Śrī Kūreśa, also known as Koorathālvār, (alternatively written Kūrathāḻvār), is a luminous figure in the history of the Śrī Vaiṣṇava tradition. As a paramount disciple of Śrī Rāmānuja, his sacred journey is a testament to unwavering guru-bhakti (devotion to the guru), unparalleled self-sacrifice, and profound scholarship, all dedicated to the propagation and preservation of the Viśiṣṭādvaita philosophy. His life, a radiant example of selfless service and spiritual conviction, continues to inspire countless devotees seeking the path of divine grace and surrender.

Life of Śrī Kūreśa

The Early Life and Extraordinary Sacrifice

Śrī Kūreśa held a position of authority within his village, managing the welfare and governance of the people. One night, in disguise, he was surveying the village to understand the joys and sorrows of its inhabitants. As he passed a particular house, he distinctly overheard a conversation between a husband and wife. Sitting on the porch, he listened. The couple had an only daughter, Āṇḍāḷamma, whom they wished to marry. However, astrologers universally predicted that her husband would pass away immediately after their marriage. The parents were in profound anguish, torn between allowing their daughter to live a life of eternal celibacy (which went against scriptural injunctions for a maiden) or knowingly consigning an innocent man to death and their daughter to widowhood. They lamented their predicament, questioning the seemingly cruel fate bestowed by the benevolent Bhagavān.

Witnessing the deep distress of Āṇḍāḷamma’s parents, Śrī Kūreśa returned home with a heavy heart. He pondered how to alleviate their suffering and bless their daughter with a life of marital auspiciousness. He had always resolved to observe lifelong celibacy, dedicating his existence solely to the worship of Bhagavān and the service of Śrī Rāmānuja’s holy feet, never desiring the trivial pleasures of conjugal life. Yet, a profound thought struck him: if he were to marry Āṇḍāḷamma, thereby bringing peace to her parents, accepting her not as a wife in the conventional sense but merely as a companion, a shadow, and providing her the opportunity to lead a dignified life as a virtuous householder, would she agree? Would she cooperate with this unconventional arrangement, or would it entangle him in unforeseen difficulties? He resolved that it would be best to first disclose his intentions to her.

Śrī Kūreśa then approached Āṇḍāḷamma and spoke with her. Āṇḍāḷamma, who had been despairing over the apparent absence of marital bliss in her life, prostrated to Śrī Kūreśa’s feet with profound reverence. She humbly expressed that it was her immense good fortune to be granted the position of a wife in his sacrificial life, which was unknown to the world. She saw Bhagavān manifesting in Śrī Kūreśa. Thereafter, he informed her parents of his intention to marry their daughter. They were overcome with disbelief and profound joy, marveling at such an act of unparalleled generosity and sacrifice, declaring that they had seen generous souls and renunciates, but never one like Śrī Kūreśa. The marriage of Śrī Kūreśa and Āṇḍāḷamma was solemnized auspiciously.

Śrī Rāmānuja was aware of all these events. He summoned Śrī Kūreśa, acknowledging his disciple’s exemplary character and his practical demonstration of śeṣatva-jñāna (the knowledge of being eternally subservient to the Bhagavān and the Ācārya). Śrī Rāmānuja, recognizing his own good fortune in having such a disciple, embraced Śrī Kūreśa with immense joy. Their mutual understanding transcended words, a rare instance of emotional and intellectual communion.

Meeting Śrī Rāmānuja and Formal Initiation

Śrī Kūreśa, residing in the village of Kūram, was renowned for his extraordinary intellect and ekasaṅthāgrāhitva—the ability to grasp and commit to memory anything upon a single reading. He approached Śrī Rāmānuja, fervently praying to be accepted as a disciple. Upon beholding Śrī Kūreśa, Śrī Rāmānuja’s heart swelled with an indescribable joy and a profound, unknown affection. Śrī Kūreśa, in turn, gazed at his potential preceptor with eager anticipation, wondering if his life would find fulfillment. A deep, unspoken bond instantly formed between them. Śrī Rāmānuja and Śrī Kūreśa stood in a state of mutual absorption, as if they were born for each other, destined for this sacred guru-disciple relationship.

Śrī Rāmānuja then graciously bestowed Pañca Saṃskāras (five purificatory rites) upon both Dāśarathi (Modaliyāṇḍān) and Śrī Kūreśa, formally initiating them into the Śrī Vaiṣṇava tradition and imparting the sacred mantra.

The Great Debate with Yādavaprakāśa

Later, when Śrī Yādavaprakāśa, influenced by lingering resistance and pride regarding his former disciple, approached Śrī Rāmānuja with certain philosophical doubts, Śrī Rāmānuja, with a gentle smile, responded that he now had a disciple perfectly capable of resolving all such queries—Śrī Kūreśa.

Thus, a profound debate ensued between Śrī Kūreśa and Śrī Yādavaprakāśa. Śrī Kūreśa, with irrefutable logic and scriptural authority, firmly established Viṣṇu as the Supreme Reality (Paratatvam). While Śrī Yādavaprakāśa attempted to explain a nirguṇa Brahman (Brahman without attributes), Śrī Kūreśa, with beautiful illustrations and Vedic pronouncements (mantrapūrvakam), systematically proved that the Supreme Soul (Paramātmā) is indeed saguṇa (endowed with auspicious qualities) and sarūpa (possessing a divine form). When Śrī Yādavaprakāśa raised doubts about samāśrayaṇam (the formal initiation into the Śrī Vaiṣṇava fold), Śrī Kūreśa, presenting authoritative proofs, demonstrated its utmost necessity, asserting that without it, one lacked the qualification for performing Vedic rituals. Drawing upon countless examples from the Upaniṣads, Vedas, and Purāṇas, Śrī Kūreśa’s establishment of Viṣṇu’s supremacy shattered Śrī Yādavaprakāśa‘s uncertainties, bringing him profound tranquility and filling his heart with joy. This intellectual triumph by Śrī Kūreśa paved the way for Śrī Yādavaprakāśa‘s eventual surrender to Śrī Rāmānuja.

The Origin of the Śrī Bhāṣya and Kūreśa’s Ekasaṅthāgrāhitva

Śrī Rāmānuja, committed to fulfilling the wishes of his guru, Śrī Yāmunācārya, undertook the monumental task of composing a commentary (bhāṣya) on the Brahma Sūtras, based on the Viśiṣṭādvaita philosophy. For this, he needed to consult the ancient Bodhayana Vṛtti, a rare text believed to exist only at the Śāradā Pīṭham in Kashmir. Śrī Rāmānuja embarked on a arduous journey to Kashmir, engaging in numerous philosophical discussions with scholars there and establishing his Siddhānta. Upon obtaining the Bodhayana Vṛtti, which the goddess Sarasvatī herself is said to have presented to him in recognition of his profound scholarship, Śrī Rāmānuja, accompanied by his disciples, began to study its contents.

During this period, Śrī Kūreśa, with his extraordinary ekasaṅthāgrāhitva, meticulously read the entire Bodhayana Vṛtti in a single night. He understood that this text was indispensable for writing the bhāṣya and intended to use it carefully for harmonization. However, the scholars at Śāradā Pīṭham refused to allow them to take the manuscript. This caused Śrī Rāmānuja immense distress, as he worried how he could compose the bhāṣya without the aid of this vital text.

Observing his Ācārya’s distress, Śrī Kūreśa could not bear it. He humbly reassured Śrī Rāmānuja, stating that he had memorized the entire contents of the Bodhayana Vṛtti. Śrī Rāmānuja was astonished and, testing him, asked for the explanation of a particular Sūtra as presented in that text. Śrī Kūreśa immediately recited the detailed explanation flawlessly. Overwhelmed with joy and pride, Śrī Rāmānuja exclaimed, “Oh, Kūreśa! You are an ekasaṅthāgrāhī! You have memorized such complex matters in a single reading. Are you truly my disciple?” With renewed confidence, Śrī Rāmānuja commenced the composition of the Śrī Bhāṣya.

As Śrī Rāmānuja dictated, Śrī Kūreśa meticulously transcribed. Śrī Rāmānuja instructed Śrī Kūreśa that if he ever expressed an idea that seemed contradictory to the true philosophical essence, Śrī Kūreśa should cease writing as a silent signal. During the section on the nature of the jīva (individual soul), when explaining jñātṛtva (the quality of being a knower) and śeṣatva (the quality of being subservient), Śrī Rāmānuja, in a moment of subtle digression, emphasized jñātṛtva over śeṣatva. He suggested that while knowing oneself to be subservient to Bhagavān is important, the knowledge of Bhagavān is paramount. Recognizing a subtle deviation from the fundamental principle that the knowledge of one’s subservience to Bhagavān is superior to merely knowing Bhagavān, Śrī Kūreśa silently stopped writing.

Śrī Rāmānuja, noticing the cessation, repeatedly urged him to continue. When Śrī Kūreśa remained silent, Śrī Rāmānuja grew impatient, asking if he could not hear or why he was not writing. With his patience tested, Śrī Rāmānuja dismissed him. Śrī Kūreśa, without a word, respectfully prostrated to his Ācārya and quietly departed.

Outside, other disciples gathered around Śrī Kūreśa, eager to understand why Śrī Rāmānuja, who cherished him so much, had acted in such a manner. Śrī Kūreśa simply smiled, explaining that there was nothing extraordinary in the event. He asserted that he was merely Śrī Rāmānuja’s possession, his Ācārya and Master, who had complete authority over him and could utilize his disciple’s body and life as he pleased. Śrī Rāmānuja, passing by, overheard Śrī Kūreśa’s words and paused. He realized that Śrī Kūreśa had literally embodied the meaning of śeṣatva-jñāna. He recognized his own subtle error in prioritizing jñātṛtva over śeṣatva in that context and understood that Śrī Kūreśa’s silence was the agreed-upon signal for a deviation. Overwhelmed by Śrī Kūreśa’s unwavering subservience and profound understanding, Śrī Rāmānuja felt immense gratitude for having such a dedicated disciple. The composition of the Śrī Bhāṣya recommenced, proceeding magnificently. This incident profoundly affirmed Śrī Rāmānuja’s resolve to fulfill Yāmunācārya’s first wish—the creation of a Viśiṣṭādvaita commentary on the Brahma Sūtras.

The Role in Śrī Raṅgam Temple Administration

Śrī Kūreśa, along with his devoted wife Āṇḍāḷamma, lived a life of contentment in Śrī Raṅgam, engaged in the blissful service of Bhagavān Raṅganātha. They practiced uñchavṛtti and śilāvṛtti, collecting only what was needed for sustenance each day. One day, heavy rains prevented Śrī Kūreśa from gathering provisions, and the couple went without food. That night, Āṇḍāḷamma heard the temple bells announcing the Bhagavān’s meal and, with tender devotion, thought, “Oh Bhagavān Raṅganātha, how can You partake of Your prasādam when Your devotees are fasting?” This thought resonated in the Bhagavān’s ears. Instantly, Bhagavān Raṅganātha commanded the temple official, Uttama Pūrṇa, to send His prasādam to Śrī Kūreśa’s residence with all honors, including umbrellas, fly-whisks, and musical instruments.

Śrī Kūreśa was astonished when the temple priests arrived at his home with the Bhagavān’s prasādam. He inquired about the reason, and the priests revealed it was Bhagavān Raṅganātha’s command. Śrī Kūreśa then questioned his wife, who, after some hesitation, confessed her thought about the Bhagavān partaking of prasādam while they fasted. Realizing the profound effect of her selfless devotion, Śrī Kūreśa honored the prasādam and gave it to her. That night, Bhagavān Raṅganātha appeared in Śrī Kūreśa’s dream, blessing him and his wife with the boon of two sons, despite Śrī Kūreśa’s vow of celibacy. True to the divine word, Āṇḍāḷamma conceived and gave birth to two sons: Śrī Parāśara Bhaṭṭar and Śrī Vyāsa Bhaṭṭar (also named Śrī Rāma Piḷḷai), born in Kaliyuga year 4163 (Śālivāhana Śakābda 984), in the Śubhakṛt year, on Vaiśākha Pūrṇimā, under the Anurādhā Nakṣatra. Śrī Rāmānuja joyfully visited the family and personally named the children, honoring Śrī Parāśara Maharṣi (for the Viṣṇu Purāṇa) and Śrī Vyāsa Maharṣi (for the Brahma Sūtras).

These sons were considered the adopted children of Bhagavān Raṅganātha himself. Their childhood was marked by divine incidents, such as when they partook of the Bhagavān’s pongal from the ceremonial vessel, and the Bhagavān Himself commanded the priests not to stop them, asserting them as His own children. Later, young Parāśara Bhaṭṭar’s precocious intelligence was revealed when he flawlessly read and understood a complex śloka written by Śrī Rāmānuja. In another incident, a renowned scholar, Sarvajña Bhaṭṭar, was parading in Śrī Raṅgam. The young Parāśara Bhaṭṭar stopped his palanquin and challenged him to count the grains of sand in his hand, a challenge that Sarvajña Bhaṭṭar could not meet, thus establishing young Bhaṭṭar as a true “knower of all.” The intelligence of the sons, particularly their understanding of complex scriptural verses at a young age, consistently astonished Śrī Kūreśa.

Śrī Rāmānuja also entrusted Śrī Kūreśa with the task of reforming the temple administration of Śrī Raṅgam, which was being managed inefficiently by Śrī Raṅgāmṛtakavīndra (Amudanār). Śrī Kūreśa regularly attended Amudanār’s musical and dance performances. One day, he pointed out an error in a dance performance and, when challenged, performed the correct rendition himself, astonishing everyone. Amudanār, deeply impressed, humbly requested Śrī Kūreśa to visit him daily and guide him spiritually. Śrī Kūreśa agreed, and through consistent spiritual discourses, gradually steered Amudanār towards devotion. Eventually, Śrī Kūreśa brought Amudanār to Śrī Rāmānuja, but Śrī Rāmānuja, recognizing Śrī Kūreśa’s efforts, asked him to be Amudanār’s ācārya. Śrī Kūreśa instructed Amudanār in the intricacies of the tradition and renamed him “Tiruvaraṅgattamudanār,” who later composed “Irāmānuśanūttantādi” in praise of Śrī Rāmānuja.

Later, Śrī Kūreśa, sent by Śrī Rāmānuja, approached Amudanār again regarding the temple’s affairs. When asked about his desire, Śrī Kūreśa indicated his wish for the temple authority. Amudanār, realizing the need for proper administration, handed over the keys, which Śrī Kūreśa then placed before Śrī Rāmānuja. This act brought the management of Śrī Raṅgam temple directly under Śrī Rāmānuja’s purview, leading to the revival of services, disciplined administration, adherence to tradition, and a flourishing cultural vibrancy, transforming Śrī Raṅgam into a “Vaikuṇṭham on Earth.”

The Chola King’s Persecution and Kūreśa’s Sacrifice

During the reign of Kulottuṅga Chola, a staunch Śaivite known as Krimikaṇṭha (one with a diseased throat, later), who harbored intense animosity towards Śrī Vaiṣṇavism, issued a royal decree. He commanded all subjects in his kingdom to adopt Śaivism, threatening expulsion or even decapitation for non-compliance. He forced Śrī Vaiṣṇavas to sign a document affirming “Śivāt parataraṁ nāsti” (There is no deity superior to Śiva). Many, fearing for their lives, reluctantly signed.

Nālūrān, a minister to the Chola king, advised him that merely collecting signatures from common Śrī Vaiṣṇavas was insufficient. He suggested that the true propagator of the Śrī Vaiṣṇava religion, Śrī Rāmānuja, residing in Śrī Raṅgam, must be made to accept Śaivism. If Śrī Rāmānuja agreed, it would signify the acceptance of his philosophy by all three worlds. The king, pleased with this advice, dispatched his fierce soldiers to bring Śrī Rāmānuja to his court.

At that very moment, Śrī Rāmānuja had gone for his bath, leaving his saffron robes and tri-daṇḍa (staff) outside. Śrī Kūreśa was awaiting his Ācārya’s return. Upon hearing the secret news of the approaching royal soldiers from other disciples, Śrī Kūreśa swiftly donned Śrī Rāmānuja’s saffron robes and grasped his tri-daṇḍa. When the soldiers entered, demanding, “Where is Rāmānuja?”, Śrī Kūreśa, with a gentle smile, declared, “I am Rāmānuja.” The soldiers, seeing the monastic attire and staff, believed him and joyfully apprehended him. Śrī Kūreśa then deliberately strode quickly, followed by Periya Nambi, desiring to draw the soldiers far away before Śrī Rāmānuja emerged from his bath, thus protecting his Ācārya.

Upon their arrival at the king’s court, the Chola king, overjoyed at what he thought was his triumph, mockingly addressed Śrī Kūreśa (believing him to be Śrī Rāmānuja), challenging him to explain his doctrine of the Supreme Reality. Śrī Kūreśa, with unwavering composure, stood and proclaimed that Viṣṇu alone is the Supreme Being, the cause of the universe, and that all other deities, including Brahmā and Rudra, function under His command. He cited Vedic, Smṛti, Itihāsa, Āgama, and Brahma Sūtra प्रमाण (proofs) to establish Viṣṇu’s supremacy.

Enraged by this bold assertion, the Chola king thrust the document, inscribed with “Śivāt parataraṁ nāsti,” at Śrī Kūreśa, demanding his signature. Śrī Kūreśa, with a subtle smile, added “droṇamaste tataḥ param” (meaning: there is another measure called adroṇa, which is greater than a māṇika, which is what Śiva means here) below the king’s statement, transforming the declaration into a jest about units of measurement. Periya Nambi also signed below him. The king, initially overjoyed, was infuriated upon reading the clever retort, perceiving it as a grave insult. In a fit of rage, he commanded his soldiers to pluck out the eyes of both Śrī Kūreśa and Periya Nambi.

As the soldiers advanced, Śrī Kūreśa halted them. Turning to the king, he boldly condemned him for his religious fanaticism and constant insults to great devotees. He declared that his eyes, having gazed upon such a wicked king, were no longer worthy of beholding his Ācārya, Śrī Rāmānuja, or his Bhagavān, Śrī Raṅganātha. With an act of unparalleled sacrifice, Śrī Kūreśa himself gouged out his own eyes with his fingernails, casting them before the king. The horrifying spectacle shocked the assembly. Blood streamed from Śrī Kūreśa’s eyes. The soldiers then proceeded to blind the elderly Periya Nambi, who cried out Śrī Rāmānuja’s name in anguish.

The people present were horrified, murmuring in realization that this was not Śrī Rāmānuja but his disciple, Śrī Kūreśa, who had made the supreme sacrifice to protect his guru. They hailed Śrī Kūreśa as a divine being who would even offer his life for his Ācārya. The king, still burning with rage, ordered the blind devotees to be cast out into the forest and vowed to find Śrī Rāmānuja.

Śrī Kūreśa and the aged, suffering Periya Nambi, both now blind, embarked on their painful journey. Śrī Kūreśa, though younger, struggled, while Periya Nambi, frail with age, was in unbearable agony. Śrī Kūreśa supported the elderly Periya Nambi as they stumbled forward, seeking refuge in the divine. Periya Nambi, unable to bear the pain and hardship, eventually passed away, attaining the Bhagavān’s abode. Śrī Kūreśa, with profound grief, embraced his departed Ācārya.

When Śrī Rāmānuja, who had been commanded by Bhagavān Raṅganātha to go into exile for the propagation of the Śrī Vaiṣṇava faith, learned of Śrī Kūreśa’s sacrifice and Periya Nambi’s demise, he was overcome with profound emotion. He understood the immense love and selflessness of his disciple. Following divine guidance, Śrī Rāmānuja went into exile for twelve years, during which he established centers for Viśiṣṭādvaita.

Return to Śrī Raṅgam and Restoration of Sight

After Śrī Rāmānuja’s return to Śrī Raṅgam, Śrī Kūreśa, accompanied by his wife Āṇḍāḷamma and his son, Śrī Parāśara Bhaṭṭar, sought to enter the Śrī Raṅgam temple. The gatekeepers inquired about their association. When they learned of their connection to Śrī Rāmānuja, they refused entry, citing the king’s decree. Śrī Kūreśa paused, reflecting that while Bhagavān Raṅganātha could accomplish anything, Śrī Rāmānuja could accomplish what even the Bhagavān could not—namely, bringing liberation to all. He firmly declared, “Ahaṃtu Lakṣmaṇācārya sambandhī nātra saṃśayaḥ” (I am indeed connected to Śrī Rāmānuja; there is no doubt about it). He emphasized that his connection to Śrī Rāmānuja was his very life, and he would not enter the temple without that identity. He thus chose his unwavering loyalty to Śrī Rāmānuja over entry into the temple.

Śrī Kūreśa then traveled to Tirumāḷirumśōlai, the abode of Sundarabāhu Perumāḷ, where he composed his renowned Pañcastavas (Śrī Stavam, Sundarabāhustavam, Śrī Varadarājastavam, Atimānuṣastavam, and Śrī Vaikuṇṭhastavam), constantly praying for the well-being of his Ācārya.

Years later, while Śrī Kūreśa, still blind, was sprinkling water in front of Śrī Rāmānuja’s maṭha in anticipation of his return, a scholar named Tadīyaśekharar happened to pass by. Unaware of Tadīyaśekharar’s presence, Śrī Kūreśa inadvertently splashed muddy water onto his white garments. Tadīyaśekharar became enraged, scolding Śrī Kūreśa for his blindness. Śrī Kūreśa humbly apologized, but Tadīyaśekharar continued his harsh words. Sometime later, Tadīyaśekharar passed away, and his soul was brought before Yama. Yama, recognizing him as a devotee of Viṣṇu, questioned his servants for bringing him there. Yama then revealed that Tadīyaśekharar was brought to Yamaloka due to his bhāgavata aparādha (offense against a devotee) towards Śrī Kūreśa, which was graver than an offense against Bhagavān Himself. Yama instructed him to return to earth and seek forgiveness from Śrī Kūreśa. Tadīyaśekharar, realizing his grave error, wished to do so but found his body already cremated. In desperation, his soul entered the body of a pigeon, which then flew to the temple tower, crying out continuously, consuming whatever prasādam was offered.

Finally, after Śrī Rāmānuja’s twelve-year exile, he returned to Śrī Raṅgam. The reunion between Śrī Rāmānuja and Śrī Kūreśa was profoundly emotional. As Śrī Kūreśa prostrated, Śrī Rāmānuja embraced him, and tears of joy streamed from both their eyes. Śrī Rāmānuja, choked with emotion, expressed his anguish over Śrī Kūreśa’s sacrifice of his eyesight for his sake. Śrī Kūreśa, overwhelmed, could barely speak, expressing his joy at finally being graced by his Ācārya.

As they proceeded to the Śrī Raṅgam temple, the pigeon (Tadīyaśekharar) fell at Śrī Kūreśa’s feet. Initially, Śrī Kūreśa moved away, not understanding. However, Śrī Rāmānuja, with his omniscience, identified the pigeon as Tadīyaśekharar seeking forgiveness. He instructed Śrī Kūreśa to place his hand on the pigeon’s head and bless it with “Kṣatro’si! Kṣatro’si!” (You are a Kṣatra – a protector). As Śrī Kūreśa obeyed, Tadīyaśekharar’s soul emerged from the pigeon, took on a divine form adorned with garlands, and ascended to Paramapadam in a celestial chariot, acknowledging Śrī Rāmānuja’s grace and Śrī Kūreśa’s forgiveness. This incident underscored the profound truth that the grace of a bhāgavata is the very source of a soul’s upliftment.

Śrī Rāmānuja, seeing Śrī Kūreśa’s continued blindness, felt immense sorrow, recognizing that it was due to his own actions. He took Śrī Kūreśa to Kāñcīpuram, the abode of Bhagavān Varadarāja, the “giver of boons.” Śrī Rāmānuja urged Śrī Kūreśa to pray to Bhagavān Varadarāja for the restoration of his sight. Reluctantly, Śrī Kūreśa agreed, bound by his guru’s command. Standing before Bhagavān Varadarāja, Śrī Kūreśa composed the Varadarājastavaṃ, praying for the vision to constantly behold the Bhagavān’s divine form. Bhagavān Varadarāja granted his wish. But Śrī Kūreśa, in his boundless compassion, then prayed that the same boon of liberation be granted to Nālūrān, the minister who instigated his blinding. Bhagavān Varadarāja, astonished by this extraordinary act of forgiveness, granted Śrī Kūreśa and all those connected to him, the boon of liberation. Upon hearing this, Śrī Rāmānuja, overcome with ecstatic joy, danced, explaining that he had feared the consequences of publicly revealing the sacred mantra (against his guru’s initial command) and had believed he would go to kumbhīpāka naraka (a specific hell). However, through his connection with Śrī Kūreśa, he was now assured of liberation.

Śrī Rāmānuja then asked Śrī Kūreśa to pray again for his sight. Reluctantly, Śrī Kūreśa returned, desiring only the vision of his Bhagavān and his Ācārya. Bhagavān Varadarāja manifested and granted Śrī Kūreśa the boon to see Him and Śrī Rāmānuja clearly. Śrī Kūreśa laughed, acknowledging the Bhagavān’s omnipotence in understanding his true desire. Upon his return, Śrī Rāmānuja eagerly questioned him. Śrī Kūreśa affirmed that he could now see Śrī Rāmānuja and the Bhagavān. Śrī Rāmānuja, displaying the ornaments on the Bhagavān’s idol, tested Śrī Kūreśa’s sight, and Śrī Kūreśa correctly identified them. Śrī Rāmānuja was overwhelmed with joy, gripping Śrī Kūreśa’s hand, recognizing his immense fortune in having such a bhāgavata as his disciple.

Ascension to Paramapadam

In his later years, Śrī Kūreśa remained deeply devoted. One day, he sought Bhagavān Raṅganātha alone and expressed his desire to attain Paramapadam. Bhagavān Raṅganātha, initially hesitant, asked him why the haste. Śrī Kūreśa explained that after such a long experience in the physical body, he yearned for liberation, desiring to precede his Ācārya, Śrī Rāmānuja, to Paramapadam. Bhagavān Raṅganātha, through the priests, bestowed His garland upon Śrī Kūreśa, blessing him. Filled with immense joy, Śrī Kūreśa gazed at the divine form of the Bhagavān to his heart’s content, then took leave and returned home.

When Śrī Rāmānuja learned of this, he rushed to Śrī Kūreśa’s home, deeply affected by the news of his beloved disciple’s imminent departure. Śrī Kūreśa welcomed his Ācārya with profound reverence. Śrī Rāmānuja, with a mix of affection and bewilderment, questioned why Śrī Kūreśa had made such a request without consulting him. Śrī Kūreśa, though unable to voice his thought, implicitly conveyed that his desire stemmed from divine inspiration and his understanding that his liberation was secured through his connection to Śrī Rāmānuja’s holy feet. Śrī Rāmānuja, expressing his inability to bear the separation, questioned how Śrī Kūreśa could desire to leave him.

Śrī Kūreśa then explained his profound intention: that a disciple traditionally welcomes his Ācārya. Therefore, he wished to precede Śrī Rāmānuja to Paramapadam to be ready to receive and serve him there as well. The guru and disciple shared a moment of profound silence and understanding. Śrī Kūreśa then slowly rose, rested his head upon Śrī Rāmānuja’s lotus feet, embracing them with tears of joy, permeating his entire being with the grace of his Ācārya.

Śrī Kūreśa then lovingly addressed his sons, reminding them that Bhagavān Raṅganātha was their true father, Śrī Rāmānuja their supreme protector, and their mother Āṇḍāḷamma a great chaste lady whose words were like Vedic pronouncements, blessed by Bhagavān Raṅganātha’s prasādam. He urged them to honor her words and treat all Śrī Vaiṣṇavas with utmost purity of thought, word, and deed, to never commit offenses against them, and to always remember that the connection to Śrī Rāmānuja’s holy feet was their true treasure and protection. As he spoke, Āṇḍāḷamma, holding his feet in her lap, listened with overflowing eyes, recognizing the profound significance of her life as the wife of such a great soul. Śrī Kūreśa, after affectionately acknowledging his disciples and holding Bhagavān Raṅganātha’s lotus feet in his heart, remembered the holy feet of Śrī Rāmānuja. His hands then gently folded in dāsoham, and he peacefully reclined, his mind immersed in the Dvaya Mantra.

Upon receiving the news, Śrī Rāmānuja came and consoled Śrī Kūreśa’s sons and Āṇḍāḷamma, acknowledging that it was Bhagavān’s will. He then entrusted Śrī Kūreśa’s sons to Empar, charging him with the responsibility of raising them to uphold the Śrī Vaiṣṇava Siddhānta after his own time. Under Śrī Rāmānuja’s supervision, Śrī Kūreśa’s sons meticulously performed their father’s final rites.

Works of Śrī Kūreśa

Śrī Kūreśa’s works, steeped in deep devotion and profound scriptural knowledge, serve as guiding lights within the Viśiṣṭādvaita tradition, clarifying its tenets and extolling the glories of the Divine. Through his compositions, Śrī Kūreśa not only demonstrated his exceptional scholarship but also poured forth his heart’s unwavering devotion, making complex philosophical truths accessible and inspiring to all seekers. His literary genius, coupled with his unparalleled guru-bhakti, shines through each of his revered creations, solidifying his eternal place as a pillar of the Śrī Vaiṣṇava Sampradāya.

Major Works of Śrī Kūreśa

Pañcastavas (The Five Hymns)

This is Śrī Kūreśa’s most renowned collection of devotional hymns, compiled while at Tirumāḷirumśōlai, each dedicated to a specific aspect of the Divine or a divine personality. They are:

1. Śrī Stavam: A hymn glorifying Śrī Devī (Goddess Lakṣmī), extolling her divine qualities and compassionate nature.
2. Sundarabāhustavam: A devotional composition in praise of Bhagavān Sundarabāhu Perumāḷ, the presiding deity of Tirumāḷirumśōlai.
3. Śrī Varadarājastavam: A hymn dedicated to Bhagavān Varadarāja of Kāñcīpuram, whom Śrī Kūreśa deeply revered and whose grace he invoked for the restoration of his spiritual vision.
4. Atimānuṣastavam: This stotram extols the glory of Śrīmannārāyaṇa’s divine incarnations (avatāras), particularly focusing on the superhuman exploits of Bhagavān Rāma and Bhagavān Kṛṣṇa, highlighting their transcendental nature.
5. Śrī Vaikuṇṭhastavam: A profound hymn describing the glories of Śrī Vaikuṇṭham, the eternal abode of Bhagavān Viṣṇu, and the blissful nature of the liberated souls residing there.

Śrī Bhāṣya (Scribe and Contributor):

While not an independent composition, Śrī Kūreśa played an indispensable role as the amanuensis (scribe) for Śrī Rāmānuja’s monumental Śrī Bhāṣya, the seminal commentary on the Brahma Sūtras from the Viśiṣṭādvaita perspective. His extraordinary ekasaṅthāgrāhitva allowed him to commit the entire Bodhayana Vṛtti to memory, which was crucial for Śrī Rāmānuja in completing this foundational work. His subtle, non-verbal correction during the dictation of the Śrī Bhāṣya on the nature of the jīva also profoundly influenced the final philosophical articulation.

Lakṣmīnātha Taniyan

A commemorative verse (taniyan) in praise of Śrī Lakṣmīnātha (Bhagavān Viṣṇu with Goddess Lakṣmī), revered for its profound theological significance.

Yō Nityam Achyuta Taniyan

Another significant commemorative verse, daily recited by Śrī Vaiṣṇavas, glorifying the steadfastness and unwavering nature of Bhagavān Achyuta.

Other Works

• Dhāti Pañcakam: This composition is also attributed to him, though the specific themes it covers are not wdetailed in the provided text.
• Some sources also mention that Śrī Kūreśa wrote a commentary on the Sahasra-gītī (which refers to Tiruvāymoḻi, a work by Nammāḻvār).
• Kūreśa-vijaya is another work sometimes attributed to him, though detailed information on its content is less readily available.

These works collectively exemplify Śrī Kūreśa’s mastery over various branches of knowledge and his unparalleled devotion, making him an eternal source of inspiration in the Śrī Vaiṣṇava tradition.