Friday, February 2, 2007

Aalavandaar



Sri Aalavandaar, i.e. Sri YAmunAchArya is the grand -Acharya (PrAchAryA ) of Ramanujacharya (1017 AD to 1137 AD). He established the principles of VisishtAdhvaita as an expansion of the doctrines housed in his grandfather's treatises and elaborated on those doctrines with authoritative scriptures such as Sruthis, Bhagavadh Gita , AzhwAr's pAsurams and Selected SAtvikaPurAnAs.

He is the one who composed the earliest Stotras of Srivaishnava
Sampradayam:

He wrote the following works great in content and yet lucid.

(1) chathuslOki
(2) StOtra Ratnam
(3) Siddhitrayam consisting of (i) AtmaSiddhi. (ii) Samvitsiddhi and (iii)Iswara Siddhi
(4) Agama Pramanya
(5) Maha Purusha Nirnayam
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha Khandanam

Swamy Desikan says in YathirAja Sapthathi:

Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham |
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah ||

(meaning)
Alavandar who learned Vedantha Arthas at the feet of MaNakkaal Nambi was not only the one residing on the banks of Yamuna (Yamunai Thuraivan) by name but was also like the clear flowing waters of the river Yamuna. Lord Krishna got rid of the cruel Kaalinga from the river and made its water pure and clear for all to drink. He was most delighted when he played with the Gopis of Brindavanam in the Yamuna waters. Likewise, Alavandar vanquished those who misinterpreted the Vedas and established
Vedanta Siddhanta. Just as one can derive supreme pleasure by bathing in the holy waters of Yamuna, one can enjoy supreme Bhagavad Gunanubhava by immersing in the lucid granthas of Yaamuna


Once an arrogant vidwAn by name Akkiyalvan was challenging and humiliating learned men. Yamuna (as a 16 year old boy) accepted the challenge and went to the court to argue with him. The queen was so impressed with the boy that she told the king and pursuaded him to give away half the kingdom if he won in the debate and offered herself to be thrown to wild dogs, if the
boy failed. Akkiyalvan asked the boy to state three propositions positive or negative which he offered to counter. And, if he could not, the boy would be declared the winner.

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

( i ) Your mother is not a barren woman- Naturally he could not counter saying that his mother is a barren woman (he is very much standing in front of Yamunacharya).

( ii ) The king is a righteous and powerful ruler - Obviusoly he can not afford to conuter this.

and
( iii ) The queen is a model of chastity. - oh no! Never can he counter this.

Akkialvan accepted defeat and the King now asked Yamuna to disprove his own statements.

Yamuna clarified by observing the following:-

( i ) The sacred laws say that an only son is no son at all. So,
Akkiyalvan's mother was as good as barren in the eyes of the law.

( ii ) The king cannot be called righteous when he entertained such an arrogant person to be his chaplain and his not dismissing the chaplain showed that the king was indeed powerless.

( iii ) According to the Sruti texts, every woman is wedded first to Soma, then Gandharva and then Agni before marrying her earthly partner. The queen was no exception and therefore cannot be deemed a model of chastity.

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

Thus, Alavandar has become the king and could not attend to spiritual pursuits further.

Meanwhile, Rama Misra (maNakkaal nambhi) was trying to catch Yamunacharya's attention to fulfil his promise to his Guru to install Alavandar as the spiritual successor to Nathamuni.. But, he could not meet Alavandar, being a king now to discuss the matter. He came out with an idea. He came to know that the king relishes thoodhu vaLai keerai (kind of spinach). He supplied
that spinach to the royal kitchen daily. After few months, he stopped. The king asked the cook as to why the spinach is not being served. They replied saying "one brahmin used to supply. He does not come nowadys." Alavandhar told them that he would like to meet him, if he comes next. Next day, they met each other.

Rama misrar told Alavandhar that his grandfather Sri Nathamuni had passed on the family wealth (kula dhanam) that needs to be handed over to Sri Alavandhar. Alavandhar said, "in that case, give me that."

"No. It is not here. Come with me.". He took him all the way to Srirangam Koil. (ArAdha aruLamudham podhintha kOil). He showed Alavandhar, the Divya mangaLa vigraham of Sri Ranganathan. Looking at the Lord, in such divine splendour, the divine beauty- and looking (with tears rolling down his cheeks) at those "kariyavaagi, pudai parandhu, miLirndha, sevvariyOdiya, neeNda, ap periya vaaya kaNgaL.." (those dark, well spread, shining, ruddy lined, long, large eyes)- He bursts out:
I have nothing to give you. None at all.I have no quailifications. I am not religious. What a Great person my Grand Father was! What am I! I haveno one but You(the embodiment of mercy! Compassion!- dayA) as my refuge. He performed Saranagathy at the Lotus Feet of Lord Ranganathan.







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)

Rama Misra explained the purpose of his mission and requested Alavandar to take over the reins of spiritual leadership bequeathed to him by his illustrious grandfather, Nathamuni. Alavandar took to Sannyas and was then known as YAMUNA MUNI.

Sri Alavandhar's naichyAnusanthAnam (feeling lowly nature of oneself- the jIvAthma as compared to the Lord's Greatness, KalyANa guNAs) is very beautifully reflected in SthOthra Rathnam (total 65 slokas in this work-reported to be an elaborate refelction of Dwayam). They are more appropriate and applicable to us (and not Sri Alavandhar). He has composed for us only.

Aparaaadha-sahasra-bhaajanam
patitam bhiima-bhavaarnav'odare;
agatim saran'aagatam hare!
krpayaa kevalam aatmasaat kuru.

Oh SrI Hari! pray, make me your own out of sheer grace - me, who has fallen into the depths of the terrible ocean of worldly existence, and who, being resortless, have sought refuge at your feet.

amaryAdha: Kshudra: chalamadhi: asUyAprasavabhU:
kruthagnO dhurmAni smara paravasO vanchanapara:
nrusamsa: pApishta: kathamahamithO dukkajaladhE :
apArAth uttheerNa: tava paricharEyam charanayO :

What a soul stirring sloka! One can not but cry reciting this, (imagining himself as the hero:-( of the sloka)

AlavandhAr describes himself as:

amaryAdha: - one who has crossed the bounds of established rules
Kshudra: - engaging in trivial /worldly /material/sensual pursuits
chalamadhi:- never steady; (chanchalam), fickle mind
asUyA prasava bhU : Place where jealousy is born
kruthagana: Ungrateful one
dhurmAnee:- ill feelings towards fellow human beings;
smara paravasa : Fallen into the gamut of desires and sensual impluses
vanchanapara: skillfully deceiving others (at cheating others )
nrusamsa: - engaging in violent acts
paapishta: ( Incorrigible sinner - mahA paapi

Swamy Desikan says- ahamasmi aparAdha chakravartthi. (also meant for us).
Swamy desikan also writes in Subashithanivi:

I bow with mind, speech and body to that great Lord, who is the best among all persons, who approaches others of His own accord without waiting for them to take the initiative because of His innate goodness and agreeable nature, as also to myself who is chief among the wicked and who harms others without reason, there being one thing in common to us both, viz.,that the good or evil done to us once has the effect of wiping off all the good and or evil done before. If what God, in His wisdom, thinks is good,
though not really good, has been done to Him even once by a person, all the wrongs committed by him earlier is forgiven by Him. Therefore, I bow to Him. In my case, if once what I consider wrong, which may not really be so,is done to me by someone, all the good done by him to me till then is completely forgotten by me. Fie upon me! Ingratitude-being the basest of vices, it has been mentioned at the very beginning.

(Translation by Sri L Srinivasan, New Delhi)

What a naicchiyAnusanthAnam!

Swamy Alavandhaar's works are the ones which give us crystal clear jnAnam about our unparalleled unambiguous VisishtAdvaita Srivaishnava philosophy, the presence of which can never take us to the wrong roads.

After taking so many countless births, We, (dAsars (servants) of Sri
Alavandhar), who have been blessed to be born (due to the limitless, unconditional grace of the Lord Sriya: Pathi Sriman Narayanan) as Srivaishnava in this birth, and have realized and taken up the prapatti maargam (due to the nirhEthuka krupA of the Lord), who are bequeathed with such Great Acharyan ? YamunAchAryan, the learning of whose SrI sukthis enable us to know the tatvatrayam crystal clear and upAyam and upEyam
(means and goal) perfectly, and keep us reminded of the same always, will never ever read (hereafter) works of those who belong to other religions. ?

Says Swamy Desikan in Adhikaara sangraham.

neeLa vandhu inRu vidhivagaiyaal ninaivonRiya naam/
meeLavandhu innum vinai udambu onRil vizhundhu uzhalaa(dhu)
ALavandhaar ena venRu aruL thandhu viLangiya seer/
Alavandhaar adiyOm padiyOm ini alvazhakkE.

Alavandhaar ThiruvadigaLE SaraNam




Gajaananar is a nityasuri in Sri Vaikuntham who is an assistant of
Vishwaksenar along with Kumudan, KumudAkshar and Harivaktrar.
Gajaananar took avataaram as Nathamuni
Kumudan took avataaram as Uyyakondar
Kumudaakshar took avataaram as Manakaal Nambi and
Harivakktrar took avataaram as Yamunacharya

Srirangam Srinivasa Raghava dasan




SrI YAmunAchArya- also called as SrI Alavandhaar- His
period was from year 917 CE to 1042 CE. (about 125
years). He was the Grandson of "thaaLam vazhagith
thamizh maRai innisai thandha vaLLal"- Sri Nathamuni.

YAmunAchArya is the grand -Acharya (PrAchAryA ) of
Ramanujacharya (1017 AD to 1137 CE). He clearly
established the principles of VisishtAdhvaita as an
expansion of the doctrines housed in his grandfather's
treatises and elaborated on those doctrines with
authoritative scriptures such as Sruthis, Bhagavadh
Gita , AzhwAr's pAsurams and Selected SAtvikaPurAnAs.

Swamy Desikan says in YathirAja Sapthathi:

Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham
|
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah
||

We shall bathe in the holy waters of Yamuna
(Alavandhaar), who has severed all connections with
mean passions and attachment, who stood steadfast in
safeguarding the Saadhus, and in whom the things
emphasised by Krishna were present perfectly. (A
second meaning: We shall bathe in the holy waters of
Yamuna river, form which poisonous snake had been
removed, which is close to Brindhavanam, and in which
Krishna was interested.)

Alavandar who learned Vedantha Arthas at the feet of
MaNakkaal Nambi was not only the one residing on the
banks of Yamuna (Yamunai thuRaivan) by name but was
also like the clear flowing waters of the river
Yamuna. Lord Krishna got rid of the cruel Kaalinga
from the river and made its water pure and clear for
all to drink. He was most delighted when he played
with the Gopis of Brindavanam in the Yamuna waters.
Likewise, Alavandar vanquished those who
misinterpreted the Vedas and established Vedanta
Siddhanta. Just as one can derive supreme pleasure by
bathing in the holy waters of Yamuna, one can enjoy
supreme Bhagavad Gunanubhava by immersing in the lucid
granthas of Yaamuna

Once an arrogant vidwAn by name Akkiyalvan was
challenging and humiliating learned men. Yamuna (as a
16 year old boy) accepted the challenge and went to
the court to argue with him. The queen was so
impressed with the boy that she told the king and
pursuaded him to give away half the kingdom if he won
in the debate and offered herself to be thrown to wild
dogs, if the boy failed. Akkiyalvan asked the boy to
state three propositions positive or negative which he
offered to counter. And, if he could not, the boy
would be declared the winner.

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

(i) Your mother is not a barren woman- Naturally he
could not counter saying that his mother is a barren
woman (he is very much standing in front of
Yamunacharya).

(ii) The king is a righteous and powerful ruler -
Obviously he can not afford to counter this.

and ( iii ) The queen is a model of chastity. - oh no!
Never can he counter this.

Akkialvan accepted defeat and the King now asked
Yamuna to disprove his own statements.

Yamuna clarified by observing the following:-

(i) The sacred laws say that an only son is no son at
all. So, Akkiyalvan's mother was as good as barren in
the eyes of the law.
( ii ) The king cannot be called righteous when he
entertained such an arrogant person to be his chaplain
and his not dismissing the chaplain showed that the
king was indeed powerless.
( iii ) According to the Sruti texts, every woman is
wedded first to Soma, then Gandharva and then Agni
before marrying her earthly partner. The queen was no
exception and therefore cannot be deemed a model of
chastity.

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

How the king was changed due to the mercy of his
grandfather Sriman Nathamuni through the krupa deed of
Sri Raamamisrar [MaNakkaal Nambhi]- [as seen earlier
in the post]

He is the one who composed the earliest Stotras of
Srivaishnava Sampradayam:

He wrote the following works great in content and yet
lucid.

(1) chathuslOki
(2) StOtra Ratnam
(3) Siddhitrayam consisting of (i) AtmaSiddhi. (ii)
Samvitasiddhi and (iii) Iswara Siddhi
(4) Agama Pramanya
(5) Maha Purusha Nirnayam
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha Khandanam

[Extract from Sri Anbil Ramaswamy Swami?s write up on
Acharya vamsa vruksham]

[From asmadhAcharyan?s Tamil commentary of Swamy
Desikan?s YathirAja Sapthathi ? translated into
English by Sri CG Balaji Swami]- During the
incarnation of Kannan in this world, he was met
by one of the ancestors of Nathamuni, who asked Kannan
the means to elevate oneself out of the samsaric
affliction. He was then asked by Kannan to perform
aradhanam (worship) to his vigraham (idol), which the
devotee promptly did. This vigraham of Kannan, which
came down as a familial treasure was worshipped by
Sriman Nathamuni and later by Ishwara bhatta and
Alavandar.

Manakkal nambi thus taught all the shastras and
Vedantha to Yamunacharya. Manakkal nambi informed
Yamunar that the bhakti yogam of Nathamuni is
available with Kurugai Kaavalappan and ordained him to
obtain initiation into Yoga from him. Yamunar
immediately proceeded to meet Kurugai Kavalappan, who
was immersed in deep meditation (yoga). Not wanting to
disturb his penance, Yamunar went and sat behind him.
Kurugai kavalappan woke up from his penance after a
little while and enquired ?Are there anyone from
chottai kulam here? Alavandar immediately came in
front of him with folded hands and prostrated in front
of him. Addressing himself as adiyen, he then inquired
with curiosity as to how Swamy knew that he had come.
To this Kurugaikavalappan replied that during his
yoga, Kannan withdrew His attention from him and
looked behind him. He continued saying that none other
than a scion of chottai-kulam would Kannan bestow such
anugraham on.

Having considered this great an anugraham and
affection of Kannan on Alavandar, Swamy Deshikan says,
?yathra Krishna: kruthAdhara: Swamy continues saying
that, just as how we dip in the holy waters of Yamuna
flowing through Brindavanam, which has been the
recipeint of Kannan?s endearment, to wash away all our
sins, so do we pray to this great acharya Yamunar by
immersing ourselves in the flood of his divine
qualities and glories, who has been a recipient of
Kannan?s divine anugraham and who subdued the serpents
propagating other philosophies and who guarantees
definite protection to innumerable flocks of devotees.

Sri Alavandhar's naichyAnusanthAnam (feeling lowly
nature of oneself- the jIvAthma as compared to the
Lord's Greatness, KalyANa guNAs) is very beautifully
reflected in SthOthra Rathnam (total 65 slokas in this
work- reported to be an elaborate reflection of
Dwayam). They are more appropriate and applicable to
us (and not Sri Alavandhar). He has composed for us
only.

Aparaaadha-sahasra-bhaajanam
patitam bhiima-bhavaarnav'odare;
agatim saran'aagatam hare!
krpayaa kevalam aatmasaat kuru.

Oh SrI Hari! pray, make me your own out of sheer grace
- me, who has fallen into the depths of the terrible
ocean of worldly existence, and who, being resortless,
have sought refuge at your feet.

amaryAdha: Kshudra: chalamadhi: asUyAprasavabhU:
kruthagnO dhurmAni smara paravasO vanchanapara:
nrusamsa: pApishta: kathamahamithO dukkajaladhE :
apArAth uttheerNa: tava paricharEyam charanayO :

What a soul stirring sloka! One can not but cry
reciting this, (imagining himself as the hero of the
sloka)

AlavandhAr describes himself as:

amaryAdha: - one who has crossed the bounds of
established rules
Kshudra: - engaging in trivial /worldly
/material/sensual pursuits
chalamadhi:- never steady; (chanchalam), fickle mind
asUyA prasava bhU : Place where jealousy is born
kruthagana: Ungrateful one
dhurmAnee:- ill feelings towards fellow human beings;
smara paravasa : Fallen into the gamut of desires and
sensual impluses
vanchanapara: skillfully deceiving others (at cheating
others )
nrusamsa: - engaging in violent acts
paapishta: ( Incorrigible sinner - mahA paapi

Swamy Alavandhaar's works are the ones which give us
crystal clear jnAnam about our unparalleled
unambiguous VisishtAdvaita Srivaishnava philosophy,
the presence of which can never take us to the wrong
roads.

After taking so many countless births, We, (dAsars
(servants) of Sri Alavandhar), who have been blessed
to be born (due to the limitless, unconditional grace
of the Lord Sriya: Pathi Sriman Narayanan) as
Srivaishnava in this birth, and have realized and
taken up the prapatti maargam (due to the nirhEthuka
krupA of the Lord), who are bequeathed with such Great
Acharyan, YamunAchAryan, the learning of whose SrI
sukthis enable us to know the tatvatrayam crystal
clear and upAyam and upEyam (means and goal)
perfectly, and keep us reminded of the same always,
will never ever read (hereafter) works of those who
belong to other religions.

Says Swamy Desikan in Adhikaara sangraham.

neeLa vandhu inRu vidhivagaiyaal ninaivonRiya naam/
meeLavandhu innum vinai udambu onRil vizhundhu
uzhalaa(dhu)
ALavandhaar ena venRu aruL thandhu viLangiya seer/
Alavandhaar adiyOm padiyOm ini alvazhakkE.

Alavandhaar ThiruvadigaLE SaraNam

Namo Narayana Dasan
Source: Article in Srirangasri



Thanian:

VighAhe YAmunam Theertham SAdhu BrindAvanE Stitham
NirasthaJih Magha SparsE Yatra Krishna: KrithAdhara:

Meaning: I immerse myself in Holy waters of Yamuna (immerse in works of
AlavandAr) which protects BrindAvanam, (which protects holy people) who got rid
of JihMagas (Kalinga snake, those wicket people who misintepretted Vedas) In
which Lord Krishna was most delighted..




==============================================
YAMUNA MUNI (ALAVANDAR) ? (ADI ? UTTRADAM)
=================================================================================================================================Sri
Nathamuni, Sri Yaamuna Muni and Sri Ramanuja Muni are the holy
trio who were the fountainhead of the Munitraya Sampradayam. Sri
Yaamuna Muni is the central piece among them.

Swami Desika salutes these three together thus:
Naathopajnam bahubir upachitam yaamunaaya prabandhai:/
Thraathum samyag yatheendrai: idam akhila tama: karsanam darsanam
naha://
Meaning:
Sri Nathamuni discovered and inaugurated the Munitraya Sampradayam,
Sri Yaamuna Muni nourished it well with his several works and Sri
Ramanuja Muni protected it well. Because of them, our Siddhanta is
capable of removing the darkness of our ignorance"

Swami Desika in his Guruparampara Saram says about Alavandar:
" neela vandu inru vidhi vagaiyaal ninaivu onriya naam
meela vandu innum vinai udambudanbonri vizhundu uzhalaamal
Alavandaar ena venru arul thanthu vilangiya seer
Alavandaar adiyom padiyom ini alvazhakke"
Meaning:
We are wallowing in this world from time immemorial. Due to some
punya, we chanced to know the great Alavandaar who gave us auspicious
thoughts to adopt the means to avoid the trauma of Samsara. We are
the slaves of Alavandaar, Therefore, we will never ever again indulge
in evil ways"

He was the grandson of Nathamuni and son of Iswara Bhattalwan and
Ranganayaki. He is considered the Amsam of Simhavahana, one of the
Nityasuris in Paramapada.(TKP) but as per PPM, he was the Amsam of
Harivaktra, another Nityasuri in Paramapada.

His date of birth as per PPM and GLE is 917 AD, the latter specifying
the year in Kali yuga 4017 which tallies with 917 AD and born in the
year Daatu, Adi month, in the constellation of Uttraashada on a
Friday, (But as per MSR and MKS the year is 916 AD). He was born at
Kuppankuzhi (2 Kms from Kaattu mannaar koil- Veeranarayanpuram). As
per TKG his term of life is 125 years which means he should have
lived till 1042 AD.

He was named Yamunai thuraivan- Yamuna , for short. The boy grew
apace, a marvel of loveliness and intelligence. He learned all
branches of knowledge, both secular and spiritual.

Once a haughty royal chaplain by name Akkiyalvan was challenging and
humiliating learned men. Yamuna accepted the challenge and went to
the court to argue with him. The queen was so impressed with the boy
that she prevailed upon the king to give him half the kingdom if he
won in the debate offering her to be thrown to wild dogs, if the boy
failed.
Akkiyalvan asked the boy to state three propositions positive or
negative, which he offered to counter. And, if he could not, the boy
would be declared the winner. Yamuna posed:

( i ) Your mother is a barren woman
( ii ) The king is a righteous and powerful ruler and
( iii ) The queen is a model of chastity.

By no stretch of imagination could Akkiyalvan affirm that his mother
was barren, by no assumption of courage could he call the king wicked
and powerless and no way could he allege that the queen was unchaste.
He hung his head in shame. The King now asked Yamuna to disprove his
own statements.

Yamuna clarified by observing the following:-
( i ) The sacred laws say that an only son is no son at all. So,
Akkiyalvan's mother was as good as barren in the eyes of the law.
( ii) The king cannot be called righteous when he entertained such an
arrogant person to be his chaplain and his not dismissing the
chaplain showed that the king was indeed powerless.
( iii) According to the Sruti texts, every woman is wedded first to
Soma, then Gandharva and then Agni before marrying her earthly
partner. The queen was no exception and therefore cannot be deemed a
model of chastity.

The King fired Akkiyalvan and gave Yamuna half his kingdom as
promised to the queen . The queen hailed the boy as 'Alavandar'-' one
who came to save me'. Thus, Alavandar entered his royal career in
right earnest. This demanded all his attention so much that he could
not attend even to the religious duties properly.

Meanwhile, Rama Misra was trying to carry out his promise to his Guru
to install Alavandar as the spiritual successor to Nathamuni. But, he
could not get an audience with Alavandar - the king, to discuss the
matter. He hit upon a curious plan. He made friends with the servants
in the royal kitchen and through them learned that Alavandar relished
a special variety of spinach called "Toodu Valai Keerai". He started
supplying the spinach daily. After a period of about six months he
suddenly stopped deliveries. Alavandar enquired why the spinach was
not being served. The servants replied that an old man who used to
supply had suddenly not turned up. He ordered that the old man be
brought before him when he visited the next time. The very next day
Rama Misra appeared and was duly taken to the king.

During this session, Rama Misra explained the purpose of his mission
and requested Alavandar to take over the reins of spiritual
leadership bequeathed to him by his illustrious grandfather,
Nathamuni. Alavandar took to Sannyas and was thenceforward known as
YAMUNA MUNI.

He is the one who composed the earliest Stotras of Srivaishnava
Sampradaya (ATA).

Alavandar wrote several works that are as lofty in content and simple
in style. They include
(1) Chatusloki
(2) Stotra Ratnam
(3) Siddhitrayam consisting of
(i) AtmaSiddhi.
(ii) Samvitsiddhi and
(iii) Easwara Siddhi
(4) Agama Pramanya
(5 ) Maha Purusha Nirnayam and
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha Khandanam

Swami Desika in Sloka 7 of his Yathiraja Saptadhi pays homage to
Yamuna thus:
Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham |
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah ||
(Explanation)
Alavandar who learned Vedanta Arthas at the feet of Manakkaal Nambi
was not only the one residing on the banks of Yamuna (Yamunai
Thuraivan) by name but was also like the clear flowing waters of the
river Yamuna. Lord Krishna got rid of the cruel Kaalinga from the
river and made its water pure and clear for all to drink. He was most
delighted when he played with the Gopis of Brindavanam in the Yamuna
waters. Likewise, Alavandar vanquished those who misinterpreted the
Vedas and established Vedanta Siddhanta. Just as one can derive
supreme pleasure by bathing in the holy waters of Yamuna, one can
enjoy supreme Bhagavad Gunanubhava by immersing in the lucid granthas
of Yaamuna.

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