadanae

It is interesting to note that Daasarathi (Mudaliandan) முதலியாண்டான் is considered as being an Avathara of the Lord Himself. It seems that Lord Rama was so pleased with Adiseshan's service to him as Lakshmana that he wanted to serve him in future Avatharas. As a result, he bestowed the Avathara of Balarama to Adiseshan and himself as Sri Krishna. Still unable to fulfill his desire, Lord Rama took the avatar of Mudaliandan inorder to pay his reverences to Swami Ramanuja.

Mudaliandan Vaibhavam in English (Illustrated Online book)
Mudaliandan Vaibhavam in Tamil (Illustrated Online book)

Swami Manavala Mamunigal sloka on Sri Mudaliandan:

ய: பூர்வம் பரதார்த்தித: பிரதிநிதம் ஸ்ரீபாதுகாமாத்மந: |
ராஜ்யாய ப்ரததௌ ஸ ஏவ ஹி குரு: ஸ்ரீதாஸரத்யாஹவய: ||
பூத்வா லக்ஷ்மண பாதுகாந்திமயு கேஸர்வாத்மநாம் ஸ்ரேயஸே |
ஸாம்ராஜ்யம் ஸவயமத்ர நிர்வஹதி நோ தைவம் குலஸ்யோத்தமம் ||||

Ya: Poorvam Bharathaarthitha: Prathinithim Sripaadhukaathmana: |
Raajyaya Prathathou Sa Yeva he Guru: Sridasarathyahavaya: ||
Boothva Lakshmana padukanthimayu Kesarvaathmanaam Sreyase |
Saamrajyam Swayamathra Nirvahathi No Thaivam Kulasyothamam ||||

Meaning: The one who was worshipped by Bharatha in the earlier yuga and had given his Paadhuka (Footwear) to Bharatha for ruling the kingdom on behalf of him, that Lord Rama himself have born again as Daasarathi (Mudaliandan Acharyan) to uplift all Jeevathmaa (Individual Soul) to attain moksha, is now ruling the Srivaishnava Samrajyam (Lord Vishnu devotees Kingdom).

Sri Mudaliandan Thanian (rendered by Sri Kandadai Aandan):

padhuke yathi rajasya kathayanthi yadhakh yaya |
thasya daasarathe: paadav Sirasa dhaarayaam yaham ||

Meaning: Yathiraja paduka (Swami Ramanuja's Lotus feet) is what he is known as. Hence we pay our respect to Daasarathi's lotus feet (Mudaliandan)

Year: 1027 (Prabhava year) - 1132 (Virodhikruthi Year) Birth Place: Pachai Varana Puram (now Nazareth Pettai, near Poonamalle)
Other Names: Daasarathi (given by parents), Yathiraja paduka, Nam Vadhoola Desikan(given by Sri Ranganthar), Vaishnav Siro Bushaa, Aandan (given by Swami Ramanujar), Tridandam (given by Swami Ramanujar), Sri Vaishnava dasar (given by Sishya's)
Month: ChithiraiThiru Natchathiram: PunarpoosamAmsam: Lord Rama

PACHAI VARANA PERUMAL - NAZARETHPETTAI
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Tamil - Sri Mudaliandan Vaibhavam (0.75 MB)

Thiru Natchathira Thanian:

mesha Punarvasudhinae daasarathi hamsa sambhavam |
yatheendra paadhukaapikyam vandhe daasarathim gurum ||

Meaning: Chithirai Month (mesha month), day of Punarpoosam with Lord Rama's amsam also known as Yathiraja paduka is our guru Daasarathi (Mudaliandan)

Download Swami Ramanujar & Sri Mudaliandan Swami Birth History - Video (87 MB)

Krita Yuga - Lord Vishnu --- Adi Seshan
Treta Yuga - Lord Vishnu as Sri Rama --- Adi Seshan as Sri Lakshmana
Dwapara Yuga - Lord Vishnu as Sri Krishna --- Adi Seshan as Sri Balarama
Kali Yuga - Sri Rama (Lord Vishnu) as Mudaliandan --- Adi Seshan as Swami Ramanuja.

Dhaati Panchakam Thanian:

Yach chakre Baktha nagarey dhaatti panchaka mutthamam |
Ramanujaarya sachh aartham vandhe daasarathi gurum ||

Meaning: At Baktha nagar (Thondanur), who had rendered Dhaati Panchakam sloka is none other than Ramanuja's close disciple, Sri Daasarathi (Mudaliandan).

Sloka Guruparambarai Dhyanam (rendered by Mudaliandan):

asmath desikam asmadheeya Paramaacharyan aseshaangurum |
Sriman Lakshmana Yogipungava mahapoornav Munim Yaamunam ||

Ramam Padhmavilochanaam Munivaram Naadham Satath veshinam |
Senesam Sriya Mindhira Sagasaram Narayanam Samaasrayae ||

Another Mudaliandan Thanian (rendered by Koorathazhwaan):

ajahadh bhaagineyathvam paadhukaathvam thridhandathaam |
sampraaptham yathiraajasya vandhe daasharathim gurum ||

Meaning:

Ajahadh bhaagineyathvam - Eldest of Swami Ramanuja's sisters son is Mudaliandan. One day, when Ramanujar sacrificed everything at the time of taking Sannyaasam (ascetic) he did not give up Daasarathi, as that order demanded that all kith and kin should be renounced. To this Ramanujar replied that Daasarathi was an exception as if he leave Mudaliandan, means he leaves Lord Rama and said he don't want to be ascetic without Mudaliandan and added "If it is possible for me an ascetic to give up my staff, only then can Daasarathi leave me. He, though a bodily relation, is yet a kin to my soul. Because Swami Ramanuja knows that Mudaliandan is Lord Rama's avatar or amsam."

paadhukaathvam - Swami Mudaliandan is called as Swami Ramanuja's Lotus Feet or thiruvadi nilai. Sriman Narayana's thiruvadi is Sri Satagopan (Swami Nammazhwar). Swami Nammazhwar's thiruvadi is Madhurakavigal at all places except at Azhwaarthirunagari where it is called Sri Ramanujan. Swami Ramanuja's thiruvadi nilai isSri Mudaliandan at all places except at thirumala where it is called Ananthaazhwaan.

thridhandathaam - When Thirukoshtiyur Nambi asked Swami Ramanuja to come to him to learn the "Rahasya Granthas" with his Pavithram (flag which is tied up on the top of Tridandam) and Tridandam (triple staff) he took with him Koorathazhwaan andMudaliandan saying that they were his Pavithram and Tridandam. Mudaliandan'simpeccable service to his mentor secured for him the status of being Ramanuja's Padukas (lotus feet), Tridandam & also the position of the administrator of the Srirangam Temple.

In our Srivaishanava Sampradayam, Pontiffs carry triple staff (tridandam) made out of three small wooden sticks. This is to signify the three components of our philosophy - chit, achit and easwara. It is mandatory for our Pontiffs to carry tridanda always with them. It is also said that "Vishnuroopam Tridandagyam" i.e., Tridandam is Vishnu's roopam. As Andaan is Mahavishnu's amsam, it is said "Paki Neyas Tridandaga". Thus it is appropriate that he is called as Sri Ramanuja's triplestaff (Tridandam).

sampraaptham yathiraajasya vandhe dhaasharathim gurum - so much attached withSwami Ramanuja is Mudaliandan who is our acharya (guru).

Another Thanian: (by Sishya's)

shri vaishnavAnAm dhAsathvam svAmithvam prabuthAm svayam |
vaadhoola kuladhaureyam vandhe daasarathim gurum ||

Meaning: This thanian was rendered by Mudaliandan sishyas at the time when he served Periya Nambi's Daughter Athuzhai as seedhanai vellaati (like bride servant) for 6 months.

The first sishya of Swami Ramanuja and that is why he is called as MUDALIANDAN.

Vishwaksenar or Sena Mudaliyaar is said to be the chief of the army of Lord Sriman Narayana. As Daasarathi ruled the Srirangam Temple Administration like Senai Muthaliyaar (Sri Vishvaksena), Daasarathi was given the name Mudaliandan by Swami Ramanujar.

Daasarathi (given by parents), Yathiraja's paduka, Nam Vadhoola Desikan (given by Sri Ranganthar), Vaishnav Siro Bushaa, Aandan (given by Swami Ramanujar), Tridandam(given by Swami Ramanujar), Sri Vaishnava dasar (given by Sishya's) was a relative, disciple and associate of Swami Ramanuja, the codifier of the philosophy of Srivaishnavism.

Birth History:

Click here to View Pachai Varana Perumal Temple, Nazarethpettai history

It is believed that Lord Rama was very impressed by Thiruvananthazvan's kainkaryam as Lakshmana to him (Lord Rama) in Ramavatharam and wanted to wanted to serve him in future Avatharas. Thus, when he was born as Krishna in Krishnavataram he performed kainkaryam to Balarama (Who in turn is Thiruvananthazvan's amsam). Not fully satisfied with this, when Thiruvananthazvan appeared as Swami Ramanuja in Kaliyuga, lord incarnated as Mudaliandan and did kainkaryam to Sri Ramanuja and felt satisfied. Thus Mudaliandan is an amsam of Lord Rama.

Vaadhoola Kula Thilaka Sri Anantha Naarayana Dikshithar and Nachiyarammal (Swami Ramanuja's sister) didn't have child for a long time and wish to have one and in order to get blessed with a child they prepare to go to Tirumala to pray and plead with perumal for a child. In the pilgrimage, when they were resting on one night, Lord Rama who was their Thiruvaradhana Perumal appeared in their dream and said "You don't have to go Thirumala. I will myself be born as your son. Name him as "Daasarathi"". Daasarathi refers to the sons of King Dasaratha like how Lord Rama was also called.

Daasarathi (Mudaliandan) is an amsam or avatar of Lord Sri Rama.

Swami Mudaliandan was born in Prabhava Year, Chithirai Month, Punarpoosam Natchathiram (1027) at Pachai Varana Puram (referred to as "NazarethPettai" today) in Thondai mandalam, in the state of Tamil Nadu in South India. His parents were Vaadhoola Kula Thilaka Sri Anantha Naarayana Dikshithar and Nachiyarammal (Sri Ramanuja'ssister). Daasarathi, as he was named, was Ramanuja's Priya Bhagineya in the parlance of the age. Born to his service, and known as "Yathiraaja Paaduka", he enjoyed a special relationship with Swami Ramanujar all his life.

Nachiyarammal was the eldest of Swami Ramanuja's two sisters. Hence Mudaliandan is called as Sri Ramanuja's Bhagineyar (sister's son). Anantha Narayana Dheekshidar named the child as Daasarathi. He was born in Vadamal Kulam, Vadhoola Gothram, Yajus sakhaai, Apasthamba Soothram in Prabava varusham, Chithira masam, Punarvasu natchathiram, an amsam of Lord Sri Rama.

Early Life:

Having begun his learning with his father, Daasarathi became a pillar of support to Swami Ramanujar, acclaimed by him as being identical to his Tridandam - his staff office as a sanyasi. However, Swami Ramanujar kept him busy in many ways, as he was a capable executive and administrator.

Sri Ramanuja, later started to depend on Daasarathi a lot. While going to kaveri for his daily bath, he used to lean on Daasarathi for support.

One day, when Sri Ramanuja sacrificed everything at the time of taking Sannyaasam (ascetic) he did not give up Daasarathi, as that order demanded that all kith and kin should be renounced. To this Sri Ramanuja replied that Daasarathi was an exception as he was his triplestaff (tridandam) (the same reason he gave to Tirukkottiyur Nambi) and added "If it is possible for me an ascetic to give up my staff only then can Daasarathi leave me. He, though a bodily relation, is yet a kin to my soul. Because Swami Ramanuja knows he is Lord Rama's avatar or amsam."

Thus Daasarathi became the first and Foremost disciple and thus how he was named as Mudali Andan by Swami Ramanuja He was later to be known as "Sriranganaatha Divyaalaya Nirvahana Dhurandhara" - the genius who organized, under Ramanuja'stutelage, the administration of the Sri Ranganathaswamy Temple.

He is mentioned in the Koyil Ozhugu, the chronicle of Sri Ranganathaswamy Temple, in glowing terms,

"muthaliyaandaanum kurattilirunthu koyil kariyaththaiyum uLLe karuvulaka vaasalileyirunthu thirumeni upachaaraththayum, sannathiyile irunthu thiruppavaLa upchaarangaLayum udayavar niyamanappadi aaraaynthu kondu anaiththazhagum kaNdarula paNNIk-kondirunthaar".

(Roughly translated as: Mudaliandan administered the following, according to Swami Ramanuja's orders, the many works of the temple, the services to the Lord, and the works of the Shrine.)

Swami Desikan on Mudaliandan's sayings: Mudaliandaan is most well known for his lapidary saying, here given in transliterated maNipraavaaLam:

"oru malaiyil ninru, oru malaiyil thaavum simha shareeraththil janthukkaL pole bhaashyakaarar samsaaralanganam paNNa avarOdundaana kudalthudakkaale naam udhdheerdaraavuthomenru muthaliyaandaruLi-ch-cheytha paasuram".

This is roughly translatable as follows: When a lion leaps from a mountain to another, all the creatures that live on his body go with him. Even so, when Udayavar transcended this world, all of us who are associated with him benefit from this as well.

On udayavar's instructions Swami Mudaliandan went to Belur and converted all peoples to Srivaishnavism and installed Pancha Narayana temples at various locations.

Sloka on Swami Mudaliandan's Installation of Pancha Narayanan Temples:

Sri Ramancha samavistam pancha janyamcha sambhavam |

Pancha Narayana sthana sthapakam gurum asraye ||

Meaning: I take the solace under Acharya Mudaliandan, in whom Lord Rama's partial influence and a part of panchajanya's influenece exists is the one who installed the Pancha Narayana temples.

Sri Mudaliandan Sripada Theertham:

Before reaching Melkote, Udayavar and Aandan halted at a place known as Thondanur.

There were lot of Jainist People living there. Swami Ramanujar tried to explain them about Vishistadvaita Philosophy, but in vain. Then Swami Ramanujar instructed Mudaliandan to just step into the waters to wash his feet of the local pool and come out. As ordained by Ramanuja, Mudaliandan interred his feet in the water at the shore from where people of the village draw water. Next day, Jainist villagers who came to take water from the lake are said to have unknowingly been converted to gentle ways (Sattva Guna - Sattva Guna is a force favourable for the attainment of Moksha) by imbibing the pool-water sanctified as the washing of Mudaliandan's feet (Sripadha - Theertham).

On the other side of the shore where the sanctified water was flowing, Vaduga Nambi collected that water in his hands where Ramanuja and Andan were standing and told Ramanuja "Is it not that Andan himself is your feet (padhuka)? Therefore his Sripadha Theertham is your Sripadha Theertham. Adiyen is re-offering the theertham at your lotus feet."

Then Swami Ramanuja said "Oh ! Is this a dual Saligramam? If so, let daily Thiruvaradhana be performed to Mudaliandan's Sripadha Theertham at this very place."

So it is firmly believed that even today who ever takes Sri Mudaliandan Sripadha Theertham will be changed to Sattva guna leaving Rajo Guna and Tamo Guna.

That is why even today, Sri Padha Theertham at Swami Mudaliandan Thirumaligai is given to anyone without considering the Caste or Religion as it has the power to change anyone to good and noble person.

Guna - Quality or Attribute
Sattva - Is the light, the purity, the kindness charity and compassion (It will develop clarity, Briskness, Understanding capability, Develop Knowledge)
Rajo - is ego, bravery, jealousy, wars, struggles and helping with a motive (It will create anger and desire)
Tamo - is inertia, selfishness, shrewdness troubling others and keeping everything without progress. (It will make you feel sleepy, lazy, ignorant)

Dhaati Panchakam Thanian:

Yach chakre Baktha nagarey dhaatti panchaka mutthamam l
Ramanujaarya sachh aartham vandhe daasarathi gurum ||

Meaning: At Baktha nagar (Thondanur), who had rendered Dhaati Panchakam sloka is none other than Ramanuja's close disciple, Sri Daasarathi (Mudaliandan).

Attained Paramapadam:

Swami Mudaliandan ascended to Sri Vaikuntam which is believed to be by Virodhikruthi year (1132) after living for 105 years in service of Lord Ranganatha & Swami Ramanuja.

Sri Embar

Govindar who was later called as Embar was born in Mazhalaimangalam (now known asMadhuramangalam). He was born in Durmathi year (1021 AD). The birth of Swami Embar took place after 4 years of Swami Ramanuja's birth. Embar born to the Dhivya Thampathis Periyapiraati and Kamala Nayana Bhattar. Swami Ramanujar is known as the incarnation of ThiruAnanthazhvan and Sri Embar as the incarnation of Periya Thiruvaadi (Garuda). Due to some reasons, Periya Thiruvadi was cursed to born in this world and survive as a saivaite and then follow Srivaishnavam to attain the Lotus Feet ofSriman Narayana.

Sri Embar Thanian (by Parasara Bhattar):

raamaanuja padhachCHaaya govindhaahvaanipaayanee |
thadhaayaththa svaroopaa saa jeeyaanmadhvishramasTHalee ||

Period : 1021 (Durmathi Year)- 1141 (Durmathi Year)
Avatharasthalam : MadhuramangalamOther Names : Ramanuja Padha saayai (Ramanujar Lotus Feet's Shadow), Sri Govinda Bhattar
Month : Thai
Thiru Natchathiram: Punarpoosam
Amsam : Vainatheya (Garuda)

In the year Durmathi which is 1021 CE this pious couple were blessed with a son, he was born in the month of Makara (Tamil Month of Thai) under the constellation of Punarvasu (it is said he was the amsam of Vaiynatheyan), his maternal uncle Thirumalai nambhi named him as Govinda Bhattar. Govinda was the first cousin of Ilai Azhwar (Swami Ramanujar). Then both were co-students at academy of Yadhava Prakasha (Yadhava Prakasha was an Advaithi) at Thiruputkuzhi. Ilai Azhwar was a very bright student and sometimes he had difference of opinion with his master in interpretation of Vedas, sutras etc. Yadhava Prakasha misinterpreted the scriptures to suit convenience and Ilai Azhwar did not like it. The climax of this dispute came when Master Yadhava Prakasha gave a wrong interpretation to word Kapyaasam as appeared in in Chandadya Upanishad to describe our supreme Lords eyes. (TASYA KAPYAASAM PUNDAREEKAM EVAM ASKHINEE).

Yadhava used some derogatory words and Ilai Azhwar corrected and interpreted the meaning as eyes of Lord was like a Fully blossomed Lotus. He did it this correction in front of all co-students, because of this incident Yadhava Prakashar became angry and asked Ilai Azhwan to discontinue the studies and leave the academy. Then Yadhava Prakasha thought if Ilai Azhwan was alive, he and his academy cannot survive. Then he along with some senior students hatched a plan to eliminate Ilai Azhwar. Then he went and pacified Ilai Azhwar and invited him to join for a Ganga Yatra up to the north. Ilai Azhwar agreed and all of them left for pilgrimage and his cousin Govinda also was there. Then, once they reached across Vindhayas they wanted to put their plan into action i.e. Kill Ilai Azhwar. Some how his cousin Govinda came to know of this sinister plan. So seeing an early opportunity Govinda advised Ilai Azhwar to leave in opposite direction at the night. As advised by Govinda, Ilai Azhwan did the same and reached Kanchi (We know how our Ilai Azhwar was saved by Lord Perarulalan and his consort from getting lost in jungles and had safe passage to Kanchipuram) {Even today, the same event is celebrated as Salai Kinaru Usthavam, the same is enacted in the Utsavam. Later, while taking bath in Ganges with Yadavaprakasar and ashram mates, Sri Govinda Battar gets a lingam in his hand. Sri Govinda Battar shows the same to his guru. The advaitic scholar replied that it is the anugruham of Lord Siva and names him as Ullankai Konarntha Naayanaar. From that day, Govindan becomes a pure advaitee and starts practising the same.

Swami Ramanuja decides to correct his cousin and requests Thirumalai Nambi to do so. Thirumalai Nambi too had been thinking of correcting Govinda Bhattar and hence immedietely leaves to Kalahasti with few of his disciples. He crosses Ullankai Konarntha Naayanaar’s path and makes Alavandhar’s slokam fall on his ears: “SvAbhAvikA anavatikAtishaya Ishitrutvam”. Something in Nayanar’s mind gets stirred when he hears the words and becomes disturbed. On another occasion, Nambigal went and sits under the tree from which Nayanar used to pluck flowers everyday and starts teaching the meaning of ThiruvAimozhi to his disciples. Nayanar forgets his task of gathering the flowers and stands there mesmerized. Nambigal explains the meaning of 3 pAsurams. The fourth one contained the following lines: “EmperumAnukkallAmal Poovum Poosanaiyum Thagumey”. On hearing those words, Nayanar throws the flower basket as he realised the folly he had been committing. He falls at Nambigal’s feet and asks for forgiveness and asks for his blessings and protection. He sobs loudly and laments his wasted years. Nambi consoles NAyanAr. The local Saivaites on hearing this news surrounded Nambigal, and fight with him while questioning if this behavior was okay. Nambigal redirects them to Nayanar, who promptly disowns them and gives them back the key and the ring that had been given to him. Nambigal takes him to Tirumalai and performs pancha samskAram for Govindan. He then starts teaching him all the prabandams starting with “tirup pallANdu”. Later Govindan (Embar) also becomes the Acharya of Sri Parasara Bhattar.

As commanded by Ramanuja, Embar taught Parasara Bhattar all that he learnt fromUdayavar. He succeeded in making Parasara Bhattar the worthy successor of Ramanujato carry on the Ramanuja Sidhantha to the future generation.

Then in the year 1137 our beloved Udayavar shed his mortal coil, at that time his head was resting on Embar's lap.

After the departure of Ramanuja, Embar had no interest in life. In the year 1141 Embar shed his mortal coil. Embar composed the work called "VIJNAASTHUTHI".

Sri Pillai Lokacharya

Pillai Lokacharyar பிள்ளை லோகாச்சார்யர் (1205–1311 CE) was a prominent Vaishnavite leader and philosopher who authored several important works of Vishishtadvaita philosophy.

The name Ulag-Ariya (or Lokacharya) first became associated with Sri Nampillai when Sri Kanthadai Thozhappar celebrated him as the acharya for the world ("Kanthadai Thozhappar tham ugappal enna ulagariyano enru uraikka"). Nampillai's disciple was Sri Vadakku Thiruveethippillai. Out of great affection for his acharya, Vadakku Thiruveethippillai named his first son as Pillai Lokacharya ("anbal anna thiru nAmaththai Athariththu mannu pugazh maintharkku sarrukaiyal").

Sri Pillai Lokacharya Thanian (by Eieunni Padmanabhar):

lokaachaarya gurave krSHNapaadhasya soonave |
samsaarabhogi sandhaSHta jeeva jeevathave namaha ||

Year : 1205 - 1311
Birth Place : Srirangam

Other Names: Ulagasiriyar, Lokacharyar
Month : Aippasi
Thiru Natchathiram: Thiruvonam
Amsam : Kanchi Devaraja (Varadaraja) Perumal

Lord commanded Sri Nampillai to bless Sri Vadakku Thiruveethippillai to have another son like Lord himself. The second son was named Azhagiya Manavala Perumal Nayanar, after Lord Renganatha. Sri Pillai Lokacharya was born as the amsam of Kanchi Devaraja (Varadaraja) Perumal in the month of Aippasi under the star Thiruvonam, in the year 1205 CE.

Both Sri Pillai Lokacharya and Sri Azhagiya Manavala Perumal Nayanar remained asBrahmachaaris to make sure that their vyraakyam is not hindered. Because of this only, they were boldly able to advise that for a Sri Vaishnava, leading a marriage life even with his wife is not good In their youth, both brothers learned everything from their acharya Nampillai as well as from their father. They grew up like Sri Rama and Sri Lakshmana.

Vilanjsolai Pillai has praised Pillai Lokacharya's work Sri Vachana Booshanam by singing "Saptha Kaathai" and Sri Vedanta Desikan sung "Lokacharya Panchaasat"
in praise of Sri Pillai Lokacharya.

In foreword to his vyakhyanam of Sri Vachana Bhushanam, Sri Manavala Mamuni tells of the following event. Once upon a time Kanchi Devaraja Perumal out of his nirhEduka krupa selected one Manarpakkam Nambi, and appearing in his dream taught him some special rahasya meanings; He also advised him to go and live in Srirangam and wait for him there where he will teach him in further detail those meanings. Manarpakkam Nambi moved to Srirangam, built a small temple and quietly lived there worshipping him and keeping the meanings revealed by him to himself.

One day Pillai Lokacharya came to that temple with his close disciples and seeing the quiet nature of the place began teaching them the meanings of rahasyas. Nambi listening from inside noted that these meanings were the same as taught by Lord Varadaraja to him. He then came out and bowing at Pillai Lokacharya's feet, asked him "AvarO neer?" - Are you the one (the same as Devaraja)?. Pillai Lokacharya replied "Yes, and why do you ask?". Manarpakkam Nambi explained his dream to him. This is the avatara rahasyam of Pillai Lokacharya.

Pillai Lokacharya then took him as his disciple and taught him the meanings of the rahasyas. Nambi then told him that Lord Varadaraja had asked him to request Pillai Lokacharya to collect these meanings as a book. The book thus written is Sri Vachana Bhushanam. Sri Manavala Mamuni speaks of the greatness of this work in several pasurams in his UpadesaratthinamAlai. Mamunigal also says that this is the greatest of Pilla Lokacharya's works ("innaruLAl seytha kalai yAvaiyilum").

The works of Pillai Lokachariyar:

Sri Pillai Lokacharya authored Ragasya Granthas with mercy in his heart towards the samsaaris. He has authored the following 18 Ragasya Granthas collectively known as Astaadasa Ragasya

Mumukshupadi

Tatvatrayam

Artha Panjakam

Sri Vachana Booshanam

Archiraadhi

Prameya Sekaram

Prapana Parithranam

Saara Sangraham

Samsaara Saamrajyam

Navarathnamaalai

Navavidha Sambandham

Yaadhruchikapadi

Parandhapadi

SriyaPathi Padi

Tatvasekaram

Thani Dwayam

Thani Charamam

Thani Pranavam

The year was 1311 CE and the day was jyEshtha suddha dvAdasi. At his death bed he advised his disciples such as Koorakuloththama Dasa & Vilanjsolai Pillai that Srisailesa was working for the king at Madurai and that they should bring him back into the Srivaishnava fold so that he could lead the darsanam. While Swami was about to leave this world and reach Achaaryan's Lotus feet, he started touching the ants and other such insects near him. (All such animals will get to reach Sri Vaikunta if they have get touched by a Sri Vaishnava).

Such was Sri Pillai Lokacharya's Karunya towards the living beings. Azhagiya Manavala Perumal Nayanar reached Achaaryan's lotus feet at his 65th year. Pillai Lokacharya lived 106 years.

Swami Manavala Mamuni

Manavala Mamunigal மணவாள மாமுனி is one of the most well known and significant acharyas of Swami Ramanuja's Sri Vaishnava Tradition-southern sect. Followers of Sri Vaishnavism believe that Manavala Mamuni was the final acharya of a lineage that begins with the Supreme Being Sriman Narayana, passes through Acharyas such as Yamunacharya, Swami Ramanuja, Embar, Pillai Lokacharya and ends with Manavala Mamuni. It is believed that Manavala Mamuni was accepted by the Lord of Srirangam, Sri Ranganatha, as his own acharya at Srirangam.

Swami Manavala Mamuni Thanian: (rendered by Sri Namperumal)

Srisailesa dhaya paathram dheebhakthyaadhi gunaarnavam |
Yatheendra pravanam vandhe Ramyajaamataram munim ||

Meaning: I offer my respects to Sri Manavalamamuni, the receptacle of Srisailesa's (Thiruvaimozhipillai) grace. He is the abode of jnana, bhakti and all other good qualities and is forever lost in meditation on Swami Ramanuja.

Year: 1370 - 1443
Birth Place: Azhwarthirunagiri (Near Thirunelveli)
Other Names: Periya jeeyar, Varavara Muni, Sowmyajamatru muni, Sowmyopayanthru muni, Sundarajamatru muni, Yathendra Pravanar, Ramyajamatrumuni
Month: Aippasi
Thiru Natchathiram: Moolam
Amsam: Adi Seshan

Srirangam in southern India is a celebrated pilgrimage centre. It is the only dhivyakshetram sung by ten azhwars and Andal. It is called Bhuloka Vaikunta. It is the root of all 108 dhivya kshetras. But over these and several other distinctions, the most outstanding is that theLord showed here the ideal Acharya in the person of Swami Manavala Mamuni.

Swami Manavala Mamunigal was born in 1370, under the asterism of moolam, in the month of aippasi at Azhwarthirunagiri in Tamil Nadu to 'Tigazhaakkidanthan Tirunaveerudaiya piran dasar annar' and 'Sriranga Nacchiyar'. Swami Manavala Mamunigal's father was the son-in-law and also a disciple of Kollikavala dasar, a junior disciple of Pillai Lokacharya. His parents named him Azhagiya Manavala Perumal Nayanar (beautiful groom) after Lord Ranganathan of Srirangam.

Manavala Mamuni, Pillai Lokacharya, Appachiaranna @ Sri Mudaliandan Swami Thirumaligai

The young manavalan had his basic education under his father and maternal grandfather. He learnt the Vedas, Vedanta and the Divya Prabandam from his father. He entered grihasthashrama (married life) at the age of 16 years and soon after his father reached the lotus feet of Lord Narayana. He shifted his residence from Sikkil Kidaaram to Azhwar Thirunagari to become the disciple of the illustrious acharya Thiruvaimozhipillai. In a very short while, the young, brilliant manavalan mastered everything that could be known of shastras and Divya Prabhandham. He also developed, expectedly, a very deep devotion towards his Acharya Thiruvaimozhipillai and Swami Ramanuja.

Sri Thiruvaimozhipillai was instrumental in reviving the archa thirumeni (Idol) of Swami Ramanuja at Azhvar thirunagari and in building a temple for Swami Ramanuja. Appropriately, he put the young Azhagiya Manavalan in charge of the temple. Manavalan's earnest devotion towards Swami Ramanuja made him write a beautiful composition called "Yathiraja Vimsati", considered to epitomize the very essence of the exalted 'ramanusa nootrranthAdhi'. The sincerity, commitment and devotion displayed by young Azhagiya Manavalan so pleased, his acharya Thiruvaimozhipillai, that he gave the title "Yatheendra Pravana" to the young Manavalan.

Around 1430, the discourse was done over a period of one year, over which all the festivities of the temple was put on hold as ordered by Lord Ranganatha. On the last day of discourse, Lord Ranganatha impressed by Swami Mamunigal's exposition, took the form of a priest child and presented himself in front of the gathering and rendered a benedictory verse or Thanian, honoring Swami Mamunigal and disappeared into the sanctum sanctorum.

The benedictory verse given below, is recited in almost all the divyakshetrams, before the commencement of Divya prabhandham as ordered by lord Ranganatha.

srIsailesa dhayaapaathram dheebhaktyAdi gunArnavam |
Yatheendrapravanam vande ramyajAmAtram munim ||

This was interpreted by the audience as a proclamation by the Lord Ranganathar himself as the same verse was revealed through the archakas at Tirupati and Azhagar koil. After this incident, Manavala mamuni started writing commentaries on the works of earlier acharyas, composed independent works and compiled source documentation and cross-referencing on some important works.

adiyArgaL vAzha arangka nagar vAzha
sadakOpan thaNdamizh nUl vAzha * - kadal sUzhndha
mannulagam vAzha * maNavALa mAmuniyE *
innum oru nURRANdirum *

These four lines extols his contributions to continued existence and prosperity of Sri Vaishnavaism, the followers, their holy temples, scriptures, traditions, and the well being of the whole world, and concludes with the prayer, that the great Manavala Mamuni live for another hundred years for that purpose.

The apparent conflict between 100 years and perpetuity is resolved, when one understands the key link of devoted Sri Vaishnava devotees, their ongoing practice of the prayer and traditions as a "Vaazhaydi Vaazhai", for the perpetuation of the faith. So 100 years down the line there will be faithful chanting the same for the future.

Vaazhi thirunaamam for Manavala Mamunigalas in Acharyarkal Vaazhthu

ippuviyil arangkEsarkku IdaLiththAn vAzhiyE
ezhil thiruvAymozhip piLLai iNai adiyOn vAzhiyE
aippasiyil thirumUlaththu avathariththAn vAzhiyE
aravarasap perunjsOdhi ananthan enRum vAzhiyE
eppuviyum srIsailam Eththa vandhOn vAzhiyE
ErArum ethirAsar ena udhiththAn vAzhiyE
muppuri nUl maNivadamum mukkOl thariththAn vAzhiyE
mUdhariya maNavALa mAmunivan vAzhiyE

As in Everyday Sattru Murai.

seyya thAmaraith thALiNai vAzhiyE *
sElai vAzhi thirunAbi vAzhiyE *
thuyya mArbum purinUlum vAzhiyE *
sundharath thiruththOLiNai vAzhiyE *
kaiyum Endhiya mukkOlum vAzhiyE *
karuNai pongkiya kaNNiNai vAzhiyE *
poy ilAdha maNavALa mAmuni *
pundhi vAzhi pugazh vAzhi vAzhiyE * adiyArgaL vAzha arangka nagar vAzha *
sadakOpan thaNdamizh nUl vAzha * - kadal sUzhndha
mannulagam vAzha * maNavALa mAmuniyE *
innum oru nURRANdirum *

Swami Manavala Mamuni attained Sri Vaikuntam by the year 1443.

Padaladhri Nrisimhar - Singaperumal Koil

Situated off the ever-busy NH4 is Singaperumal Koil which is home to a frequently visited ancient vishnu temple dedicated to Padaladhri Nrisimha Perumal (known asSingaperumal Koil).

Temple History:

It is famed as a place where Nrisimhar gave darshan to Jaabaali Maharishi.

According to temple sources, this temple has been referred in Brahmaanda Puraanam. Lord Vishnu took the form (Avatar) of Sri Narasimha and killed the demon king Hiranyakashipu. At the time of Narasimha Avatar, this place was surrounded by dense forests. A sage called 'Jaapaali' was performing Thapas, praying Lord Vishnu. As wished by him, the lord gave dharshan to him in the form of Ugra (fierce) Nrisimhar.

Appachiaranna's son was Annavillappan and his father Appachiaranna. He learnt Ubhaya Vedantham from Daasarathi Appai and Kandadai Appan. Thirunakshathiram: Maasi Kettai. Theertham – Mithuna Krishna Astami.

Annavillappan - @ Singaperumal Koil (Sri Mudaliandan Swami Thirumaligai)

Annavillappan was extremely devoted to his clan's deity (Kula deivam) Nrisimhar. Padaladhri Nrisimhar appeared in his dream and told him to spruce the jungle and bring out his temple drowned in sand dune at Padaladhri. This place is now known as 'Singa Perumal Koil'. Annavillappar (Kumara Venkatacharya Swami) rehabilated the Padaladhri Nrisimha Perumal Sannadhi which had drowned under sand dune, as per Perumal's directive and created the village as also brought and settled people to serve the Swami in Temple. He constructed tower, etc. and worshipped him. He remained the Sthalacharya Purusha and received special honours which are continued and accorded to Varthamana Mudaliandan Swami even now.

PADALADHRI NRISIMHAR - SINGA PERUMAL KOIL View Map

The main shrine of this east-facing vishnu temple in Singaperumal Koil enshrines the four-armed Padaladhri Nrisimha Perumal, the presiding deity of this temple.

Sri Moolavar is in sitting pose, with right leg folded and left leg stretched. Right hand is showing abhaya and left arm is inahvahana [welcoming] mudra under the PRANAVAKOTI VIMANAA. Prahladha Varadhan Utsavar is in standing pose.

The Lord graces with Four arms, the right ones are holding the discus and showing abhaya, while the left arms are holding conch and holding Mace. He graces along with Sri Sridevi and Sri Bhudevi.

The handsome utsava vigraha Of perumal and ubhaya nachiyar are seen in front of their Sannidhi's.

At the Entrance of the temple has Idols of Vishvakshenar, Swami Ramanuja and many of the Azhwars & Acharyas. In front of this shrine is a large mandapa.

Below are Prahladha Varadhan, Viswaksenar, Nammazhwar, Kulasekara Azhwar, Periyazhwar, Thirumangai Azhwar, Thirukachi Nambigal, Swami Ramanuja,Koorathazhwaan, Mudaliandan, Pillai Lokacharya, Manavala Mamuni




The shrine for Goddess Lakshmi worshipped here as AHOBILAVALLI THAYAR is situated to the right of the main sannidhi and ANDAL sannidhi on the left.

Annavillappan Pushpa Pallakku (Thiru Maasi Kettai)

There is a mandapa at the Sannidhi entrance supported by very slender, beautiful pillars which reveal the exquisite craftsmanship of the master-artisans of the ancient tamil.

Annavillappan - Singaperumal Koil Mariyadhai (Maasi Kettai)

Situated few distance away from the temple is a very large temple tank known asSUDDHA PUSHKARINI. The ritiuals in this temple are done according to the tenets of theVaikhanasa aagamam.

Temple Festivals:

Among the festivals conducted in this temple, the Brahmotsavam (Vaikasi Month),Pavithrotsavam (Avani), Thoppam Davana Utsavam (Maasi) are the important ones. However there will be Purappadu during Azhwars and Acharyas Thirunatchathiram. Krishna Jayanthi, Navarathri and more also celebrated throughout the year..

East India Company:

From a communication to Company Government (East India Co.) written on Nala Year July 13, by Singaperumal Koil Devasthanam Archakar Thiruvallur Bhattar, Kumastha Vathiyar, Viraperumal Iyengar Narasimhachariar, Thanthiri Nayakka Kaaramannur Archakar Ayyam Bhattar, it is known that during Manavala Mamuni's days and before July of Nala Year, Nrisimhar in the Padaladhri cave under Punyakoti Vimanam (who had aappeared before Jaabaali Maharishi), appearing in the dream of Kumara Venkatachar (alias) Kandadai Annavillappangar who was a resident of Perumal Koil (Kanchipuram).

From the above mentioned record it is known that it was in Manavala Mamunigal's time. According to historical records, the temple could have existed in 8th century during the Pallava reign of Narasimha Varman, Mahendra Varman. One stone inscription of end of 10th century in Raja Raja chozha's reign shows that this temple was known as Narasinga Vinnagara Devar and it belonged to Chenkundram village. Later it had been covered by sand dunes.

In the publication on the eminence of Perumal Koil Azhagiya Manavaala Jeer it is found that during the course of his pilgrimage he paid obeisance at Singaperumal Koil, the favourite temple of his Acharya Kumara Venkatachar, which is a little distance from Thirukkadal Mallai (Mahabalipuram).

Temple Location:

Situated off the ever-busy NH4 is Singaperumal Koil which is home to a frequently visited ancient vishnu temple dedicated to Padaladhri Nrisimha Perumal (known as Singaperumal Koil). View Map

Temple Timings:

Morning - 7:00 - 11:30, Evening - 4:30 - 8:30

Sri Annavillappan

Appachiaranna’s son was Sri Annavillappan. His Acharyan was his father Appachiaranna. He learnt Ubhaya Vedantham from Daasarathi Appai and Kandadai Appan. Thirunakshathiram – Maasi Kettai. Theertham – Mithuna Krishna Astami.

Sri Annavillappan Thanian:

Vaadhoola Varadhacharya krupaapoorna manoratham |
Sri Venkatagurum vandhe seelathi gunasaagaram ||

Year: 14th Century
Birth Place: Kancheepuram
Other Names: Venkatachaar
Month: Maasi
Thirunatchathiram: Kettai

He was extremely devoted to his clan’s deity (Kula deivam) Nrisimhar. Padaladhri Nrisimhar appeared in his dream and told him to spruce the jungle and bring out his temple drowned in sand dune at Padaladhri.

This place is now celebrated as ‘Singa Perumal Koil’. Annavillappar Kumara Venkatacharya Swami rehabilated the Padaladhri Nrisimhar Perumal Sannadhi which had drowned under sand dune, as per Perumals directive and created the village as also brought and settled people to serve the Swami in Temple. He constructed tower, etc and worshipped him. He remained the Sthalacharya Purusha and received special honours which are continued and accorded to our Swami even now.

It is famed as a place where Nrisimhar gave darshan to Jaapaali Maharishi.

From a communication to Company Government (East India Co.) written on Nala Year July 13, by Singa Perumal Koil Devasthanam Archakar Thiruvallur Bhattar, Gumastha Vathiyar, Viraperumal Iyengar Narasimhachariar, Thanthiri Nayakka Kaaramannur Archakar Ayyam Bhattar, it is known that during Manavala Mamuni's days and before July of Nala Year, Nrisimhar in the Padaladhri cave under Punyakoti Vimanam (who had appeared before Jaapaali Maharishi), appearing in the dream of Kumara Venkatachar (alias) Kandadai Annavillappangar who was a resident of Perumal Koil (Kancheepuram). From the above mentioned record it is known that it was in Manavala Mamuni's time.

According to historical records, the Temple could have existed in 8th century during the Pallava reign of Narasimha Varman, Mahendra Varman. One stone inscription of end of 10th century in Raja Raja chozha’s reign shows that this temple was known as Narasinga Vinnagara Devar and it belonged to Chenkundram village. Later it had been covered by sand dunes. In the publication on the eminence of Perumal Koil Azhagiya Manavaala Jeer it is found that during the course of his pilgrimage he paid obeisance at Singa Perumal Koil, the favourite temple of his Acharya Kumara Annavillappan, which is a little distance from Thirukkadal Mallai (Mahabalipuram).

In the Vadhula race Swami Annavillappan, Thirukumarar of Appachiaranna Swami born by the month Maasi Kettai Natchathiram and lived in Narasinga Vinnagaram (now Singaperumal Koil) in the service of Sri Padaladhri Nrisimha Perumal as ordained by Lord Narasimha. The Lord of Singa Perumal Koil - Padaladhri Nrisimhar, appeared in the dream of Swami Annavillappan and ordered him to set right His abode which was covered under sand dunes and establish a place with agraharam and kainkaryaparas and to live ever in his Service. Accordingly, Swami Annavillappan followed the divine order and lived his full life time in the service of the Lord of Singa Perumal Koil.

In the foot steps of Lord Nrisimhar, Annavillappan also spent his life time doing Kainkaryam for Padaladhri Nrisimhar. Such is the Mahatvam of Sri Annavillappan Swami, the Tenth decendant of Swami Mudaliandan Lineage.

Annavillappangar's disciples were:
(1) Thiruvenkata Jeer
(2) Peria Kelvi Azhagiya Manavala Jeer
(3) Siriya Kelvi Jeer
(4) Thiruvaazhi Appa
(5) Appan and many others.

Sri Kandadai Aandan

Kandadai Aandan an amsam of Sathrugna was born to Mudaliandan on Kumba (Maasi) Punarvasu day for rendering faultless service to Bhaagavathaas. His birth place was Koil (Sri Rangam). Acharyan was Swami Ramanujar, Mudaliandan and Sri Atkondavalli Jeeyar. His father Mudaliandan taught him Vedas, Sastras and Divya Prabhandam. Secret (in-depth) meanings were taught to him by Atkonda Valli Jeeyar. Like Ramanujarwho had 5 Acharyans, Kandadai Andan had 3 Acharyans.

Sri Mudaliandan didn't have male child for long time. Once, while discussing this with Sri Ramanuja, Andaan regretted about not having a male schild. At the same, Sri Ramanuja received prasadam from the Temple which was covered with a garment (Kandadai - Gandam + aadai - a piece of cloth with fragrance) worn on Lord's thirumeni (Lord's archaamurthi). Sri Ramanuja indicated to Andaan about the auspicious happening and told him he will get a son soon. Soon, a son was born to Andaan. Thus, Andaan vamsam (family) was called as Kandadai. It is said that a whole street [north mADa street] inSrivilliputthur bears the name 'Kandadaiyar veedhi', to signify the importance of the family.

Sri Kandadai Aandan Thanian:

vaadhoolaanvaya vaartheendhum shreemad dhaasharathe sutham |
vedhaan thadhvaya nishnaandham vandhe raamaanujam gurum ||

Another thanian given for Kandadai Aandan as follows:

svaava thaaras thalorch chaabhooth shree rangesa yatheeshwaraha |
yanmuthe tham gunaavaasam raamaanuja gurum bhaje ||

Thiru Natchathira Thanian:

Kumbhey Punarvaso jaadham Ramanuja gurum bhaje |
Agaroth yathiraajaarchaam Range boothapurae saya: ||

Year: 1104 (Svabhānu Year) - 1209 Birth Place: Srirangam
Other Names: Ramanuja Daasar, Ilayazhwan RamanujanMonth: Maasi
Thiru Natchathiram: PunarpoosamAmsam: Sathruguna (Lord Rama's brother)

Sathrugna served Bharathan with such in-depth principle. Bharatha's happiness was ever his goal. "Pumsaam dhristi chitha apaharinam" Rama's beauty was such mind capturing that even men would desire to be women before him wearing womanly attire. Sathrugna considered that getting deeply immersed in that beauty of Rama will be detrimental to his servitude to Bharatha and won over his inclination to Rama, proving to be Sathrugna (destructor of enemy).

Sri Atkonda Vilii Jeeyar Thanian:

vaadhoolaanvaya vaartheendhum shreemad dhaasharathe sutham |
vedhaan thadhvaya nishnaandham vandhe raamaanujam gurum ||

Kandadai Andan pleased Ramanuja and sought his permission to install an idol replica ofRamanuja at his birth place (Sriperumbudur) for the benefit of all for worshipping him.Ramanuja granted his request. At once Andan brought a sculptor and got him to make a replica of Ramanuja in his then advanced age. He showed it to Ramanuja and Ramanujaembraced it. Placing all his grace and powers in that idol, he told Andan to install it on the day of Guru Pushyam, giving him an authority letter.

That event of installation is celebrated even now as Guru Pushya utsavam [குரு புஷ்ய உத்சவம்] for three days. It is held in the month of Thai, on Pushyam day. Festival starts on Thiruvadhirai (Arudra) and concludes on Pushyam for three days.

With due respect, Andan carried the idol to Sriperumbudur and installed it there on the day nominated by Ramanuja. "sarva - kAlattilum sarva - chEtanarkkum sEvyamAm-paDi...".

While this was being done at Sriperumbudur, at Sri RangamRamanuja felt that his strength was draining out and wondered why was it happening so.

He then recollected that it was the day he had nominated for his idol to be installed at Sriperumbudur. He at once sent a communication to Andan to come fast to Sri Rangam. On receipt of the communication, Kandadai Andan reached Sri Rangam very fast and prostrated before Ramanuja.

Ramanuja told Kandadai Andan to peform his final rites and also to install his idol at the place where his body was laid to final rest. So Swami Ramanuja's Utsavar thirumeni was installed by Kandadai Aandan at Sri Rangam. He also organized Ramanuja Mahotsavam to be performed on Thiruvadhirai day, for ever, by succeeding generations. He arranged that during all thirty days of Margazhi, thaligai amudhu (Bhog) to be offered to Peria Sannadhi Nambimar Ethirajar. Also, on the days of Thirumozhi, Thiruvoimozhi and Iyarpaa, along with Azhwar, Ramanuja will be carried to Sannadhi.

He made observance of Thirunakshathiram as a 7-day event, and on the day of Thirunakshathiram, he (udayavar) will be carried on hand by Archakar and Kandadai Andan offered honours to Ramanuja there.

Sri Kandadai Aandan's 10 words: (Vaarthamalai 235th Word)

When being imprisoned in Ravana's garden, Sita Piratti showed the situation of a Srivaishnava who is trapped in this samsar.

1. She got separated from the Lord's divine feet when she used harsh words against Lakshmana. Similarly, for a chetana, sins committed against a bhAgavata would remove his divine feet.
2. Her presence near Ravana is similar to the chetana's association with his body.
3. Her dwelling together with the rAkshasis who tortured her, is similar to the chetana's living together with his spouse and children.
4. Her seeing Maricha is similar to the chetana being attracted by things of this world. Her seeing Ravana is like the chetana being trapped by his senses.
5. Her seeing Hanuman is like the chetana seeing his acharya.
6. Hanuman told her the divine qualities of the Lord. Similarly, the Azhvars tell the divine qualities of the Lord to the chetana.
7. Hanuman told her the history of the ring given to him by Lord Rama. Similarly, the acharya gives the Guru Parampara to the chetana.
8. Hanuman gave her the Lord's ring. Similarly, the acharya gives Thirumantra to chetana.
9. Sri Vibeeshana's girls became her close associates. Similarly, Srivaishnavas are the close associates to the chetana.
10. The Lord destroyed her enemies such as Ravana and took her to Himself. Similarly, he will destroy the enemies of the chetana such as association with the things of this world and take him to his divine abode.

Kandadai Aandan Sayings to Parasara Bhattar at Saraswathi Bandaram (391st word):

Emperuman silaraip po vennum, silarai vaa vennum, silarai podhu ennum. prayojanaanthara nishtaraip palathaik koduthup po vennum, karmagnana nishtarai karman kazhithavaare vaa vennum, ananyaprayojanaraip podhu ennum. Indha desathil ananyaprayojanarai undendrirundhoma? Undaagilange kandukolgirom, enganeyennil: praapya praapagangalirandum emperuman endral visvasippaarillai. Visvasitha al kruthagnaraayiruppaarillai, kruthagnaaraagap petraadhagil bhagavat kainkaryam virasamaayirukkum, ivai moondrum kooditraagilum raagadweshopahathar aagaiyaala bhaagavatha kainkaryathukku isaiyaargal, adhuvum kooditraagil aachaaryanudaya deha yathrayaik kandu negizha ninaippargal. Idhuvum kooditraagil thangalai shudharaaga ninaippargal, aagaiyaale bhagavath gunam chollugaikkum ketkaikkum ivvidathil aalillai kanum -

These words was given to Bhattar by Sri Kandadai Aandan at Saraswathi Bhandaaram.

- Those who desire other (material) benefits come to Bhagavan to obtain them and move away. So Emperuman tells them to go.
- With the objective of obtaining pleasure of moksham for Self, those indulging by their efforts in karma, gnana and bhakthi, Emperuman tells them to come after to tread on the path of three true wisdom, three kinds of sacrifices, saranaagathi and getting rid of praarabdha karmam.
- He extends his hands and invites those the siddhopaayanishtan who considers Emperuman as the objective and means of obtaining the objective (praapyam and praapagam). There is none who has this faith.
- Even if a few are there, they do not have gratitude to him for the good he does to us from time immemorial. Even if there are few who has gratitude, there is none who realizes the pleasure of service to Bhagavan.
- Even if there are a few who has all the above three qualities, they do not accept the greatness of other Sri Vaishnavas.
- Even if this quality is obtained, they consider Achaaryan as a person like us by looking at the way he lives. Even if there are a few who do not consider like that, they consider themselves as a person of all virtues bereft of all evils.
- There is none who realizes his aakinchayam (lowly without any fulfillment). Therefore there is none in this world to extol Bhagavan's gunas and hear them.

Kandadai Andan was also known as Ramanuja Dasar. He lived for 105 years and attained Sri Vaikuntam.

Sri Kandadai Thozhappar

Universally reputed Kandadai Thozhappar was Kandadai Andan's son, born at Koil (Kancheepuram) on the day of Thiruvaadi Pooram (Kataka Poorvabhadra).

Sri Kandadai Thozhappar Thanian:

Ramanujaarya sathputhram Vaaranaadeesa Desikam |
Lokaacharya Krupaapathram vandhe gunaganaarv navam ||

Year: 11th CenturyBirth Place: Kancheepuram
Other Names: Pachaivaranan, Vaaranaadeesar, Sayamahadeesar
Month: Aadi
Thiru Natchathiram: PooramAmsam: Sri Aandal
"Ugandha thozhan nee enakku". Likewise, happiness of Bhaktha paraadeena standing on the Athimalai Perarular was incomplete even though Piratti was there with him, he was not feeling their company when Varanaadeesa (Thozhappar) was not in his company, when he was with him, felt the presence of others too. (Thozhappar was so dear to Perarulalan) So he called him "Thozhappar" (Friend). He was therefore known as "Mitra Dhatar".

Thozhappar installed the Archaswaroopam of Choodikodutha Nachiyar (Andal) (in Kanchi temple) and performed Vivaha Mahotsavam for Andal-Perarulalar.

Perarulalar apapeared in Thozhappar's dream and through a six-verse sloka apprised him that he (Perarulalar) will be born to him (Thozhappar) for the furtherance of his lineage and its reputation. In the early morning, he came as an old-man and gifted Pranatharthiharar with Ubhaya Nachimar, one of the six bearers (sets of Archa moorthies) and bade Thozhappar to worship those Archa moorthies. That set of Archa moorthies is also known as "Azhaithu vazhvithavar". Perarulalar also gave him a residential house and asked him to reside there for ever.

A disciple of First Kumara Venkatacharya Swami (Onnana Kumara Venkatacharya swami) of Sri Mudaliandan Thirumaligai, who later came to be known as Vaadhikesari Azhagiya Manavaala Jeeyar in his work "Sri Kumara Venkatacharya Dinacharya" about his Acharya (Onnana Kumara Venkatacharya swami), has mentioned about the Thirumaligai Perumal with the same name 'Aahuya Rakshaka Hari or Azhaithu vazhvithavar' in the below sloka:

Aahuya Rakshaka Hari tavamangalam syaath asmat guroothama kulaadiba mangalam syaath |
Evam vidaam kiramudheeraya taschirena pushnaathu mangala thathim bhagavaan guror mey ||

Nampillai is his supreme Acharyan. It happened like this. Kandadai Thozhappar (grandson of Mudaliandan) says some harsh words towards Nampillai in Perarulalar's court, and returned home.

His well wisher wife spoke to him on this. "Pramaadhaath buddhi devaabhidhayaka kriyathe sadha anudhapthasthu thanevakshamayen nanyadhasamam". Bereft of his mistake, Thozhappar with deep self-pity left with his colleagues went in search of Nampillai to tender his apology and obtain his pardon at the same venue where he insulted him. Meanwhile,"ahethaarapi sakrodhamarchayan nachyuthapriyam – prabhodhya vividhairyathnaih praagnodheetha prasaadhayeeth", Nampillai had come at the external court of Thozhappar's house to please him.

Seeing this humility and nicety on the part of Nampillai, Thozhappar was very pleased and wondering how this simultaneous exchange of visits has come about, with great respect told Nampillai "Why have you been Acharyan to only this many sishyas so long whereas you ought to have been the universal Acharyan?

Lokaacharyaabhithaam dathu kalijithasa soorayesyame bechasya charanou karanai thribhiraasraye! Dayaya Devarrajasya Dasarathyaaya sandhathe – Abhivridhikaram vande Harithathviba Desikam".

Saying so, Thozhappar resorted to take solace under Nampillai's feet. Thus Nampillai became Acharyan to Thozhappar.

Referring to this, Vichathavak sigamony Sri Manavala Mamunigal wrote in his Upadesa Rathna Malai:

"Thunnupugazh Kandadai Thozhappar tham ugappal
enna ulagariyano endruraikka Pinnai
Ulagaaryan ennum per Nampillaikku ongi
vilagamal nindrathu endrum mel ".

Thozhappar had four sons:

(1) Peria Varadachariar
(2) Chinna Varadaachariar
(3) Eeyan
(4) Ammal.

Kandadai Thozhappar's Koil Srikaarya nirvaaham (administration): On the 18th day of Aadi month when river Cauvery gets flooded, a boat procession of Perumal used to be held.

Once, on such occasion, because of evil forces of occult, the procession got pulled along the current of the flood. Knowing this, Koora Narayana Jeeyar at once lifted the pavithram in his hand and turned it towards right side. The boat procession turned right against the flood and reached ashore and back to Temple safe.

Every year when floods came, Thirukuralappan temple used to get under water. Water used to enter main temple premises too. This was brought to the notice of the Chief of Army in that region. Immediately, he consulted Thozhappar and raised a bund on both the sides of Thiruvaranga Thirupathi and also took measures to counter evil activities of undesirable elements. A tank was also built on the western side of the temple for the Odathirunal (Boating Day) festival for Perumal. On the eastern side he installed Azhagiya Singar opposite to Keezhaiyur Jambulingam.

Thozhappar handed over charge of Sri Karyam's activities of Koil to his son Periyayi. With his other sons Eeyan Ramanujachariar and Devarajar Ammal, he went to Srirangam. Athigiri Arulalar appeared in Thozhappar's dream and welcomed him. He directed him,"Like how you were looking after our activities without any shortcomings in our southern home (Sri Rangam), you do here also without any shortcomings."Thozhappar accordingly accepted Lord's orders and functioned as Sri Karyam of Koil (Kancheepuram).

Devapperumal appeared in Thozhappar's dream and appraised him through a six versed sloka and also said "Because of your third son, you will go to the holy place." Sometime later, while King Pancha Thiruvadi Krishnan was ruling, Azagiya Manavala Perumal (Sri Ranganathan) appeared in his dream and directed him, "for looking after our jobs, invite Eeyan who has gone to work in Devapperumal Sannadhi in the North and hand over to him the responsibilities held by Mudaliandan. That King sent a messenger to Eeyan and invited him. Accordingly, Eeyan Ramanujachariar became Vadhoola Desika again and (at Sri Rangam) renovated several gopurams and prakara mandapams, conducted nithyotsavams, paksothsavam, and looked after all other courtesies being offered to Sri Ranganathar, in the same manner as Mudaliandan did in the past.

திங்கள், 24 ஆகஸ்ட், 2015

Narasimman Nagarajan shared AS Santhosh's post.

Swami Ramanujar

Writings:

Soottuyar maadangal thondrum ayodhiyarkon pudhalvanKaatililaiyan puripani Inbam karudhudhalalMeetu Midaikudi pinnavanaiyinum velkilanaiVeetu kuriyan Mudaliandan ena meendadanae

Download Swami Ramanujar & Sri Mudaliandan Swami Birth History - Video (87 MB)

Swami Manavala Mamunigal sloka on Sri Mudaliandan:

History

Azhwar's

Swami Nammazhwar

Writings:

History

Varthamana Acharyan

Kumara Bakthisarachaar

Swami Alavandhar

Swami Alavandar ஆளவந்தார் is amongst the most important acharyas of Sri Vaishnava tradition. He was the foremost to identify that Swami Ramanuja was the future of Sri Vaishnava Sampradayam and ordered all his disciples to give due respect to Swami Ramanuja.

Works:

Sri Koorathazhwan

Swami Ramanuja, Azhwan, Aandan @ Sri Mudaliandan Swami Thirumaligai

Sri Mudaliandan (Daasarathi)

Soottuyar maadangal thondrum ayodhiyarkon pudhalvanKaatililaiyan puripani Inbam karudhudhalalMeetu Midaikudi pinnavanaiyinum velkilanaiVeetu kuriyan Mudaliandan ena meendadanae

Swami Manavala Mamunigal sloka on Sri Mudaliandan:

Pancha Narayana sthana sthapakam gurum asraye ||Meaning: I take the solace under Acharya Mudaliandan, in whom Lord Rama's partial influence and a part of panchajanya's influenece exists is the one who installed the Pancha Narayana temples.

Sri Embar

Sri Pillai Lokacharya

Sri Pillai Lokacharya Thanian (by Eieunni Padmanabhar):lokaachaarya gurave krSHNapaadhasya soonave |samsaarabhogi sandhaSHta jeeva jeevathave namaha ||Year : 1205 - 1311Birth Place : Srirangam

The works of Pillai Lokachariyar:

Swami Manavala Mamuni

Manavala Mamuni, Pillai Lokacharya, Appachiaranna @ Sri Mudaliandan Swami Thirumaligai

Padaladhri Nrisimhar - Singaperumal Koil

Situated off the ever-busy NH4 is Singaperumal Koil which is home to a frequently visited ancient vishnu temple dedicated to Padaladhri Nrisimha Perumal (known asSingaperumal Koil).

Temple History:

Annavillappan - @ Singaperumal Koil (Sri Mudaliandan Swami Thirumaligai)

PADALADHRI NRISIMHAR - SINGA PERUMAL KOIL View Map

Annavillappan Pushpa Pallakku (Thiru Maasi Kettai)

There is a mandapa at the Sannidhi entrance supported by very slender, beautiful pillars which reveal the exquisite craftsmanship of the master-artisans of the ancient tamil.

Annavillappan - Singaperumal Koil Mariyadhai (Maasi Kettai)

Situated few distance away from the temple is a very large temple tank known asSUDDHA PUSHKARINI. The ritiuals in this temple are done according to the tenets of theVaikhanasa aagamam.

Temple Festivals:

East India Company:

Temple Location:

Situated off the ever-busy NH4 is Singaperumal Koil which is home to a frequently visited ancient vishnu temple dedicated to Padaladhri Nrisimha Perumal (known as Singaperumal Koil). View Map

Temple Timings:

Morning - 7:00 - 11:30, Evening - 4:30 - 8:30

Sri Annavillappan

Appachiaranna’s son was Sri Annavillappan. His Acharyan was his father Appachiaranna. He learnt Ubhaya Vedantham from Daasarathi Appai and Kandadai Appan. Thirunakshathiram – Maasi Kettai. Theertham – Mithuna Krishna Astami.

Sri Kandadai Aandan

Sri Kandadai Thozhappar

Universally reputed Kandadai Thozhappar was Kandadai Andan's son, born at Koil (Kancheepuram) on the day of Thiruvaadi Pooram (Kataka Poorvabhadra).

Soottuyar maadangal thondrum ayodhiyarkon pudhalvan
Kaatililaiyan puripani Inbam karudhudhalal
Meetu Midaikudi pinnavanaiyinum velkilanai
Veetu kuriyan Mudaliandan ena meendadanae

Soottuyar maadangal thondrum ayodhiyarkon pudhalvan
Kaatililaiyan puripani Inbam karudhudhalal
Meetu Midaikudi pinnavanaiyinum velkilanai
Veetu kuriyan Mudaliandan ena meendadanae

Pancha Narayana sthana sthapakam gurum asraye ||

Meaning: I take the solace under Acharya Mudaliandan, in whom Lord Rama's partial influence and a part of panchajanya's influenece exists is the one who installed the Pancha Narayana temples.

Sri Pillai Lokacharya Thanian (by Eieunni Padmanabhar):

lokaachaarya gurave krSHNapaadhasya soonave |
samsaarabhogi sandhaSHta jeeva jeevathave namaha ||

Year : 1205 - 1311
Birth Place : Srirangam