Fw: YAmunAchArya Thirunakshatram Today

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YAmunAchArya- SrI Alavandhaar- His period -from year 917 AD to 1042 AD. (about

125 years). Today is his Thirunakshathram (Adi UtthirAdam). He was the Grandson

of Sri Nathamuni. 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 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 have no 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 - The Only One 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 tivial / 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

 

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.