Srimathe Ramanujaya Namaha,
Namaskaram VeSwami,
With Acharya ThiruvAdi Bhalam and Sri Velukkudi Swami’s Aasirvadham, adiyen will share some similar instances on how the Alwars or Acharyas are derived as Amsam of Nithya Sooris or BhagavAn himself.
Basically Alwars or Acharyas are also JeevAthmas in this Samsaram, but they are ELITE JeevAthmas, who are handpicked by EmperumAn Sriman NarayanAn and then Blessed by HIM for special purpose to Uplift other JeevAthmas like us.
So, based on each Azhwars life style or divine works, it is derived or termed later as they are whose amsam etc……This is adiyen’s understanding from reading SriVaihnava blogs and Swami’s Sorpozhivu.
As an example:
‘1) Perumal took various avatharam in various yuga’s in various Varna’s, but Primarily One Avatar Purusha takes Divine form in each Varna
- As a brahmin in Kretha yuga – son of Athri & Jamadagni’s as Dattatreyan,
- As a Kshatriya in Thretha yugam as SriRam,
- As a Vaisya in Dwapara yugam as SriKrishna,
- As a non-brahmin (Vellalar), in Kali yugam as Nammazhwar.
So considering BhagavAn’s Statement in In Bhagavad Gita, Krishna says that He is as Saama veda among the veda’s. Thiruvaimozhi is the Saama veda Saram which was Given by Swami NammAzhwar . Such is the greatness. Hence Swami NammAzhwar is “Trishna Krishna Tatvam”. So NammAzhar is equal to BhagavAn SriKrishna HIMSELF is the conclusion or derivation. One can understand more about Swami Nammazhwar from the work called “Acharya GranthAm” written by Azhagiya perumal Nayanar.
‘2) Now when Swami NammAzhwar is considered as BhagaVAn SriKrishna (Sriman NarayanAn) himself, then there should be AadhiSheshan (Sleeping Bed, Shadow etc….Nindraal Kudayaam, Irundhaal Singasanamaam etc……) and there should be Garuda Alwar as well along with BhagavAn. Hence the thiruppuLiyAzhwAr (divine tamarind tree) is considered/derived as Aadhi Sheshan. Also Madhurakavi AzhwAr appeared in chaithra mAsam, chithrA nakshathram in thirukkOLUr. Just like sun’s rays appear before the sun itself, he appeared just before nammAzhwAr’s divine appearance. Looking at his greatness, in “dhivya sUri charitham”, Swami garuda vAhana pandithar glorifies him as an amsam of “kumudha gaNEshar” or “garudAzhwAr” (though AzhwArs were handpicked from samsAram by emperumAn and divinely blessed by Him).
‘3) Also Swami Ramanujar during HIS Avatram period, there are several incidents in the GuruParamparai which makes one tell Swami was Aadhi Shehan avatram with pancha Ayudham or avataram of BhagavAn himself. Like in Thondanoor, Swami put a curtain between Him and the 1000 Bhouddha vedantis, and then Swami took 1000 heads form on the other side of curtain answering all the 1000 persons questions. Hence Swami is derived as Aadhi Sheshan amsam. Also, Swami is being considered as BhagavAn SriKrishnna Himself, since Srimathi Kanthimathi and Kesava Somayaji asked PaarthaSaarathi Perumal for a Child who is like HIM, so BhagavAN decided there is No one Equal to Me or Abobe Me, so HE took the form of Swami Ramanujar. This is being said is “Yatharja Mangalam” as “Sheshova Sainya Nathova SriPathirvethi Saatvikaihi……(means Swami is Aadhi Sheshan avataram? or Vishvaksenar avataram or avataram of SriLakshmi’s Husband).
Similarly other Maha Purushas derivations, adiyen believe……
Kurai Irundhaal, Velukudi Sri Krishnan Swami adiyenai kShamikka Prarthikkiraen,
Nirai irundhaal, Acharyan ThiruvAdi Bhalatthaal,
Adiyen Srinivasa (DhoddayaAcharyar) Dasan.
