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SrI:
SrImathE Gopaladesika Mahadesikaya namah:

Dearest all, 

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 "thaaLam vazhagith thamizh maRai innisai thandha
vaLLal"- 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 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 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.

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.
[referenece:

1.Sri Anbil Ramaswamy swami's article on Acharya vamsa
vruksham
2. Sri VN Vedantha Desikan Swami's english translation
for Yathiraja saptathi
Alavandhaar ThiruvadigaLE SaraNam
Acharyan ThiruvaDigaLE SaraNam
Regards
namo narayana
achaarya paadhaangri rEnu: 

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