SRIMATHE RAMANUJAYA NAMAHA

SRIMATHE BALADHANVI MAHAGURUVE NAMAHA

SRIMAD VARAVARAMUNUYE NAMAHA

ALAVANDAR VAIBHAVAM
(By Sri. U.Ve. Elayavilli Sriraman swami)

Sri Nathamunigal is considered to be the first Acharya in our

Srivaishnava Sampradayam. Though Periya Perumal (Srimannarayanan),
Periya Pirattiyar (Sri MahaLakshmi) and Senai Mudaliar (Commander-in-
chief/ Vishvaksena) are the first three Acharyas in order, they are
from Paramapada (Sri Vaikuntum). Swami Nummular the fourth Acharya
belongs to the Alzhvar group. Hence the first Acharya to be born in
this mortal world was Sriman Nathamunigal.

When Nathamunigal was ready to shed His body to reach Paramapadam,

with His infinite knowledge about the past, present and the future,
he foresaw the birth of his grandson. He requested his son
Iswaramuni, to name his grandson, ¡°Yamunamuni¡± or ¡°Yamunai
Thuraivar¡±
(the name means Lord Sri Krishna. He was so called, because Krishna
always dwelled on the banks of the river Yamuna, aspiring the union
with gopikas. Why did he do this? Can¡¯t he get beautiful girls from
the water? Yes, He did get one from the water; He got Sri
MahaLakshmi from Ksheerabhdi, the milky ocean.

Sri Nathamunigal, out of His immense bhakthi towards Lord Krishna and
River Yamuna, resided for a while at Brindavan and therefore asked
His son Iswaramuni to name his grandson Yamunai Thuraivan.

After Sri Nathamunigal, reached Paramapadam, Uyyakkondar headed our

Vishistadwaita Sampradayam for some time. Later Manakkal Nambi
occupied the throne of our Sampradayam staying at Sri Rangam, the
capital of Srivaishnava Sampradayam. It was at this period that a
son was born to Iswaramuni in the month of Adi (July 15th to Aug15th)
under the star Uttaradam (Uttarashada). On the twelfth day, he was
named Yamunai Thuraivar, as per the wish of Sri Nathamunigal (His
grand father).

Iswaramuni did all the prescribed rituals to Yamunai Thuraivar

according per shastras (chaula {shikha}, Upanayana {investiture of
sacred thread} etc. He also made Him learn all the Vedas. While
studying the Vedas, He did not go to patashala (school), the next
day. When asked why He didn¡¯t attend the class He replied, ¡°They are
teaching the same lessons that were taught yesterday. Hence I did
not attend it¡±. This gifted boy Yamunai Thuraivar learnt all the
Vedas along with all the Angas and Upangas including their meanings
and got married at the appropriate age.

Time rolled by resulting into the passing away of Iswaramuni. Sri

Yamuna did all the last rites as per the mandate of shastras.
Wishing to learn the remaining shastras, Sri Yamuna became the pupil
of Sri Mahabhashya Bhatta well versed in all the lores. During that
period all the Vidwans (scholars) in the Chola Kingdom had to pay
annual tribute (prescribed fee) to Aakkialwan, the royal purohit and
court pundit. One day on receiving the notice for the tribute,
Mahabhashya Bhatta, became very sad, as he was penny less. Observing
his sad face, and coming to know the difficult situation, Sri Yamuna
took it upon Himself to put an end to the audacity and the atrocity
of Aakkialwan and He tore the notice to pieces and sent the messenger
back. On hearing this, Aakkialwan sent the messenger back to ask
Yamuna, whether he was a poet or a scholar well versed in Shastras.
Yamuna replied

Navayam kavayastu kevalam Navayam kevala tantra paraga: ©¦

Api tu prativaadi vaarana prakatatopa vipaatana kshma: ¨U

¡°We are not just poets. We are not mere scholars who have seen the
other shore of the Shastras. But we have the strength and ability to
tear open the temple of the wild elephant called the opponent
debaters who indulge only in cheap publicity.

Seeing the reply, Aakkialwan was astonished at the scholarship

of Sri Yamuna and told the same to the Chola King. The
King ordered this young Scholar to come to his court
immediately, which was refused by Sri Yamuna. The King
realizing that he wasn¡¯t dealing with an ordinary person sent a
palanquin along with its bearers to bring Sri Yamuna. When Sri
Yamuna reached the courts, he wrote a sloka to show his scholarship.

Aashailadadrikanya Charanakisalaya nyasa dhanyapakantath

Aaraksho nita sita mukha kamala sammulaasa hethoscha setho: ©¦
Aacha prachya pratichya kshitidara yugalath arkha Chandra vathamsath
Meemamsa shastra yugma shrama vimala mana: mrugyatam madrushonya: ¨U
Strive hard to find an equal to me who has mastered both the
Meemamsas starting from the slope of the Himalaya mountain (in the
north) which is lucky enough to possess the tender foot prints of the
mountain girl Parvathi up to the bridge (in the south) which caused
the blooming of the Lotus like face of Sita, abducted by the demon
Ravana and also beginning from the rising mountain (in the east) of
both the luminaries Sun and Moon and ending with the setting mountain
(in the west).

When Aakkialwan read the sloka, his face turned crimson and he
shouted aloud that he would debate with this young imposter. Looking
at Sri Yamuna, the king ordered him ¡°You please start the debate with
our court pundit, Aakkialwan¡±. Sri Yamuna replied, ¡°Well, your
Majesty it is hard for you to decide the winner and the loser when we
debate and we both may not accept defeat. Therefore it would be
appropriate if we argue in the midst of learned scholars who are
assembled here¡±. Having invited all learned men, he occupied the
royal throne along with his queen at the debating hall. The queen,
being very much impressed by the handsome appearance of the young
man, drew the attention of the King towards him and exclaimed that he
would never sustain defeat in the wordy quarrel. If at all he is
defeated, she said that she would become a maid and cook the food for
the dogs in the palace. The King too retorted saying that in case
Aakkialwan was the loser, he would part with half of his kingdom by
presenting it to Sri Yamuna.

Now the debate started. Aakkialwan said to Sri Yamuna, ¡°Let us start
with ordinary worldly affairs. I will negate all your affirmatives
and your negative statements will be made affirmatives by me.¡±
Agreeing to this proposal, Sri Yamuna uttered three sentences to
Aakkialwan.

1) ¡°Your mother is a barren woman.

2) The King is righteous one

3) The Queen is a very chaste woman.

Fearing corporeal punishment at the hands of the king by the denial

of the three statements, Aakkialwan simply blinked and wringed his
hands. But Sri Yamuna came out with his denial of these three
statements.

1) A single tree cannot become a garden. Similarly one child is

not enough to make a mother. As Aakkialwan is the only son of his
mother, she is still a barren woman.

2) The sins committed by the subjects will go to the King, as he

has not prevented them from doing so. Thus the king loses his
righteousness.

3) Normally a girl becomes the wife of some divine personalities

like Indra etc. after her marriage. Hence, the husband is not
allowed to share her bed immediately after the marriage. Thus the
queen has forfeited her claim for chastity.

These negations earned the approval of all scholars and thus

Aakkialwan was put to shame. The same fate overtook Aakkialwan in
the Shastra debate that followed. Now Sri Yamuna had acquired the
right to strike on the head of Aakkialwan. But he politely declared
his decent decision, ¡°Oh gentleman! I will not strike you on your
head as per our agreement before the debate. It is because, I give
due respect to your age and the exalted position that you occupy in
the royal court¡±. This proclamation earned the appreciation and
approval of all the scholars. The queen rushing towards Sri Yamuna
embraced him and observed with a slippery tone full of affection ¡°You
have come to my rescue. Hence you are my ruler (Ennai
Aalavandeero!)¡±. From that day onwards he came to be called
Aalavandar. Having said so, she took him to the palace accompanied by
the King. His Majesty also kept up his promise by offering half of
his kingdom to Sri Aalavandar. Enjoying all the royal pleasures in
the company of his wife, the young prince ruled over the kingdom
happily and peacefully.
Manakkal Nambi got this news. He desired to fulfill his promise to
his revered Guru Uyyakkondar. He thought that Aalavandar would be
easily accessible but it was not so. The denial of his entry into
the palace by the royal soldier at the gate made him resort to back
door entry. He understood from the cook of Sri Yamuna, that he very
much liked a particular variety of greens called ¡°Thoodulai¡±. He
surmised that he would draw the attention of Sri Aalavandar by
supplying the greens everyday. But this attempt proved useless. So
after some days, he stopped the supply of the greens. When Sri
Aalavandar asked the cook, why the greens was not cooked, He was
explained the source of the greens and its stoppage. Sri Aalavandar
now expressed his desire to meet that old man when he visited next.

Prompted by his eagerness to discharge his duty by his teacher,

Manakkal Nambi, came to the kitchen with the greens after sometime.
Thus the most awaited and desired meeting took place.

When asked by Aalavandar why he was regularly supplying the greens,

Manakkal Nambi said that it was not for anything else but to hand
over his ancestral property as instructed by His grandfather Sri
Nathamunigal. When Sri Aalavandar asked Manakkal Nambi to show the
property, He was told that they have to travel some distance and they
left for Sri Rangam. On the way Aalavandar listened to the lecture on
Srimad Bhagavad Gita regularly and towards the end He longed to see
the Lord, who is the inner meaning of Gita. Manakkal Nambi took him
to SriRangam and showed the Lord reclining on the serpent bed and
announced that this is Your ancestral property. Aalavandar became the
receptacle of His mercy and He immediately relinquished all the
mundane pleasures and became a Seer (Jeeyar/Yathi/Sanyasi).

He wrote Geetartha Sangraha, which was subsequently used by Sri

Ramanuja in writing his matchless commentary on Srimad Bhagavad
Gita. His devotional lyric Stotraratnam is the first of its kind.
He is the pioneer in the field of devotional lyric. In Stotraratnam,
he first of all takes refuge unto the Lord but quickly realizes his
folly. After all the soul, which is offered to the Lord as a rare
and rich gift, belongs to Him only. Strictly speaking Saranagathi is
an act of offense as it means offering to the Lord, His own property
(the soul). So, even Saranagathi, the best and easiest means of
salvation has gone in waste. Then what will secure salvation?

Pondering over this matter, Sri Aalavandar finally declared that his
relationship with his Acharya Sri Nathamunigal who is also his
grandfather would certainly ensure his emancipation. He also appeals
to the Lord to ignore his good conduct, which may fetch him salvation
but care for only his grandfather¡¯s natural love for His holy feet
and his (Aalavandar¡¯s) relationship with him. We may go on enlisting
all the virtues and activities of Sri Aalavandar which is endless.
As an initial step, a portion of his life history is sketched here
for the benefit of Srivaishnavas, a reading of which will get the
blessings of Sri Aalavandar.
Srimathe Ramanujaya namaha
Sri Vara Vara munaye Namaha

SRI ALAVANDAR VAIBHAVAM

After UyyakondAr attained paramapadam, Manakkal Nambi was looking after the
spreading of the sampradayam to others along with his sishyas. Some days
passed by and Iswara muni was blessed with a son in the month of Aadi
(July-August) under Utthiradam star. On hearing this happy news, Nambi rushed
to the place of Ishwara muni to bless the child and subsequently performed all
the requisite ceremonies for a new born child. According to the verses

“jathakarmyalAbhedhU vishnoosakAsyadhAranam – sowlOpa – nayaneshAbi

thanmanthrAthyayane PivA – vidhinA Vaishnavanchakran dhArayithrAtvijothamaha:
“ and “Vaishnavaishcaiva sookthaischa kuryathsammArjanam sisho: - thasya
dhakshinakarnEthu jabheth ashtAksharandwayam – moortnihastham vinikshipya
ijbhechchatvA dasAksharam – nAma kuryath thatha: Paschat vaishnavam
pApanAsanam”

he made Iswara muni to perform the Jathakarma (preparation of horoscope) and on

the twelfth day he conducted the naming ceremony and named the child as
“Yamunai thuraivar” as per the instructions of his Acharya sriman Nadhamunigal.

After that, Ishwara muni performed “Annaprashanam”, “SowlOpanam”, upanayanam and

other approriate ceremonies to the child at appropriate point of times. During
the period of Yamunai thuraivar’s Adhyayanam, (learning Prabandams and other
shastras in a formal school) he showed his geniuses of learning all the lessons
by heart in a single sitting and avoided attending the same for the second time.
He didn’t show interest in learning the same lessons more than once. With this
prodigal capability he learnt all the angas, upAyAs and padakramAs in a short
period of time and completed his Adhyayanam. Immediately, after this he got
married.

After that, Ishwara munigal attained paramapadam and Yamunai thuraivar took the
responsibility of performing his last rites of BrahmamEda samskaram and
completed “Pallipaduttudal” and other appropriate karmas.
After this, when Yamunai thuraivar was involved in doing sAstrAbyAsam with MahA
BhAshya Bhattar, there lived in the same kingdom a Head purohit by name
AkkiyAzhwAn. He proved to be a great scholar in all shastras. He began to
invite all scholars of his kingdom for a dasabhandam (Scholarly
contest/challenge). He also invited MahA Bhashya Bhattar to take part in the
challenge. Knowing AkkiyAzhwan’s capabilites, Bhattar became a bit disturbed.
Sensing this, Yamunai thuraivar enquired to Bhattar the reason behind his
mental disturbance.

(To be continued)

SRI ALAVANDAR VAIBHAVAM-2

In reply to Yamunai Thuraivar’s question, Bhattar explained him the reason for
his mental state. In turn, Yamunai Thuraivar took the invitation from Bhattar
and tore the same into pieces. This news reached Akkiyazhwan and he now started
wondering whether Yamunai Thuraivar is just a poet or a great scholar of very
high caliber. He requested Yamunai Thuraivar to visit his court. Yamunai
Thuraivar sent the following sloka as a reply to Akkiyazhwan’s invitation:
“Navayam kavayasthu kEvalam navayam kEvala thatra pArakaha: -

Abhithu prathiVadhi Varana prakadAdOpa vibhadanakshmA:”

Akkiyazhwan was astonished by this astounding reply. He immediately reported

the same to the king. The king immediately sent an invitation to Yamunai
Thuraivar, to personally meet him. This again was ignored by Yamunai Thuraivar
and he again tore the invitation. Hearing this, the king realized that YT was
not an ordinary person and sent a palanquin and some servants to escort him to
his palace with due respects. YT then came to the kingdom and submitted the
following sloka:

“AsailAdha thriganA sharana kisalaya, nyAsa dhanyOpakandA dharakshO neetha

seethAmuka kamalasamullA sahe dhoschachEtho:

AsaprAchya pradheshyakshithi tharayugalaA tharkachandrA vadamsAn mimAmsA sastra

yuchma srama vimala manAm rilua dham matrusOnyaha:”

Highly impressed by this sloka, AkkiyAzhwan decided to do tharkkam (debate) with

YT and the king also voted for the same. YT accepted to debate but refused to
accept the king as the judge, as he is not a scholar. He wanted the king to call
more scholars from his kingdom who can act as judges. The king accepted for
this request and called many of his scholars to chair for the debate. He then
went and sat beside his queen to be one among the audience. The queen
challenged the king for YT’s victory, or otherwise she will become his
maidservant. The king in turn sided with AkkiyAzhwan and exclaimed, if he
loses, he will give half of this kingdom to YT.

Akkiyazhwan started the debate by posing “In this worldly life, he can challenge
to refute, whatever said by YT and subsequently whatever refuted by YT can be
argued against his refute and the winner can step on the head of the loser. YT
accepted the challenge and told the following three things for AkkiAzhwan to
refute:

Your mother doesn’t have motherhood; (or your mother is a barren women)
King is a Sarvabowman; (Righteous and powerful ruler)
The queen is a pathivrathA; (role model of chastity)

AkkiyAzhwan was dumbfounded by the above three statements and could not refute
any of the above three.

Then they entered into debate on saastram “There are three things in saastram ,
Uttamam, Madyamam and Adhamam; In this which is three worded, five worded and
seven worded. If you can win this I can accept your victory. Again AkkiAzhwan
was ignorant of the above and accepted defeat. According to the challenge, the
winner had the right to step over the loser’s head. But since AkkiAzhwan was
the purohit of the kingdom and also an elderly person by age he refused to do
so. Seeing this, all the other Scholars became very happy and celebrated
Yamunai Thuraivar’s victory and the queen happily remarked “Have you come to
rule over us?”(emmai AlavandeerO?).
SRI ALAVANDAR VAIBHAVAM-6

Sri Parthasarathi thunai

Srimathe Ramanujaya namaha
Sri Vara Vara munaye Namaha

Meanwhile, deivavAriAndAn’s health started deteriorating mainly due to his

separation from his acharya, Aalavandaar. The physicians tested him and
diagnosed that his illness is mainly due to a mental turbulence rather than a
physical problem. The other shisyas enquired about deivavAriAndAn’s mental
worry and came to know that it is mainly due to the separation of a shisya from
his acharya. Thereby, by the advice of the physicians the other shisyas started
carrying deivavAriAndan towards thiruvanandhapuram. Slowly, he started
recovering and gained enough strength to walk.

At the same time, Aalavandaar also started his return journey back to Srirangam.
On the way, he met his oncoming shisyas at the banks of the river karaimani. On
the very sight of his Acharya, DeivavAriAndan with great respect, fell onto his
feet. Due to his illness he couldn’t even get up. Aalavandaar was surprised to
see his shisya in this state and he remarked,

”Perumal was both a svathantran(independent entitiy) and sooran (capable

person) and that is why bharathAzhvAn stayed in ayodhya as per the order of
perumal but I am neither a svathantran nor a sooran, probably that is why you
rushed here against my orders!”

This remark made deivavAriAndan further weak due to the realization of his
mistake that he has done an act which is against his own svaroopam (nature).
Aalavandaar further asked him, “Are you going to stay lying down until I become
a svathantran and sooran?” Hearing this deivavAriAndAn raised in a great hurry
not wanting to commit one another mistake, which will cause svaroopa hAni
(deterioration of his nature) along with the one already committed by going
against his acharya’s order.

The other shisyas (SreepAdhaththu mudaligal) then explained in detail the state
to which deivavAriAndan went, equating it to the state, explained by ilaya
perumal if he had to get separated from perumal (“jalAn matsyAn nivOdhrudhou:”).
Alavandaar was highly pleased with the acharya bhakthi of his shisya and he
patted him on his back and felt for the sad state of deivavAriAndAn. Later
showing the Gopuram of thiruvananadhapuram, Alavandaar asked deivavAriAndan to
go and visit the perumal, anantha padmanAbhan lying on thousand headed adisesha,
and return back. But deivavAriAndAn refused saying that his anandhapuram is
right in front of him (referring to his acharya).

Aalavandaar was amazed to see such a great shisya bhAvam and he was reminded of
the following verses: “yEnaivagurunAyasya nyAsa vidhyA pradheeyathE-tasya
vaikundha dukthApthi dvArakAsarva Eva sa:” “villAr mani kozhikkum venkatap
porkundra mudal sellAr pozhil soozh thiruppathigal ellam, marula mirul Oda
maththagaththuth thandhAr arulAlE vaiththa avar” and the verse starting with
“nindra vankeerthiyum………….vunninai malarththAl endranakkum adhu”

Aalavandaar along with deivavAriAndAn and his other shisyas reached srirangam
and had the darshan of periya perumal with great joy. Aalavandaar sat in the
seat of darshana pravartakar and started spreading our sampradayam. One fine
day, a question aroused in his mind- “Who will follow me to be the darshana
pravarthakar and spread this sampradayam?” Not finding a suitable person
aalavandaar was worried when: -----------------