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swami ALavanthAr – kATTumannAr koyil


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SrimathE SaThakOpAya namaH
SrImathE rAmAnujAya namaH
SrImathE varavaramunayE namaH
Sthothra Prasthana: The religious system of Sthothra

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yadpadAmbhOruha dhyAna vidhvasthASEsha kalmasha:
vasthuthAmupayAthOham yAmunEyam namAmi tham
I bow down to the lotus feet of yAmuna, by contemplating on his lotus feet all my blemishes have
been completely removed and I have become an entity
Dr. A. Sreekanth, Srirangam
(The core idea of this article is taken from a Hindi article Sthothra prasthanam, appeared in
1977 November issue of Ananthasandesam, by Sri U. Ve vidyA bhUshaNam thirunAngUr
prathivAdi bhayangaram aNNangarAcharya swami.)

The Origin of Sthothra

Poetry is a powerful means of communication embellished with rhetoric and figures of
speech. It is highly delectable. Sanskrit being an apt medium to translate the ideas into
expressions due to the versatility, flexibility and grand vocabulary; the sthothra lore evolved and
developed in Sanskrit. It was Yamunacharya who started the entire system of sthotras in
vishishtadwaitha sampradayam. Yamunacharya, prior to becoming a yathi, sends a message to
his opponent, AkkiyAzhvAn, starting with navAyam kavayasthu kEvalam – We are not only
poets. The usage of “we” here is attributive of all the past and forth coming generations of
pooravacharyas. How come alavanthar could predict it, kavi: krAntha darSI:, a kavi can foresee.
Akin to the statement of alavanthar, we can see all our poorvacharyas were poets also. One can
doubt whether Sri Ramanuja was a poet or not, “gadya: kavinAm nikasham vadanthi” goes a
Sanskrit saying, Prose is the touch stone of poets, only a person well versed as a poet can indulge
in writing prose. Sri Ramanuja’s extempore elaboration on Saranagathi through three gadyas
bear ample testimony to his status as a kavi. We can see that prose works in sankrit itself are
rare; kadambari and dasakumara charitha are examples.

The need of composing sthrothras were felt by Swami ALavanthAr, to depict the divine
experiences and counsels of AzhvArs, in Sanskrit- which was then a language of scholars. He
was a trend setter in composing sthothras. All succeeding acharyas used poetry as a good
medium of expression. Many sthothras found their place in praise of nammazhvar, like
parankusAShtakam a collection from various authors, parankusa pancha vimsathi of koyil
kanthadai vadhula desikacharya and nakshathra malika of jeeyar nayanar. Each of these sthothra
find their exalted places in nithyanusandhanam. For every srivaishnava, the knowledge of
poorva/uthara dinacharya is a must as he has to chant them before having his every day meal.

PrasthAna- The system

The word prasthAna means pravESam or anvayippathu, meaning ‘a way to attain’, ‘a
system’, ‘purport’ ‘being linked’ or ‘associated with’. In the three vedic religions, Srimath
bhagavad githa, upanishads, and brahma suthra are collectively known as prasthAna thraya. By
his works, SrIbhAshya, gIthA bhAshya, vEdArtha sangraha, VEdAntha deepa, and vEdAntha
Sara, Sri Ramanuja did reassert the prasthAna thraya and gave a new life to Upanishad
prasthAna. When it comes to our visishtAdvaitha sampradayam, we come across the term
prasthAna chathushTaya – or the Four fold system. What are these four? brahma sUthra
prasthAnam, gIthA prasthAnam, divya prabandha prasthAnam and rahasya prasthAnam.
Rahasya means esoteric topics which were kept extremely secret as the knowledge of them leads
to moksham. Even though, Upanishads are the root for all knowledge, Upanishad prasthAna was
included into brahmasuthra prasthAnam itself, because of the fact that Upanishads forms part
and parcel of the pravruthi vicharam in brahma mImAmsA- the enquiry to Brahman.
Sri Ramanuja, with his mercy, instructed thirukkurukai pirAn piLLAn to write a
commentary on ThiruvAymozhi which was named as ArAyirappadi, which paved the pathway to
the entire divyaprabandha prasthAnam. This was continued and extended to the entire
prabandhams in due course by nanjIyar, nampiLLAi, vaDakku thiruvIthippiLLAi, vyAkhyAna
chakravartthi swAmi periya-v-AcchAn piLLAi, vadikEsari azhagiya maNavALa jeeyar,
azhagiya maNavALapperumAL nAyanAr, thiruvAymozhippiLLAi, thirunArAyaNapuram Ayee
jananyAcharya and svAmi maNavALa mAmunikaL. The works of these acharyas were so
elaborate and extensive that each one is a magnum opus by itself. Sri Ramanuja himself
instructed parASara bhaTTar, the son of illustrious kUratthAzhvAn to write AshTasloki, thereby
condensing the entire esoteric subjects. This led to the development of Rahasya prasthAna which
was later developed extensively by periya-v-AcchAn piLLAi, vadikEsari azhagiya maNavALa
jeeyar, swAmi piLLai lOkAcharyar, azhagiya maNavALapperumAL nAyanAr,
thirunArAyaNapuram Ayee jananyAcharya and maNavALa mAmunikaL by their aphorisms and
commentaries. Only those who were experts in the prasthAna chathushTaya are considered as
ubhaya vedantha pravartthakAcharyas and it was not a prefix for namesake which is the practice
as on date.

The divya prabandhAs of azhvArs are replete with the Vedantic concepts. Hence they are
considered as drAvida veda or dramiDOpanishath as these prabandhas are capable of doing the
job which Sruthis were supposed to do.

vEdanthacharya says,

Yasya SAraswatham Srotho VakulA modha Vaasitham
SruteenAm VisramAyAlam SatArim ThvAm UpAsmahe (yathirAja sapthathi 4)
We meditate on Satari (NammAzhvAr) for having blessed us with his glorious
compositions which are a flood of nectar with the fragrance of vakula flowers and do the job of
VedAs, well enough for the veDas to take rest. The sruthis aim only at ascertaining the
supremacy and explaining the kalyAna gunAs, vibhUthis and lIlA vibhavAs of paramAthmA
Sriman nArAyaNa. Swami nammAzhvar did the same exclusively through his prabandhAs.
The definition of Sthothra
It was Sri YAmunAcharya who started a new prasthAnam known as sthOthra
prasthAnam. By doing so he accomplished a great task of compiling the essence and meanings of
veda and vedantha in to a simple and understandable format.
One of his thaniyan says
svAdhayanniha sarvEsham thraiyanthArtham sudurgraham
sthOthra yAmAsa yOgIndra tham vandE yAmunAhvayam
I salute yAmuna who is a yOgi who gave us sthOthra prasthAna by which he achieved the
simplification of the meanings of crown of thrayee (vedantha) for the use of every one.
Sri Ramanuja explains in this thaniyan, how yAmunacharya achieved the task of
compiling the massive knowledge of vedantha into a simple form which is easily understood by
the sathvika mumukshus. By the sthothra prasthAna the normal folk can get attracted in to the
vedantha fold and the concepts like karma, jnyAna, bhakthi and prapatthi can easily be spread
among them. The sthOthra prasthAna was given its complete life by kUratthazhvan, bhaTTar,
thirukkacchi nambikaL, vEdanthacharya, maNavALamAmunikaL, prathivAdi bhayangaram
ANNan, ErumbiyappA and countless poorvacharyas in our sampradayam. Only the adhyayanam
of sthothras along with their meanings makes one’s training in vEdantha complete.
What is a sthothra? kUratthAzhvAn answers thus in Sristhvam
sthOthram nAma kimAmamanthi kavayO yadyanyadheeyAn guNAn
anyathra thvasathOdirObya phaNithi: saa tharhi vandyA thvayI
samyak sathyaguNAbhivarNanamathO bhrUyu: kathhaam thAdrSee
vaag vaachaspathinAapi sakhyarachanA thvathsadguNArNO nidhou
Azhvan elaborates the difference between his Stotra and that of other kavis. The common
poets praise either gunaas that are not there in the subject being praised or describe the limited
qualities of their subject. For instance, a poet may praise a bald man as the one, who has
flowing locks of hair and thus describe something that is not there in reality. Some other
common poets describe the qualities correctly, but find that there is a limited quantity of
particulars to describe about their subject. There is not much to praise. AzhvAn reveals that he is
not hampered by either of these two difficulties, when he attempts to praise periyapirATTiyAr
and Her kalyANa guNas. There is no need of exaggeration in Her case, since She is the seat of
all the auspicious qualities to a state of perfection. Her KalyaaNa GuNaas are also so abundant
that there is no shortage on the subject matter to praise. Her KalyaaNa GuNaas are limitless
and there is no possibility of exhausting them or exaggerating them. Even vachaspathi the Lord
of speech cannot succeed in describing adequately her vast sea of auspicious guNams.
In general there can be two definitions for sthothra, 1) To describe a quality which is not
there in the person, the example as said in the above sloka, praising a bald man as a person
having matted locks of hair. Or 2) To describe all qualities existing in the person. Both
definitions are not appropriate in the case of Sriman nArAyaNa and Sri mahAlakshmi, because
there are no attributes in the entire universe which they don’t possess, He is samastha kalyANa
guNAmrithOdhadhi. If we consider sthothra as a description of the entire qualities, the second
definition, that also is a stretched statement. The attributes in the Lord are in exhaustible and
Vedanta itself has pronounced yathO vAchO nivartthanthE aprApya manasA sahA- I cannot
measure his happiness with neither words or mind. Since the God is the seat for all the
kalyanagunas, it is impossible to describe all of them with our limited knowledge. But then what
is sthothra?
AzhvAn describes in Sristhvam
yE vaachAm manasAm cha dhurgrahatayA khyAthA guNasthAvakA:
thAnEva prathi sAmBhujihvamudhithA hai mAmikA bhArathI
hAsyam tath thu na manmahE na hi chakOryEkAakhilAm chandrikAm
nAlam pAthumithi pragruhya rasanAmaaseetha sathyAm thrushi
Oh Maha Lakshmi! It is impossible to praise adequately all Your Kalyana Gunaas and
do justice to them. My effort is similar to that of the Chakora bird which does not stop drinking
the cool rays of the moon as its food, while being fully aware of its limited power to complete
that impossible task. The moon rays are infinite and the bird cannot consume all of it. But it does
not mean that the bird will not take its share at all. It drinks as much as it can. Azhvan says
Similar to the efforts of the bird, I am also not holding back in my effort to praise all of Your
Kalyana GunAs very well knowing that it is an impossible task. (chakora birds are said to
nourish from moonlight).
From which we can conclude that, sthothram is to eulogize and describe those subjects
which can be reached out by one individuals taste, knowledge and strength. Based on these we
can find several topics in innumerable number of sthothras, describing the qualities, incidents,
vibahva avatharas and archavathara.
In sthOthra rathna Alavanthar describes thus-
yadvA sramAvadhi yaTaamati vAapyaSakta:
staumyevamEva khalu tEpi sadA stuvanta:
vedAs chaturmukha mukhAsca mahArNavAnta:
ko majjatO: aNukulAchalayo: visesha:
In spite of my weakness, I am justified in praising Him to the limit of my capacity and to
the best of my knowledge. For, verily, even the Vedas and the four-faced Brahma, ever engaged
in singing His glory, could praise him only in a similar strain. Afterall a big mountain is no
distinct from a small atom, they both submerge alike in an ocean.
Hence in the case of Sriman nArAyaNa it is impossible in attempting a description of the
entire qualities. parASara BhaTTar wonderfully adds “yadi mE sahasra vadanAdi vaibhavam
nijam arpayet sa kila ranga candramA: atha SEshavat mama ca tadvatyEva vA stuti Sakthi
abhAva vibhave api bhAgitA” (SrirangarAja stvavam 14) – If only I am granted with the 1000
heads, of adiSEsha or of the lord himself I will be able to judge I whether I am capable of
describing the qualities of emperuman.
parASara bhaTTar further conveys so in Sri guNarathna kOSam.
sthOthAram tamusanti dEvi ! kavayO yO visthrNeethE GuNAn
sthOthavyasya tathasccha tE sthuthidhurA mayyEva visrAmyathi |
YasmAdhasmath amarshaNIya phaNithi svIkAratastE GuNA:
KshAnthyoudharya dayAdhayO BhagavathI! svAm prastuveeran praTaam ||
(SriguNarathna kOSam 6)
Oh Bhagavathi! The world of scholars would acknowledge only that man, as a poet of
worth, who is capable of publicizing the great virtues of the subject (that he is praising). Under
this criterion, no one is better suited to praise you (than me). Yes. Because Your forbearance,
mercy, graciousness and similar qualities would stand out in prominent perspective only when I
am their target. I am the lowliest person; my words are poor and defective. But, Your qualities
shine at their best only with regard to me.
Hence it can be concluded that a sthothram is a hymn in praise constructed by describing
the guNas of the object under worship by using one’s knowledge and bhakthi. Why then, should
we attempt it, if we cannot describe it fully. BhaTTar explains this as– varshabindaurivAbdhau
sambandhAth swAthmalAbhaH (Sri rangarAja sthavam poorva Sathaka 19)- It rains and rain
water flows to the ocean just to seek its relation to the ocean, similarly by singing in praise of
him I too will be able to enjoy the inherent relationship to the lord. Vishnu sahasranAma also
says that the lord is pleased easily by sthOthra – the two thirunamas sthavya: and sthava priya
are indicative of this. He himself is the only possessor of all these qualities naturally –
svAbhAvikI njAna bala kriyAcha says SvEthASvathara Upanishad. Sri Ramanuja also reasserts it
in gadyam as svAbhAvikAnavadhikAdhiSaya jnjAna bala aiSvarya veerya Sakthi etc. Sriman
nArAyaNa is not only the seat of all the guNas which are being praised by the sthOthrAs, but he
also is the granter of all the boons. Sarva phala pradOhi vishNuH. With His divine relation
special to, periyapirATTiyar, AzhvArs, bhAgavathOtthamas and AchAryas, they also become
objects for sthOthra. Because emperuman himself states that “jnyAnI thu Athmaiva mE matham”
(the bhaktha is my athmA, bhagavad gIthA), “sa cha pUjya yathAhyaham” (worship my bhaktha
as equivalent to me, gAruDa purANam)”. Azhvar also stresses this concept that Emperuman is
more happy to hear the glories of his bhakthAs : “nallakOTpATTulakangaL mUntrinuLLum thAn
niRaintha allikkamalakkaNNan” (thiruvAymozhi)
PrasthAna chathuShTaya in Sthothra prasthAna

Our poorvacharyas have succeeded wonderfully in condensing the concepts of prasthAna
chathushTaya into the sthOthra prasthAna. They have opted this method to simplify and
popularize the bhagavad anubhavam as visualized by Upanishads and azhvars. For the sake of it
they have adopted many different ways, either use their own words to express the vedanthic
meanings, or to incorporate the very words or sentences used by vedantha/puranas as such inside
sthothras, attempt a translation of azhvAr srisukthis into Sanskrit and condense the rahasyas into
slokas. A complete understanding of this is only possible with a proper training under an
acharya and a study of all sthothras with their commentaries. We shall try to look into some
examples where the above said concepts are clearly evident.

The concept of akinchanya and ananya gathitva were explained by
thondaradippodiazhvar and nammazhvar respectively in –kuLitthu mUntranalai Ombum
kuRikoL anthaNamai thannai oLitthiTTen enkaNillai nin kaNum paatthan allEn (ThirumAlai-
25) and nOttra nOnpilEn nuNNaRivilEn –(thiruvAymozhi-5.7.1) and they are considered as the
most necessary qualities a prapanna should possess (mumukshuppadi dwaya prakaranam). This
was translated to Sanskrit by Alavanthar - Na dharma nishTOsmi na cha Athma vEdi na
bhakthimAn tva charaNAravindE akinchanO ananyagathiH SAraNya (sthOthrarathna-22). Yet
another example is the translation of sentrAl kuDaiyAm (muthal thiruvanthAthi-53) pasuram into
nivAsa SAyyAsana pAdukA (sthothra rathna – 40). kAnchee PBA swami equated the usage of
kirITa makuTa chUDAvathamsa in SaraNAgathi gadyam to pEraraSE em visumbaraSE emmai
nItthuvanchittha OraraSE (thiruviruttham-80), the usage of SrIvallabhA Evam bhUtha bhUmi
nILA nAyakA (SaraNagathi gadyam) is a straight translation of inthuNaippathu mattu alarmakaL
thanakkum inpan nar puvithanakku iRaivan than thuNai AyarppAvai nappinnai thanakku iRai
(Periya thirumozhi-2.3.5). In Srivaikuntha gadyam Sri Ramanuja concludes as amritha
sAgarAnthar nimagna sarvAvayavaH sukhamAsIthA is the anubhavam of thirumangai azhvar–
en than ponnilangu mulaikkuvaTTil pUTTikkoNdu pOkAme vallEnAy pulavi eythi ennil
angamellAm vanthu inpam eytha eppozhuthum ninainthuruki irppan (thirunedunthANdakam-
28). parASArabhaTTar says in the SrirangarAja sthvavam madhyE virincha giriSam
prathAmAvathAra: (utthara Sathakam-51) which can be traced back to thAnum Sivanum
piramanumAki paNittha thanimuthalai (thiruvAymozhi-8.8.4). Mamunikal also have completely
adopted two pasurams from irAmAnusa nUttanthAthi viz., poomannu mAthu and mozhiyai
kaDakkum and incorporated into yathirAja vimSathi slokas SrimAdhavAnghri and vAchAm

Sri Ramanuja incorporated plenty of purAna and bhagavad githa slokas in to
SaraNAgathi gadya like pitaram mAtharam, pithAsi lOkasya charAcharasya,
rAmOdvirnAbhibhAshathE and githa charama sloka etc wherever the situation demanded. The
bhagavad githa slokam avajAnanthi mAm mUDhA mAnushIm thanumASritham param
bhAvamajAnantha mama bhUtha mahESvaram is translated in to the sloka gareeyathvam
prarijAnanthi (Sriranga rAjasthvam uthhara Sathakam-50). There are several adaptations of
Vedic phrases like thathsavithurvarENyam (a part of gAyathri), ApraNakhAth suvarNam from
chAndOgyOpanishath (uttharaSAthakam-79), yasyAsmi pathyurnna thamantharEmi (Sriranga
rAjasthvam utthara SAthakam-81) an adaptation from acchidram, pathim
viSvasyAthmESvaragum (SundarabAhu sthvavam-17) from mahAnArAyaNam, and the slokam
starting with AnandamaiSvaram (SrivaikuNDTha stvam-24) being the equivalent of the concept
of brahAnanda evaluated in thaithirIya upanishad ending with yathO vAchO nivartthanthE
aprApya manasAsahA along with many more examples.
SAsthrAs describe the guNa’s of the Lord Sriman nArAyaNa in two different ways,
swarUpa nirUpaka dharma and nirUpitha swarUpa viSEsha. swarUpa nirUpaka dharma
explains the fundamental qualities by which one object should be understood, or it is the
swaroopam itself. jnyAna ananda amalathva and ananthatva are taken as swarUpa nirUpaka
dharmma (mumukshhuppadi thirumanthra prakaraNa), where as niroopitha swarUpa viSEshaNa
are auspicious qualities in the Lord, normally used to eulogize his greatness. parASara bhaTTar
says upAyOpEyathvE thadiha thava thathvau nathu guNau (utthara Sathakam-87) – Oh
ranganatha you are the path and goal for a jIvAthma, this is not a GuNa for you, but it is Thau
yourself. By saying so, bhaTTar has ascertained the entire message of azhvArs and the important
sampradAya meaning distilled down into a single slokam, not only that, he goes to the extent
saying that, being upAya and upEya is not a guNa, which normally means as nirUpitha swarUpa
viSEsha, but it is the thathwa itself- swarUpa nirUpaka dharma.

Githartha sangraha of alavanthar and AshTasloki of bhaTTar are two examples where the
former condensed bhagavad Githa whereas the latter is a first ever condensed representation of
rahasya thraya. Yet another example is from Acharya Hridaya Suthram, athri jamadagni pankthi
ratha vasu nanda sUnuvAnavanuDaiya yuga vaRNa kramAvathAramO translated into athryAdi
sUnuriva vaRNayuga kramAth kim (parAnkuSa pancha vimSathi-8). Many of the SthothrAs
were not written deliberately by sitting with writing equipments, we can see most of the
important sthothras were extempore or came as Asu kavi. For example sthothras on
thiruvenkadamudaiyan- the lord of seven hills, venkaTESvara suprabhAtham, sthOthram,
prapatthi and mangaLam, by the Sishya of mamunikaL, prathivAdi bhayangaram aNNa, were
written instantaneously in the sanctum. Sri ranganAtha sthothra was written in a state of great
mental agony while bhaTTar was in exile at thirukkOTTiyUr. bhaTTar longs that when I will see
that rangam again, where people are just taking the tickets to moksham, from their pathway as
effortlessly as, those who are doing uncha vrithi are picking up the grains from the paddy fields –
mArgE mArgE pathika nivahairunchyamAnApavarggam- (SriranganAtha sthOthram-5).

AthimAnusha sthvavam of Azhvan requires a special attention. We all know that
AzhvAn was no less than Azhvars. Lord Sriman nArAyaNa as Rama declared himself –“I
consider myself as a human”- AthmAnam mAnusham manyE (SrIrAmAyaNam). The same was
repeated in krishNavathara during gOvardhanOddhAraNa- “I am born as your relative” – aham
vO bAndhavO jAthaH ( Srimad bhagavatham). But were his acts humanlike? AzhvAn makes an
anatomic study of vibhavavathAras and establishes the superhuman behavior-athimAnushathva-
in many of his acts. The Sthothra mostly focuses on Rama & Krishna avatharas. The entire
athimAnusha sthavam is a comprehensive description of the act on vibhavAvathAras, which is
an immaculate task and we are tempted to opine that the work and the author themselves are
Athimanusha. So are the sthothras of vEdAnthAcharya, all of them being masterpieces. One
special mention should be made about achyutha Sathaka which was totally written in prAkrit- a
language used by women. He also wrote two mahA kavyAs, yAdavAbhyudaya and SubhAshitha
nIVi. SudarSana Sathaka is an exclusive work by the Sishya of kUratthazhvan, known as kUra
nArAyaNa Jeeyar. He incorporated manthra siddhi bjiaksharas into the SudarSana sathakam, and
it is a wonderful work on Chakratthazhvar.

Almost all sthothras were set into different metres while only a few sthothras are
confined entirely to a single meter. An example of the former case, nakshathra malika an
inimitable work in praise of nammAzhvAr authored by Jeeyar nAyanAr, the erstwhile grandson
of maNavALamAmunikaL seeks a special attention amongst all sthothras. The names of 27 stars
(nakshathras) are embedded into each sloka in their order of occurrence in astrology. It is the
only sthothram set in the “anthAdi” style of poetry. AzhvArs have profoundly used anthAdi in
their srisUkthis. We can see the entire thiruvaymozhi is an anthAdi, almost all iyarpA works are
anthAdi comprising the majority of divyaprbandham. In an anthAdi mostly the ending
letter/word/syllable of one sloka/pasuram will be the start of the next. This concept is closely
followed by jeeyar nAyanAr in nakshathra mAlika. It starts with an 8 syllable metre known as
“anushTup” with gradual increment of 1 syllable in each sloka ending up with a 21 syllable sloka
set to the metre “sragdhara”. Then it descends back to the 8 syllable metre “anushTup”. This
type of poetry comes under chithra kAvya one of which is known as “rathabandha” where an
entire chariot is constructed by means of the verses. One of the well known ratha bandha is
thiruvEzhukUttrirukkai of thirumangai azhvAr which comprises only one half of the ratham.
That means only the top of the ratha was constructed by means of that prabandha where as
nakshatra malika constructs the bottom part of the chariot as well.

The entire sthothra prasthAna includes not less than 200 sthOthras, which is not only a
vast collection but also a summary of the concepts of the vedic religion as followed in
viSishTadwaitha. The grammatically peculiar usages made in the sthothras, can only be
appreciated and understood by the scholors. There are many commentaries for the sthOthrAs and
we should not forget about the commentators. vyAkhyAna chakravartthi periya-v-Acchan
piLLAi and vEdanthacharya both wrote commentaries on chathuSlOki and sthOthra rathna.
Gadyas were given elaboration by Periya-v-Acchan piLLAi and SudarSana SUri. Apart from
that pancha sthavams, and bhaTTar Srisukthis were given elaborate commentaries by
Thirumazhisai Annavappangar, and late SrI U. Ve. kAnchI prathivAdi bhayangaram
aNNangarAchArya. One commendable mention has to be made for the SriguNarathna kOSa
commentary and its Tamil versification made by SrI U. Ve. Thirumalai nallan Ramakrishna
Iyengar. The total study is only possible with a dedicated training under an acharya and also
points to the need of fundamental Sanskrit knowledge.

The present book contains 29 sthothras of our poorvacharyas. The book follows the
chronological order of acharyas. The present version is excellently type written by comparing
several devanagari versions and has been carefully edited and proof read by the pain taking
efforts of Sri U. Ve. Koyil AthAn Vijayaraghavachariar Swami. We also extend our heartfelt
gratitude to Sri V. Naryana Iyengar and Sri. Bharath for the final corrections in the proof. Vedics
expresses their sincere gratitude to Sri U. Ve. Koyil AthAn Vijyaraghavachariar Swami who
allowed us to give poorvacharya sthothramala online. With the inability of putting a price label
or copyrights to it, We expect that the entire srivaishnava community is benefitted by these
gems. If at all we do have some gratitude to our poorvacharyas, lets learn them and practice
them. Let the sriranga divya dampathis help us to live in our poorvacharyas line.

abjAsanasthamavajAtha sujAtha mUrtthim AmIlithAkshamanusamhitha manthra rathnam
Anamra maulibhirupAsithamantharangam nithyam munin varavaram nibhrtho bhajami

I worship the great seer Varavaramuni, as Seated in yogic padmAsana, surrounded by
numerous disciples, excessively pristine and superseding everything else in purity, His
appearance beautiful and divine , His eyes half closed in deep contemplation on the
almighty Lord Sriman nArAyaN and His lips vibrating with Dvaya mantra

AzhvAr emperumAnar jeeyar thiruvadikaLE SaraNam


SrI ranga divya dampathi - panguni uthram serthi

|| mÉÔuÉÉïcÉÉrÉïxiÉÉã§ÉqÉÉsÉÉ ||
Table of Contents
1 chathuSlOki SrI yAmunAchArya (ALavanthAr) 1
2 sthOthra rathnam SrI yAmunAchArya (ALavanthAr) 1
3 SrIdeVarAjAshTakam SrI kAnchi pUrNa (thirukkacchi nambikaL) 6
4 SaraNAgathi gadyam SrI rAmAnuja (emperumAnAR) 7
5 SrI ranga gadyam SrI rAmAnuja (emperumAnAR) 11
6 SrIvaikuNTha gadyam SrI rAmAnuja (emperumAnAR) 12
7 SrIvaikuNTha sthava SrI vasthsachihna miSra (kUratthAzhvAn) 16
8 athimAnusha sthvava SrI vasthsachihna miSra (kUratthAzhvAn) 23
9 Sundara bahu sthava SrI vasthsachihna miSra (kUratthAzhvAn) 27
10 varadarAja sthava SrI vasthsachihna miSra (kUratthAzhvAn) 38
11 SrI sthava SrI vasthsachihna miSra (kUratthAzhvAn) 47
12 dhATI panchakam SrI vasthsachihna miSra (kUratthAzhvAn) 49
13 SrI guNarathna kOSa SrI parASara bhaTTar 50
14 SrI rangarAja sthvE pUrva Sathakam SrI parASara bhaTTar 57
15 SrI rangarAja sthvE utthara Sathakam SrI parASara bhaTTar 67
16 SrI ranganAtha sthOthram SrI parASara bhaTTar 76
17 narasimhAshTakam SrI vAdikESari azhagia maNavALa jeeyar 78
18 yathirAja vimSathi SrI maNavALa mAmuni 78
19 pUrva dinacharyA SrI dEvarAja guru (erumbiyappA) 80
20 Utthara dinacharyA SrI dEvarAja guru (erumbiyappA) 82
21 SrIparAnkuSa panchavimSathi SrI kOyil kanthAdai vAdhUla dEsika 84
22 Nakshathra mAlikA SrI abhirAma varAcharya ( Jeeyar nAyanAr) 86
23 anEka vishaya mukthaka sloka Many authors 88
24 parAnkuSAshTakam Many authors 90
25 prArthanA panchakam SrI vasthsa chihna miSra (kUratthAzhvAn) 91
26 SrIvaravaramuni vishaya mukthakam Many authors 91
27 paramArtha SlOkadvayam Vathsya varada guru (nadAthUr ammAL) 92
28 parathvAdi panchakam Vathsya varada guru (nadAthUr ammAL) 92

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About the Author:

Sri U. VE . Koyil Athan Vijayaraghavachariar

Sri U. VE .Koyil AthanVijyaraghavachar swami is well
known to the srivaishnava community through is relentless
services in preserving the poorvacharya vyAkhyAnams. He is
one of among the front liners to explore the type writing
software’s in tamil and Sanskrit. In 2006 the entire set of
Srivachana bhUshaNa commentary with its two
Arumpadavurai came out in excellent condition and for the
first ever time the arumpadavurai seen printing ink in Tamil.
His present priority is Edu with its Adayavalanjan
arumpadavurai, and jeeyar arumpadavurai, which has reached
up to the 6 ten of thiruvaymozhi. The coming years will see the rest of the tens as well as a
detailed pramanathirattu. He is presently working on some rahasya granthas like prameya
rathnam, vilakshana mokshadhikara nirnayam, muktha bhogavali, Acharya hridayam Ayee
commentary, arumpada commentaries for dwaya and charamasloka prakaranams of


Vedic Books committee
Maintaining an ancient temple is better than building a hundred new ones. That is the reason
why Yashoda who brought up Sri Krishna, attained greater eminence compared to Devaki who
gave birth to Him. When the temple is a Divyadesam,
SERVE OUR TEMPLES ( ANCIENT VAISHNAVA  the service is all the more significant. “Serve our
SHRINES ‐ DIVYA DESAMS) Temples” is an initiative to help our temples by restoring
basic services, food, shelter, education, financial independence

Dream a little. Do a little

"What we can do, we must" - As He allows us to use His resources for Him via devotees like us.

Back home in India, there are so many temples deprived of their basic needs and services,
primarily due to lack of funds. With galloping prices, temple assets stripped, no government
support, the temples have never found it as difficult to sustain as they have now. Most of the
temples are deprived of basic necessities for the unhindered performance of minimum daily

1. One priest to offer prayers and keep the premises clean and open for devotees (Rs: 2500 per

2. Food (Prasadam), Oil, Flowers (Rs 2500 per month)

With just $100 per month (Rs 5000 per month) we have a divine opportunity to preserve a
temple. It is the solemn duty to preserve the temple not only for current day devotees to have a
divine Darshan but also for our future generations.

From the U.S, far away from India, yet you can still make a difference. Allow His Grace to flow,
and spend His money for His causes.

Vedics Foundation volunteers to serve as a bridge between those willing devotees who have
resources and the temples in need. Vedics has already reached out to a few temples.

Please visit for helping an ancient temple. For further details, send mail
to: Details :
Many of our purvacaharyas books are on the
verge of being lost forever. Many more
vyakhyana books as preserved in 1700’s are already extinct. We have to preserve the
existing books, especially books on Mulam (sources) and their explanations

Mulam preservation: The 4000 Dhivya prabhandam. Every year we see changes being
introduced into the 4000 sacred verses. We have to print the originals as preserved in
1800s. This needs to be distributed as is in the original form and also be translated in to
other languages. Once the originals are preserved, their vyakhyanams should be
preserved. PeriyaVacchan Pillai has given us the vyakhyanams for the 4000. Our
Acharya lineage has expounded on this and given us vyakhyanmas in varying depth. All
this needs to be made available to the public. Vedic_Books has started work in this
progress. Please join this service.

We have started this work with initial focus on Sri PB Annangarachar Swami. Recently
vedics helped the republication of ThirunedunthAndakam commentary of swami periya-
v-AcchAn piLLAi. In the release function in srirangam, our Acharyas expressed their
deep gratitude towards the overseas kainkaryaparas of vedics and blessed us to
continue the kainkaryams. They expressed their wishes to have more and more
preservation works to be carried out with the help of vedics.

To join this service please e-mail

This booklet is intended to be a useful guide; by no means should this be considered as the
only source to learn from. Please take the time to learn directly from your respective

To receive a copy of this book: Please visit:
Join our volunteers to participate, serve and learn from any of the following services.

Contact us via e-mail at

Vedic Anushtanams & Utsavams.: Document and publish information.

Tele-Upanyasams: Scholars from India teach us over the phone.

Santhai: Divyaprabandham, StotraPatam Live over the phone and via Santhai CDs.

Multimedia: Sampradayic CDs, DVDs, Audio and Video.

Divyadesa Kainkaryam: Help Maintain ancient temples.

Vedics-Magazine: Magazine in English for all devotees.

Vedic-Books: Preserve and distribute sampradayic books, translate works into English and
publish e-books.

Vedics-Classes: Learn the meanings and understand the sampradayic works.

[For beginners, intermediate and advanced students.]

Latest updates and more information visit:

SriVaishnava discussions and satsangham,

Basic Tenets of VEDICS:

Pray with sincerity, humility and gratitude for at least 15 minutes a day.
Eat anything only after offering it to God.
Meditate on the LORD, at least thrice a day, a minimum of 3 minutes each time.
Chant Sri Vishnu Sahasranamam (the 1000 Holy Names of Lord Vishnu) once a day.
Strive to lead a life in which you will never hurt a fellow living being for any reason.
Earn to live, educate, support and serve and not for the sake of pursuing materialistic
Donate however little it may be to noble causes. Feeding the needy is the highest
form of charity.

Be happy and content that you are His property.
Thank your preceptors at least once a day for blessing you with this awareness.

Place complete trust in the supreme LORD. Do not go against His way.

Strive to live a life free from selfish desires and anger.

Always adorn a peaceful smile; it will work on others and on you too
Always keep “dwayam” in your heart.
Join devotee e-mail list: